-^  Wit  WmUsiciit  s 
 
 PRINCETON,     N.     J. 
 
 :     //OU>U^  CP'qyU-yiy^/. 
 
 Division. X^.  A. 
 
 Section  f.NY'T: 
 
 '/T/ty 
 
 Shelf. 
 
 Number. 
 
The  Vatican  Council. 
 
 EIGHT  MONTHS  AT  ROME 
 
 DURING   THE 
 
 VATICAN  OOUNOIL. 
 
 IMPRESSIONS   OF   A   CONTEMPORARY. 
 
 By  POMPONIO  LETO,  c^ 
 
 translated  from  the  ohio  in  at.. 
 
 LONDON: 
 JOHN    MURRAY,   ALBEMARLE    STREET. 
 
 1876. 
 
LUNUON  : 
 
 PUINTED   BY   WILLIAM    CUtWES   AND   SONS, 
 
 STAMFORD  STRKKT   AKD  CHARINO    (.liOSS. 
 
"^^^-iVE^f 
 
 PREFACE  BY  THE  TRANSLATOR. 
 
 The  Memoirs  of  the  Yatican  Council  which  are  here 
 presented  to  the  public,  are  the  work  of  a  sincere  and 
 liberal  Roman  Catholic,  and  are  inspired  by  a  genuine 
 desire  to  promote  the  welfare  of  that  religion.  The 
 book  is  marked  by  a  spirit  of  frankness  and  modera- 
 tion, and  there  is  abundant  internal  evidence  to  show 
 that  the  writer  had  peculiar  means  and  opportunities 
 of  closely  observing  the  incidents  which  he  depicts, 
 and  of  recording  them  with  accuracy.  When  to  these 
 recommendations  it  is  added  that  the  subject  is  one  of 
 universal  and  enduring  interest,  enough  has  been  said 
 to  justify  the  attempt  th^t  is  made  to  render  the  work 
 accessible  to  the  generality  of  English  readers  by  this 
 translation. 
 
 The  Translator  is  however  sensible,  that  some  in- 
 justice may  have  been  done  to  the  original,  in  a  version 
 which  has  been  undertaken  by  one  who  is  little  ac- 
 quainted with  the  metaphysical  arguments  in  which 
 the  Author  frequently  engages  ;  and  with  the  technical 
 language  in  which  those  arguments  are  embodied. 
 The  general  meaning  of  the  original  has^  it  is  hoped, 
 been  invariably  preserved ;  but  there  are  refinements 
 
 a  2 
 
IV  PEEFACE  BY  THE  TRANSLATOI?. 
 
 and  distinctions  in  the  Italian,  winch  may  not  have 
 been  always  rendered  with  perfect  accuracy,  and  which 
 the  English  language  is,  perhaps,  scarcely  fitted  to 
 reproduce.  To  errors  of  this  nature,  for  which  the 
 Translator  must  be  held  responsible,  the  Author  and 
 the  reader  will,  it  is  hoped,  alike  extend  their  in- 
 dulgence. 
 
NOTICE  BY  THE  EDITORS. 
 
 TiJis  manuscript,  containing  a  sort  of  chronicle  of  the 
 Vatican  Council,  having  been  placed  in  our  hands,  we 
 have  deemed  its  publication  advisable  on  account  of 
 the  great  national  importance  for  Italy,  of  all  that 
 concerns  the  time  and  the  subject ;  both  in  itself,  and 
 in  its  connection  with  the  past,  the  present,  and  the 
 future.  Moreover  because,  excepting  in  so  far  as 
 the  question  has  been  dealt  with  by  the  periodical 
 contemporaneous  press,  very  few  works  have  appeared 
 in  Italy  with  the  view  of  enlightening  the  public,  and 
 recalling  their  attention  to  that  memorable  event, 
 particularly  in  its  relations,  direct  and  indirect,  with 
 the  reviving  civil  and  political  life  of  the  country. 
 
 This  object  being  especially  aimed  at  in  the  present 
 work,  it  seems  the  better  adapted  for  filling  a  gap 
 much  felt  in  our  current  literature,  since  the  proroga- 
 tion of  the  A^atican  Council. 
 
 The  book  is  well  suited  for  general  readers,  because, 
 as  the  Author  himself  explains,  it  has  no  kind  of 
 theological  aim  or  pretension ;  but  treats  rather  of  the 
 influence  likely  to  be  exercised  by  the  Council  on 
 the  condition  of  our  people,  and  their  religious  state. 
 
vi  NOTICE  BY  THE  EDITORS. 
 
 a  consideration  which  renders  it  especially  important 
 to  Italians;  while  the  narration  is  made  with  an 
 absence  of  party  spirit  and  an  impress  of  truth  which 
 may  cause  it  to  be  useful  and  instructive  for  all. 
 
 We  present  it  to  our  readers  as  we  ourselves  have 
 received  it,  leaving  untouched  even  the  anachronism 
 inscribed  on  the  title-page,  where  it  is  stated  that  the 
 book  is  the  work  of  a  contemporary,  and  yet  it  bears 
 the  name  of  Pomponio  Leto.  That  the  former  state- 
 ment is  correct  is  undeniable,  that  the  Author  Vv'as 
 an  eye-witness  of  all  he  relates  is  beyond  doubt,  as  the 
 book  itself  proves ;  whereas  the  name  of  Pomponio 
 Leto  can  no  more  be  accounted  that  of  a  contemporary 
 at  the  Vatican  Council,  than  it  was  at  the  Council  of 
 Trent.  Still  there  has  always  been,  and  there  will  be 
 at  least  for  a  loug  time  to  come,  a  Pomponio  Leto  in 
 Italy.  That  name  embodies  a  type  which  arose  at  the 
 time  of  the  Eenaissance,  especially  in  Eome,  and  was 
 produced  by  the  combination  of  the  genius  of  classical 
 antiquity  with  Christian  sentiment,  and  by  the  Latin 
 spirit  of  inquiry,  in  contact  with  the  first  source  of 
 the  principle  of  authority.  It  represents  resistance, 
 opposition,  and  investigation  slowly  progressive,  but 
 yet  compatible  with  Catholic  feelings  and  institutions. 
 
 Pomponio  Leto  was  a  philosopher  who  taught  in  one 
 of  the  Italian  schools  of  thought  and  learning  at  the 
 period  of  the  Renaissance  ;  and  was  on  that  account 
 regarded  with  much  suspicion,  and  even  persecuted  by 
 Paul  II.,  but  subsequently  numbered  Paul  III.  among 
 his  pupils,  and  became  himself  the  friend  of  two  later 
 Popes,  Sixtus  IV.  and  Innocent  A'lII. 
 
NOTICE  J5Y  THE  EDlTOIiS.  vii 
 
 Our  readers  must  not  suppose  that  we  desire  to  deal 
 in  fables,  or  to  set  their  imagination  to  work  in  regard 
 to  our  manuscript ;  for  the  conditions  to  whicli  we 
 have  referred,  were  more  frequently  met  with  in  the 
 fifteenth,  than  they  are  in  the  nineteenth  century. 
 
 We  only  wish  to  point  out  that  as  Italy  is  morally 
 and  intellectually,  if  not  politically,  the  product  of  the 
 two  great  movements  of  world-wide  interest  evolved 
 in  her  and  by  her,  to  which  we  have  already  alluded — 
 Catholicism,  and  the  questions  pertaining  to  it,  must 
 ever  have  a  part  in  the  political  combinations  of  the 
 nation,  as  philosophy  and  the  old  classics  have  deeply 
 modified  her  religious  feelings.  For  that  reason  philo- 
 sophers are  bound  to  attach  great  weight  to  spiritual 
 influences,  and  a  Pomponio  Leto  will  always  be  forth- 
 coming to  indite  the  history  of  a  (Council. 
 
INTRODUCTION. 
 
 These  impressions,  recorded  during  the  Vatican  Council 
 at  Rome,  as  the  events  occurred,  were  originally  in- 
 tended for  a  periodical  Review ;  but  owing  to  certain 
 difficulties  having  arisen,  their  publication  in  that  form 
 was  suspended,  and  the  work  itself  might  have  been 
 laid  aside,  had  not  some  friends  who  regarded  it  with 
 favour,  encouraged  the  Author  to  persevere  in  his 
 design.  He  then  continued  to  collect,  as  he  had  done 
 before,  in  their  proper  sequence,  the  most  notable 
 particulars  of  that  important  period  of  contemporary 
 history;  not  only  those  which  of  right  belonged  to 
 the  public,  but  others  which  by  good  fortune  were 
 rescued  from  the  official  secrecy  in  which  they  should 
 have  been  lawfully  shrouded.  In  so  doing  he  had  no 
 other  purpose  but  that  of  endeavouring  to  fix  in  the 
 memory  of  all  those  interested  in  these  transactions, 
 a  true  image  of  that  great  event,  rendering  its  ex- 
 ternal features,  so  to  speak,  as  impressive  and  familiar 
 as  possible. 
 
 To  make  an  exhaustive  study  of  such  a  complex 
 subject  as  a  Council,  would  involve  a  far  greater 
 effort  than  either  the  limits  of  the  present  work  or 
 the  powers  of  the  Author  allow,  and  to  this  accordingly 
 he  has  not  aspired.     Some  one  placed  in  more  favour- 
 
 a  3 
 
X  INTRODUCTION. 
 
 able  circumstances  may  be  enabled,  before  long,  worthily 
 to  satisfy  the  desires  of  those  who  are  intent  upon  the 
 study  of  the  religious  and  political  history  of  our  age. 
 These  pages  contain  a  simple  chronicle,  or  rather 
 ihey  embody  the  fugitive  recollections  and  impressions 
 retained  by  the  memory  of  the  Author,  or  the  memory 
 of  others  (where  such  could  be  usefully  invoked), 
 mingled  with  the  reflections  which  occurred  to  him, 
 and  which  were  recorded  at  the  same  time. 
 
 In  collating  these  slender  notes,  little  method  has 
 been  observed.  The  narrative  was  originally  com- 
 menced at  the  end  of  each  successive  month,  so  as  to 
 form  an  article  :  the  same  plan  has  been  followed  here, 
 therefore' every  chapter  bears  the  name,  and  describes 
 the  proceedings  of  the  month  just  elapsed ;  and  pre- 
 serves the  form  which  the  current  development  of 
 events  produced  ;  each  chapter  moreover  carries  with  it 
 the  impress  of  the  opinions  prevailing  at  the  moment, 
 and  of  the  actual  condition  of  affairs.  Passing  under 
 review  the  impressions  of  those  earlier  months,  after 
 the  lapse  of  all  the  phases  which  culminated  in  the 
 declaration  of  Infallibility,  how  many  mistaken  opinions 
 appear !  how  many  antecedents  which  failed  to  pro- 
 duce the  results  expected  from  them !  Nevertheless, 
 with  the  exception  of  some  slight  re-touches,  rather 
 affecting  the  form  than  the  substance,  and  indispensable 
 to  preserve  a  certain  unity  in  the  composition,  it  has 
 been  thought  preferable  to  alter  nothing  that  was  com- 
 mitted to  writing  under  the  force  of  first  impressions. 
 It  will  consequently  not  be  surprising  if  the  arrange- 
 ment in  whicli  the  materials  are  disposed  is  defec- 
 tive, and  the  materials   themselves  are  sometimes   dis- 
 
INTRODUCTION.  xi 
 
 connected  or  reiterated.  But  if  for  such  reasons  the 
 present  book  does  not  pretend  to  be  a  history,  nor 
 a  work  of  Hterary  merit,  it  yet  possesses  a  certain 
 stamp  of  reality  which,  consistently  maintained  during 
 the  eight  months  of  the  duration  of  the  Ecumenical 
 Council,  may,  perhaps,  help  others  in  forming  an 
 oj^inion  on  tliis  notable  period  of  Ecclesiastical  history 
 when  it  shall  belong  to  the  distant  past;  and  may 
 enable  the  book  even  now,  in  the  living  present,  to 
 direct  upon  the  events  it  records  an  amount  of  light 
 which,  though  cast  here  and  there  in  scattered  rays 
 from  contemporary  publications,  has  not  been  as  yet 
 combined  in  any  other  quarter  to  exhibit  them  com- 
 prehensively and  at  once. 
 
 After  this  preamble,  it  is  hardly  necessary  to  add 
 that  the  Council  is  here  regarded,  not  in  its  bearing 
 on  theology  and  canon  law,  but  in  its  relation  to  civil 
 life ;  and  that  it  is  studied,  not  from  within,  which 
 was,  indeed,  impossible  for  common  spectators,  but 
 from  without,  as  the  title-page  is  intended  to  indicate. 
 
 It  only  remains  for  us  to  assure  the  reader  that, 
 though  these  sketches  may  be  wanting  in  the  depth 
 and  research  which  so  grave  a  subject  demands,  yet 
 by  way  of  compensation  they  are  strictly  conformable 
 to  truth ;  for  there  is  very  little  related  of  which  the 
 Author  was  not  a  personal  witness,  or  which  he  did 
 not  receive  on  authority  of  equivalent  value. 
 
TABLE    OF    CONTENTS. 
 
 PrEFACK  BY  THE  TrANSLATOU ill 
 
 Notice  CY  THE  Editors      v 
 
 Introduction         ix 
 
 DECEMBER. 
 I. — Opening  of  the  Council 
 
 1.  Annonncemeut  of  the  opening;  of  the  Council. — 2.  Its  first 
 meeting. — 3.  rroces.sion. — 4.  Entrance  into  St.  Peter's. — 
 5.  Description  of  the  Council  Hall.  —  6.  First  Session. 
 — 7.  The  Fathers  do  homage. — 8.  Benediction  by  the  Pope. — 
 9.  The  Council  is  opened. 
 
 II. — The  Importance  of  the  Assembly, 
 
 Importance  of  the  Asscnihly. — 2.  Condition  of  Christendom. — 
 3.  Causes  of  its  divisions.  —  4.  Present  state  of  affairs. — 
 
 5.  The  longest  interval  without  an  Ecumenical  Council. — 
 
 6.  Character  of  this  meeting. — 7.  Causes  that  brought  about;^ 
 the  Council. — 8.  The  Catholic  party.  —  9.  Reasons  for  the 
 convocation  of  the  Council. — 10.  Bull  of  Convocation. 
 
 III. — The  Meeting  of  the  Council       
 
 1.  First  official  document. — 2.  Impression  it  produces. — 3.  Invi- 
 tation to  Protestants  and  schismatical  bodies. — 4.  Proceed- 
 ings of  foreign  ambassadors. — 5.  Objects  of  the  Council. — 
 *5.  Further   remarks   on  the   same  matter.— 7.  Hospitality 
 
TABLE  OF  CONTENTS. 
 
 III. — The  Meeting  of  the  Covscih— continued. 
 
 offered  to  the  bishops. — 8.  Nomination  of  the  Comniistiioiis. — 
 9.  The  Civilta  CattoUca. — 10.  Its  article  of  February  0th. — 
 ^1.  The  Fulda  proclamation  and  Padre  Giaciuto's  letter. — 
 12.  Pastoral  of  the  Archbishop  of  Paris,  and  puMications  of 
 the  anti-Infallibilist  party.  — 13.  The  programme  of  the 
 Council  is  unfolded. — 14.  The  Archbishop  of  Westminster. 
 
 IV. — The  Rules  and  Conditions  of  the  Assembly 
 
 1.  Jubilee  and  preliminaries.  —  2.  First  Pai^al  allocution.  — 
 3.  Order  of  tlie  Council. — 4.  The  same  subject. — 5.  The  same 
 subject. — 6.  Nomination  of  the  presidents  and  other  ofticials. 
 — 7.  Objections  to  the  Order. — 8.  Objections  to  the  nomina- 
 tions.— 9.  Position  of  parties.  — 10.  Their  description. — 
 11.  Considered  with  regard  to  their  nationality. — 12.  The 
 French  episcopate. — 13.  French  Opposition. — 14.  Opportune 
 declaration.  — 15.  German  episcopate.  — 16.  Tlie  other  Ca- 
 tholic bishops. — 17.  Italian  episcopate. 
 
 v.— Fjkst  Session 
 
 Papal  allocution  at  the  first  Session.  —  2.  First  meeting  ul 
 the  Congregations. — 3.  Judges  of  excuses  and  comiilaints. — 
 4.  Bull  for  the  election  of  the  Pope. — 5.  Bull  for  the  limita- 
 tion of  censures. — 6.  Election  of  persons  to  serve  on  the 
 Commissions  for  amendments. — 7.  The  gi  eat  questions  under 
 discussion  in  the  Council. — 8.  The  first  question. — 9.  'I'he 
 second  question. — 10.  'i'he  third  question. — 11.  The  Papacy 
 essentially  Italian.— 12.  The  Poman  Curia  in  regard  to  the 
 Church. — 13.  Interests  of  the  Papacy  and  of  Italy. — 14.  One 
 question  should  not  prejudice  another. — 15.  Predictions. — 
 16.  Importance  of  these  events. 
 
 JANUAPvY. 
 
 I. — The  Skconh  Session d2 
 
 1.  Aspect  of  the  Church  of  St.  Peter's  on  a  Jeast-day. — 2.  Thu 
 same. — 3.  Second  Session.— 4.  Aspect  of  the  Council  Hull. 
 — 5.  Defects  of  the  same. — 6.  Profession  of  faiih. — 7.  De- 
 scription of  the  ceremony. — 8.  lleasons  lor  i(s  taking  place. 
 
TABLE  OF  CONTENTS. 
 
 II. — 'J'he  Arrangement  of  the  Work. — First  Scheme     4G 
 
 1.  Classification  of  subjects. — 2.  Ecclesiastical  policy  is  omitted 
 from  tlie  Commissions. — 3.  Distribution  of  the  schemes.-^ 
 4.  Duty  of  the  Commissions. — 5.  Nomination  of  the  same.> 
 — C.  Method  observed  in  the  debates.  —  7.  The  Assembly 
 sanctions  the  scheme. — 8.  Difference  between  an  Ecclesiastical 
 Council  and  an  assembly  of  laymen. — 9.  On  Papal  appro- 
 bation.— 10.  On  the  proposals  of  the  bishops. — 11.  Compo- 
 sition of  the  Council. — 12.  Addresses  against  its  Order. — 
 13.  The  Opposition  declares  Itself. — 14.  The  scheme  "  De  ''^ 
 Fid^."— 15.  Observations  on  the  same.  — 16.  Debate  on 
 the  same. — 17.  On  the  Opposition. — 18.  Its  composition. — 
 19.  The  Italians.  ^ — 20.  Admonitions  of  the  presidents.  — 
 21.  Other  provisions.  —  22.  The  scheme  "De  Fide"  sent 
 back. 
 
 III. — First  Step  towards  Infallibility. — Other  Schemes     ..      ..     57 
 
 1.   Petition  for   Infallibility.  —  2.   The   predominant  question,  -a  j 
 3.  The  promoters  of  the  address.  —  4.  Its  contents.  —  5.  Its) 
 arguments. — G.  Manner  of  its  publication.  —  7.  Number  of 
 signatures. — 8.  Undignified  supposition. — 9.  Promoters  of  the  ■* 
 address.— 10.  Addresses  against  Infallibility. — 11.  Singular 
 situation.  — 12.    Division   of  parties   in    the    Assembly. — 
 13.  Efforts  to   i^romote   Infallibility.  — 14.  Kevelations   of  *• 
 the    Unita  Cattolica.  — 15.  Distribution  of  new  schemes. — 
 16.  Their    form    is    displeasing.  — 17.  The     scheme   "Do 
 Episcopis."— 18.    Discourse   of  the   Bishop   of    Cologne. — 
 19.  Speech  of  the  Bishop  of  Orleans. — 20.  General  features 
 of  the  schemes. — 21.  The  bishops  ask  for  more  information 
 on  the  subjects  of  debate. — 22.  The  scheme  "  De  Catechismo." 
 
 IV.  The  Scheme  "De  Ecclesia" 
 
 1.  Distribution  of  the  scheme  "  De  Ecclesia." — 2.  On  Infallibility, 
 — 3.  Arguments  to  be  brought  forward. — 4.  Continuation  of 
 the  Congregations  without  much  result. — 5.  The  number  of 
 bishops  diminishes.  —  6.  Opinions  en  the  duration  of  the 
 Council. 
 
XVI  'IWBLE  OF  CONTENTS. 
 
 FEBRUARY. 
 
 FACE 
 
 1. — The  Fikst  RicbULTs  of  the  Scheme  "  De  Ecci.esia" 72 
 
 1.  Summary  of  the  proceedings  of  the  three  previous  months.  — 
 
 2.  On  the  Canons  contained  in  the  scheme  "  De  Ecclesia." — 
 
 3.  Summary  of  their  contents. — 4.  Fate  of  the  addresses  of 
 the  Opposition.  —  5.  Letters  of  the  Bishop  of  Orleans. — 
 G.  Tactics  of  the  Opposition. — 7.  Explanation  of  the  tardiness 
 in  the  deliberations  of  the  Council. — 8.  Attempt  to  obviate 
 this  defect. — 9.  Italian  addresses. — 10.  Project  for  shortening 
 the  speeches. — 11.  Project  of  reconciliation. — 12.  Failure  of 
 the  same. — 13.  Other  plans  for  bringing  about  an  agreement. 
 — 14.  New  diplomatic  intervention.  — 15.  The  amended 
 schemes.  — 16.  Affairs  of  the  East.  —  17.  Debate  on  the 
 scheme  "  De  Catcchismo." 
 
 II. — The  Scheme  "  De  Ecclesia" 83 
 
 1.  The  twenty-one  Canons  of  the  scheme. — 2.  Summaiy  of  the 
 same. — 3.  Their  probable  effect  on  the  world. — 4.  Means  of 
 escape.  —  5.  Temporal  power  before  Infallibility.  —  6.  Re- 
 mainder of  the  scheme. — 7.  Its  ai>plication. — 8.  Conclusion. 
 
 111. — CoMUiTiON  OF  the  Catholic  Nations [)! 
 
 1.  Displeasure  caused  by  the  publication  of  the  Canons.  — 
 2.  Questions  for  the  consideration  of  the  Council. — 3.  Ques- 
 tions regarding  France. — 4.  Catholicism  and  ]nodern  society. 
 — 5.  The  Revolution.  —  G.  Dilemma.  —  7.  Exceptions  to 
 preceding  observations.  —  8.  Responsibility  of  Institu- 
 tions.—9.  Excestfive  authority. — 10.  Intolerance  and  indul- 
 gences.— 11.  Asceticism.  —  12.  Centralisation. — 13.  Rebel- 
 lion.— 14.  Conclusion. 
 
 IV.— The  New  Okdeu        105 
 
 1.  C)ljcctiouH  to  preceding  arguments. — 2.  Address  of  the  Catholics 
 of  Coblcntz.  —  3.  Inlallibility  sole  object  of  attention.  — 
 y.  4.  Close  of  the  first  phase  of  the  Council. -^5.  The  new 
 ^  Order.  —  0.  Judgment  of  the  majority.  —  7.  Holidays. — 
 8.  Anecdotes. — 9.  Different  postulata. — .10.  Various  publi- 
 cations.— 11.  Speech  at  the  opening  of  the  Exhibition, — 
 12.  Diplomatic  interference  is  aroused. — 13.  Predictions. — 
 14.  Conclusion. 
 
TABLE  OF  CONTENTS.  xvil 
 
 MARCH. 
 
 PAGE 
 
 J.— Appendix  to  the  Scheme  "  De  Ecclesia" 118 
 
 1.    Distribution  of  Appendix  to   the  scheme  "  De  Ecclesia." —       ^^ 
 2.  Foreign  influence. — 3.  Plans  for  leaving  the  Council. — 
 4.  Great  discouragement. — 5.  More  on  politics.  —  6.  Eecall 
 of  the  French  ambassador. 
 
 II.— A  Truce        123 
 
 1.  Death  of  Count  de  Montalembert. — 2.  Funeral  service  in  his 
 honour. — 3.  More  petitions  by  the  bishops. — 4.  Article  by^ 
 Dijllinger. — 5.  Suspension  of  the  scheme  "  De  Ecclesia." 
 
 III. — The  First  Schemes  again  brotjght  forward 126 
 
 1.  The  first  schemes  again  brought  forward. — 2.  Stormy  sitting. 
 —  3.  Protest  of  the  Bishop  of  Bosnia  and  Sirmio.  — 
 4.  Speech  of  the  Pope. — 5.  Incidents  relating  to  the  Eastern 
 bishops. — 6.  Theme  for  a  speech  at  the  Roman  University. 
 — 7.  Withdrawal  of  some  amendments. — 8.  Reasons  for  the 
 same. — 9.  Despatches  of  Count  Darn  and  of  Cardinal  Anto- 
 nelU.  — 10.  Ambassadors.  —  11.  Relations  between  France 
 and  the  Vatican. — 12.  The  scheme  "  De  Fide  "  voted  in 
 part. — 13.  Catholic  Art  Exhibition. — 14.  The  same. 
 
 APRIL. 
 
 I, — The  Scheme  "  De  Fide"  for  the  Second  Time 137 
 
 1,  Cessation  of  diplomatic  intervention. — 2.  Definitive  voting  on 
 the  scheme. — 3.  Result  of  the  voting. — 4.  Easter  Festival.  /_ 
 — 5.  The  public  Session  fixed. — 6.  Third  Session. — 7.  Im- 
 pression it  produced. 
 
 XL — The  First  Scheme  "De  Fide"       141 
 
 1.  Comparison  of  the  first  and  second  schemes. — 2.  The  same. — 
 3.  Description  of  first  scheme.  —  4.  The  same.  —  5.  The 
 same. — 6.  Considerations.  —  7.  Further  reflections. — 8.  On 
 faith. — 9.  The  connection  of  faith  and  science. — 10.  Dog- 
 matic Theology. — 11.  Close  of  observations  on  first  scheme. 
 — 12.  Annotations. 
 
xvill  TABLE  OF  CONTENTS. 
 
 PA  (IE 
 
 -Kill. — The  Second  Scheme  "  De  Fide" 149 
 
 >i. 
 
 1.  The  scheme  as  a  whole.  —  2.  First  and  second  chapters.  — 
 3.  Third  chapter. — 4.  Foiivth  chapter, — 5.  Observations  of 
 the  bishops.  —  6.  Tlieir  influence.  —  7.  Continued  observa- 
 tions.— 8.  Difficulties  that  beset  the  scheme. — 9.  llcasons 
 for  describing  the  scheme. — 10.  Note  of  the  North-German 
 Confederation. 
 
 MAY. 
 
 1. — The  Scheme  "  De  Ecclesia  "  for  the  Second  Time 155 
 
 1.  The  scheme  "  De  parvo  Catechismo  "  for  the  second  time.  — 
 
 2.  The  scheme  "De  Ecclesia"  sent  back.  —  3.  Returns 
 modified. — 4.  The  scheme  "  De  parvo  Catechismo  "  is  voted, 
 — 5.  Its  amendments  are  voted,  and  the  scheme  is  laid  aside. 
 — 6.  The  debate  on  the  scheme  "  De  Ecclesia  "  is  opened. 
 — 7,  It  is  continued. — 8.  Speech  of  the  Pope  on  giving  the 
 Prizes  at  the  Exhibition  of  Catholic  Art. — 9.  Speech  against 
 Infallibility. 
 
 11. — Foreign  Policy IGO 
 
 1.  Despatch   by  Ollivier. — 2.  'Ce   qui   se   passe  au   Concile.' — 
 
 3.  Disquietude  at  the  Vatican. — 4.  Speech  by  Monsignor 
 Kettler. — 5.  Infallibility  publicly  promoted. — 6.  Address 
 of  the  Roman  parish  priests. — 7.  Unfortunate  position  of 
 affairs.— 8.  Duke  of  Saldanha.— 9.  Feast  of  St.  Peter. 
 
 JUNE. 
 -Close  of  the  General  Discussion 167 
 
 1,  Close  of  the  general  discussion  on  the  scheme  "De  Ecclesia." 
 —  2.  Speech  of  Monsignor  Maret.  —  3.  New  protests.  — 
 4.  Proposal  for  secret  voting, — 5.  Resistance  to  be  kept  up 
 to  tlie  last.— 6.  Feast  of  Pentecost. — 7.  Objections  to  pro- 
 ])osal  of  the  Arclibishop  of  Malines. 
 
tablp:  of  contents.  xix 
 
 TAG  I 
 
 II.— Summary  of  the  Question  of  Infallibility      17£ 
 
 1.  Summary  of  the  question. — 2.  The  scheme  "De  Ecclesia"  is 
 reduced. — 3.  First  and  second  chapters. — 4.  Third  chapter, 
 and  its  quotation  from  St.  Gregory  the  Great. — 5.  Doctrines 
 of  the  scheme  "  De  Primatu." — 6.  The  time  for  presenting 
 observations  upon  personal  Infallibility  limited  to  ten  days. 
 —  7.  Text  inserted  in  the  first  draft  of  "  De  Ecclesia."  — 
 8.  No  special  Canon  for  Infallibility. 
 
 III. — Debate  on  Infallibility         179 
 
 1.  Prognostications  and  state  of  jxirties. — 2.  Processions,  prayers, 
 and  addresses. — 3.  Opening  of  the  debate  on  Infallibility. — 
 4.  Approach  of  summer.  —  5.  Speech  of  the  Pope  on  tlie 
 Festival  of  Corpus  Domini.  —  6.  The  fight  begins.  — 
 ■f-7.  History  of  the  question  of  Infallibility. — 8.  The  same. 
 —  9.  The  same. — 10.  Continuation  and  ending. — 11.  Speech 
 of  Cardinal  Guidi. — 12.  Speech  of  Valerga. — 13.  Speech  of 
 the  Archbishop  of  Osimo, — 14.  Predictions. — 15.  A  third 
 party. — 16.  The  Opposition  pray  for  a  prorogation  of  the 
 Council. 
 
 JULY. 
 
 I. — Close  of  the  Debates        195 
 
 ''"1.  Effects  of  the  climate.  —  2.  "Weariness  of  the  assembly. — 
 3.  The  bishops  begin  to  leave  Pome. — 4.  The  first  heads  of 
 the  scheme  '^ De  Ecclesia"  are  voted.  —  5.  Close  of  the 
 discussion.  —  G.  Peasons  of  the  Opposition  for  accepting 
 it.  —  7.  The  same. — 8.  Discussion  on  the  amendments. — 
 9.  The  Opposition  consider  their  future  course. — 10.  I'or- 
 mula  of  Infallibility.  — 11.  After  the  proposal.  — 12.  The 
 third  chapter  is  voted. — 13.  The  fourth  chapter  is  voted. —  Jt 
 14.  The  vote  on  Wednesday,  July  13. 
 
 II. — Fourth  Session 20(i 
 
 1.  Calculations  well  founded,  but  disa|Dpointed. — 2.  The  Opposi- 
 tion send  a  message  to  the  Pope. — 3.  Adjunct  to  the  formula 
 
XX  TABLE  OF  CONTENTS. 
 
 II. — Fourth  ^essjoj^— continued. 
 
 PAGE 
 
 of  lurallibility. — 4.  Protest  of  the  assembly. — 5.  Last  at- 
 f>  tempts  of  the  Opposition.  —  G.  Fourth  Session.  —  7.  Re- 
 flections on  the  vote. — 8.  Protests  of  the  Opposition. — 
 9.  After  the  event. — 10.  'I  extof  the  Canons  that  promulgate 
 Infallibility. — 11.  The  future.— 12.  Mneniosynon. 
 
 Conclusion 223 
 
 APPENDIX  OF  DOCUMENTS. 
 
 DOCUJIENTS. 
 
 I.  Bull  of  Convocation  of  the  Council       259 
 
 II.  French  CoiTespondenco  from  the  '  Civilta  Cattulica  ' 262 
 
 III.  Proclamation  of  the  Bishops  at  Fulda 263 
 
 IV.  Letter  of  Padre  Giacinto        266 
 
 V,  Pastoral  of  the  Archbishop  of  Paris 268 
 
 VL  Pastoral  of  the  Bishop  of  Orleans 273 
 
 VIL  Promulgation  of  the  Jubilee         ,      294 
 
 VII L  Allocution  of  the  Sistine  Chapel 296 
 
 IX.  Bull  "  Multiplices  inter  "      298 
 
 X.  Allocution  at  the  First  Session 303 
 
 XL  Bull  for  the  Pope's  Election         304 
 
 XII.  Bull  for  limiting  Censures 306 
 
 XIII.  The  Canons  published  in  the  '  AUgcmeine  Zeitung '  and  the 
 
 '  Siid-Deutsche  Presse '      311 
 
 XIV.  Statistical  Extract  from  Franscini        320 
 
 XV.  Last  Letter  of  IVIontalembcrt        321 
 
 XVI.  Address  of  the  Catholics  of  Coblcnz  to  the  Bishop  of  Treves     ..  321 
 
 XVII.  New  Order  of  the  Council,  &c.     Article  by  Dollinger       ..       ..  326 
 
 XVIIL  The  Scheme  "  De  Fide  "       332 
 
 XiX.  Formula  of  Adhesion  to  the  Dogma  of  Infallibility  given  by  the 
 
 '  Italie,' at  the  end  of  June  1870 337 
 
 XX.  The  Scheme  "  De  Ecclesia,"  from  the  '  Giornale  di  Pumia '       . .  337 
 
f  PEIIIGEITOH 
 
 EIGHT  MONTHS  AT  EOME. 
 
 DECEMBER. 
 
 I.— OPENING  OF  THE  COUNCIL. 
 
 1.  Announcement  of  the  opening  of  the  Council. — 2.  Its  first  meeting. — 3.  Pro- 
 cession.— 4.  Entrance  inlo  St.  Peter's. — 5.  Description  of  the  Coimcil  Hall. — 
 6..  First  Session.— 7.  The  Fathers  do  homage. — 8.  Benediction  by  the  Pope. 
 — 9.  The  Council  is  opened. 
 
 1,  At  nine  in  the  morning  of  December  the  8th  1869,  the  salutes 
 from  Monte  Aventino  and  the  bells  of  all  the  churches  in 
 Rome,  announced  to  the  world  the  opening  of  the  Twentieth 
 Ecumenical  Council,  fifteen  centuries  after  the  first  so  recognised 
 by  history — that  of  Nicea ;  eighteen  after  that  of  Jerusalem,  and 
 three  after  the  last  Council — that  of  Trent. 
 
 2.  At  the  same  hour,  all  those  called  to  attend  the  Council 
 were  assembled  in  the  great  hall  above  the  portico  of  the 
 Vatican  Basilica,  which  on  this  occasion  was  arranged  as  a 
 chapel ;  though  it  is  generally  used  for  the  functions  of  the 
 Papal  Benediction  and  of  the  Last  Supper. 
 
 The  Pope,  who  on  ordinary  occasions  never  leaves  his  own 
 apartments  till  all  is  prepared  and  ready  for  his  reception,  was 
 to-day  one  of  the  first  to  enter  the  hall,  as  if  to  show  that  he 
 desired  to  place  himself  on  an  equality  with  those  present  ;  and 
 remained  quietly  seated  till  the  long  cortege  was  complete 
 which  was  to  pass  before  him  in  solemn  procession  to  the 
 Church  of  St.  Peter.  There  were  47  cardinals  present  out  of 
 the    55    in    Rome ;     more    than   700   bishops   out   of   the   1000 
 
 B 
 
2  EIGPIT  MONTHS  AT  ROME.  [December. 
 
 supposed  to  form  the  entire  Catholic  episcopate  ;  more  than 
 20  mitred  abbots,  five  abbots  nuUius,  and  about  30  Generals  of 
 Orders ;  this  being  the  computation  given  by  the  Official  Index 
 published  in  Rome,  of  those  who  were  present,  and  had  the 
 ( ^right  of  sitting  at  the  Council. 
 
 The  Civilta  Cattolica  gave  the  complete  list  of  names  as 
 723,  the  Unita  Cattolica  at  720 — both  differing  from  the  Official 
 Index,  which  declared  them  to  be  over  760  ;  but,  in  truth,  it 
 was  difficult  to  make  the  calculation  with  perfect  accuracy, 
 this  only  being  certainly  known,  that  the  polling  papers 
 gathered  at  the  first  sitting  of  the  Council  amounted  to  678. 
 
 Nine  of  the  Bishops  present  were  Patriarchs,  four  of  the 
 Western  Church,  and  five  Oriental.  There  were  five  Primates, 
 and  above  130  Archbishops  ;  these,  however,  had  not  all  the 
 charge  of  a  diocese,  and  among  the  Patriarchs  were  some  who 
 had  never  in  their  lives  left  Rome.  There  were  also  a  consider- 
 able number  of  Archbishops  and  Bishops  in  partibus,  who  were 
 not  diocesans,  and  scarcely  knew  the  geographical  situation 
 of  the  territories  whence  they  derived  their  designations  ;  all 
 these,  however,  were  equally  admitted  to  the  Council  and 
 allowed  to  vote.  Abbots  and  Generals  of  Orders  had  also  a  seat, 
 together  with  the  power  of  voting,  although  without  any  real 
 claim  to  that  privilege. 
 
 The  result  of  all  these  concessions  was  very  materially  to 
 affect  the  action  of  the  Council  by  admitting  to  its  assemblies 
 a  numerous  body  of  dignitaries  holding  no  cure  of  souls  ; 
 and  consequently,  though  equal  in  dignity  to  the  other  ecclesi- 
 astics, inferior  to  them  in  that  practical  knowledge  and  sense 
 of  responsibility  which  was  required  to  render  their  vote  dis- 
 interested and  valuable ;  they  availed,  however,  to  swell  the 
 numbers  present,  and  to  make  the  Vatican  Council  the  largest 
 r"^  ever  witnessed  in  the  Catholic  Church.  While  the  hierarchy 
 '  were  assembled  in  the  upper  hall,  the  rest  of  the  Roman  clergy, 
 both  regular  and  secular,  arranged  themselves  along  the  great 
 staircase,  the  portico,  and  the  church,  and  formed  two  long  lines 
 through  which  the  procession  passed. 
 
 3.  When  all  were  assembled,  the  Pope  rose,  prostrated  him- 
 self before  the  altar,  and  began,  with  his  singularly  clear  and 
 distinct  voice,  to  intone  the  hymn  to  the  Holy  Spirit,  the  choir 
 
December.]  EIGHT  MONTHS  AT  EOME.  3 
 
 took  up  the  strain,  and  the  procession  moved  onward  in  the 
 following  order  :  first,  the  chamberlains  and  private  chaplains, 
 who  headed  the  cortege,  then  the  consistorial  advocates,  the 
 promoters  of  the  Council,  and  the  singers  ;  next  to  them,  the 
 "  Abbreviatori  di  Parco  Maggiore,"  the  "  Votanti  di  Segnatura," 
 the  "  Cherici  di  Camera,"  and  the  "  Auditori  di  Rota,"  two 
 prelates  in  each  of  the  four  classes  last  mentioned  having 
 the  duty  of  scrutinising  the  votes  of  the  Council  ;  then  came 
 the  Head  of  the  "  Sacro  Ospizio,"  and  two  chaplains  carrying  the 
 Pope's  mitre  and  tiara.  The  abbots  in  ordinary,  the  abbots 
 nullius,  the  bishops,  archbishops,  prelates,  patriarchs,  and  car- 
 dinals according  to  their  order  then  followed,  preceded  by  an 
 incense-bearer,  and  the  apostolic  sub-deacon  carrying  the  Papal 
 cross  between  two  acolytes,  the  bishops  and  cardinals  being 
 each  accompanied  by  a  chaplain  or  train-bearer. 
 
 Close  to  them  were  the  senator  and  the  "  conservators " 
 representing  the  municipality  of  Rome,  the  vice-chamberlain  of 
 the  Church,  and  the  Prince  of  the  Pontifical  Throne ;  then  two 
 protonotaries,  the  cardinal-deacon,  the  masters  of  ceremonies, 
 and  finally  the  Pope  himself,  carried  on  his  chair  of  state  under 
 a  canopy  ;  the  generals  of  religious  orders,  various  other  officials 
 and  persons  in  the  service  of  the  Council,  secretaries,  notaries, 
 and  lastly,  shorthand-writers,  who  completed  the  procession. 
 
 4.  This  long  line  of  dignitaries  of  the  highest  grade  then  passed 
 down  the  lines  formed  by  the  humbler  ecclesiastics,  and  leaving 
 the  great  hall  above  the  portico,  advanced  through  that  which 
 gives  access  to  the  Sistine  Chapel  ;  then  descending  the  grand 
 staircase  of  Bernini,  they  turned  to  the  right  through  the  portico 
 and  solemnly  entered  the  Church  of  St.  Peter,  which  now  ap- 
 peared to  be  filled  for  the  first  time  within  the  memory  of  man. 
 
 The  Pope  and  the  bishops  were  vested  in  white,  the  day 
 being  the  Feast  of  the  Immaculate  Conception  ;  and  the  Pope, 
 who  usually  wears  a  tiara  or  a  mitre  of  plates  of  gold,  now  had 
 on  a  costly  mitre  made  especially  for  the  occasion.  These 
 particulars  have  some  significance,  as  they  were  intended  to  in- 
 dicate a  certain  equality  with  all  the  other  bishops,  which, 
 however,  did  not  extend  beyond  the  minor  accessories  of  cere- 
 monial. 
 
 At  the  entrance  of  the   Church,  the  Pope  descended  from  his 
 
 B  2 
 
4  EIGHT  MONTHS  AT  ROME.  [DKCEJinER. 
 
 Throne  and,  uncovering  his  head,  proceeded  to  the  Papal  altar, 
 where  he  took  up  his  station. 
 
 5.  The  Council  Hall  is  situated  in  the  right  transept  of  the 
 Church  of  St.  Peter,  in  the  area  in  which  the  ceremony  of  the 
 Washing  of  the  Feet  is  held  on  Maundy  Thursday  ;  it  lies 
 between  the  two  pilasters  which  support  the  cupola  of  Michael 
 Angelo,  and  the  space  above  is  filled  in  by  an  attic  and  a  tym- 
 panum, under  which  is  a  great  door  that  remained  open  to  satisfy 
 the  curiosity  of  the  public  during  the  ceremony  and,  indeed, 
 during  all  the  public  sittings  of  the  Council,  only  being  shut 
 when  the  private  Congregations  were  held.  The  guardianship 
 of  this  door  belonged,  of  ancient  right  and  usage,  to  the  Knights 
 of  Jerusalem,  and  they  hastened  to  avail  themselves  of  the  privi- 
 lege by  placing  their  services  at  the  disposal  of  the  Council, 
 showing  a  natural  eagerness  to  follow  the  deliberations  from  so 
 favourable  a  position,  rather  than  to  hear  them  by  report  from 
 afar. 
 
 As,  however,  it  is  the  special  duty  of  the  "  guardie  nobili  "  to 
 accompany  the  Pope  on  all  occasions,  it  was  found  necessary  to 
 commit  the  keeping  of  the  great  door  equally  to  them  and  to  the 
 Knights  of  Jerusalem.  Above  the  door  was  inscribed  in  large 
 letters  the  appropriate  text,  "  Go  ye,  and  teach  all  nations  :  I 
 am  with  you  always,  even  unto  the  end  of  the  world." 
 
 The  hall  itself,  though  simply  arranged,  presents  an  imposing 
 appearance,  due  to  its  own  grand  proportions  ;  at  the  further 
 end  is  placed  the  Pope's  throne,  next  to  it  the  benches  for  the 
 patriarchs  and  cardinals,  and  then  the  seats  for  the  bishops, 
 descending  gradually  in  seven  rows  till  they  reach  the  level  of 
 the  floor.  Every  seat  bears  a  number  corresponding  to  the 
 ticket  given  to  each  of  the  bishops,  according  to  which  they 
 were  inscribed  in  the  printed  catalogue  distributed  to  all 
 members  of  the  Council.  The  hall  is  adorned  with  various 
 paintings,  representing  the  Doctors  of  the  Church,  and  the 
 Popes  who  have  convened  Ecumenical  Councils,  and  above 
 the  throne  hangs  a  picture  of  the  Descent  of  the  Holy  Spirit ; 
 everything  is  simple  but  striking. 
 
 There  is,  however,  one  serious  defect  in  the  building  with 
 reference  to  public  speaking,  namely,  its  want  of  acoustic  pro- 
 perties.     The   immense  height  of    the  vaulted    roof,  and    the 
 
December.]  EIGHT  MONTHS  AT  ROME.  5 
 
 grand  arches  of  the  nave,  seemed  to  favour  the  desires  of  that 
 portion  of  the  Council  which  was  accused  of  being  inimical  to 
 discussion,  by  swallowing  up  the  most  learned  propositions 
 and  the  wisest  sayings  in  their  vast  depths  before  they  could  be 
 heard.  Indeed,  this  inconvenience  was  found  to  be  so  serious, 
 that  many  people  believed  that  the  Vatican  Hal],  prepared  with 
 such  care,  would  only  be  used  for  public  sittings  and  for  the 
 promulgation  of  decrees,  and  that  the  closed  meetings  would  be 
 held  in  the  "  Sala  degli  Svizzeri,"  or  some  other  of  the  great 
 courts  or  churches  of  Rome. 
 
 6.  Towards  eleven  o'clock  all  were  seated  in  the  Council  ) 
 Hall — the  Pope  on  his  throne,  the  cardinals  and  patriarchs  in  ' 
 their  places,  and  then  the  bishops,  Latin,  Greek,  Melchitic, 
 Russian,  Roumanian,  Bulgarian,  Syrian,  Chaldean,  Maronite, 
 Copt,  and  Arnienian,  all  vested  in  their  pontifical  attire.  They 
 presented  one  of  the  most  remarkable  spectacles  ever  witnessed 
 by  human  eyes,  especially  in  our  days,  when  such  grand  displays 
 of  pomp  are  rare. 
 
 No  spectator,  however  little  inclined  to  sympathise  with  the 
 assembly,  could  do  otherwise  than  marvel,  not  so  much  at 
 its  outward  magnificence,  as  at  the  moral  power  inherent  in 
 the  Papacy  which  could  still  avail,  after  the  lapse  of  centuries, 
 to  draw  together  by  a  simple  letter  of  invitation  multitudes 
 from  the  furthest  corners  of  the  world,  men  of  all  nations,  united 
 by  a  discipline  almost  without  perceptible  authority  ;  yet  many  of 
 them  devoted  to  a  degree  unknown  in  any  other  assembly,  even 
 to  the  furthering  of  their  own  abasement,  and  ready  to  contend 
 with  public  opinion,  not  for  the  extension,  but  for  the  restriction 
 of  their  own  prerogatives.  Such  a  spectacle  enables  one  to  com- 
 prehend the  sense  of  indomitable  power  with  which  the  Popes 
 have  always  acted  ;  no  other  rulers  have  ever  reached  such  a 
 pitch  of  authority  and  grandeur  in  dealing  not  only  with  their  \ 
 own  subjects,  but  with  human  society  at  large.  ^ 
 
 7.  As  soon  as  the  Pope  entered,  the  Cardinal- Vicar  intoned 
 the  mass  ;  after  which,  the  Secretary  of  the  Council  having 
 placed  a  copy  of  the  Gospels  on  a  superb  lectern,  the  Bishop  of 
 Iconium,  standing  before  it,  delivered  a  Latin  oration,  and  the 
 Pope,  in  his  pontifical  vestments,  received  the  allegiance  of  all 
 the  members  of  the  Council.     This   consisted  in  the   bishops 
 
6  EIGHT  MONTHS  AT  ROME.  [Decembek 
 
 kneeling  before  him,  one  after  the  other,  and  kissing  his  knee. 
 What  an  effort  must  it  have  cost  him,  who  bears  the  humble 
 title  of  "  Servant  of  the  Servants  of  God,"  to  keep  in  memory 
 that  modest  designation  during  such  a  ceremony  ! 
 
 8.  This  being  ended,  the  Pope  bestowed  his  solemn  benedic- 
 tion on  the  assembly  three  times,  and  pronounced  the  opening 
 allocution  ;  after  which  there  was  a  movement  of  deep  emotion 
 among  all  present.  Every  one  who  knows  the  Pope  is  aware 
 how  peculiarly  sensitive  he  is,  and  how  liable  to  strong  excite- 
 ment :  at  that  moment  he  seemed  inspired  by  the  deepest  faith 
 and  enthusiasm,  which  supported  him,  notwithstanding  his  age, 
 through  all  that  long  and  fatiguing  ceremony,  and  the  whole 
 assembly  shared  his  enthusiasm  ;  for  it  is  in  the  nature  of  earnest 
 conviction  and  intense  feeling  to  find  a  ready  response  in  the 
 breasts  of  others. 
 
 The  Pope,  after  pronouncing  his  allocution,  invoked  the  Holy 
 Spirit  and  the  Virgin,  and  then  rising,  extended  his  arms  to- 
 wards Heaven,  when  the  whole  assembly  simultaneously  rose  ; 
 it  was  a  solemn  sight.  None  of  the  differences  which  were  aftei- 
 wards  to  cool  that  enthusiasm  and  divide  those  hearts  were  yet 
 apparent ;  and  all  the  fears,  the  hopes,  and  the  affections  of 
 the  Catholic  world  were  agitating  the  breasts  of  those  who 
 formed  its  universal  assembly. 
 
 9.  After  other  prayers,  and  the  hymn  to  the  Holy  Spirit,  the 
 decree  for  the  opening  of  the  Council  was  read,  and  the  consent 
 of  the  assembled  bishops  being  asked,  they  responded  with  the 
 liturgical  "  Placet "  ;  a  thanksgiving  followed,  and  then  the  first 
 Session  closed  ;  the  second  being  fixed  for  the  6th  of  January. 
 Such  was  the  opening  of  the  Vatican  Council  called  together 
 eighteen  centuries  after  Christ,  to  consider  and  influence  the 
 fate  of  the  Catholic  Church,  and  to  decide  whether  the  Western 
 nations  of  Europe,  with  their  present  social  and  political  insti- 
 tutions, have  or  have  no  longer  a  religion. 
 
December.]  EIGHT  MONTHS  AT  ROME. 
 
 II.— THE  IMPORTANCE  OF  THE  ASSEMBLY. 
 
 1.  Importance  of  the  assembly. — 2.  Condition  of  Christendom. — 3,  Causes  of  its 
 divisions. — 4.  Present  state  of  affairs. — 5.  The  longest  interval  without  an 
 Ecumenic.il  Council. — 6.  Character  of  this  meeting — 7.  Causes  that  brought 
 about  the  Council. — 8.  The  Catholic  party. — 9.  Reasons  for  the  convocation  of 
 the  Council. — 10.  Bull  of  ConA^ocation. 
 
 1.  Thus  far  we  have  treated  of  the  Council  externally,  and  in 
 this  respect  it  was  indeed  splendid,  and  surpassed  all  expecta- 
 tions. It  was  a  marvellous  sight  to  behold  so  many  dignitaries 
 from  all  parts  of  the  world  assembled  at  the  Pope's  invitation, 
 ready  to  bend  before  him,  and  to  encounter  on  the  threshold  of 
 the  Vatican  (as  a  French  writer  has  observed)  the  Patriarch  of 
 Babylon  and  the  Bishop  of  Chicago,  representatives  of  by- 
 gone ages  and  of  ages  yet  to  come,  met  together  at  a  period  of 
 highly-developed  civilisation,  with  intentions  and  purposes  of 
 such  vast  importance. 
 
 But  if  one  turns  from  these  thoughts  to  bare  matters  of  fact — 
 from  the  contemplation  of  externals  to  that  of  the  subject  in 
 itself — the  Bishop  of  Chicago  does  not  represent  a  Catholic 
 Chicago,  any  more  than  the  Patriarch  of  Babylon  represents  a 
 Catholic  Babylon. 
 
 It  is  no  wonder  that  these  two  extreme  examples  do  not  repre- 
 sent Catholic  societies ;  but  how  many  of  the  other  bishops  are 
 in  the  same  position !  Leaving  out  of  the  question  all  the 
 prelates  in  partibus  infidelium,  what  do  the  American  bishops 
 really  represent  in  connection  with  the  titles  of  their  dioceses  ? 
 What,  for  instance,  does  the  Bishop  of  New  York  represent  in 
 face  of  the  Catholic  or  universal  Church?  or,  not  to  take  the 
 countries  known  to  be  anti-Catholic,  how  many  are  the  French 
 bishops  able  to  feel  themselves  pastors  of  the  whole  or  the  greater 
 part  of  their  flock,  or  who  really  represent  a  Catholic  society,  or 
 even  a  true  Catholic  majority?  Among  the  great  nations  of 
 Europe  such  a  state  of  things  could  only  be  found  in  Italy,  or 
 more  probably  in  Spain  ;  in  Ireland  and  Poland,  if  they  be 
 reckoned  as  nations;  and  lastly,  less  universally,  yet  more 
 really  in  some  parts  of  Germany. 
 
 2.  If  the  West  has  remained  Christian,  nevertheless,  since  the 
 
8  EIGHT  MONTHS  AT  ROME.  [December. 
 
 eighth  century,  when,  with  but  transitory  exceptions,  the  Catholic 
 or  universal  Christian  faith  reached  its  culminating  point,  many 
 great  nations  or  races  have  detached  themselves  by  degrees,  and 
 according  to  their  separate  tendencies  and  characteristics,  from 
 that  faith,  and  no  Councils  have  been  able  to  prevent  their  seces- 
 sion. Neither  the  fourth  Council  of  Constantinople,  nor  later, 
 the  Council  of  Florence,  could  hinder  the  schism  of  the  East, 
 which  was  the  first  stage  of  disunion  ;  nor  could  the  Council 
 of  Trent  bring  back  the  German  races  to  the  fold,  and  restrain 
 the  advance  of  Protestantism,  which  was  the  second  stage  of 
 disunion,  and  cost  the  Catholic  Church  the  loss  of  Germany, 
 England,  Scandinavia,  and  through  them  of  America  and 
 Australia. 
 
 The  third  phase,  which  for  nearly  a  century  has  menaced 
 Catholicism  in  the  countries  still  remaining  to  it,  is  that  which, 
 having  as  yet  no  other  designation,  we  may  call  by  the  generic 
 name  of  Revolution.  What  attitude  would  the  Vatican  Council 
 assume  with  respect  to  this  new  phase — how  would  it  face  this 
 danger  ?  Such  was  the  great  problem  which  every  one,  from  the 
 opening  of  the  Council,  was  endeavouring  to  solve. 
 
 Would  the  Council  proceed  on  a  principle  of  selection  or  of 
 elimination  ?  Would  it  take  a  wide  limit,  so  as  to  embrace  the 
 greater  portion  of  mankind  within  the  Church,  or  would  it 
 choose  a  narrow  limit,  and  thus  throw  numbers  into  revolution  ? 
 Such  thoughts  occupied  all  earnest  minds,  because  for  them  both 
 the  moment  and  the  subject  were  most  serious,  far  more  so  than 
 was  apparent  to  superficial  observers.  We  repeat,  the  question  at 
 stake  was  to  decide  whether  the  Catholic  nations  of  Europe  are,  or 
 are  not  to  have  a  religion — not  a  nominal  or  outward  form  merely, 
 but  a  real  religion  in  common,  which  should  be  manifest  in  their 
 actions,  and  be  in  harmony  with  their  customs  and  institutions. 
 
 3.  If  the  Council  of  Constantinople  did  not  prevent  the  schism 
 of  the  East,  or  the  Council  of  Trent  the  Reformation  in  the  West, 
 yet  undoubtedly  other  Councils  have,  with  more  or  less  difficulty, 
 finally  triumphed  and  accomplished  the  end  for  which  they  were 
 convened.  Thus,  the  Councils  of  Nicea,  Ephesus,  and  Chal- 
 cedon  really  conquered,  not  indeed  at  once  but  eventually,  the 
 errors  they  condemned,  and  no  traces  of  those  errors  remain  at  the 
 present  day.      And  the  reason  for  this  success  is,  that  every  time 
 
December.]  EIGHT  MONTHS  AT  ROME.  9 
 
 the  Catholic  Church  had  to  oppose  a  mere  error  of  judgment, 
 arising  simply  from  differences  of  opinion,  she  conquered  it  with 
 more  or  less  ease,  according  to  its  greater  or  less  importance, 
 because  in  such  a  case  the  principle  of  authority  embodied  and 
 represented  the  interests  of  the  great  majority  of  Catholics,  who 
 were  ready  to  sacrifice  purely  speculative  differences  for  the  sake 
 of  unity. 
 
 When,  however,  the  Church  had  to  confront  great  interests,  and 
 the  general  or  partial,  yet  weighty  tendencies  of  a  race  or  nation, 
 which  either  gave  rise  to  some  error,  or  by  furnishing  a  pretext 
 for  it,  manifested  it  to  the  world,  then  those  tendencies  strength- 
 ened the  error  which  finally  triumphed  through  their  instru- 
 mentality. Who  does  not  recognise  in  the  two  great  schisms 
 that  have  rent  the  Christian  world  the  manifestation  of  those 
 sentiments,  old  as  the  human  race,  pride  in  the  past  and  impa- 
 tience for  the  future  ?  W  ho  does  not  see  in  the  one,  intolerance 
 of  the  old  yoke,  and  in  the  other,  opposition  to  the  new  ? 
 
 If  to  all  this  be  added  the  consideration  of  the  other  great 
 interests  and  secondary  combinations  also  at  work,  a  just  view 
 may  be  obtained  of  the  different  powers  fighting  in  the  camp 
 of  Theology,  in  those  ages  especially  when  they  could  find 
 expression  in  no  other  way. 
 
 4.  To  which  of  these  two  cases  does  the  present  state  of  things 
 appertain  ?  Under  what  external  and  internal  conditions  has  the 
 Vatican  Council  assembled  to  meet  the  difficulty,  and  how  will 
 its  deliberations  affect  the  progress  of  society  and  of  the  Church  ? 
 
 To  find  the  first  answer  is  not  difficult,  because  there  is  no 
 doubt  that  behind  every  inquiry  suggested  in  the  Council  there 
 lies  a  great  social  question  of  deep  moment  at  the  present  day, 
 involving  an  immense  amount  of  living  interests. 
 
 The  second  answer  was  not  so  easily  perceived  at  the  opening 
 of  the  Council ;  and  in  order  to  form  some  conjectures  and  make 
 an  approximate  judgment,  it  was  necessary  to  review  all  that  had 
 preceded  it,  and  to  observe  the  present  course  of  its  deliberations. 
 
 5.  From  the  foundation  of  the  Church  up  to  the  present  time 
 there  never  had  been  so  long  a  period  without  the  assembling  of 
 an  Ecumenical  Council.  Many  reasons  can  be  adduced  for 
 this,  to  be  sought  principally  in  the  calm  which  followed  the 
 stormy  crisis  of  the  Reformation,  in  the  religious  apathy  which 
 
10  EIGHT  MONTHS  AT  ROME.  [Decembek. 
 
 prevailed  in  the  latter  centuries,  as  also  in  the  great  difficulty 
 of  calling  together  a  General  Council,  after  the  last  experiment 
 at  Trent,  which  resulted  in  the  position  of  the  bishops  being 
 strengthened  as  regards  their  flocks,  though  weakened  in  other 
 respects  ;  and  in  the  fact  that  the  authority  of  the  Pope  having 
 been  secured  on  this  occasion,  he  had  no  wish  to  expose  it  to 
 another  trial.  But  (without  going  into  further  particulars)  the 
 main  reason  is  that  the  Church,  which  had  hitherto  formed  a 
 sort  of  constitutional  monarchy,  emerged  from  the  Council  of 
 Trent  by  virtue  of  constant  and  progressive  explanation  and 
 discussion  as  a  monarchy,  only  slightly  tempered  ;  and  from  this 
 came  the  unwillingness,  and  even  dislike,  subsequently  shown  to 
 the  assembling  of  her  States-General. 
 
 If,  by  a  further  process  of  discussion,  the  Church  should 
 become  an  absolute  monarchy,  the  Vatican  Council  might 
 prove  her  last  deliberative  assembly  ;  and  her  meetings,  changing 
 their  character,  might  become  simply  consultative,  and  therefore, 
 like  the  consistory  of  cardinals,  rather  a  solemn  ceremony  than 
 a  real  event  in  the  economy  of  the  Church. 
 
 6.  It  is  undeniable  that  the  spontaneous  act  of  the  Pope  in 
 calling  together  the  Council,  when  nothing  obliged  him  to  do  so, 
 and  when  the  episcopate  generally  was  attached  and  subservient 
 to  his  wishes,  was  an  act  of  liberal  tendency — a  step  backwards 
 in  the  path  of  absolutism,  and  a  step  in  advance  towards  a  larger 
 and  more  complete  restoration  of  the  ecclesiastical  constitution, 
 because  that  is  founded  in  the  combined  opinion  of  many  rather 
 than  in  the  absolute  power  of  one. 
 
 Whoever  doubted  the  good  effects  of  the  Council,  must  logi- 
 cally have  doubted  also  the  character  and  disposition  of  the  epis- 
 copate, the  good-will  of  the  Pope  in  the  matter  being  apparent. 
 Indeed,  in  summoning  this  assembly  his  action  was  entirely  free 
 and  spontaneous,  though  up  to  a  certain  degree  he  may  have 
 been  influenced  by  the  force  of  circumstances. 
 
 7.  In  the  year  1859-60,  when  troubles  in  Italy  seemed  to 
 threaten  her  political  existence,  Rome,  finding  her  territories 
 slipping  from  her  grasp,  and  without  the  means  of  retaining 
 them,  turned  for  help,  as  she  has  always  done  in  similar  perils, 
 to  the  other  Catholic  nations.  But  the  political  condition  of 
 Europe  being  such  as  to  prevent  her  obtaining  assistance  from 
 
December.]  EIGHT  MONTHS  AT  ROME.  11 
 
 the  various  Governments,  Rome  addressed  herself  (with  her 
 peculiar  power  of  adaptation  to  the  exigencies  of  the  moment) 
 to  public  opinion,  instead  of  to  the  Cabinets  of  Europe.  In  that 
 appeal  she  availed  herself  of  the  press,  of  public  meetings,  and 
 of  all  other  means  of  influence ;  in  fact,  she  adopted  the  policy 
 of  partisanship  instead  of  diplomacy.  From  this  beginning  there 
 sprung,  or  rather  rose  again,  the  so-called  Catholic  party,  which 
 rapidly  increased  till  it  presented  a  well-organised  body,  with  a 
 strong  will,  and  a  clear  and  definite  programme. 
 
 This  party  was  then  moulded,  disciplined,  and  kept  in 
 constant  communication  with  Rome  by  means  of  the  different 
 gatherings  held  there  on  various  occasions,  such  as  the  pro- 
 mulgation of  the  dogma  of  the  Immaculate  Conception,  the 
 centenary  of  St.  Peter,  and  the  canonizing  of  new  saints.  Its 
 consolidation  was  also  assisted  by  the  institution  of  "  Peter's 
 pence  "  for  replenishing  the  Papal  finances,  by  the  enrolling  of 
 the  Zouaves  for  a  short  period  of  service,  which  was  renewed 
 every  year,  by  the  issue  of  different  publications  and  newspapers, 
 by  civil  and  religious  festivities,  and  by  many  other  means ; 
 in  fact,  the  traditional  policy  of  the  Church  oif  Rome,  though 
 remaining  essentially  the  same,  shifted  its  ground,  and  created 
 for  its  service,  instead  of  the  Holy  Alliance,  a  cosmopolitan 
 Catholic  party,  which  combined  the  strongest  interests  and 
 passions,  and  fought  with  good  success  against  the  adverse 
 march  of  the  times. 
 
 The  Society  of  the  Jesuits  was  an  excellent  instrument  in  the 
 cause,  on  account  of  its  unique  and  extraordinary  discipline,  and 
 of  its  authority  and  extension  in  all  parts  of  the  world,  which 
 enabled  it  to  work  in  the  matter  with  a  unity  of  aim  and  action, 
 otherwise  difficult  to  obtain. 
 
 8.  All  this  could  not  be  accomplished  without  quitting  the 
 field  of  politics  and  entering  upon  that  of  principles,  since  in 
 the  Papacy  the  two  powers  are  so  nearly  connected  as  necessarily 
 to  act  on  one  another.  The  Catholic  party,  which  naturally  per- 
 sonified the  principle  of  absolute  authority,  had  drawn  most  of 
 its  adherents  from  the  world  that  was  past,  and  was  no  sooner 
 arrayed  for  the  combat  than  it  found  itself  in  collision  with  the 
 world  as  now  existing  ;  the  shock  was  soon  felt,  and  was  as  violent 
 as  the  toleration  of  the  present  age  admitted. 
 
12  EIGHT  MONTHS  AT  KOME.  [December. 
 
 Rome  was  unable  to  moderate  the  ardour  of  this  conflict,  nor 
 could  she,  being  placed  at  the  mercy  of  her  defenders,  maintain 
 the  equanimity  in  action  which,  notwithstanding  her  authorita- 
 tive position,  or  perhaps  even  on  account  of  it,  she  had  hitherto 
 preserved. 
 
 While  the  religious  movement  was  in  its  first  stage  and  only 
 showed  itself  in  the  pages  of  the  Civilta  Cattolica,  the  Lhiivers, 
 and  the  pastoral  letters  of  some  of  the  French  bishops,  the  En- 
 cyclical and  the  Syllabus  came  to  light,  and  no  one  in  the  Church 
 either  raised  objections  or  suggested  doubts,  all  minds  being 
 occupied  with  the  peril  that  threatened  the  temporal  power. 
 Only  the  Bishop  of  Orleans  seemed  to  view  the  course  of  events 
 with  some  anxiety,  which  he  indicated  in  his  sibylline  treatise 
 on  the  Encyclical ;  but  it  was  of  little  avail,  for  the  impetus 
 being  now  given,  it  was  too  late  to  check  the  progress  of  events. 
 
 9.  The  retrograde  step  embodied  in  the  declaration  of  the 
 Encyclical, — that  the  Pope  could  not  follow  the  spirit  of  the 
 times, — and  the  results  of  the  unfortunate  battle  of  Mentana, 
 both  combined  to  render  the  Pontiff  more  than  ever  desirous 
 of  finding  in  the  episcopate  a  real  help  and  support,  not  only 
 privately  and  officially,  but  formally  and  solemnly,  and  of  ob- 
 taining the  aid  and  advice  of  the  whole  Church  for  the  purpose 
 of  lightening  the  responsibility  that  weighed  so  heavily  upon 
 him.  Moreover,  on  several  occasions  he  had  already  been 
 brought  into  contact  with  great  assemblies  of  the  bishops,  had 
 become  familiar  with  them,  had  studied  their  opinions  and  dis- 
 positions, and  was  aware  of  the  important  help  to  be  drawn 
 from  them  in  the  present  difficulty  ;  besides  which,  he  had 
 found  many  of  the  prelates  favourably  inclined  towards  an 
 Ecumenical  Council. 
 
 10.  On  the  29th  of  June,  1868,  a  few  months  after  Garibaldi 
 had  reached  the  gates  of  Rome,  when  revolution  had  pene- 
 trated beyond  the  walls  of  the  city  even  to  the  doors  of  the 
 Vatican,  and  the  barracks  of  the  Zouaves  were  blown  into  the 
 air,  the  apostolic  letter  for  the  assembling  of  the  Council  was 
 published  ;  the  Pope,  showing  wonderful  reliance  in  his  own 
 destiny,  having  chosen  this  most  grave  and  dangerous  moment 
 for  its  convocation.* 
 
 *  See  Ajipendix,  Documeut  I. 
 
Decembicr.]  eight  MONTHS  AT  ROME.  13 
 
 III.— THE  MEETING  OF  THE  COUNCIL. 
 
 1.  First  official  document. — 2.  Impression  it  produces. — 3.  Invitation  to  Protes- 
 tants and  schismatical  bodies. — 4. — Proceedings  of  foreign  ambassadors. — 
 5.  Objects  of  the  Council. — 6.  Further  remarks  on  the  same  matter. — 7.  Hospi- 
 tality oflfered  to  the  bishops. — 8.  Nomination  of  the  Commissions. — 9.  The 
 Civilta  Cattolica. — 10.  Its  article  of  February  6th. — 11.  The  Fulda  proclama- 
 tion and  Padre  Giacinto's  letter. — 12.  Pastoral  of  the  Archbishop  of  Paris, 
 and  publications  of  the  anti-Infallibilist  party. — 13.  The  programme  of  the 
 Council  is  unfolded. — 14.  The  Archbishop  of  Westminster. 
 
 1.  We  now  come  to  the  public  and  official  acts  of  the 
 Council,  and  from  them  it  is  easy  to  judge  of  the  intentions 
 and  aim  of  the  assembly,  and  also  to  form  some  conjectures 
 — though  in  these  caution  is  necessary — as  to  the  direction  in 
 which  it  would  probably  move. 
 
 2.  The  idea  of  the  Council  sprang  naturally  in  the  Pope's 
 mind  from  the  desire  of  finding  some  shelter  from  the  storms 
 which  beset  him,  and  of  lightening  the  burden  of  his  heavy 
 responsibilities.  The  Catholic  party  easily  acceded  to  the  plan, 
 thinking  that  the  bishops,  who  were  in  some  places  harassed,  and 
 in  others  found  their  powers  diminished,  would  readily  meet  the 
 wishes  of  the  party,  on  account  of  the  work  they  had  done,  and  the 
 energy  with  which  they  had  successfully  fought  for  the  interests 
 of  the  Church  ;  besides,  the  present  seemed  a  favourable  occa- 
 sion for  inducing  the  entire  episcopate  either  to  accept  their 
 views,  or  at  least  to  become  participators  in  their  responsibility. 
 
 It  is  true  that  some  viewed  with  unfavourable  eyes  the  calling 
 together  of  any  assembly  that  could  possibly  be  dispensed  with ; 
 but  these  were  a  few  incorrigible  members  of  the  "  Curia," 
 or  a  still  smaller  body  of  "  prudent  "  men,  the  larger  number 
 inclining  to  the  other  opinion. 
 
 The  rest  of  the  Church  having  for  the  last  eight  years  heard 
 but  one  note  of  alarm,  that  which  was  sounding  the  dangers 
 that  threatened  the  temporal  power,  turned  for  help  to  ihe  Ecu- 
 menical Council,  and  trusted  that  it  might  devise  some  remedy 
 for  the  evils  which  had  been  so  long  impending.  Public  opinion 
 is  slow  in  these  days  to  concern  itself  with  matters  not  of  imme- 
 diate consequence,  and  did  not  trouble  itself  with  any  far-sighted 
 reflections  on  the  subject  of  the  assembly. 
 
14  EIGHT  MONTHS  AT  ROME.  [December. 
 
 3.  An  invitation  to  join  the  Council  was  then  sent  to  the 
 Protestant  and  schismatical  bodies,  rather  with  the  pretence  of 
 including  all  Christian  denominations  in  its  assembly,  than 
 with  any  expectation  that  they  would  come  ;  for  the  letters  were 
 couched  in  terms  which  presupposed  entire  submission  to  Rome 
 in  all  who  should  attend.  The  invitations  were  declined  with 
 more  or  less  courtesy,  as  was  to  be  expected.  Further  nego- 
 tiations were  carried  on  for  a  time  with  some  hope  of  success, 
 but  these  also  proved  in  the  end  abortive. 
 
 An  attempt  was  made  to  obtain  from  the  Russian  Government 
 permission  for  the  Polish  bishops  to  attend  the  Council,  but  this 
 attempt  failed  ;  and,  if  the  story  be  true,  its  only  result  was  to 
 victimise  an  innocent  person,  a  Polish  priest,  who  happened 
 to  be  obnoxious  to  the  Russian  Government,  by  whom  his  expul- 
 sion from  the  Roman  States  was  demanded  as  one  of  the  con- 
 ditions preliminary  to  the  grant  by  the  Czar  of  his  "  exequatur." 
 The  priest  was  banished  ;  but,  nevertheless,  the  permission  was 
 not  granted  by  Russia,  nor  did  the  bishops  ever  arrive. 
 
 From  these  preliminaries  it  gradually  became  evident  that 
 the  great  questions  which  divide  Christendom  would  meet  with 
 no  solution  in  a  Council,  from  whose  deliberations  they  were 
 excluded  one  after  the  other. 
 
 4,  One  of  the  first  discussions  that  took  place,  was  on  the 
 propriety  of  admitting  the  ambassadors  of  Christian  Sovereigns 
 to  the  meetings  of  the  Council ;  but  as  the  Pope  had  very  little 
 desire  for  their  presence,  and  the  several  Governments  had  no 
 wish  to  meddle  in  the  matter,  it  was  easy  to  come  to  an  agreement 
 on  this  point.  A  Congregation  of  cardinals  was  held,  in  which 
 it  was  decided  that  the  ambassadors  should  not  be  present  at 
 the  Council,  but  that  the  Secretary  of  State  should  keep  them 
 informed  of  all  the  business  that  was  transacted.  A  great  inter- 
 change of  notes  and  despatches  followed  ;  and  it  was  finally 
 determined  that  at  the  public  Sessions  a  particular  tribune, 
 as  was  customary  at  all  great  ceremonies,  should  be  reserved  for 
 the  diplomatic  body,  who  were  obliged  to  rest  satisfied  with  this 
 amount  of  participation  in  the  deliberations  of  the  Council ;  and 
 the  publications  of  the  Lihro  giallo  (yellow  book)  confirmed  the 
 acceptance  of  these  conditions  by  the  two  parties  reciprocally 
 interested  in  the  lil)orty  of  Church  and  State. 
 
December.]  EIGHT  MONTHS  AT  ROME.  15 
 
 5.  The  Papal  Bull,  published  on  the  29th  June,  1868,  in  the 
 vestibule  of  the  Vatican  Basilica,  enumerates  (in  its  liturgical 
 compilation)  the  reasons  for  assembling  the  Ecumenical  Coun- 
 cil as  follows  : — "  The  horrible  tempest  {horrihili  tempestate) 
 threatening  society  and  the  Church  ;  "  "  the  authority  of  the 
 Apostolic  See  trodden  under  foot ;  "  "  the  abolition  of  religious 
 corporations  ;  "  "  the  confiscation  of  ecclesiastical  property  ;  " 
 "  the  insults  offered  to  the  clergy  ;"  "  the  perversity  of  the 
 press  ;  "  "  the  increase  of  Sectarianism  ;  "  "  the  secularisation 
 of  education  ;  "  and,  finally,  "  the  corruption  and  impiety  of 
 manners,  and  the  unbridled  license  of  thought."  Further  on  it 
 also  alludes  to  the  discipline  and  instruction  of  the  clergy, 
 
 6.  If  it  be  borne  in  mind  that  the  Council  was  convened 
 on  the  day  dedicated  to  the  Immaculate  Conception  of  the 
 Virgin,  so  as  to  be  under  her  patronage,  as  the  Pope  had  an- 
 nounced in  his  first  allocution  on  the  subject  addressed  to  the 
 bishops  assembled  for  the  Centenary  of  St.  Peter,  30th  of  June, 
 1867,  it  will  be  obvious  how  he  viewed  the  matter  with  regard 
 to  dogma,  and  to  what  end  the  Council  was  directed  as  a  means 
 of  discipline. 
 
 7.  At  the  same  time  the  Pope  addressed  a  circular  to  the 
 bishops,  offering  them  hospitality ;  this  was  accepted  by  some 
 entirely  ;  by  others,  in  part  ;  and  by  others,  again,  courteously 
 refused,  as  being  able  to  dispense  with  it  without  thereby  suffer- 
 ing inconvenience.  At  the  opening  of  the  Council  it  was 
 reckoned  that  about  three  hundred  bishops  were  guests  of  the 
 Pope,  half  of  them  living  entirely  at  his  expense,  the  others  being 
 indebted  to  him  for  lodging  only.  It  was  calculated  that  this 
 hospitality  cost  the  Pope's  private  exchequer  about  2500  lire  a 
 day  ;  but  as  such  a  contingency  had  been  foreseen,  a  short  while 
 before  the  opening  of  the  Council  some  of  the  faithful  had 
 imagined  a  way  of  meeting  the  expense.  This  was  by  insti- 
 tuting a  festival  on  the  fiftieth  anniversary  of  the  first  mass  cele- 
 brated by  the  Pope  ;  and  the  immense  amount  of  money  collected 
 on  the  occasion,  amounting  to  several  million  francs,  served  to 
 defray  the  heavy  expenditure  occasioned  by  the  Council. 
 
 8.  Before  the  meeting  of  the  assembly,  the  Pope  instituted  a 
 Congregation  of  cardinals  to  undertake  all  the  preliminary 
 work,  and  placed  at  its  head  the  Cardinal-Vicar   of  Rome  :   the 
 
10  EIGHT  MONTHS  AT  EOME.  [Decemhei;. 
 
 members  of  the  body  being  eight — Reisach,  Bernabo,  Pane- 
 bianco,  Bizzarri,  Bilio,  Caterini,  and  Capalti.  Six  of  these  were 
 themselves  presidents  of  other  Commissions  branching  out  from 
 it,  whose  duty  it  was  to  classify  the  matters  to  be  treated  of  in 
 the  Council  in  the  following  order : — Commission  on  Dogma, 
 under  the  presidency  of  Cardinal  Bilio  (to  whom,  in  great 
 measure,  though  perhaps  wrongly,  the  compilation  of  the 
 Syllabus  was  attributed) ;  Ecclesiastical  Policy,  under  Cardinal 
 Reisach  ;  Affairs  of  the  East,  under  Cardinal  Bernabo,  Prefect 
 of  the  Congregation  "  De  Propaganda  Fide  ;"  Religious  Orders, 
 under  Cardinal  Bizzarri  ;  Ceremonial,  under  the  Cardinal-Vicar  ; 
 Ecclesiastical  Discipline,  under  Cardinal  Caterini.  Besides 
 these,  the  Pope  appointed  a  Commission  on  Biblical  Studies  and 
 the  Revision  of  the  Index,  under  the  presidency  of  Cardinal  de 
 Luca,  but  he  was  not  included  in  the  Directive  Congregation, 
 and  his  commission  remained  on  one  side,  and  was  not  inte- 
 grally connected  with  the  others.  It  attracted,  however,  a  good 
 deal  of  public  attention  by  reason  of  the  important  nature  of  its 
 subjects,  and  was  commonly  reckoned  among  the  six  principal 
 Commissions,  that  on  Ceremonial  being  omitted  as  of  little 
 moment.  The  fact  is,  that  the  management  of  this  Commission 
 seemed,  from  the  first,  displeasing  to  the  authorities,  as  the 
 affairs  relating  to  the  Index  were  treated  of  in  a  large  and  liberal 
 spirit,  and  the  result  was  that  after  a  few  meetings  it  entirely 
 dropped.  It  remained  in  public  opinion  as  one  of  the  six  Con- 
 gregations, but  had  no  status,  and  all  mention  of  it  was  omitted 
 in  the  official  organs.  It  was  thus  consigned  to  oblivion, 
 notwithstanding  that  its  members  had  already  commenced  much 
 business,  important  both  in  matter  and  in  the  manner  of  its 
 transaction. 
 
 The  members  of  these  Commissions  were  theologians  and 
 counsellors  chosen  by  the  Pope  and  the  Committee  of  cardinals 
 in  Rome  and  in  different  Catholic  countries.  They,  of  course, 
 received,  under  the  strictest  seal  of  secrecy,  information  as  to 
 the  matters  to  be  treated  of  in  the  Council,  either  fully  or  by 
 degrees,  according  as  they  were  prepared  in  Rome, 
 
 Together  with  the  creation  of  these  Commissions,  notice  was 
 sent  to  the  bishops  of  a  fixed  and  limited  number  of  subjects  to 
 be  discussed   in  the  Council,   that   they  might   have   the  oppor- 
 
December.]  EIGHT  MONTHS  AT  ROME.  17 
 
 tunity  of  studying  them  beforehand  ;  but,  saving  these,  the 
 Vatican  maintained  absolute  silence  towards  the  bishops  with 
 regard  to  the  matters  for  debate.  The  result  of  this  was  to  place 
 the  bishops  at  a  disadvantage  with  reference  to  those  theologians 
 who  were  admitted  to  a  more  intimate  knowledge  of  the  con- 
 cerns of  the  Council  than  fell  to  their  own  lot,  these  latter 
 being  also  officially  their  inferiors.  Much  was  said  both  in 
 Rome  and  in  Germany  against  this  system  of  concealment, 
 which  kept  the  bishops  in  ignorance  of  matters  on  which 
 they  had  a  right  to  give  their  opinion,  and  regarding  which 
 they  would  shortly  be  called  to  pass  judgment ;  but  the  reply 
 from  the  Vatican  was,  that  these  being  subjects  on  which  the 
 Pope  voluntarily  consulted  the  bishops,  the  manner  and  time  of 
 the  communication  must  be  left  entirely  to  him,  and  that  the 
 greatest  reserve  was  necessary  for  fear  of  any  interference  from 
 the  press  in  Europe. 
 
 9.  Meanwhile,  the  Civilta  Cattolica  exercised  great  influence 
 in  the  Church,  and  especially  in  the  Vatican  ;  this  paper  was  a 
 periodical  compiled  by  the  Jesuits,  which  ever  since  the  recent 
 Italian  troubles  had  fought  valiantly  for  the  Papacy,  and  was 
 able,  being  under  a  favourable  aegis,  to  discuss  sundry  persons 
 and  things  without  fear  of  contradiction,  notwithstanding  the 
 restrictions  imposed  on  the  press  ;  consequently,  it  took  an 
 active  part  in  preparing  and  directing  the  preliminaries  of 
 the  Council.  Having  reached  this  point,  the  Civilta  Cattolica 
 determined  to  pursue  its  advantage,  and  commenced  a  series  of 
 articles  under  the  heading  of  "  Matters  pertaining  to  the 
 Council,"  in  which,  without  fear  of  opposition,  and  fortified  by 
 the  official  "  imprimatur,"  it  set  forth  a  full  exposition  of  its 
 own  views  on  all  the  subjects  that  were  to  be  treated  of. 
 
 The  Jesuits  had,  indeed,  found  some  difficulty  in  making  the 
 ideas  of  their  organ  acceptable  to  the  preparatory  Commissions, 
 though  many  of  their  order  were  among  the  members ;  but  by 
 reason  of  this,  and  of  their  authority  in  those  assemblies,  they 
 felt  confident  of  ultimate  success,  and  began  openly  to  manifest 
 their  intentions,  and  to  show,  without  circumlocution,  what  in 
 their  opinion,  should  be  the  programme  of  the  future  Council. 
 
 10.  For  some  time  past,  a  spirit  of  opposition  to  this  sort  of 
 dictatorship   had   arisen   in   the  Church,   and   a  portion    of   the 
 
 c 
 
18  EIGHT  MONTHS  AT  ROME.  [Decembkr. 
 
 Liberal  Catholics  who,  between  the  absolutism  of  the  so-called 
 Catholic  party  on  the  one  hand,  and  the  general  carelessness  of 
 Freethinkers  on  the  other,  had  hitherto  dragged  on  a  painful 
 existence,  and  had  been  reduced  to  silence  by  the  events  of  the 
 last  ten  years,  now  again  showed  signs  of  life.  The  articles  of 
 the  Civilta  CattoUca,  as  emanating  from  Rome,  had  caused 
 serious  apprehensions,  and  tended  to  increase  this  feeling  of 
 mistrust  wherever  it  existed,  till  at  length,  on  the  6th  of 
 February,  1869,  an  article  was  published,  under  the  heading 
 of  "  French  Correspondence,"  giving  clearly  and  exactly  the 
 whole  programme  of  the  Vatican  Council,  and  announcing  that 
 its  principal  objects  were  the  declaration  of  the  Syllabus,  of 
 the  Infallibility  of  the  Pope,  and  of  the  Assumption  of  the 
 Virgin  ;  and  a  further  notice  caused  yet  more  astonishment, 
 which  announced  that  the  work  being  all  arranged,  and  the 
 opinion  of  the  Church  so  evident,  the  Council  would  have  little 
 further  to  do,  and  would  be  of  short  duration.*  At  this,  the 
 Catholic  Opposition  broke  forth  openly  ;  the  Bishop  of  Orleans 
 among  the  first,  as  is  well  known,  openly  refuting  those  ideas 
 as  injurious  to  the  episcopate,  and  the  dispute  was  from  that 
 moment  carried  on  by  the  press  with  an  eagerness  very  unusual 
 in  such  matters.  The  Civilta  CattoUca  endeavoured,  in  the 
 April  number,  to  excuse  itself  by  saying  that  the  letter  in 
 question  was  only  the  production  of  a  French  correspondent ; 
 but  being  entirely  in  accordance  with  the  well-known  opinions 
 of  the  paper,  this  reply  was  of  no  avail,  and  the  article  re- 
 mained as  the  signal  of  assault.  No  one  could  imagine  the 
 reason  of  such  an  indiscreet  and  inopportune  because  prema- 
 ture attempt  on  the  part  of  the  Civilta  CattoUca  ;  and  it  was 
 said,  in  extenuation  of  the  mistake,  that  the  party  represented 
 by  that  periodical  had  become  uneasy  as  to  the  ultimate  success 
 of  the  Council,  and,  fearing  that  it  might  not  coincide  with 
 their  wishes,  had  adopted  this  means  of — as  it  is  sometimes  ex- 
 pressed— forcing  the  situation.  However  that  may  be,  it  is  certain 
 that  hitherto  there  had  prevailed  in  Rome  full  confidence  in  the 
 power  of  the  Vatican  to  obtain  a  unanimous  consent,  or  a  large 
 majority,  for  all  its  propositions,  so  that  the  intelligence  of  these 
 differences  of  opinion  was  most  unexpected. 
 *  See  Appendix,  Document  II. 
 
December.]  EIGHT  MONTHS  AT  ROME.  19 
 
 11.  The  strength  of  the  Opposition  increased  ;  letters,  articles, 
 pamphlets,  and  pastorals  succeeding  one  another  with  great 
 rapidity,  but  the  first  ecclesiastical  document  in  a  moderate 
 sense  of  any  importance,  as  emanating  from  a  reunion  of  the 
 higher  orders  of  the  Church,  was  the  pastoral  or  proclamation 
 of  German  bishops  dated  from  Fulda.*  It  was  signed  by  the 
 bishops  of  all  the  principal  sees  in  Germany,  and  was  the  only 
 protest  which  had  hitherto  appeared  bearing  a  local,  and  not 
 merely  a  personal  character.  This  document,  drawn  up  in  a 
 broad  and  liberal  spirit,  was  the  expression,  not  of  individual 
 opinion,  but  of  the  majority  of  those  Catholic  populations  who, 
 by  natural  disposition,  neither  think  lightly  nor  act  rashly,  and, 
 fortunately  for  them,  are  not  afflicted  either  with  the  levity  of  the 
 French,  or  the  indifference  of  the  Italian  character. 
 
 The  number  and  nature  of  the  signatures  bore  testimony  to 
 this  opinion,  as  it  was  evident  that  some  of  them  were  affixed  to 
 the  document  only  by  reason  of  the  strong  force  of  public 
 opinion  in  their  country  ;  and  the  pastoral  itself  was  in  every 
 respect  so  well  and  forcibly  framed,  that  by  reason  of  the  authority 
 of  its  subscribers  it  was  considered  entirely  beyond  the  reach  of 
 censure,  by  those  even  who  disliked  it  most. 
 
 On  the  other  hand,  the  first  document  emanating  from  France 
 was  of  a  noisy  and  personal  character.  It  was  a  letter  written 
 by  a  Carmelite  friar,  Father  Giacinto ;  and,  for  that  very  reason, 
 it  attracted  the  attention  of  the  profane.f  It  was  not  accept- 
 able to  the  ecclesiastical  world,  being  the  fragment  of  an 
 animated  disquisition,  in  which  the  subjects,  instead  of  being 
 calmly  argued,  were  treated  in  a  hasty  manner,  and  from  its 
 nature  was  only  adapted  for  publication  in  the  newspapers. 
 Rome,  acting  with  magnanimity  and  shrewdness,  took  no 
 notice  of  the  work.  Dupanloup  sharply  but  courteously  disap- 
 proved it  ;  the  French  Catholic  Liberals  were  silent  on  the 
 matter ;  and  Father  Giacinto,  by  the  advice  of  influential 
 friends,  went  off  to  America. 
 
 12.  Next  in  order  comes  the  pastoral  letter  of  the  Archbishop 
 of  Paris,  and  this,  though  somewhat  intricate  and  diffuse,  is 
 the  ablest  among  the  French  documents,  and  carries  the  most 
 weight  ;  I   its  language  and  style  were  displeasing  at  Rome,  but 
 
 *  See  Appendix,  Document  HI.       |  Ibid.  Document  IV.      J  Unci  Document  V. 
 
 c  2 
 
20  EIGHT  MONTHS  AT  ROME.  [December. 
 
 next  to  the  pastoral  from  Fulda,  it  was  of  great  importance,  from 
 its  moderate  spirit,  from  its  subject,  and  from  the  distinguished 
 position  of  its  author. 
 
 Shortly  after  appeared  the  publications  of  the  Bishop  of 
 Orleans — his  pastoral,*  his  pamphlet,  and  his  letter  to  Veuillot. 
 
 The  fiery  defender  of  the  temporal  power,  in  his  pastoral, 
 envelops  his  repugnance  to  the  doctrine  of  personal  Infallibility 
 with  many  expressions  of  devotion  to  the  Holy  See ;  in  the 
 other  document  he  is  more  explicit,  and  becomes  once  more  the 
 ardent  apologist ;  in  fact,  he  constitutes  himself  the  head  or 
 official  champion  of  Liberal  Catholic  opinions  in  the  Latin 
 world.  What  a  grand  office  might  that  be,  if  only  the 
 Western  nations  had  a  more  lively  feeling  of  religion  !  and, 
 on  the  contrary,  how  characteristic  is  it  of  the  times,  that  the 
 bishop  should  find  the  exercise  of  his  championship  so  difficult. 
 
 The  book  by  the  Bishop  of  Sens,  Monsignor  Maret,  entitled, 
 '  The  General  Council  and  Religious  Peace,'  next  appeared  ; 
 and  then  a  publication  in  Germany,  under  the  assumed  name  of 
 Janus,  entitled,  '  The  Pope  and  the  Council,'  besides  many 
 other  works  of  a  Liberal  Catholic  tendency,  in  France,  Italy, 
 and  Germany.  The  two  books  above  mentioned  are,  however, 
 the  most  complete  exponents  of  the  plan  of  Opposition,  and  the 
 latter  really  sets  forth  the  programme  of  Catholic  resistance 
 in  Germany,  where  alone  the  Opposition  has  held  its  ground 
 and  maintained  a  constant  and  local  character. 
 
 The  question  was  more  hotly  debated  every  day  ;  and  in 
 addition  to  these  clear  and  decided  expressions  of  public 
 opinion,  special  organs  of  the  Press  opposed  with  great  vigour 
 that  paper  which  had  for  so  long  held  possession  of  the  field. 
 All  sorts  of  stories  were  circulated,  such  a  religious  excitement 
 had  not  been  seen  for  years,  and  Rome,  which  had  hitherto 
 remained  quiescent,  now  seemed  fully  aroused.  "  Janus  "  was 
 put  in  the  Index,  and  the  sale  or  circulation  of  Maret's  work 
 was  prohibited ;  the  Secretary  of  the  Index  declaring  that, 
 though  the  Congregation  did  not  consider  its  tenets  reprehen- 
 sible, they  were  not  conformable  to  Roman  doctrine.  We  may 
 observe,  for  it  is  worthy  of  notice,  that  the  two  works  thus 
 severely  reprobated,  were  not  only  written  on  the  subject  of  the 
 *  Sec  Appendix,  Documout  VI. 
 
December.]  EIGHT  MONTHS  AT  ROME.  21 
 
 Council,  but  were  in  a  certain  sense  addressed  to  it.  The 
 Civilta  CattoHca,  the  Univers,  and  the  Ujuia  Cattolica  sufficed 
 to  confront  the  other  minor  publications  of  the  Opposition. 
 
 13.  The  result  of  all  these  polemics  was  to  lift  in  some  degree 
 the  thick  veil  which  ecclesiastical  secrecy  had  so  closely  drawn 
 over  the  mysterious  work  of  the  Committees,  and  the  public 
 began  openly  to  discuss  the  questions  of  the  Syllabus,  of  the 
 Pope's  personal  Infallibility,  and  of  the  Assumption  of  the  Vir- 
 gin in  soul  and  body — that  being  the  series  of  propositions 
 announced  on  the  6th  of  February  by  the  Civilta  Cattolica.  To 
 these  was  added  a  scheme  of  clerical  reformation,  with  a  view  of 
 modifying  the  authority  of  the  different  orders  of  the  hierarchy, 
 and  with  the  intention  of  promoting  the  advance  of  the  Church 
 from  the  possession  of  a  limited  to  that  of  an  absolute  sovereignty. 
 There  may  have  been  exaggeration  in  this  belief ;  but  whether 
 the  prevalent  rumours  were  true  or  false,  public  attention, 
 casting  aside  all  secondary  considerations,  fastened  on  the 
 questions  of  "  personal  Infallibility,"  and  of  "  the  Syllabus." 
 
 14.  Nevertheless,  by  reason  of  the  secrecy  imposed,  and  at 
 first  maintained  beyond  all  expectation,  the  work  of  the  Com- 
 mittees was  shrouded  in  profound  darkness  from  the  gaze  of  the 
 outer  world.  Anecdotes  and  opinions  were  circulated,  but 
 without  any  certainty  of  their  accuracy. 
 
 The  principal  support  of  the  Syllabus  lay  in  the  fact  that 
 it  was  a  Papal  act,  and  once  brought  before  the  Council  by 
 public  opinion,  it  could  scarcely  be  afterwards  invalidated, 
 without  the  risk  of  seriously  affecting  the  authority  of  the  Holy 
 Father.  As  to  the  question  of  "  Infallibility,"  its  only  exposition 
 had  hitherto  been  carried  on  in  the  pages  of  the  Civilta  Cattolica  ; 
 but  Monsignor  Manning,  Archbishop  of  Westminster,  wishing 
 to  supplement  this  deficiency,  wrote  a  pamphlet,  in  which  he 
 supported  the  doctrine  most  vehemently.  His  opinions  on  the 
 point  were  already  known,  and  by  reason  of  his  rank  in  the 
 Church,  carried  considerable  weight,  if  not  for  the  ideas  them- 
 selves, at  least  for  the  way  in  which  they  were  brought  forward, 
 and  the  opportune  moment  chosen  for  their  expression.  Indeed, 
 by  his  activity  and  energy  he  became  the  principal  champion  of 
 the  supporters  of  Infallibility,  as  the  Bishop  of  Orleans  was  of 
 those  who  opposed  it. 
 
22  EIGHT  MONTHS  AT  ROME.  [Decembek. 
 
 Manning  was  not  long  since  a  Protestant,  and  not  only  joined 
 the  Catholic  Church,  but  became  Archbishop  of  Westminster  : 
 none  are  so  devoted  as  converts ;  and  the  fact  of  having  been  in 
 error  the  first  half  of  his  life  did  not  hinder  his  becoming  in 
 the  latter  an  ardent  advocate  of  Infallibility.  At  any  rate,  as 
 his  antecedents  justified  the  supposition  that  he  was  lacking  in 
 the  traditional  ecclesiastical  spirit  which  is  seldom  acquired 
 save  by  early  habit  and  long  usage,  a  presumption  further  sup- 
 ported by  his  own  immoderate  restlessness,  it  seemed  likely 
 that  his  authority  would  be  somewhat  diminished  in  the  esti- 
 mation of  that  portion  of  the  clerical  world  whose  principles, 
 being  conservative,  are  best  able  to  exercise  a  calm  and  impartial 
 judgment. 
 
 IV.— THE  RULES  AND  CONDITIONS  OF  THE  ASSEMBLY. 
 
 1.  Jubilee  aud  preliminaries. — 2.  First  Papal  allocution. — 3.  Order  of  the  Council. 
 — 4.  The  same  subject. — 5.  The  same  subject.— 6.  Nomination  of  tie  presi- 
 dents and  other  officials. — 7.  Objections  to  the  order. — 8.  Objections  to  the 
 nominations. — 9.  Position  of  parties. — 10.  Their  description. — 11.  Considered 
 with  regard  to  their  nationality. — 12.  The  French  episcopate. — 13.  French 
 Opposition. — 14.  Opportune  declaration. — 15.  German  episcopate. — 16.  The 
 other  Catholic  bishops. — 17.  Italian  episcopate. 
 
 1.  On  the  11th  of  April  appeared  the  second  Papal  document 
 which  concerns  the  Council — the  apostolical  letters  announcing 
 the  Jubilee  *  to  be  enjoyed  by  all  Catholics  during  its  Session. 
 The  bishops  thronged  in  greater  numbers  to  Rome ;  and  as  the 
 day  for  the  solemn  opening  of  the  Council  drew  near,  the 
 Cardinal-Vicar  issued  an  edict  on  November  18th,  ordering  the 
 public  prayers  which  are  usual  on  great  occasions ;  and  lastly, 
 the  municipality  invited  the  citizens  to  hail  the  auspicious 
 event  with  rejoicings  and  festivities.  On  the  2nd  of  December 
 the  Pope  convened  a  preparatory  meeting  of  all  the  fathers  in 
 the  Sistine  Chapel,  as  a  preliminary  to  the  opening  of  the 
 Council,  and  on  this  occasion  the  third  public  document  was 
 published. 
 
 2.  When  the  bishops  were  assembled,  the  Pope  made  an 
 allocution,  in   which    he  again   reverted,  though  more  vaguely, 
 
 *  See  Appendix,  Document  VII. 
 
December.]  EIGHT  MONTHS  AT  KOME.  23 
 
 and  with  fewer  details,  to  the  aim  of  the  Council,  saying  it  was 
 "  to  supply  a  remedy  for  the  many  evils  which  disturbed  the 
 Church  and  society."  *  On  this  occasion,  the  fathers  received 
 copies  of  the  apostolic  letter,  "  Multiplices  inter,"  which  is 
 dated  November  27th,  and  is  the  fourth  official  document 
 of  the  Council,  containing  all  the  regulations  for  its  manage- 
 ment.! 
 
 3.  Foremost  among  these  is  that  which  orders  "  all  the  Fathers, 
 officials  of  the  Councils,  theologians,  doctors  of  the  sacred 
 Canons,  and  all  others  who  in  any  way  assist  the  Fathers  and 
 the  aforesaid  officials  in  the  work  of  the  Council,  not  to  divulge 
 or  manifest  to  any  outside  the  Council,  the  decrees  or  other 
 matters  to  be  examined,  or  the  discussions  or  opinions  of  any 
 that  are  present."  Further  on,  the  same  injunction  is  repeated 
 to  those  who,  not  possessing  the  episcopal  dignity,  are  either 
 servants  of  the  Council,  or,  by  reason  of  some  office,  attend 
 at  its  meetings  ;  and  from  such  is  required  the  further  obligation 
 of  an  oath. 
 
 4.  In  the  same  list  of  rules,  the  power  of  proposing  questions 
 is  conceded  to  the  Fathers,  but  with  the  following  stipula- 
 tions :  — 
 
 1st.  That  they  be  previously  communicated  in  writing  to  a 
 Congregation  of  cardinals  and  bishops  specially  deputed  for 
 this  purpose. 
 
 2nd.   That  they  be  of  general  importance. 
 
 3rd.   That  they  can  be  shown  to  be  opportune. 
 
 4th.  That  they  be  in  harmony  with  the  mind  and  traditions 
 of  the  Church. 
 
 The  appropriation  of  seats  then  followed,  according  to  which, 
 by  reason  of  a  singular  prerogative  peculiar  to  the  Roman 
 Curia,  the  cardinals,  not  themselves  bishops,  who  being  without 
 the  right,  yet  enjoy  the  privilege  of  a  seat  and  the  power  of 
 voting  in  the  Council,  occupy  the  first  places. 
 
 The  patriarchs,  primates,  archbishops,  bishops,  the  abbati 
 nuUiuSy  and  lastly,  the  abbati  generali  and  Generals  of  Orders 
 followed  in  succession ;  and  thus  seven  tiers  of  seats  were 
 arranged  in  the  Council  Hall  corresponding  to  the  same  ranks 
 in  the  hierarchy. 
 
 *  See  Appendix,  Document  VIII.  t  Ihid.  Document  IX. 
 
24  EIGHT  MONTHS  AT  ROME.  [December. 
 
 5.  The  Fathers  were  forbidden  by  the  regulations  to  leave  Rome 
 during  the  sittings  of  the  Council,  and  were  therefore  released 
 from  the  obligation  of  residing  in  their  dioceses  for  that  time. 
 
 6.  In  the  same  act  the  following  cardinals  were  appointed 
 presidents  of  the  Council : — Bilio,  De  Luca,  Capalti,  Reisach, 
 and  Bizzarri,  and  along  with  them  the  other  officers  of  the 
 Council,  beginning  with  the  Secretary,  the  Bishop  of  Sant 
 Ippolito  ;  Monsignor  Fessler,  a  German  professor  of  Canon  Law 
 in  Vienna ;  and  with  him,  the  sub-secretary,  the  clerks,  the 
 assistants,  the  notaries,  advocates,  examiners  of  voting  papers, 
 promoters  of  the  Council,  masters  of  the  ceremonies,  shorthand- 
 writers,  and  the  guardians  of  the  Council,  who  were  the  two 
 Roman  princes  assisting  at  the  Pontifical  Throne,  Colonna  and 
 Orsini. 
 
 All  the  officials  swore  to  fulfil  their  obligations  and  to  main- 
 tain the  secrecy  prescribed  in  the  apostolic  letter ;  and  thus 
 terminated  the  preparatory  meeting  which  preceded  the  opening 
 of  the  Council. 
 
 7.  The  Order  produced  a  most  unfavourable  impression  on 
 the  greater  part  of  the  bishops  in  Opposition  ;  they  especially 
 distrusted  the  article  by  which  the  power  of  initiating  a  ques- 
 tion was  to  be  subordinated  to  a  Congregation  of  cardinals,  and 
 that  one  which  prohibited  their  absence  from  Rome  during  the 
 Council.  They  said  that  the  Order  left  no  way  open  for  legal 
 opposition  ;  and  it  was  reported  by  tale-bearers  in  the  city, 
 that  the  dominant  party  would  use  it  for  their  own  advantage, 
 and  were  determined,  not  only  to  adhere  to  their  programme, 
 but  to  maintain  it  to  the  end,  the  Pope  being  with  them,  and 
 that  they  would  take  every  means  of  subduing  the  Opposition. 
 Above  all,  the  prohibition  against  leaving  Rome  was  inter- 
 preted as  an  attempt  to  shorten  the  duration  of  the  Council — a 
 suggestion  for  which  the  Civilta  Cattolica  had  been  much 
 blamed — and  as  an  endeavour  to  prevent  any  actual  protest 
 against  the  work  of  the  Vatican.  Some,  who  took  exaggerated 
 views,  went  still  further  ;  they  added  to  the  vigour  both  of  the 
 resistance  and  of  the  attack,  and  predicted  that  scandals  would 
 arise  in  the  Church  in  consequence. 
 
 8.  The  power  of  initiative  given  to  the  bishops,  though 
 subject  to  the    control  of  a  Congregation,   was   an  unexpected 
 
December.]  EIGHT  MONTHS  AT  ROME.  25 
 
 concession,  but  its  value  was  greatly  diminished  and  the  feeling 
 of  mistrust,  already  existing,  increased  by  the  fact  that  the 
 persons  composing  this  Commission  as  well  as  all  the  others 
 were  almost  exclusively  drawn  from  the  ranks  of  the  majority, 
 and  were,  in  consequence,  little  inclined  to  favour  the  proposals 
 of  the  Opposition. 
 
 A  little  later,  the  members  of  the  Congregations  were  de- 
 clared. There  were  twelve  cardinals  :  Patrizi,  Di  Pietro, 
 De  Angelis,  Corsi,  Riario  Sforza,  De  Rauscher,  Bonnechose, 
 Cullen,  Barili,  Moreno,  Monaco,  and  Antonelli  ;  and  besides 
 these,  Manning,  Archbishop  of  Westminster,  the  Archbishop  of 
 Tours,  Archbishop  of  Baltimore,  Archbishop  of  Malines,  the 
 Bishops  of  Valenza  and  Paderborn,  a  bishop  from  Chili,  and 
 two  Oriental  Patriarchs  ;  the  rest  of  the  Commissions  being 
 composed  of  Italian  bishops — making,  in  all  twenty-six  Fathers. 
 Of  these  by  far  the  greater  number  represented  the  Roman 
 Curia,  and  the  Opposition  were  scarcely  represented  at  all ;  some 
 of  the  bishops  clearly  inclined  to  the  Catholic  party,  and  others 
 were  of  no  particular  shade  of  opinion. 
 
 In  fact,  it  was  evident  that  this  Congregation,  in  virtue  of  the 
 number  and  rank  of  its  members,  constituted  an  assembly  which, 
 pretending  only  to  be  of  secondary  consideration,  in  reality  had 
 the  power  of  determining,  without  appeal,  most  of  the  matters 
 to  be  brought  before  the  Council,  even  those  of  serious  import- 
 ance, such  as  the  propositions  of  the  bishops,  who,  from  their 
 pastoral  office  and  practical  knowledge  of  the  needs  of  their  people, 
 might  often  bring  forward  questions  well  worthy  of  consideration. 
 
 The  Congregation,  which  had  the  power  of  allowing  or  pre- 
 venting discussion  on  these  proposals,  really  judged  them 
 a  priori  in  a  more  absolute  manner  than  the  Council  itself. 
 
 All  this  did  not  escape  the  notice  of  the  Opposition  ;  and  the 
 appointment  of  so  many  cardinals,  and  of  the  most  strenuous 
 supporters  of  the  prerogative  of  the  Vatican  to  serve  in  the  Con- 
 gregation, caused  great  alarm  among  those  who  were  already 
 apprehensive. 
 
 9.  The  fears  and  hopes  of  the  different  parties  grew  stronger 
 day  by  day,  and  the  strength  of  the  contending  factions  was 
 anxiously  reckoned  up.  The  Opposition  were  fully  aware  of 
 their  small  number,  which,  taking  also  into  account  the  disfavour 
 
26  EIGHT  MONTHS  AT  ROME.  [Decembek. 
 
 showed   them   in  the   Order  of   the  Council,  rendered  it   very 
 difficult  for  them  to  carry  out  their  designs. 
 
 Glancing  at  the  assembly,  it  appeared  that,  taking  it  as  a 
 whole,  the  Opposition  might  be  reckoned  as  one-fourth  or  one- 
 fifth  ;  but  if  considered  only  with  regard  to  those  who  decidedly 
 opposed  them,  they  would  be  as  one  to  two,  leaving  out  of  the 
 calculation  all  the  bishops  of  undetermined  opinion,  and  those 
 who  though  nominally  adherents  of  the  majority  were  still 
 susceptible  to  the  influences  exercised  by  the  other  side. 
 
 10.  The  Catholic  party,  properly  so  called,  or  the  Infallibilist, 
 as  it  tried  to  designate  itself,  predominated  with  different  gra- 
 dations in  the  Spanish  episcopate  ;  as  also  among  most  of  the 
 French  and  Italians,  in  the  small  body  of  English  bishops,  but 
 more  strongly  among  the  Irish.  The  same  opinions  prevailed 
 among  all  the  South  American  bishops,  but  scarcely  among  the 
 North  American  ;  among  the  Orientals  with  but  slight  excep- 
 tions ;  among  the  bishops  in  partihus ;  and  almost  all  the  re- 
 presentatives of  the  small  Catholic  nationalities,  excepting  the 
 Portuguese,  shared  the  like  views. 
 
 The  opinions  of  the  rest  were  of  a  less  decided  character,  and 
 the  more  determined  among  them  constituted  the  Opposition. 
 One  of  its  members  reckoned  that  if  they  had  been  able  to 
 draw  over  to  their  opinions  fifty  Italian  or  Spanish  prelates  they 
 might  have  held  their  own  in  the  contest ;  but  it  was  not  easy  to 
 obtain  that  number,  as  the  Spanish  bishops  could  not  be  counted 
 on  in  this  respect,  and  only  twenty  of  the  Italian  favoured  the 
 Opposition.  All  these  estimates  were,  however,  immature,  for 
 as  yet  it  was  very  difficult  to  form  any  with  accuracy. 
 
 11.  In  making  these  reflections,  it  is  well  to  remember  how 
 the  bishops  were  massed  together,  for  it  was  their  habit  from 
 the  time  of  their  arrival  in  Rome  to  group  themselves  in  their 
 meetings  according  to  their  nationality,  and  thus  by  their  separate 
 action  they  indicated  their  views  and  their  dispositions. 
 
 12.  The  French  bishops  have  certainly  a  leaning  towards 
 Rome,  in  consequence  of  all  they  have  suffered  from  the  effects  of 
 the  revolution  ;  they  are  drawn  towards  it  as  a  person  stumbling 
 in  darkness,  and  doubting  which  way  to  go,  turns  eagerly  to  the 
 light  that  shines  from  afar  to  guide  him,  and  owing  to  this 
 inclination  the  strength  of  Gallicanism  has  been  weakened. 
 
December.]  EIGHT  MONTHS  AT  ROME.  27 
 
 However,  this  decided  proclivity  of  the  French  Church  is  not 
 the  result  of  a  pure  and  simple  abdication  of  her  autonomy,  but 
 a  change  in  its  direction.  The  bishops,  feeling  their  powers 
 diminishing  at  home,  turned  not  unnaturally  towards  Ronae  for 
 two  reasons ;  first,  on  account  of  the  preponderating  authority 
 which  their  numbers  and  importance  would  give  them  there 
 among  the  rest  of  the  Catholic  episcopate ;  secondly,  because 
 France,  always  desirous  of  increasing  her  influence,  was  more 
 likely  to  support  them  abroad  than  at  home  ;  and  that  they 
 judged  rightly  is  proved  by  the  military  occupations  in  Italy 
 effected  by  the  various  French  Governments,  whereby  they  have 
 anticipated  rather  than  followed  the  Ultramontane  movement 
 afterwards  developed  in  the  French  Church.  This  also  accounts 
 for  the  great  docility  shown  of  late  by  the  French  prelates 
 towards  the  Holy  See  in  all  disputed  matters,  even  in  those  of 
 which  traditionally  they  had  reason  to  be  jealous,  and  of  the 
 solicitude  they  manifested  for  the  Papacy  in  its  recent  re- 
 verses, instead  of  endeavouring  to  curtail  its  prerogatives  still 
 further,  after  the  example  of  their  predecessors  before  the  French 
 revolution.  Only  the  Archbishop  of  Paris,  being  consistently 
 moderate  in  his  opinions,  stood  firm  ;  and  partly  from  his  indi- 
 vidual qualities,  partly  from  his  dignified  position,  he  became 
 the  centre  and  rallying-point  of  all  that  yet  remained  of  the  old 
 Gallican  Church. 
 
 13.  While,  however,  the  bishops  were  thus  drawn  towards 
 Rome,  they  could  not  forget  that  they  lived  in  France ;  con- 
 sidering their  own  interests,  as  well  as  their  ministerial  office, 
 they  could  not  afford  to  lose  any  of  the  influence  they  possessed 
 there,  and  so  were  restrained  from  directly  opposing  the  tendency 
 of  the  age  and  the  general  spirit  pervading  their  country.  The 
 exaggerations  of  the  Catholic  party  have  too  often  the  result  of 
 exposing  its  ecclesiastical  adherents  to  the  danger  of  witnessing 
 the  gradual  diminution  of  their  flocks. 
 
 Owing  to  the  compact  and  peculiarly  Italian  nature  of  the 
 Roman  Curia,  it  is  very  exclusive,  and  could  not,  without 
 radical  modification,  yield  to  the  wishes  of  the  French  prelates. 
 Accordingly,  those  bishops  who  were  influenced  by  the  consider- 
 ations we  have  indicated,  formed  a  sort  of  confederation,  a  party 
 distinct  from  the  others,  though  more  in  form  than  in  substance. 
 
28  EIGHT  MONTHS  AT  ROME.  [December. 
 
 and  they  constituted  the  French  Opposition  ;  of  which  Dupan- 
 loup,  by  reason  of  his  unlimited  devotion  to  Rome,  the  bent  of 
 his  mind,  and  the  obligations  imposed  on  him  by  his  literary 
 and  social  proclivities,  naturally  became  the  chief.  He  was  better 
 adapted  for  the  position  than  Darboy,  who  remained  in  a  sort 
 of  isolation,  serene  and  unmoved  even  by  the  prospect  of  a 
 cardinal's  hat. 
 
 14.  It  is  unnecessary  to  remark  that  in  discussing  these 
 various  tendencies  we  refer  only  to  such  differences  of  thought 
 and  opinion  as  the  force  of  circumstances  necessarily  produces 
 among  men,  and  we  do  not  allude  to  those  deliberate  individual 
 purposes  which  it  would  be  unwise  to  canvass,  and  which 
 have  little  bearing  on  great  and  important  questions. 
 
 15.  The  most  clear,  sincere,  disinterested,  serious  opposition 
 was  that  of  the  German  bishops,  among  whom  the  Ultramon- 
 tanes  bore  the  same  proportion  as  the  Liberals  among  the 
 Spaniards.  Their  opposition  was  the  most  clear,  because  they 
 made  no  secret  of  their  wishes,  which  were  well  known  ;  the 
 most  sincere,  because  they  pretended  no  change  of  opinions,  but 
 simply  remained  as  they  always  had  been,  moderate ;  the  most 
 disinterested,  because  by  reason  of  their  antecedents  and  small 
 numbers,  as  well  as  the  state  of  Germany,  they  could  never  hope 
 to  exercise  much  influence  in  the  government  of  the  Church  ; 
 and  the  most  serious,  because  they  embodied  and  represented  the 
 real  opinions  of  the  majority  of  their  flocks.  The  German 
 bishops  derived  this  character  of  moderation  from  the  fact  of 
 their  representing  a  people  whose  religion  had  felt  the  influences 
 of  cultivation  and  progress,  and  also  to  the  Protestantism  which, 
 prevailing  so  extensively  in  Germany,  considerably  modified 
 the  working  of  Catholicism  in  that  country. 
 
 16.  The  same  state  of  things  does  not,  as  a  rule,  appear  in 
 England,  where  many  of  the  bishops,  with  Manning  at  their  head, 
 being  more  Catholic  than  the  Pope  himself,  make  themselves 
 famous  for  their  Ultramontane  opinions ;  but  there  is  a  reason 
 for  this.  The  German  bishops  are  surrounded  by  Protestants, 
 but  their  people  are  Catholic,  and  thus  Protestantism  only  works 
 as  a  rival  religion  ;  whereas  in  England,  Protestantism  has  the 
 ascendency,  and  therefore  the  bishops  would  hold  an  isolated 
 and   difficult   position   were   it  not  tor  the  liberty  they  enjoy, 
 
December.]  EIGHT  MONTHS  AT  HOME.  29 
 
 which  much  exceeds  that  to  be  found  in  France.  They  are  sur- 
 rounded by  Protestants,  and  consequently  they  are  more  strongly 
 attracted  towards  the  Vatican,  the  universal  centre  of  their  faith, 
 than  towards  that  branch  of  their  Church  which  exists  in  Eng- 
 land only  by  toleration. 
 
 Indeed,  it  was  sometimes  remarked  that  the  Irish  bishops 
 showed  themselves  less  inclined  to  the  doctrine  of  Infallibility 
 than  the  English.  The  Belgians  in  this  matter  followed  the 
 French  ',  Monsignor  de  Merode  trod  in  the  steps  of  Dupanloup, 
 and  both  having  been  champions  of  the  temporal  power,  became 
 afterwards  adversaries  of  Infallibility,  ettu  qiioque  Brute,  fill  mi  ! 
 The  constitution  and  liberal  tendencies  of  Belgium  naturally 
 influenced  its  representatives. 
 
 As  for  the  Spaniards,  imbued  as  they  are  with  the  traditions 
 of  Torquemada,  it  is  so  much  gained  for  humanity  when  they 
 are  satisfied  with  being  simply  Ultramontanes.  The  South 
 Americans  are  merely  Spaniards  who  have  crossed  the  sea ;  and 
 the  Portuguese,  for  the  most  part,  are  Liberals. 
 
 The  bishops  from  the  United  States  have  a  character  of 
 greater  simplicity  and  individuality,  and  are  little  accustomed 
 to  ecclesiastical  politics,  the  result  of  the  society  in  which 
 they  live,  which  is  entirely  different  from  that  of  Europe.  This 
 disposition,  and  the  fact  that  many  of  them  were  educated 
 for  clerical  life  in  the  colleges  of  Rome,  as  well  as  the 
 small  amount  of  consideration  they  enjoy  in  a  country  so  little 
 Catholic  as  America,  rendered  them  more  favourable  to  the 
 ideas  predominating  in  Rome  than  was  expected.  Still  even 
 they  never  forgot  their  country ;  they  concealed  the  independence 
 of  citizens  of  the  United  States  under  their  ecclesiastical  dignity, 
 and  sooner  or  later,  in  greater  or  less  measure,  the  most  reason- 
 able and  liberal  ideas  prevailed  among  them. 
 
 As  to  the  Orientals,  living  isolated  in  heathen  countries,  or 
 surrounded  by  schismatical  Greeks  in  the  midst  of  wretched  and 
 untaught  populations,  they  naturally  looked  to  Rome  as  their 
 one  object  of  existence  ;  and  provided  there  was  no  question  of 
 their  privileges,  of  which  they  are  extremely  jealous,  showed 
 themselves  most  subservient  to  the  Vatican.  They  made  a 
 grand  display  with  their  splendid  vestments,  and  gave  the  surest 
 votes  to  the  Ecumenical  Council. 
 
30  EIGHT  MONTHS  AT  EOME.  [December. 
 
 The  bishops  in  partibus  were  still  more  devoted  to  Roman  inte- 
 rests ;  for  having  no  dioceses  and  no  flocks  in  connection  with 
 the  titles  conferred  upon  them  by  the  Pope,  thej  formed  together 
 with  the  Orientals  a  nucleus  directly  dependent  on  the  Congre- 
 gation "  De  Propaganda  Fide,"  and  were,  with  few  exceptions, 
 naturally  subservient  to  the  "  Curia  Romana." 
 
 17.  There  remain,  then  (leaving  out  small  fractions),  simply 
 the  Italians,  and  they  being  very  numerous,  were  the  only  body 
 able  to  set  themselves  against  the  French.  The  Italian  episcopate, 
 which,  beyond  any  other,  was  concerned  in  many  of  the  questions 
 at  stake,  could  also,  when  it  chose,  carry  the  most  weight. 
 
 We  have  already  alluded  to  the  saying  attributed  to  one  of 
 the  bishops  of  the  Opposition,  that  if  they  could  reckon  fifty 
 Italian  and  Spanish  prelates  on  their  side,  they  might  have 
 hoped  to  prevail :  but  no  reliance  could  be  based  on  the 
 Spaniards ;  and  as  to  the  Italians,  it  was  impossible  (for  such 
 an  end)  to  count  on  the  support  of  more  than  twenty  among 
 them. 
 
 If  this  estimate  be  incorrect,  it  is  nevertheless  true  that  the 
 Italian  episcopate  might  have  been  the  arbiter  of  the  question, 
 and  that  those  who  inclined  to  the  opinions  of  Maret  and  of 
 Dupanloup  were  very  few  in  number.  The  reason  for  this  is 
 to  be  found  in  the  nature  of  the  traditional  education  which 
 prevails  among  the  Italian  clergy,  and  in  the  little  experience 
 they  had  had  up  to  this  time  of  the  questions  to  which  modern 
 civilisation  had  given  rise.  Various  other  reasons  might  also 
 be  adduced,  but  the  principal  one  must  on  no  account  be  for- 
 gotten, which  is  that  they  were  Italian.  Nor  is  it  so  only  because 
 the  irritation  resulting  from  recent  events  so  worked  on  their 
 minds  as  to  render  them  more  devoted  adherents  of  Rome,  for 
 that  result  could  only  be  of  a  transitory  nature ;  and  even 
 though  it  occasioned  a  feeling  of  displeasure,  could  never  have 
 accounted  for  the  uniform  and  coherent  line  of  action  which 
 they  subsequently  adopted.  The.  real  reason  of  the  conduct  of 
 the  clergy  is  found  in  the  fact  that  the  Papacy  itself  is  Italian, 
 not  politically,  which  would  be  difficult  to  prove,  but  essentially. 
 
 What  is  the  authority  which  has  for  centuries  commanded 
 the  obedience  of  kings  and  of  nations,  which  at  the  present 
 day  has  subjects   in   the   most  remote   corners  of  the  earth,  and 
 
December.]  EIGHT  MONTHS  AT  ROME.  31 
 
 can  assemble  round  its  throne  the  dignified  representatives  of 
 distant  churches  for  the  purpose  of  acknowledging  its  supremacy  ? 
 By  whom  has  this  authority  for  many  centuries  been  wielded, 
 not  occasionally,  but  according  to  an  invariable  tradition  ?  By 
 an  assembly  of  Italian  prelates. 
 
 This  is  the  reason  why  the  Opposition  of  Dupanloup,  which 
 touches  the  Pope's  authority,  found  but  few  followers  among  the 
 Italian  bishops  ;  neither  did  the  Syllabus,  that  cherished  formula 
 of  the  Catholic  party,  meet  on  the  whole  with  any  warm  sup- 
 port. It  seemed,  therefore,  that  if  the  Italian  episcopate  were 
 up  to  a  certain  point  in  accordance  with  the  "  Catholic  party  " 
 on  the  matter  of  Papal  authority,  it  was  not  prepared  to  follow 
 its  determination  to  set  at  open  defiance  the  exigencies  of 
 modern  society,  and,  indeed,  contrary  dispositions  began  to 
 show  themselves  in  some  of  the  bishops.  In  the  midst  of  all 
 these  conflicting  opinions,  the  Pope,  the  cardinals,  and  a  few 
 Roman  prelates,  remained  inflexible,  prepared  to  defend  the 
 Church  from  the  aggressions  of  society,  and  on  behalf  of  the 
 Curia  to  resist  the  resumption  by  the  Church  of  her  own  proper 
 authoritv. 
 
 v.— FIRST  SESSION. 
 
 1.  Papal  allocution  at  the  first  Session. — 2.  First  meeting  of  the  Congregations. 
 — 3.  Judges  of  excuses  and  compLiints. — 4.  Bull  for  the  election  of  the  Pope. 
 — 5.  Bull  for  the  limitation  of  censures. — 6.  Election  of  persons  to  serve  on 
 the  Commissions  for  amendments. — 7.  The  great  questions  under  discussion  in 
 the  Council. — 8.  The  first  question. — 9.  Tiie  second  question. — 10.  The  third 
 question. — 11.  The  Papacy  essentially  Italian.— 12.  Tlie  Roman  Curia  in 
 regard  to  the  Church. — 13.  Interests  of  the  Papacy  and  of  Italy. — 14.  One 
 question  should  not  prejudice  another. — 15.  Predictions. — IQ.  Importance  of 
 these  events. 
 
 1.  In  this  state  of  affairs  we  come  to  the  ceremony  described 
 at  the  beginning  of  this  narrative,  the  opening  Session  of  the 
 Vatican  Council.  In  the  allocution  then  held,  which  was  the 
 fifth  public  act  of  the  Council,  the  enemy  against  which  it 
 would  contend  was  again  specified  :*  "  Ilia  impiorum  conjuratio 
 
 *  See  Appendix,  Document  X. 
 
32  EIGHT  MONTHS  AT  ROME.  [December. 
 
 fortis,  opibus  potens,  munita  institutis,  et  velamen  habens 
 malitiae  libertatem,  acerrimum  adversus  sanctam  Christi  eccle- 
 siam  bellum  omni  scelere  imbutum  urgere  non  desinit."  An 
 indication  vague  certainly,  but  of  which  the  application,  under 
 a  "  velamine,"  was  not  difficult. 
 
 The  style  is  expansive  and  full  of  confidence,  as  is  shown  by 
 the  expression,  "  Ecclesia  est  ipso  ccelo  fortior,"  and  the  dignity 
 of  the  Papal  See  is  maintained  by  calling  the  Council  "  Unio 
 sacerdotum  Domini  cum  supremo  gregis  ejus  pastore."  Par- 
 ticular mention  of  the  City  of  Rome  is  also  made  in  the 
 allocution,  "  Quae  Dei  munere  tradita  non  fuit  in  direptionem 
 gentium."  Nothing  else  was  said  which  could  throw  more  light 
 on  the  subject. 
 
 2.  After  the  first  Session,  commenced  the  Congregations,  or 
 ordinary  assemblies,  from  which  the  public  were  excluded,  and 
 in  these  was  unfolded  the  whole  work  of  the  Council.  Eccle- 
 siastical secrecy  was  maintained  here  as  well  as  in  the  Commis- 
 sions, the  barest  formalities  only  being  officially  known,  though 
 it  was  impossible  to  prevent  something  transpiring  to  the  public 
 of  what  occurred  in  an  assembly  of  seven  or  eight  hundred 
 persons. 
 
 3.  In  the  first  and  second  Congregations,  held  on  the  10th 
 and  14th  of  December,  after  mass  and  the  usual  ceremonies, 
 there  followed  the  voting  for  the  election  of  the  five  judges  of 
 excuses,  and  as  many  of  complaints,  "judices  excusationum," 
 and  "judices  querelarum."  According  to  Conciliar  discipline, 
 the  duty  of  the  first  is  to  receive  and  examine  the  procura- 
 tions and  excuses  of  the  absent  bishops,  and  the  applications 
 for  leave  of  absence  on  just  grounds,  during  the  Council, 
 on  which,  however,  they  do  not  decide  themselves,  but  refer 
 the  matter  to  the  assembly  ;  and  the  second  have  to  judge  any 
 controversies  arising  between  those  who  are  gathered  together. 
 All  these  judges  are  chosen  by  the  votes  of  the  Fathers  in 
 Council. 
 
 4.  The  most  important  event  in  the  first  Congregation  was 
 the  publication  and  distribution  of  the  Papal  constitution  in  the 
 form  of  a  Bull,  by  which  the  Pope,  alluding  to  the  reasons  that 
 guided  him,  and  citing  the  examples  of  Julius  II.  and  Pius  IV., 
 ordained  that,  in  the  event  of  liis  death  during  the  Council,  the 
 
Dkcemdeu.]  eight  months  AT  HOME.  33 
 
 new  Pontiff  should  be  elected  as  usual  by  the  Cardinals,  without 
 any  intervention  on  the  part  of  the  Council,  which  bhuuld  from 
 the  moment  of  his  death  be  ipso  facto  prorogued.* 
 
 From  this  document  it  is  clear  that  some  apprehension  was 
 felt  lest  the  ancient  rights  and  privileges  enjoyed  by  the  Curia 
 at  the  election  of  a  Pope  should  be  disputed  and  called  in 
 question.  In  his  allocution  the  Pope  provides  for  the  Church 
 in  her  relations  to  society,  and  in  the  Bull  he  provides  for  the 
 privileges  of  the  Curia  in  its  relation  with  the  Church.  This 
 Bull  had  been  compiled  in  November,  but  was  only  now 
 published. 
 
 5.  The  second  Congregation  was  occupied  by  another  Bull 
 on  the  limitation  of  censures,  and  under  this  title  ecclesiastical 
 censures  were  again  published.f  Every  one  knows,  or,  rather, 
 every  one  does  not  know,  how  great  in  number  and  how  various 
 in  character  these  may  be.  The  Pope  being  well  aware  of  this, 
 abrogates  them  entirely  in  the  constitution,  "  Apostolicae  Sedis," 
 with  the  exception  of  certain  titles  which  virtually  include 
 them  almost  all,  so  that  the  whole  penal  ecclesiastical  system 
 is  maintained  intact. 
 
 These  censures  are  preserved  in  their  ancient  style,  beginning 
 with  "  heretics,"  their  abettors,  and  those  that  give  them  shelter. 
 This  last  would  furnish  a  good  moral  theme  for  young  students 
 in  theology,  for  how  would  it  apply  to  the  Roman  hotel 
 keepers  and  to  the  Pontifical  Government,  who  not  only  give 
 shelter  to  heretics,  but  a  church  in  which  to  celebrate  their 
 worship  outside  the  Porta  del  Popolo  ?  These  censures  refer  to 
 the  cases  of  those  who  possess  prohibited  books — of  schismatics 
 — of  those  who  appeal  to  a  future  Council — of  those  who  injure 
 ecclesiastical  dignitaries — of  those  who  obstruct  ecclesiastical 
 jurisdiction — of  laity  intermeddling  with  the  judgment  of  eccle- 
 siastical things  or  persons — of  those  who  falsify  apostolic  letters: 
 then  comes  a  special  censure  against  the  unauthorised  bestowal 
 of  absolution  in  confession  ;  and,  finally,  one  against  all  those 
 who  either  invade,  destroy,  or  retain,  for  themselves  or  others, 
 the  cities,  territories,  places,  or  rights  that  appertain  to  the 
 Roman  Church,  or  who  disturb,  usurp,  or  retain  the  supreme 
 jurisdiction  therein.      It  is  useless  to  give  here  the  long  index 
 
 *  See  Appendix,  Document  XI.  f  Ibid.  XH. 
 
 JL> 
 
34  EIGHT  MONTHS  AT  ROME.  [December. 
 
 which  all  may  examine  for  themselves.  This  act  is  one  of 
 apparent  moderation,  in  that  it  limits  or  contracts  the  cases 
 liable  to  punishment,  but  it  must  be  observed  that  although 
 certain  titles  are  abrogated,  those  that  remain  include  the  whole 
 penal  ecclesiastical  code  in  full  force.  It  is  obvious  that  the 
 Pope  in  abolishing  some  censures,  while  he  confirms  others, 
 exercises  supi'eme  authority  in  matters  of  discipline,  and  it 
 should  be  remarked  that  he  thus  acts  propria  motu  in  the  face  of 
 the  Church  assembled  in  the  plenitude  of  her  power,  for  the 
 very  purpose  of  exercising  it,  and  of  judging  all  matters 
 touching  ecclesiastical  discipline,  and  consequently,  many  of 
 those  contemplated  in  the  Bull. 
 
 What  if  the  Council  had  not  deemed  all  those  acts  worthy 
 of  punishment,  or  at  least  had  not  thought  well  to  inflict  it 
 in  some  cases?  But  we  must  leave  such  questions  to  the 
 bishops,  as  we  freely  confess  ourselves  unable  to  arrive  at  their 
 solution. 
 
 6.  In  the  Brief  that  regulates  the  proceedings  of  the  Council, 
 four  Commissions  are  instituted  instead  of  the  six  that  undertook 
 the  preparatory  work.  These  four  are  composed  of  ninety-six 
 bishops  in  all,  twenty-four  for  each  Commission,  corresponding 
 to  the  four  parts  into  which  the  matters  to  be  treated  in  the 
 Council  are  divided — namely.  Faith,  Discipline,  Affairs  of  the 
 East,  and  Religious  Orders.  In  the  second  Congregation, 
 the  names  of  those  who  should  compose  these  commissions 
 were  settled,  beginning  with  that  on  Faith  ;  the  same  subject 
 was  discussed  in  the  Congregations  held  on  the  20th  and  28th, 
 and  with  such  matters  the  year  1869  drew  to  a  close. 
 
 7.  From  all  that  has  hitherto  occurred,  it  is  evident  that  there 
 are  three  grand  questions  of  principle  before  the  Council,  on 
 the  solution  of  which  very  important  results  depend,  though 
 careless  observers  might  pass  them  over.  The  first  is  the 
 ancient  conflict  always  going  on  in  the  Church  from  the  earliest 
 ages,  between  those  who  maintain  a  direct  supernatural  agency 
 in  all  matters,  and  those  who,  without  rejecting  it,  believe  also 
 in  secondary  causes. 
 
 The  infallibility  of  a  single  man  is  a  more  striking  miracle, 
 and  a  greater  infraction  of  the  laws  of  nature,  than  the  infalli- 
 bility of  a  large  and  well-organised   assembly  under  the  security 
 
December.]  EIGHT  MONTHS  AT  ROME.  85 
 
 of  a  strong  and  severe  discipline  ;  it  is  much  more  so,  because 
 the  infallibility  of  a  society  with  regard  to  itself  is  by  its  very 
 nature  relative,  while  that  of  an  individual  towards  society 
 cannot  be  other  than  absolute.  It  is  reasonable  to  believe  that 
 God  protects  the  Church,  as  we  believe  that  God  protects  the 
 world,  and  that  the  Church  in  her  own  office  should  be  infallible, 
 may  be  in  a  certain  sense  reasonable  ;  but  that  God  should  take 
 away  from  an  individual  man  the  liability  to  error,  which  is 
 characteristic  of  humanity,  would  be  an  absolute  and  standing 
 miracle.  In  the  first  case  Faith  allies  herself  with  reason,  in 
 the  second  she  subdues  it. 
 
 In  the  various  cases  in  which,  under  one  form  or  another, 
 the  conflict  between  these  two  opinions  has  been  waged  in 
 previous  Councils,  the  decision  has  always  been  in  favour  of 
 the  absolute  miracle.  Thus  far,  we  have  considered  the  matter 
 as  regards  Faith,  that  is  to  say,  the  speculative  question. 
 
 The  second  question  is  the  position  of  the  modern  world,  and 
 the  greater  part  of  its  institutions  as  confronted  with  the  Syllabus  ; 
 and  as  this  concerns  Discipline,  or  the  practical  part  of  the 
 matter,  it  is  the  social  question. 
 
 The  third  touches  the  position  of  the  hierarchy  of  the  Church, 
 relatively  to  the  Roman  Curia,  and  this  I  may  call  the  political 
 question. 
 
 8.  The  first  matter,  considered  as  a  principle,  enters  into  the 
 region  of  dogma,  and  as  such,  its  discussion  is  neither  useful 
 nor  desirable  for  us ;  but  in  its  practical  application  at  a 
 certain  point  it  approaches  the  third  question. 
 
 9.  As  to  the  second,  the  social  question — those  who  can 
 rightly  interpret  public  opinion,  will  find  (notwithstanding  the 
 prevalent  religious  indifference)  this  to  be  its  clear  and  emphatic 
 expression.  It  is  the  ardent  longing  of  society  (looking  beyond 
 the  narrow  limits  of  party  to  the  wide  interests  of  nations)  for 
 the  cessation  of  that  antagonism  between  the  claims  of  civil  and 
 religious  authority  upon  conscience  among  Catholic  popula- 
 tions, which  in  its  results  has  gone  far  towards  depriving  them 
 of  any  conscience  whatever. 
 
 Indeed,  all  who  belong  to  Christian  or  merely  civilised 
 nations,  will  readily  agree  in  the  desire  for  peace,  and  in  the 
 hope  that  some  settlement  of  these  social  and  political  questions 
 
 D  2 
 
36  EIGHT  MONTHS  AT  EOME.  [December. 
 
 may  be  found  other  than  the  alternative  of  absolutism  and 
 rebellion,  which  seems  at  our  day  to  be  the  lot  of  most  Catholic 
 countries.  The  strength  of  the  Latin  nations  is  exhausted  by 
 their  constant  oscillations  between  the  theories  of  the  Univers  and 
 those  of  the  Ba])])cl,  between  the  dogmas  of  the  Unita  Cattolica 
 and  those  expressions  of  opinion,  or  rather  unbridled  instincts 
 for  which  nothing  is  sacred  ;  oscillations  which  sway  backwards 
 and  forwards  between  revolutionary  barricades  on  the  one  hand 
 and  coups  (Tetat  on  the  other. 
 
 This  was  the  momentous  question  now  before  the  Vatican 
 Council,  most  serious  because  the  displacement  of  the  material 
 aims  of  great  societies,  regarded  merely  in  its  philosophical 
 aspect,  is  fraught  with  serious  risk  to  their  moral  perceptions, 
 and  must,  therefore,  be  considered  as  dangerous  by  all  of  whatever 
 shade  of  opinion.  Besides  this,  it  is  undeniable  that  matters 
 of  faith  which  do  not  influence  practice,  and  practices  which 
 do  not  spring  from  faith,  are  especially  repugnant  to  the  spirit 
 of  the  age.  Everything  at  this  time  seemed  to  strengthen 
 the  desire  that  the  discipline  of  the  Church,  which  is  by  nature 
 flexible,  should  meet  the  new  wants  of  society  by  extending  itself 
 to  as  large  a  number  of  adherents  as  it  could  embrace,  rather 
 than  that  in  narrowing  its  limits  it  should  cast  out  into  un- 
 certainty many  of  those  still  in  heart  adhering  to  their  ancient 
 faith. 
 
 10.  As  to  the  third  question,  that  which  regards  the  internal 
 policy  of  the  Church,  it  presents  itself  to  Italians  under  a  special 
 form,  unlike  that  in  which  it  appears  to  other  Catholic  nations. 
 The  bishops  assembled  in  Rome  might  be  of  different  opinions 
 on  the  various  questions  proposed  to  them  ;  but  there  is  one 
 point  on  which  they  would  all,  Infallibilists  or  Anti-Infallibilists, 
 be  inclined  to  agree,  so  far  as  ecclesiastical  discipline  allowed, 
 viz.,  in  the  preservation  and  aggrandisement  of  their  own  pre- 
 rogative, and  consequently  in  resisting  and  modifying,  if  not 
 diminishing,  the  authority  of  the  Roman  Curia.  Indeed,  not- 
 withstanding the  marvellous  power  of  the  ecclesiastical  insti- 
 tutions of  the  Church,  almost  every  time  that  a  Council  has 
 been  convened  to  consider  her  organisation  and  interests,  this 
 strife  between  the  bishops  and  the  Curia  has  been  renewed. 
 
 AVhen,  on  the  other  hand,  we  consider  the  external  dealings 
 
December.]  EIGHT  MONTHS  AT  ROME,  87 
 
 of  the  Church  in  her  contact  with  civil  society,  we  find 
 that  the  differences  between  Rome  and  the  episcopate  were 
 never  very  serious,  and  of  late  have  been  less  than  ever,  and 
 for  this  reason  ;  that  on  whichever  side  the  balance  of  power 
 inclined,  the  interests  of  the  "  Curia  "  and  the  episcopate  being 
 here  identical,  no  strife  would  ensue  between  them,  and  conse- 
 quently no  important  change  could  be  effected  by  the  Council. 
 
 On  the  contrary,  in  the  internal  question,  the  tendency  of  the 
 episcopate  to  enlarge  or  simply  to  guard  its  own  rights,  and 
 that  feeling  which  may  be  termed  the  instinct  of  self-preserva- 
 tion that  has  always  existed  with  varying  fate  and  intensity, 
 and  from  time  to  time  has  shown  itself  in  the  Church  ;  this 
 feeling,  though  often  subdued  and  vanquished,  has  again  appeared 
 involved  in  the  question  of  Infallibility. 
 
 There  is,  however,  a  barrier  to  this  tendency,  and  that  is 
 represented  by  the  Pope  and  the  cardinals,  who  for  many 
 centuries  have  stood  firm  as  personifying  the  best  organised  in- 
 stitution in  the  world  ;  and,  wonderful  to  relate,  owing  to  their 
 own  strength  and  power,  they  were  followed  in  the  recent  struggle 
 by  many  of  the  bishops.  The  only  portion  of  the  episcopate 
 to  which  this  observation  does  not  altogether  apply,  and  which 
 has  not  the  same  interests  as  others  in  this  question,  is  the 
 Italian  ;  and,  as  we  have  already  observed,  the  Italian  prelates 
 showed  little  inclination  to  join  the  Opposition. 
 
 11.  The  Papacy  is  an  institution  by  nature  profoundly  and 
 entirely  Italian,  and  in  a  certain  way  the  most  ardent  defenders 
 of  the  Papacy  render  back  with  one  hand  to  Italy,  regarded  as 
 an  abstraction,  what  they  take  away  with  the  other.  If  Italy 
 had  not  always  had  the  art  of  ruining  her  own  productions, 
 and  if  her  sons  of  all  ranks  had  not  been  influenced  by  the 
 spirit  of  intestine  divisions,  what  profit  might  she  not  have 
 drawn  from  such  a  combination  !  Every  day  this  fact  becomes 
 clearer  to  the  Papacy  and  to  Italy  ;  and  perhaps  in  the  future, 
 when  of  less  importance,  it  will  be  plainer  still.  Would  that 
 both  one  and  the  other  could  comprehend^ — what,  indeed,  seems 
 easy  to  understand — that  all  power  which  is  inevitable  should 
 be  so  directed  as  to  effect  the  greatest  good,  or,  at  any  fate,  the 
 least  evil !  But  we  must  leave  these  almost  retrospective  reflec- 
 tions,  and  turn   to   those  facts  which   may  enlighten   us  on  the 
 
38  EIGHT  MONTHS  AT  ROME.  [Decemder. 
 
 special  affinity  of  the  internal  policy  of  the  Church  with  the 
 Italian  nation. 
 
 12.  As  long  as  the  Papacy  existed  by  its  inherent  strength, 
 derived  from  the  principle  of  its  traditions,  the  practical  ap- 
 plication of  its  authority,  and  the  place  which  it  held  in  the 
 political  organisation  of  Europe,  it  never  permitted  its  decrees  to 
 be  subjected  to  discussion  ;  but  since  it  has  resorted  to  the  means 
 of  help  furnished  by  modern  society,  that  is,  to  parties,  and  has 
 received  from  them  the  aid  of  men  and  money,  the  force  of  circum- 
 stances has  given  to  those  very  auxiliaries  a  new  and  powerful 
 influence  on  the  Papacy.  They,  for  the  most  part,  were  strangers 
 to  Italy  and  to  the  Curia,  properly  so  called,  and  up  to  the  meeting 
 of  the  Council  they  had  supported  the  cause  of  the  Pope  unani- 
 mously, and  had  fought  valiantly  for  him  in  his  recent  reverses ; 
 but  having  reached  the  cross  roads  opened  before  them  by  the 
 Council,  they  branched  off  in  two  divisions,  though  Dupanloup 
 and  De  Merode,  the  leaders  of  the  Opposition,  continued  as 
 ardent  champions  of  the  temporal  power  of  the  Pope,  as 
 Manning  and  Deschamps,  who  were  the  principal  upholders  of 
 his  spiritual  supremacy.  These  particulars  must  be  borne  in 
 mind,  because  it  is  by  no  means  certain  that  all  parties,  even 
 the  most  devoted  to  Rome,  would  invariably  consider  it  their 
 duty  to  strive  for  the  greater  glory  of  the  Italian  prelates ;  and 
 that,  in  the  course  of  events,  they  would  never  desire  to  take 
 part  themselves  in  the  supreme  direction  of  the  Church.  This 
 is  a  point  that  has  nothing  in  common  with  the  doctrine  of 
 Infallibility,  indeed,  events  have  proved  the  contrary  ;  the  in- 
 terests, both  of  the  supporters  and  the  antagonists  of  Infallibility, 
 being  here  very  much  the  same.  Still,  this  question  of  the  rela- 
 tions of  the  foreign  episcopate  to  the  Roman  Curia  is  in  many 
 ways  owing  to  the  complex  nature  of  human  interests  mixed 
 up  with  that  of  Infallibility,  this  latter  being  the  ground  and 
 the  pretext  on  which  the  tendencies  above  alluded  to,  enter  into 
 the  contest  with  the  Roinan  Curia  ;  which  has  always  main- 
 tained a  firm  and  inexorable  policy,  and  notwithstanding  all 
 the  dangers  to  which  it  has  been  exposed  l)y  the  course  of 
 recent  events,  and  the  appeal  made  to  all  Catholic  nations,  has 
 never  admitted  the  slightest  change  among  its  members,  or  the 
 least  modification  in  its  institutions. 
 
December.]  EIGHT  MONTHS  AT  ROME.  39 
 
 But  how  long  could  such  a  state  of  things  last?  Whatever 
 solutions  the  other  great  questions  at  issue  have  already  found, 
 or  are  to  find,  in  the  Council,  will  the  conditions  of  the  Roman 
 Curia  remain  as  they  have  been  till  now,  when  the  course  of 
 this  religious  movement  is  accomplished  ? 
 
 13.  This  contingency  is  not  an  unimportant  one  for  Italy,  or 
 for  the  rest  of  the  Catholic  world.  If  we  could  imagine  a 
 fundamental  change  in  the  economy  of  the  Church,  affecting 
 not  her  temporal  power  only,  but  the  manner  in  which  she  so 
 actively  interferes  directly  and  indirectly,  in  all  the  most  im- 
 portant social  and  political  questions,  in  such  a  case,  Italy  would 
 be  as  disinterested  as  other  nations.  But  as  that  is  not  probable, 
 it  follows  that  the  Papacy,  remaining  as  firmly  rooted  as  ever 
 in  the  Church,  but  ceasing  to  be  Italian,  and  losing  thereby  that 
 birthright  of  indigenous  tradition  which  is  natural  to  it  and 
 guides  it,  would  change  its  character  as  an  active  agency  in 
 the  world,  and  become  a  problem  for  all,  and  Italy  could  not 
 remain  indifferent  to  such  a  vicissitude. 
 
 But  to  resume — omitting  the  consideration  of  what  is  conve- 
 nient for  the  Church — a  question  which  it  is  not  our  object  to 
 discuss,  Italy  would  neither  derive  any  advantage  herself,  nor 
 benefit  the  world  in  general,  by  surrendering  the  Papacy,  with 
 or  without  modification,  into  the  hands  of  foreigners.  On  her 
 own  account  such  a  course  would  be  prejudicial,  because  the 
 national  preferences  that  foreigners  bring  with  them  would 
 make  an  intrenched  position  in  the  very  heart  of  Italy,  of  which 
 all  countries  by  turn  would  try  to  hold  the  keys  ;  and  with 
 regard  to  the  world  at  large,  the  change  would  be  detrimental, 
 because  if  once  the  Papacy  ceased  to  be  Italian,  it  would  lose 
 the  traditions  that  animate  it,  that  are  identified  with  it  as  its 
 second  nature,  and  would  enter  upon  a  new  and  untried  course, 
 of  which  no  one  as  yet  could  predict  the  end.  Perhaps,  on  more 
 than  one  occasion,  Italy  has  already  committed  the  mistake  of 
 endeavouring  (more  than  was  either  necessary  or  advisable)  to 
 thrust  the  Papacy  into  the  hands  of  foreigners  ;  and  that  these 
 mistakes  have  not  as  yet  produced  the  evil  that  was  to  be  ex- 
 pected, is  due  to  the  cohesion  and  tenacity  of  the  Roman  Curia. 
 
 14.  However,  such  secondary  considerations  must  not  dis- 
 tract us  from  those  of  a  more  important  character  ;  which  prove 
 
40  EIGHT  MOXTHS  AT  ROME.  [December. 
 
 how  desirable  it  is,  that  on  every  subject  and  under  every  aspect, 
 the  decisions  and  the  policy  of  the  Church  should  be  as  broad, 
 as  reasonable,  and  as  conciliatory  as  possible  ;  and  that  her  aim 
 should  be  to  connect  the  religion  of  the  great  majority  of  the 
 Latin  race  with  the  increase  of  their  civilisation  and  the  spread 
 of  their  greatness,  rather  than  to  make  it  a  religion  fit  only 
 for  bigots. 
 
 We  should  learn  to  be  very  cautious  in  the  means  we  adopt 
 for  promoting  the  good,  both  of  the  Church  and  of  Italy  ;  we 
 must  avoid  the  vulgar  oratory  of  declamation,  and  the  enuncia- 
 tion of  grandiloquent  and  foregone  conclusions ;  and  also  espe- 
 cially resist  that  cynical  indifference,  which  counsels  an  equally 
 cynical  resignation  to  events  which  it  was  unable  to  anticipate. 
 In  order  to  reconcile  conflicting  interests,  Italy  should  strive  to 
 maintain  the  initiative  of  all  that  is  useful  in  secular  concerns, 
 to  place  herself  at  the  head  of  the  religious  movement  of  cm- 
 day  ;  and  to  carry  out  the  needful  reforms  in  the  discipline  of 
 the  Church ;  functions  for  which  her  peculiar  position  renders 
 her  well  fitted,  though  in  truth  she  seems  too  little  disposed  to 
 take  the  task  upon  herself. 
 
 15.  At  the  opening  of  the  Vatican  Council  it  would  have  been 
 presumptuous  to  prognosticate  its  success  ;  for,  putting  aside 
 unforeseen  contingencies,  no  one  could  predict  the  course  of 
 an  assembly  of  about  1000  persons.  It  was  only  known  that 
 the  great  majority,  speaking  in  parliamentary  language,  were 
 Conservative ;  so  that  the  promoters  of  absolutism  had  more 
 followers  in  the  Council  than  those  who  were  in  favour  of  a 
 comparatively  Liberal  policy,  and  exercised  a  predominant 
 authority.  The  Liberal  Catholics  had  to  contend  with  the 
 smallness  of  their  own  numbers,  and  the  general  constitution 
 of  the  Council,  which  was  so  arranged  as  to  prove  a  great  bar 
 to  the  initiative  of  the  Opposition.  According  to  various  esti- 
 mates, the  strength  of  the  Opposition,  embracing  different  grada- 
 tions of  opinion,  was  about  150  or  200  ;  and,  reckoning  on  the 
 influence  which  might  be  exercised  on  the  wavering,  it  seemed 
 probable  that  they  might  suffice  to  neutralise  the  efforts  of  the 
 partisans  of  Infallibility,  though  not  to  take  the  initiative  them- 
 selves, or  still  less  to  imprint  a  character  of  liberal  reform  on 
 the  Council. 
 
December.]  EIGHT  MONTHS  AT  ROME.  41 
 
 Certainly  the  state  of  affairs  was  unpromising  for  the  Opposi- 
 tion, though  some  hope  was  derived  from  the  general  acknow- 
 ledgment of  the  needs  of  modern  civilisation,  and  from  the 
 longing  for  reconciliation  which  extended  on  all  sides  and  to 
 all  classes. 
 
 Would  this  longing  suffice  to  prevent  the  execution  of  those 
 programmes  of  absolutism  now  circulating  in  the  higher  spheres 
 of  the  Vatican  ?  Optimists  answered  this  question  hopefully  : 
 but  as  for  the  prospect  of  obtaining  any  real  change  in  matters 
 of  discipline  long  rooted  in  the  Church,  all  were  fully  aware 
 that  neither  the  desire,  nor  the  conditions  necessary  for  such 
 a  result  existed. 
 
 16.  At  any  rate,  if  it  was  then  impossible  to  form  a  correct 
 judgment  as  to  the  future,  it  was  at  all  events  very  useful  to 
 follow  the  course  of  events  so  important,  and,  for  Italy  espe- 
 cially, fraught  with  such  momentous  results  ;  and  that  is  what 
 we  propose  to  do  in  writing  the  present  work. 
 
42  EIGHT  MONTHS  AT  EOME.  [January. 
 
 JANUARY. 
 
 I.— THE  SECOND  SESSION. 
 
 1.  Aspect  of  the  Church  of  St.  Peter's  on  a  feast  day.— 2.  The  same.— 3.  Second 
 Session. — 4.  Aspect  of  the  Council  Hall. — 5.  Defects  of  the  same. — 6.  Pro- 
 fession of  faith. — 7.  Description  of  the  ceremony. — 8.  Reasons  for  its  taking 
 place. 
 
 1.  EvEKY  one  who  has  been  at  Rome  knows  the  peculiar 
 physiognomy  of  the  Church  of  St.  Peter  on  a  day  of  festival  :  a 
 mixture  of  the  sacred  and  the  profane  ;  of  the  majestic  and  the 
 vulgar  ;  of  the  sublime  and  the  grotesque — such  as  Shakespeare, 
 perhaps,  first  dared  to  depict  with  congenial  energy — is  the  cha- 
 racteristic of  the  scene,  a  mixture  which,  running  through  all  the 
 varieties  of  style  from  Michael  Angelo  to  Pinelli,  presents  a 
 complete  image  of  Catholic  society,  from  the  splendour  of  a 
 Pope  to  the  squalor  of  a  boor — from  the  faith  of  St.  Peter  to  the 
 faith  of  tbe  Magdalene. 
 
 2.  The  motley  crowd  moves  under  those  immense  arcades 
 with  the  easy  freedom  of  men  who  feel  themselves  at  home,  and 
 to  whom  by  long  usage  the  most  solemn  and  mysterious  acts  of 
 worship  have  become  familiar.  Cardinals,  peasants,  princes, 
 beggars,  favourites  of  fame,  followers  of  fashion,  in  garments 
 of  every  shape  and  colour,  sweep  past  one  another  with  an 
 incessant  movement  that  reminds  one  of  the  description  given 
 by  Dante  (Inf.  xviii.) — 
 
 "  Come  i  Eoman  per  I'esorcito  molto 
 L'  anno  del  Giubileo,  su  per  lo  ponte 
 Hanuo  a  passar  la  gente  modo  tolto," 
 
 and  of  a  public  tlioroughfare.    From  time  to  time  a  single  group, 
 preceded    by   an   official  from   the  palace,   forces  its   way   with 
 
Jancaky.]  eight  months  AT  EOME.  '  43 
 
 difficulty  through  the  surging  crowd — probably  a  king,  or  one 
 of  the  great  of  the  earth — while  every  now  and  then  you  may 
 find  a  wayworn  traveller  with  flowing  hair,  prostrate  in  devotion 
 in  some  corner  of  the  church — a  pilgrim  who  has  come  from  the 
 depths  of  Galicia  to  kneel  at  the  shrine  of  the  Apostles. 
 
 3.  Such  was  the  aspect  presented  by  the  Church  of  St.  Peter 
 on  the  6th  of  January  in  this  year,  when  the  second  Session  of 
 the  Vatican  Council  was  held.  There  was  nothing,  however,  on 
 this  occasion  to  indicate  that  any  special  event  occupied  the 
 public  mind  ;  the  general  concourse  was  smaller,  but,  owing  to 
 the  arrival  of  more  bishops,  the  Council  Hall  was  better  filled 
 than  at  the  first  Session,  and  presented  a  striking  appearance. 
 
 4.  Unfortunately,  the  grandeur  of  the  effect  was  somewhat 
 marred  by  the  necessity  of  placing  the  seats  very  close  together, 
 owing  to  the  number  of  Fathers  present ;  and  as  each  seat  was 
 marked  with  a  figure  of  large  dimensions,  it  will  easily  be  un- 
 derstood that  the  appearance  presented  by  the  hall  when  filled 
 (though  in  one  sense  imposing)  was  rather  that  of  a  closely 
 packed  and  numbered  multitude,  than,  as  it  should  have  been, 
 a  venerable  assembly  of  distinguished  persons. 
 
 5.  It  had  been  decided  to  change  the  hall  for  the  Congre- 
 gations, on  account  of  the  serious  acoustic  defect  we  have 
 already  mentioned,  for  it  was  related  that  in  one  of  the  first 
 meetings,  when  the  bishops  were  Interrogated  on  some  propo- 
 sition, that  they  answered  "  Nihil  intelleximus,"  instead  of 
 "  Placet ;"  but  this  plan  was  soon  abandoned,  and  an  attempt 
 was  made  to  remedy  the  defect,  by  stretching  awnings  across  so 
 as  to  reduce  the  size  of  the  area  about  one-third,  and  to  crowd 
 the  bishops  more  closely  together  round  the  throne.  These 
 awnings,  being  only  used  for  the  Congregations,  were  removed 
 during  the  public  Sessions,  and  the  same  hall  served  for  both 
 assemblies,  but  at  the  cost  of  much  inconvenience  and  without 
 a  satisfactory  result,  as  it  was  still  very  difficult  if  not  impos- 
 sible to  hear,  a  serious  embarrassment  in  the  long  discussions 
 carried  on  in  an  unfamiliar  language  with  every  variety  of 
 pronunciation. 
 
 6.  The  pi-ocedure  of  the  Council  of  Trent  was  followed  and 
 imitated  on  this  occasion,  though  with  a  different  intention. 
 The  third  Session  of  that  Council  was  occupied  in  drawing  up 
 
44  •  EIGHT  MONTHS  AT  ROME.  [January. 
 
 the  confession  of  faith  which  is  contained  in  the  Creed  of  the 
 Roman  Church,  as,  owing  to  the  tardy  arrival  of  the  bishops, 
 no  important  business  could  be  transacted. 
 
 At  the  Vatican  Council  the  confession  of  faith  served  to 
 occupy  the  second  Session  ;  because  on  account  of  the  shortness 
 of  the  time,  and  of  the  unexpected  resistance  evoked  by  the 
 first  matters  proposed,  no  other  work  was  ready,  and  no  decree 
 prepared  for  promulgation. 
 
 It  was  a  common  practice  in  all  Councils,  especially  the 
 more  ancient  ones,  on  account  of  the  great  divisions  within 
 the  Church  which  drew  people  away  in  all  directions,  that  the 
 assembly,  in  order  to  give  proof  of  fellowship,  should  com- 
 mence its  deliberations  by  reciting  a  creed  or  common  pro- 
 fession of  faith  ;  in  our  days,  when  such  divisions  are  either 
 much  lessened  or  no  longer  exist,  showing  themselves,  when  they 
 do  occur,  without,  not  within  the  Church,  such  a  profession  of 
 faith,  like  many  other  old  traditions,  becomes  a  mere  ceremony. 
 
 With  this  view,  the  enlarged  and  precise  formula  of  Pius  IV. 
 was  selected,  because  it  contains  the  additions  made  at  the  end 
 of  the  Council  of  Trent  on  account  of  the  Reformation,  and 
 because  it  is  the  one  used  in  all  public  acts,  and  obligatory  at 
 the  University  for  those  who  wish  to  obtain  their  degrees  at  the 
 end  of  the  scholastic  course. 
 
 7.  On  the  6th  of  January,  after  the  Fathers  had  taken  their 
 places  in  the  hall,  and  the  Pope,  surrounded  by  his  court, 
 was  seated  on  his  throne,  the  solemn  mass,  used  on  such  occa- 
 sions, was  celebrated,  after  which  the  Secretary  of  the  Council 
 placed  the  book  of  the  Gospels  upon  the  altar.  The  prayers 
 followed,  and  the  Pope,  crossing  himself  six  times,  blessed  the 
 assembly.  The  reading  of  the  Gospel  and  the  invocation  of 
 the  Holy  Spirit  took  place,  and  then  the  ritual  being  com- 
 pleted, the  two  "  avvocati  promotori  "  of  the  Council  approached 
 the  Pope's  throne,  praying  him  to  allow  the  profession  of  faith 
 to  be  made  by  the  Fathers. 
 
 This  being  complied  with,  the  Pope  first  recited  the  formula 
 himself,  and  after  him  the  Bishop  of  Fabriano,  ascending  the 
 ambo,  read  it  aloud  ;  then  all  the  Fathers,  one  by  one,  according 
 to  their  raidv,  approached  the  throne,  and  kneeling  with  the  right 
 hand  on  the  Gospels   repeated  in  turn,  "  spondeo,  voveo  et  juro 
 
January.]  EIGHT  MONTHS  AT  ROME.  45 
 
 juxtaformulam  prelaectam."  Each  one  repeated  this  phrase  in 
 the  language  of  his  own  ritual,  so  that  it  was  heard  in  six  or  seven 
 different  tongues,  and  the  ceremony  lasted  over  two  hours. 
 When  it  was  completed,  the  two  "  promoters  "  of  the  Council 
 requested  the  apostolic  protonotaries  to  draw  up  the  record  of 
 the  proceedings,  and  with  a  hymn  of  thanksgiving  the  second 
 Session  was  closed,  having,  like  the  first,  consisted  merely  in 
 ceremonies. 
 
 8.  The  reason  for  having  recourse  to  this  expedient  to  occupy 
 the  second  Session,  which  had  been  fixed  beforehand,  but  for 
 which  nothing  was  ready,  was  certainly  the  shortness  of  the 
 time ;  but  also  in  making  the  arrangements,  no  doubt  had  been 
 entertained  as  to  the  celerity  with  which  they  could  be  carried 
 through. 
 
 The  first  propositions  contained  only  matters  of  dogma  which 
 did  not  admit  of  doubt ;  so  it  is  no  wonder  that  having  reckoned 
 six  months  as  long  enough  to  spend  on  the  questions  most  open 
 to  dispute,  it  was  supposed  that  one  month  would  amply  suffice 
 for  the  consideration  of  the  others,  and  that  the  decrees  relat- 
 ing thereto  might  be  published  in  the  first  Session  after  the 
 public  opening. 
 
 Matters,  however,  went  contrary  to  the  expectation :  the  first 
 subjects  provoked  unlooked-for  discussion ;  and  as  the  public 
 Session  was  announced  for  that  day,  no  other  way  was  found  of 
 occupying  the  time  save  in  having  recourse  to  the  profession  of 
 faith.  But  the  better  to  understand  this,  before  proceeding 
 further  we  will  call  to  mind  the  rules  that  guided  the  progress 
 of  the  assembly. 
 
46  EIGHT  MONTHS  AT  ROME.  [January. 
 
 n.— THE  AERANGEMENT  OF  THE  WORK.— FIRST 
 SCHEME. 
 
 1.  Classification  of  subjects. — 2.  Ecclesiastical  policy  is  omitted  from  the  Com- 
 missions.— 3.  Distribution  of  the  schemes. — 4.  Duty  of  the  Commissions. — 
 5.  Nomination  of  the  same. — G.  TMethod  observed  in  the  debates. — 7.  The 
 assembly  sanctions  the  scheme.—  8.  Difference  between  an  Ecclesiastical 
 Council  and  an  assembly  of  laymen. — 9.  On  Papal  approbation. — 10.  On  the 
 proposals  of  the  bishops. — 11.  Composition  of  the  Council. — 12.  Addresses 
 against  its  Order. — 13.  The  Opposition  declares  itself. — 14.  The  scheme 
 "  De  Fide.'" — 15.  Observations  on  the  same. — 16.  Debate  on  the  same. — 17. 
 On  the  Opposition. — 18.  Its  composition. — 19.  The  Italians. — 20.  Admonitions 
 of  the  presidents. — 21.  Other  provisions. — 22.  The  scheme  "  De  Fide  "  sent 
 back. 
 
 1.  The  matters  to  be  treated  of  in  the  Council  were  classified 
 in  five  sections — Faith,  Discipline,  Religious  Orders,  Eastern 
 Affairs,  and  Ecclesiastical  Policy  (omitting  the  section  on  Cere- 
 monial as  less  important),  and  were  prepared  in  the  Commis- 
 sions corresponding  to  these  titles,  which  were  named  by  the 
 Pope  at  the  convocation  of  the  Council.  Consequently,  up  to 
 the  present  time  these  subjects  were  nothing  but  propositions 
 set  forth  by  the  Pope  in  order  to  obtain  the  opinions  of  the 
 bishops,  whereby  the  primary  object  of  the  Council  was  very 
 much  restricted ;  and  instead  of  being  a  general  discussion  on 
 the  wants  and  condition  of  the  Church,  it  was  limited  to  an 
 inquiry  from  the  bishops  of  what  the  Pope  desired  to  know. 
 
 2.  The  section  for  Ecclesiastical  Policy,  which  naturally  in- 
 cluded the  relations  between  Church  and  State,  was  subsequently 
 set  aside ;  owing,  probably,  to  diplomatic  considerations  and 
 their  results.  There  remained  then  the  four  first,  and  among 
 these  the  subjects  of  the  fifth  section  were  divided,  the  section 
 on  Discipline  receiving  the  chief  accession. 
 
 Accordingly,  when  the  Council  selected  by  vote  the  five 
 Commissions  to  take  the  place  of  those  previously  nominated 
 by  the  Pope,  that  on  Policy  no  longer  appeared,  any  more  than 
 that  on  Ceremonial. 
 
 The  Commissions  chosen  by  the  Pope  for  the  preparatory 
 work,  no  longer  existed  officially  at  the  opening  of  the  Council ; 
 having  completed  their  duty  of  compiling  all  the  su])jects  to  be 
 discussed  in  a  series  of  schemes  {schcmafa)j  each  of  which  com- 
 prised one  set  of  suljjects. 
 
January,]  EIGHT  MONTHS  AT  ROME.  47 
 
 3.  These  schemes  were  only  communicated  separately  by 
 the  Secretaries  to  the  Council,  as  the  time  of  their  discussion 
 arrived  ;  and  thus  it  was  impossible  for  the  bishops  to  know 
 a  j)7'i07'i  their  number  and  contents.  Neither  could  they  learn 
 whether  they  would  all  be  preserved,  and  in  their  original  form  ; 
 or  if,  according  to  the  progress  of  the  deliberations,  some  might 
 not  be  laid  aside  or  modified  otherwise  than  was  indicated  by 
 the  Bull  —  "  Multiplices  inter  " — which  declared  that  they  should 
 be  maintained  in  their  integrity. 
 
 Such  a  method  of  proceeding  left  the  bishops  in  complete 
 ignorance  of  what  would  be  the  next  subject,  and  prevented 
 their  forming  a  just  opinion  of  all  on  which  they  had  ultimately 
 to  judge.  It  also  followed  that  the  order  in  which  the  different 
 subjects  were  presented  to  the  Fathers  greatly  influenced  their 
 reception  by  the  assembly,  as  sometimes  the  mere  collecting 
 and  placing  together  an  assemblage  of  laws  may  suffice  to  prove 
 their  value  and  desirability. 
 
 This  was,  in  fact,  one  of  the  chief  complaints  of  the  Opposi- 
 tion, of  that  portion  especially,  which,  belonging  to  free  countries 
 like  America,  was  accustomed  to  subject  all  matters  to  the 
 fullest  investigation.  They  could  not  understand  such  mys- 
 terious proceedings,  and,  generally  speaking,  the  entire  Opposition 
 viewed  this  part  of  the  arrangement  as  derogatory  to  their 
 dignity,  and  injurious  to  the  success  of  the  Council. 
 
 4.  As  the  Pope  at  the  beginning  had  named  the  first  Commis- 
 sion to  prepare  his  propositions,  so  now  the  Council  chose  an  equal 
 number  to  undertake  the  amendments.  Not  five,  but  four  only 
 were  named,  corresponding  to  the  classification  explained  at  the 
 beginning  of  this  chapter  ;  indeed,  only  three  were  chosen  at 
 first,  that  on  Eastern  Affairs  remaining  suspended,  till  finally 
 nominated  in  the  Congregation  of  January  19th. 
 
 The  gravity  and  the  delicate  nature  of  this  subject,  together 
 with  the  international  questions  it  involves,  and  the  difficulties 
 experienced  by  the  Oriental  bishops — the  only  competent  judges 
 in  such  matters — all,  perhaps,  contributed  to  this  suspension  ; 
 and  ought  to  have  had  great  weight  in  the  progressive  treat- 
 ment of  the  Eastern  question.  In  fact,  the  only  business  of 
 these  Commissions  was  to  receive  at  second-hand  the  schemes 
 which,   having  met  with  partial   or  entire  disapproval   in  the 
 
48  EIGHT  MONTHS  AT  ROME.  [Januaey. 
 
 Council,  they  then  amended  according  to  the  views  of  the 
 assembly  ;  so  that  the  same  schemes  which  had  failed  on  being 
 presented  as  the  Pope's  initiative,  might  return  again  to  the 
 Council  as  the  proposals  of  its  own  Commissions,  and  modified 
 according  to  what  was  believed  to  be  its  own  opinion. 
 
 5.  This  part  of  the  arrangements  might  have  been  sensible 
 enough,  but  that  which  diminished  its  good  effect  on  the  Oppo- 
 sition was  the  choice  of  the  individuals  elected  on  these  Com- 
 missions, which  provoked  much  comment. 
 
 It  was  said  that  tickets  bearing  the  names  of  candidates 
 were  photographed  in  large  numbers  and  distributed  to  the 
 bishops,  many  of  whom  on  their  arrival,  knowing  nothing  of 
 the  persons  in  question,  were  likely  to  accept  them  at  once ; 
 and  it  was  added,  that  these  tickets  were  actually  found  in 
 the  urn,  when  the  polling  papers  were  scrutinised,  having  been 
 placed  there  by  some  of  the  Fathers  who  wished  to  avoid  the 
 trouble  of  copying  them.  It  was  also  said,  in  proof  of  the 
 moral  violence  exercised,  that  some  of  the  Fathers,  feeling  that 
 it  was  impossible  to  contend  against  this  sort  of  electoral  in- 
 fluence, placed  blank  polling  papers  in  the  urn  from  a  feeling 
 of  disdain.  However  that  may  be,  it  is  undoubted  that  the 
 names  drawn,  the  first  especially,  pi'oved  to  be  exactly  such  as 
 the  Civilta  Cattolica  would  have  chosen. 
 
 Without  overlooking  the  part  that  the  contending  forces  in 
 Council  might  take  in  the  matter,  it  is  certain  that  the  opinions 
 prevailing  among  the  majority  of  the  Fathers,  especially  at  the 
 beginning,  contributed  greatly  to  bring  about  the  election  of 
 those  Commissioners. 
 
 6.  Y^y  the  Bull,  "  Multiplices  inter,"  was  established  the  order 
 to  be  followed  in  the  discussion  of  matters  already  arranged 
 and  settled.  The  proposed  scheme  is  communicated  to  all  the 
 Fathers,  who  may  then  study  it  with  the  assistance  of  one  or 
 more  theologians,  chosen  by  themselves,  and  bound  to  secrecy. 
 Those  who  intend  to  speak,  either  for  or  against  the  matter, 
 inscribe  their  names  by  turns  in  a  register  ;  and  in  one  or  more 
 Congregations  the  speakers  are  heard  on  every  question,  after 
 which  comes  the  real  debate,  the  discussion  properly  so  called. 
 
 If  the  scheme  is  either  universally  accepted,  or  meets  with  few 
 objections,  it  is  put  to  the  vote,  agreed  on,  and  promulgated  in  the 
 
January.]  EIGHT  MONTHS  AT  ROME.  49 
 
 next  public  Session  ;  but  if  it  meets  with  serious  resistance,  it  is 
 sent  back  to  the  Commission  to  which  it  belongs,  to  be  modi- 
 fied, and  then  again  brought  before  the  assembly. 
 
 A  few  copies  of  the  speeches  and  discussions,  as  reported  by 
 the  shorthand-writers,  are  printed  at  the  private  office  of  the 
 Council  for  the  use  of  the  presidents  only,  all  other  persons 
 having  to  depend  on  their  memory  for  the  impressions  received 
 in  the  Congregations. 
 
 7.  The  schemes  approved  and  compiled  in  the  form  of  decrees 
 are  then  put  definitively  to  the  vote  in  the  public  Sessions  ;  this  is 
 done  orally  by  the  scrutineers,  who  interrogate  the  Fathers  one 
 by  one,  and  having  received  their  answers — "  Placet"  or  "  Non 
 placet " — inscribe  the  answers  and  the  names  in  a  book,  and  thus 
 ascertain  the  majority,  and  the  issue  of  the  vote. 
 
 8.  According  to  the  ideas  of  laymen  on  the  constitution  of 
 an  assembly,  the  matter  is  here  decided,  as  the  opinion  of  the 
 majority  being  ascertained,  the  point  is  settled.  But  in  this 
 assembly  the  vote  of  the  majority,  however  deliberate,  does  not 
 constitute  the  decision,  unless  approved  by  the  Pope,  to  whom  it 
 is  then  submitted,  and  who  may  cither  give  or  withhold  his 
 sanction.  Only  when  the  vote  of  the  assembly  is  approved  by 
 the  Pope  does  it  become  law,  although  the  decree  speaks  of  the 
 number  or  unanimity  of  the  consenting  bishops,  which  shows 
 that  the  Council  is  a  deliberative,  and  not  simply  a  consultative 
 one.  This  rule  has  generally  prevailed  in  great  assemblies  of 
 the  Church,  and  on  this  occasion  full  advantage  was  taken 
 of  it  by  Rome  ;  indeed,  the  canons  of  the  Vatican  Council 
 begin  with  the  formula,  "  Pius  Episcopus,  servus  servorum  Dei, 
 sacro  approbante  Concilio,  ad  perpetuam  rei  memoriam,"  a  title 
 which  gave  rise  to  no  small  complaint  on  the  part  of  the 
 Opposition. 
 
 According  to  the  very  extended  application  thus  made  of  the 
 principle,  not  only  does  the  vote  of  the  majority  require  the 
 Pope's  sanction  in  order  to  become  a  binding  decree,  but  the 
 "  Curialisti  "  maintain  that  the  vote  of  the  minority,  with  the 
 Papal  approbation  may  be  of  equal  value  ;  although  even  they 
 allow  that  prudence  would  never  permit  the  use  of  such  a  power. 
 
 9.  Without,  however,  further  entangling  ourselves  in  these 
 questions,  one  thing  is  certain,  namely,  that  according  to  canon- 
 
 E 
 
50  EIGHT  MONTHS  AT  ROME.  [January. 
 
 ical  theory  and  the  practice  of  Catholic  institutions,  the  appro- 
 bation of  the  Pope  alone  gives  the  authority  of  a  canon  to  the 
 decision  of  a  general  Council.  This  distinguishes  the  nature  of 
 a  Conciliar  assembly  from  that  of  a  civil  or  political  one,  as 
 whatever  weight  may  be  attached  to  the  vote  of  a  Council,  it 
 is  still  really  of  a  consultative  character,  since  the  power  of  the 
 Pope,  instead  of  being  subject  to  it,  actually  outweighs  it. 
 
 In  forming  a  judgment  on  these  points,  this  fact  must  be  borne 
 in  mind,  because  it  follows,  that  if  in  ecclesiastical  assemblies  the 
 majority  lose  the  authority  they  possess  in  meetings  of  the  laity, 
 the  minority,  on  the  other  hand,  obtain  it ;  for  as  the  reason  of 
 a  decision  may,  in  the  Pope's  mind,  proceed  from  expediency 
 and  not  from  numbers,  it  follows  that  some  minorities  may,  for 
 special  reasons,  carry  more  weight  with  them  than  is  warranted 
 by  their  numerical  composition.  These  grounds  afforded  a 
 reasonable  hope  of  success  to  the  Opposition  in  the  present 
 Council,  because,  though  few  in  number,  they  represented  popu- 
 lations, societies,  and  interests  of  far  more  importance  than  did 
 most  of  the  Infallibilists. 
 
 10.  It  will  now  be  apparent,  from  the  explanations  we  have 
 given,  how  many  difficulties  the  Opposition  had  to  contend 
 with.  All  propositions  proceeded  from  Commissions  nominated 
 by  the  Pope,  and  when  they  did  not  meet  with  a  favourable  re- 
 ception, returned  to  other  Commissions  composed  almost  entirely 
 of  the  same  elements  as  the  first.  By  the  Bull,  the  bishops 
 possessed  the  right  of  initiating  questions,  but  these  could  not 
 come  before  the  assembly  until  they  had  received  the  sanction 
 of  a  special  Congregation  nominated  by  the  Pope  (and  con- 
 taining twelve  cardinals),  and  finally  of  the  Pontiff  himself. 
 After  all  this  preparation,  they  passed  into  the  category  of  Papal 
 propositions  ;  but  as  according  to  the  provisions  of  the  schemes 
 they  were  only  communicated  separately  to  the  bishops,  it  became 
 a  very  difficult  matter  for  the  latter  to  bring  forward  any  subject 
 themselves.  Being  left  in  ignorance  of  the  questions  to  follow, 
 how  could  they  make  propositions  that  might  not  be  in  accord- 
 ance with  the  course  of  deliberations?  Who  can  tell  what  is 
 wanting  without  knowing  what  already  exists  ?  How  is  it  pos- 
 sible to  prejudge  a  question  which  may  be  reserved  for  future 
 deliberation  ?     According  to  this  plan,  the  bishops  would  only 
 
January.]  EIGHT  MONTHS  AT  ROME.  51 
 
 know  at  the  end  of  the  piY)ceedings  many  things  on  which  they 
 might  wish  to  deliberate  ;  and  then,  how  could  they  take  up 
 again  matters  already  discussed,  and  connect  questions  that  had 
 been  considered  separately,  or  would  now  be  most  difficult  to 
 modify  by  reason  of  their  previous  treatment.  The  Commission 
 nominated  by  the  Pope  to  examine  the  proposals  of  the  bishops 
 met  for  the  first  time  on  Sunday,  the  23rd  of  January  ;  but  the 
 Opposition  asked,  with  reason,  what  proposals  would  be  accepted 
 for  discussion  in  the  Council  in  the  state  of  affairs  just  described  ? 
 
 11.  The  same  cardinals  who  presided  over  the  first  Commis- 
 sions, which  prepared  the  schemes,  presided  also  over  the  second, 
 whose  duty  it  was  to  modify  them  when  they  proved  unaccep- 
 table ;  and  three  of  these  cardinals  were,  at  the  same  time, 
 legates  or  presidents  over  the  five,  who  directed  the  whole 
 procedure  of  the  Council.  If  to  this  it  be  added  that  (in  the 
 present  condition  of  the  Church)  a  great  proportion  of  the 
 bishops  present  at  the  Council  were  simply  nominees  of  the 
 Pope,  and  not  the  representatives  of  the  opinions  of  their 
 dioceses,  if  we  consider  the  numbers  of  the  bishops  in  partihus 
 who  are  all  subject  to  the  Curia,  of  the  Vicars-Apostolic,  who 
 are  dependants  of  the  Propaganda  Fide,  of  the  Generals  of 
 Orders,  who  form  a  sort  of  Papal  army  ;  and  remember,  more- 
 over, that  the  half  of  these,  including  men  who,  from  their 
 dignity  and  position,  might  be  expected  to  be  independent  (as, 
 for  example,  the  French  cardinals)  were  guests  of  the  Pope,  it  will 
 easily  be  understood  how  much  suspicion  was  awakened  among 
 the  Opposition,  and  how  everything  concerning  the  Order  of  the 
 Council  was  received  by  them  with  greater  mistrust  than  the 
 propositions  in  themselves  seemed  to  warrant.  To  all  this 
 was  added  another  consideration,  of  no  small  consequence, 
 which  contributed  to  keep  up  the  feeling  of  irritation  and 
 suspicion. 
 
 The  work  of  the  Council  of  Trent  was  settled  in  its  second 
 Session  in  a  sort  of  Order  by  which  the  whole  procedure 
 was  fixed  ;  but  this  Order,  like  a  simple  decree,  was  submitted 
 in  the  accustomed  manner  to  the  "  Placet "  of  the  Fathers, 
 discussed  and  approved  by  the  whole  assembly. 
 
 The  corresponding  act  to  this  in  the  Vatican  Council  was  a 
 Papal    Bull,    bv   which  the   whole    Order   of   the   Council    was 
 
 E  2 
 
52  EIGHT  MONTHS  AT  ROME.  [January. 
 
 settled  a  priori  without  discussion,  and  by  the  sole  authority 
 of  the  Pope,  the  assembly  having  no  voice  whatever  in  the 
 matter. 
 
 12.  In  consequence  of  this,  the  Opposition  began  to  con- 
 centrate their  efforts  on  certain  principal  points;  and  in  order 
 to  guard  against  the  dangers  threatened  by  the  superior  numbers 
 of  the  majority,  they  insisted  especially  on  the  necessity  of  una- 
 nimity for  any  declaration  of  dogma,  and  upheld  the  importance 
 of  this  maxim  to  the  end.  Some  of  the  wisest  bishops  were  of 
 opinion  that  the  modification  of  the  Order  should  at  once  be 
 insisted  on,  as  without  it,  all  resistance  would  be  impossible,  and 
 could  be  put  down  almost  as  soon  as  it  appeared.  With  this  view 
 two  addresses  were  made  to  the  Pope  :  the  one  signed  by  twenty- 
 eight  bishops,  praying  for  the  reform  of  the  whole  Order ;  the 
 other,  asking  for  its  partial  modification,  being  signed  by  a  great 
 part  of  their  number.  A  small  number  of  the  French  also  pre- 
 sented a  petition  in  the  same  sense,  but  these  addresses  produced 
 no  effect,  and  did  not  even  receive  an  answer.  Perhaps,  if  the 
 Opposition  had  insisted  further,  and  had  shown  themselves  firmly 
 united  from  the  beginning,  they  might  have  been  spared  great 
 trouble  in  the  end. 
 
 13.  The  discontent  occasioned  by  the  difficulty  of  hearing 
 in  the  hall,  by  the  names  of  the  Commissioners,  and,  above  all, 
 by  the  regulations  of  the  Council  having  been  disregarded,  it 
 increased  and  strengthened  the  Opposition,  by  attracting  to  it 
 some  of  the  uncertain  and  irresolute,  and  as  soon  as  it  could  be 
 legall}'  manifested,  it  became  very  formidable. 
 
 14.  The  scheme  "  De  Fide  "  was  the  first  published,  and  it 
 was  discussed  in  the  last  Congregations  in  December.  It  con- 
 tained a  sort  of  dogmatic  decree  against  every  modern  error,  and, 
 indeed,  every  ancient  error  as  well.  It  condemned  Materialism, 
 Pantheism,  and  all  kinds  of  philosophical  systems  under  a 
 series  of  heads,  which,  beginning  with  the  creation  of  the 
 world,  and  continuing  to  the  present  day,  set  forth  and  affirmed 
 the  whole  body  of  Catholic  doctrines.  The  compilation  of  this 
 scheme  was  attributed  to  the  Jesuits,  and  especially  to  Father 
 Franzelin,  Professor  of  Theology  in  the  Roman  College. 
 
 15.  Now  it  is  clear  that  in  a  Catholic  assembly  no  doubt 
 could    arise   on   these   matters,   and   therefore   such  declarations 
 
January.]  EIGHT  MONTHS  AT  ROME.  53 
 
 can  only  concern  those  who  are  beyond  the  pale  of  the 
 Catholic  Church  and  of  Christianity,  but  here  a  dispute 
 arose.  A  Catholic  assembly,  said  some,  is  called  together 
 to  legislate  for  those  who  recognise  it  and,  in  some  measure, 
 depend  upon  it,  but  those  who  are  out  of  the  Church  are 
 already  condemned  by  their  own  act ;  with  regard  to  these  de- 
 nunciations the  Council  might  just  as  well  condemn  Buddhism 
 or  Islamism. 
 
 Then,  as  to  philosophical  systems  and  opinions,  they  added 
 — the  Catholic  Church  may,  if  it  pleases,  oppose  its  own  philo- 
 sophy to  that  of  the  Rationalists,  or  confront  Rosmini  with  the 
 German  philosophers  ;  that  would  be  to  fight  on  the  same 
 ground  ;  but  to  condemn  is  not  to  discuss.  We  can  condemn 
 those  who  hear  us  or  are  subject  to  us,  but  we  either  argue 
 with,  or  are  silent,  regarding  those  with  whom  we  have  nothing 
 in  common,  and  who  cannot  hear  us.  Every  unauthorized  con- 
 demnation is  useless,  and  injures,  rather  than  enhances,  the 
 dignity  of  him  who  pronounces  it.  Such  were  the  principal 
 arguments  of  those  who  opposed  the  first  scheme.  Besides,  they 
 took  exception  to  other  things,  and  especially  to  the  title  that 
 headed  the  scheme,  which  began  with  "  Pius  Episcopus  "  instead 
 of  "  Sacrosancta  Synodus,"  as  was  usual  in  the  principal  Councils, 
 especially  that  of  Trent.  Of  this  title  we  shall  speak  hereafter, 
 when  we  come  to  discuss  the  scheme  "  De  Fide  ;"  but  as  soon  as 
 it  appeared  it  gave  rise  to  vehement  objections  on  the  part  of 
 the  Opposition,  as  it  implied  a  solution  of  the  whole  question, 
 which  divided  the  Council  before  it  had  been  discussed. 
 
 Moreover,  the  manner  in  which  the  scheme  was  compiled 
 was  obnoxious  to  the  assembly,  being  mean,  invidious,  trifling, 
 and  likely  to  render  its  contents  anything  but  acceptable  tO' 
 the  ears  and  the  intellects  of  the  nineteenth  century.  Only 
 conceive  the  impression  produced  by  the  mournful  lucubra- 
 tions of  the  Fathers  of  the  Civilta  Cattolica,  and  of  a  few  theo- 
 logians, little  versed  in  the  ways  of  the  world,  on  all  those 
 bishops  who,  being  either  themselves  highly  cultivated,  or 
 understanding,  even  if  not  sharing,  the  great  movement  of 
 modern  society,  are  aware  of  its  importance,  and  can  estimate 
 the  great  value  of  the  questions  it  involves.  The  effect  of  all 
 this  was,  that  on  account  of  the  vehemence  of  the  Opposition, 
 
5i  EIGHT  MONTHS  AT  ROME.  [January. 
 
 the  scheme,  instead  of  being  promulgated  in  the  second  Session, 
 as  had  been  intended,  was  sent  back  in  its  entirety  to  the 
 "Congregation  on  Faith,"  to  which  it  belonged,  in  order  to  be 
 revised. 
 
 16.  This  discussion  occupied  six  Congregations,  that  of  De- 
 cember 28th  being  the  first  and  the  most  important,  because 
 in  it  the  Archbishop  of  Vienna,  and  the  Archbishops  of  San 
 Louis  and  of  Nisibi,  spoke  extremely  well.  The  Archbishops 
 of  Sorrento,  Smyrna,  and  Malta,  all  unanimously  opposed  the 
 scheme  for  the  reasons  before  specified,  and  the  Archbishop  of 
 Halifax  also  spoke  against  it  with  great  effect.  On  the  30th 
 the  discussion  was  continued  by  Strossmayer,  Genouhilhac, 
 Caixal  y  Astrade,  and  a  Roumanian  Greek  bishop.  The  same 
 subject  was  under  deliberation  on  January  3rd  ;  but  from  that 
 date  the  publication  of  the  names  of  the  orators  in  the  Official 
 Gazette,  which  had  hitherto  taken  place,  was  prohibited,  most 
 probably  on  account  of  the  interest  they  had  excited  in  the 
 public  mind  since  the  preceding  Congregations.  On  the  4th, 
 8th,  and  10th  of  January  the  scheme  was  discussed  without 
 interruption,  and  then,  the  debate  being  closed,  it  was  sent  back 
 for  revision. 
 
 17.  This  fact  rendered  it  evident  that  the  Opposition,  in 
 which  people  had  hitherto  been  slow  to  believe,  had  really 
 acquired  importance,  and  showed  that  matters  would  not 
 progress  as  easily  as  was  pretended  by  the  Civilta  Cattolica. 
 Indeed,  though  it  was  impossible  yet  to  judge  of  the  final 
 result,  it  was  clear  that  the  vague  and  uncertain  divergences 
 of  opinions  which  had  but  hitherto  prevailed  were  now  concen- 
 trated in  a  real  opposition,  not  as  yet  very  unanimous  and 
 well  organised,  but  far  more  serious  than  was  expected.  Above 
 all,  that  which  gave  it  weight  and  constituted  its  impoitance 
 was  the  elements  of  which  it  was  composed,  as  we  shall  now 
 proceed  to  point  out. 
 
 18.  The  German  bishops,  being  almost  unanimous,  were  fore- 
 most in  the  Opposition,  their  leaders  being  such  men  as  the 
 Archbishop  of  Vienna,  Cardinal  Schwarzemberg,  and  Mon- 
 signor  Hofele,  Bishop  of  Rottenburg,  a  prelate  profoundly  versed 
 in  ecclesiastical  learning.  The  German  episcopate  standing 
 very  high  l)oth  in   intellectual   culture  and   in  social  condition, 
 
Januaey.]  eight  months  AT  ROME.  55 
 
 and  being  firmly  united,  had  drawn  together  into  a  common 
 line  of  action  even  those  members  of  their  body  the  least  dis- 
 posed towards  it,  such  as  the  Archbishops  of  Mayence  and  of 
 Cologne,  the  former  a  most  remarkable  man,  and  others.  The 
 German  bishops  gave  proof,  moreover,  of  the  greatest  aptitude 
 and  vigour  in  discussion.  The  Archbishop  of  Vienna  in  one  of 
 the  recent  debates  showed  such  vivacity,  and  caused  the  president 
 so  much  embarrassment,  that  to  him  was  attributed  by  the  public, 
 the  substitution  of  De  Angelis  for  De  Luca  in  the  direction 
 of  the  debates ;  the  change  being  effected  after  that  stormy 
 meeting,  though  it  may  have  been  only  in  consequence  of 
 ecclesiastical  regulations. 
 
 The  eldest  of  the  five  presidents  usually  conducted  the  pro- 
 ceedings ;  and  on  account  of  the  death  of  Cardinal  Reisach,  which 
 had  recently  occurred,  that  office  fell  to  Cardinal  de  Luca ;  but 
 he  in  turn  had  to  cede  the  place  to  Cardinal  de  Angelis,  on  his 
 nomination  to  the  post  of  president  as  being  the  senior. 
 Schwarzemberg  was  highly  distinguished  on  account  of  his 
 birth,  his  courteous  manners,  and  the  decision  of  his  language, 
 and  almost  all  the  other  bishops  were  for  some  reason  or  other 
 highly  esteemed  and  remarkable  men. 
 
 The  Bishops  of  Hungary  and  Croatia,  led  by  the  Primate  of 
 Hungary  (Strossmayer),  the  Bishop  of  Bosnia  and  Sirmio,  and 
 the  Archbishop  of  Colocza,  formed  one  group  with  the  Germans  ; 
 Monsignor  Strossmayer  being  universally  considered  the  most 
 splendid  orator,  the  best  Latin  scholar,  and  the  person  of  highest 
 authority.  The  Archbishop  of  Colocza,  Monsignor  Haynald,  was 
 much  esteemed  for  his  learning,  and  considered  liberal  in  his 
 opinions,  and  the  final  decision  regarding  the  unlucky  scheme  was 
 attributed  to  a  speech  of  his.  The  rest  of  the  Opposition  was  made 
 up  as  follows  : — About  one-third  of  the  French  bishops,  who  fol- 
 lowed with  various  gradations  the  steps  of  the  Archbishop  of 
 Paris ;  the  Bishop  of  Orleans  and  Maret,  author  of  the  book, 
 '  On  the  General  Council  and  Religious  Peace;'  almost  the  whole 
 of  the  American  episcopate,  about  twenty  Italian  bishops,  and 
 other  small  parties.  These  taken  together  formed  a  body  which, 
 on  account  of  the  learning  of  its  members,  the  illustrious  names 
 it  contained,  and  the  nations  it  represented,  made  up  in  impor- 
 tance the  weight  it  lacked  in  numbers. 
 
56  EIGHT  MONTHS  AT  ROME.  [January. 
 
 19.  Monsignor  Tizzani,  Bishop  of  Nisibi  in  partibus,  made 
 some  stir  among  the  Italians  by  the  speech  already  mentioned  ; 
 and  although  blind  and  aged,  he  was  able  to  exercise  consider- 
 able influence  in  the  assembly  by  his  eloquence,  and  the  strength 
 of  his  arguments.  The  Bishops  of  Casale,  Biella,  and  Salerno, 
 showed  themselves  able  orators  in  the  succeeding  discussions, 
 but  with  slight  success  ;  because,  as  we  have  already  explained,  the 
 Italians  who  joined  the  Opposition  were  few  and  timid,  though 
 at  the  same  time  they  made  but  little  stir  in  the  opposite  camp. 
 It  was  very  difficult  to  judge  correctly  of  the  disposition  of  the 
 Italian  bishops  ;  as  a  rule,  they  inclined  towards  Rome,  but  they 
 were  by  no  means  inclined  to  surrender  themselves  blindly  into 
 the  hands  of  the  so-called  Catholic  party,  and  on  many  occasions 
 a  spirit  of  moderation  seemed  gradually  gaining  ground  among 
 them. 
 
 20.  A  more  rigorous  observance  of  the  Order  of  the  Council 
 Avas  the  consequence  of  the  vote  of  mistrust  which  sent  back 
 the  first  scheme  for  revision,  and  of  the  clearer  perception  of 
 the  situation  which  prevailed  after  the  public  Session  of 
 January  6th.  In  one  of  the  first  Congregations  that  followed, 
 the  presidents  warned  the  Fathers  against  the  length  of  speeches, 
 and  the  useless  repetition  of  things  already  discussed  by  others ; 
 and  admonished  them  solemnly  on  the  necessity  of  secrecy, 
 adding  to  the  simple  injunction  given  in  the  Order  the  further 
 threat  that  those  who  transgressed  it  would  be  considered  rei 
 gravis  culpa;,  that  is  to  say,  guilty  of  mortal  sin.  The  effect 
 caused  by  this  last  admonition  varied  according  to  the  different 
 shades  of  opinion  prevailing  among  the  Fathers.  Those  who 
 considered  the  Council  a  sovereign  assembly  depending  only  on 
 itself,  asked  how  such  an  obligation  could  possibly  be  made 
 binding  upon  them;  and  declared  that  although  this  secrecy 
 was  a  just  and  mutual  obligation  for  convenience  sake,  it  could 
 never  so  fetter  the  conscience  as  to  render  those  who  infringed 
 it  guilty.  Nevertheless,  we  must  allow  that  notwithstanding 
 these  opinions,  secrecy  as  to  the  Council  was,  especially  at  first, 
 very  well  preserved,  considering  that  more  than  a  thousand 
 persons  were  present,  and  the  little  that  did  transpire  was 
 gathered  from  the  few  words  indiscreetly  dropped  by  many, 
 rather  than  by  the  revelations  of  one. 
 
Januaky.]  eight  months  AT  ROME.  57 
 
 21.  The  bishops  were  forbidden  to  print  their  speeches, 
 even  for  the  use  of  their  colleagues ;  just  as  the  '  Diario  di 
 Roma '  was  not  allowed  to  publish  the  names  of  the  orators,  as 
 had  been  done  for  the  first  Congregations.  It  really  seemed 
 that  those  who  guided  the  Council  were  trying  to  justify  the 
 apprehensions  to  which  the  first  appearance  of  the  Order  had 
 given  rise,  and  to  foment  the  prevailing  discontent  by  pushing 
 it  to  its  extreme  limits  at  the  expense  of  the  Opposition,  against 
 whom  every  sort  of  moral  violence  was  adopted  ;  all  of  which, 
 as  might  naturally  be  expected,  ended  by  bringing  about  results 
 very  different  from  those  intended. 
 
 22.  Meantime,  the  scheme,  having  been  returned  to  the  Com- 
 mission on  Faith,  was  studied  anew  ;  and  if  we  are  correct  in 
 believing  that  this  work  was  entrusted  to  its  original  compilers, 
 and  among  them  to  Father  Franzelin,  its  opponents  could  hardly 
 expect  any  such  modification  as  was  likely  to  content  them. 
 
 III.— FIEST  STEP  TOWAEDS  INFALLIBILITY.— OTHER 
 
 SCHEMES. 
 
 1.  Petition  for  Infallibilit}'. — 2.  The  predominant  question. — 3.  The  promoters 
 of  the  address. — 4.  Its  contents. — 5.  Its  arguments.— 6.  Manner  of  its  publi- 
 cation.— 7.  Number  of  signatures. — 8.  Undignified  supposition. — 9.  Promoters 
 of  the  address. — 10.  Addr-esses  against  Infallibility. — 11.  Singular  situation. 
 — 12.  Division  of  parties  in  the  assembly. — 13.  Efforts  to  promote  Infalli- 
 bility.— li.  Kevelations  of  the  Unita  Cattolica. — 15.  Distribution  of  new 
 schemes. — 16.  Their  form  is  displeasing. — 17.  The  scheme  "  De  Episcopis." 
 — 18.  Discourse  of  the  Bishop  of  Cologne. — 19.  Speech  of  the  Bishop  of 
 Orleans. — 20.  General  features  of  the  schemes. — 21.  The  bishops  ask  for 
 more  information  on  the  subjects  of  debate. — 22.  The  scheme  "  De  Catechismo." 
 
 1.  The  Infallibilists  continued  their  work  outside  the  doors 
 of  the  Council.  A  notice  was  circulated  by  the  Archbishop 
 of  Westminster,  and  the  Fathers  of  the  Civilta  Cattolica,  along 
 with  a  letter  addressed  to  the  bishops,  soliciting  the  Council 
 to  proclaim  the  personal  Infallibility  of  the  Pope  in  faith  and 
 morals. 
 
 2.  There  was  abundant  excitement  on  other  matters,  but 
 this    was    the    important    point,  the  dominant  question  of  the 
 
58  EIGHT  MOxNTHS  AT  ROME.  [Januaky. 
 
 Vatican  Council ;  all  else  was  of  minor  consequence,  and  turned 
 on  this.  Every  individual  in  his  own  way,  and  according  to  his 
 own  ideas  and  interests,  felt  that  here  was  the  to  he  or  not  to  he 
 of  the  matter. 
 
 3.  The  letter  was  signed  by  eighteen  bishops  from  different 
 countries,  but  scarcely  any  of  them  Italian.  The  address  was 
 headed  by  the  signature  of  the  Archbishop  of  Westminster  ;  and 
 it  was  said  also  by  that  of  the  Archbishop  of  Baltimore,  one  of 
 the  few  American  Infallibilists. 
 
 4.  The  address  was  with  much  subtlety  addressed  to  the 
 Commission,  whose  duty  it  was  to  receive  the  proposals  of  the 
 bishops,  and  was  the  first  episcopal  document  of  importance 
 presented  with  the  view  of  obtaining  leave  for  its  discussion  ; 
 and  was  all  that  the  Infallibilists  had  been  able  to  carry  out  of 
 the  programme  announced  by  the  Civiltd  Cattolica,  which  said 
 that  the  Council  at  its  first  sitting  would  proclaim  Infallibility 
 by  acclamation. 
 
 5.  The  address  was  based  on  what  it  declared  to  be  the 
 universal  opinion  of  the  Church,  as  previously  manifested,  and 
 insisted  on  the  necessity  of  the  dogma  in  order  to  preserve 
 her  unity,  citing  other  Councils  in  which  it  had  to  a  great 
 extent  been  recognised.  But  the  most  learned  of  the  Opposition 
 affirmed  that  these  examples  were  neither  exact,  nor  to  the 
 point,  because  such  an  explicit  and  personal  declaration  as  the 
 Infallibilists  required,  had  only  up  to  the  present  time  met  with 
 the  sanction  of  a  Provincial  Council  (recently  held  in  Holland, 
 if  I  mistake  not)  which,  from  its  inconsiderable  numbers,  could 
 carry  no  weight  whatever.  Who  can  explain  the  reason  why 
 Holland,  the  classic  ground  of  Protestantism  and  Positivism, 
 has,  as  far  as  its  microscopic  proportions  would  allow,  filled  the 
 Roman  State  with  Zouaves,  and  the  Council  with  Infallibilists? 
 Perhaps  it  is  owing  to  the  strength  and  energy  which  characterise 
 the  movements  of  robust  and  determined  nations.  The  contents 
 of  the  address  were  calculated  to  impress  very  deeply  all  who 
 considered  them  calmly,  and  reflected  that  they  were  the  expres- 
 sions of  men  in  whose  hands  are  deposited  the  religious  interests 
 of  multitudes,  and  who  act  as  the  guides  of  whole  nations  ;  the 
 tone  of  indifference,  or  we  might  almost  say  of  disdain,  with 
 which  the  writers  regard  the  separations  and  schisms  likely  to 
 
January.]  EIGFIT  MONTHS  AT  ROME.  59 
 
 ensue   from  tlieir  address  is   most   striking,  being  so  entirely  at 
 variance  with  their  mission. 
 
 6.  It  was  remarked  that  this  notice  or  pamphlet  was  circu- 
 lated without  bearing  any  sort  of  licence ;  and  in  Rome,  as  is  well 
 known,  nothing  can  be  printed  without  an  "  approbation,"  and 
 all  sorts  of  addresses  are  absolutely  forbidden.  Of  course  this 
 second  restriction  could  not  apply  to  the  Fathers  in  Council ;  but 
 with  regard  to  the  first,  the  omission  was  evidently  intentional, 
 in  order  to  avoid  what  would  have  been  unbecoming  if  the 
 Papal  authorities  had  directly  sanctioned  such  a  request. 
 
 7.  The  promoters  of  this  address  took  much  pains  to  obtain 
 signatures,  but  the  precise  number  of  those  subscribed  was 
 never  ascertained.  One  of  them  had  affirmed  that  they  could 
 count  on  500  bishops,  but  this  was  perhaps  rather  the  expres- 
 sion of  an  arithmetical  venture  than  of  certain  and  individual 
 knowledge. 
 
 On  subtracting  from  the  whole  number  of  bishops  sitting  in 
 the  Council  those  200  who  formed  the  Opposition,  there  re- 
 mained certainly  about  500,  and  the  person  in  question  ap- 
 parently assumed  that  all  these  would  consent  to  sign  the 
 address  ;  or  perhaps  he  founded  his  hypothesis  on  the  numbers 
 who  had  done  homage  to  the  Pope,  particularly  on  the  festival  of 
 the  centenary  of  St.  Peter,  though  between  that  act  of  respect,  and 
 the  declaration  of  Infallibility,  a  very  wide  distance  intervened. 
 Later  on,  when  the  address  had  been  circulated,  the  signatures 
 were  with  greater  accuracy  calculated  at  400,  with  the  prospect 
 of  additions,  and  the  best-informed  individuals  and  those  above 
 suspicion  were  satisfied  as  to  the  correctness  of  this  total.  Any 
 one  judging  only  from  the  external  aspect  of  opinions  in 
 the  Council  would  have  considered  this  number  exaggerated, 
 and  some  tried  to  reduce  it  to  200,  or  even  100 ;  but  on  the 
 whole  the  most  probable  calculation  was  the  second  one,  already 
 stated,  as  made  by  the  promoters  of  the  address,  though  there 
 never  was  entire  certainty  on  the  matter. 
 
 8.  Some  tried  to  point  out  to  the  compilers  that  the  address 
 was  not  only  questionable  in  itself,  but  actually  inopportune,  as 
 tending  to  preclude  a  discussion  that  should  have  taken  place 
 when  the  question  of  the  Prerogatives  of  the  Roman  See  were 
 under  deliberation,  and  that  therefore  it  should  not  have  been 
 
CO  EIGHT  MONTHS  AT  HOME.  [January. 
 
 mooted  beforehand  ;  but  thej  met  with  the  answer  that  the  assent 
 of  the  presiding-  Cardinals  had  been  obtained  to  the  step.  The 
 only  result  of  so  indiscreet  a  proceeding  was  to  expose  the  Curia 
 Romana  to  the  imputation  of  having  sought,  without  any  sense 
 what  was  becoming,  to  bring  about  its  own  apotheosis. 
 
 9.  The  more  moderate  among  the  clergy  were  much  dis- 
 satisfied with  these  proceedings,  which,  as  they  truly  observed, 
 did  more  harm  than  good  to  the  cause  they  were  intended  to 
 defend.  For  the  Jesuits,  the  question  of  Infallibility  was  a 
 complex  one,  involving  much  that  concerned  their  own  exist- 
 ence ;  and  many  reasons,  too  numerous  to  analyse,  induced  them 
 by  a  sort  of  fatality  to  declare  retrospectively  Infallible  both 
 Clement  XIV.,  who  annulled  their  order,  and  Pius  IX,,  who 
 did  much  the  same,  and  left  them  to  seek  a  new  formula  for 
 interpreting  the  judgment  of  any  Pope  who  should  take  a  like 
 step  hereafter. 
 
 The  persistence  of  the  Archbishop  of  Westminster  was  per- 
 haps the  logical  result  of  his  own  antecedents.  Having  been  a 
 priest  and  a  Protestant  at  the  outset  of  his  career,  he  knew  his 
 own  religion  from  within  and  not  from  without,  and  the  Catholic 
 religion  from  without  but  not  from  within.  He  was  well 
 acquainted  with  the  many  divisions  and  sub-divisions  of  Protes- 
 tantism, and  admired  the  majestic  unity  of  Catholicism.  He 
 did  not  appreciate  the  good  effects  of  allowing  a  moderate 
 degree  of  liberty,  and  the  constant  exercise  of  the  conscience 
 and  reasoning  powers  ;  neither  did  he  understand  the  dangers 
 arising  from  the  excessive  authority  exercised  by  United  Catho- 
 licism. In  fact,  he  was  enamoured  of  the  principle  of  autho- 
 rity as  the  slave  adores  the  idea  of  liberty  ;  and  this  want  of 
 discrimination  and  of  real  Catholic  perception  in  his  dealings 
 with  the  Council  was  a  matter  of  reproach  to  him  even  by  the 
 most  faithful  and  devout  clergy  at  Rome.  As  for  all  the  other 
 Infallibilist  bishops,  we  can  only  again  remark  that  the  ardour 
 they  manifested  in  following  out  their  end  was  a  phenomenon 
 beyond  the  comprehension  of  the  very  Council  itself. 
 
 10.  The  reason  adduced  by  the  Infallibilists  for  the  publica- 
 tion of  this  address  was  that  the  Opposition  having  first  done 
 the  like,  it  was  impossible  for  them  to  be  behindhand  ;  but  the 
 comparison   was    inexact.      The    addresses    of  the   Opposition 
 
Jaxuauy.]  eight  months  AT  ROME.  61 
 
 which  preceded  the  publication  of  this  one,  only  concerned  the 
 Order  of  the  Council,  and  in  no  way  prejudged  matters  that 
 were  to  be  brought  forward  for  discussion,  but  after  the  address 
 of  the  Infallibilists  was  published,  appeared  the  addresses  of  the 
 bishops  of  the  Opposition  in  a  contrary  sense.  They  were  signed 
 by  about  forty-five  out  of  fifty-seven  of  the  German  and  Aus- 
 trian bishops,  while  others  declared  that  they  reserved  them- 
 selves to  oppose  the  Infallibilist  address  whenever  the  occasion 
 should  present  itself. 
 
 The  Primate  of  Hungary  was  at  first  among  these  latter ;  but 
 he  afterwards  signed  an  address,  and  between  twenty  and  thirty  of 
 the  French  did  the  like.  Some  of  the  French,  especially  the 
 cardinals,  joined  that  portion  of  the  Germans  who  held  back 
 from  making  a  protest. 
 
 A  third  addr  'ss  which  was  prepared  by  the  Italians  had 
 twenty  or  twent_^-five  signatures.  Taking  all  into  considera- 
 tion, the  number  of  representatives  of  different  nations  who 
 signed  addresses  against  Infallibility  amounted  to  more  than 
 160.  The  Infallibilists  had  directed  their  document  to  the 
 Council,  thus  giving  it  the  form  of  an  episcopal  proposal,  and 
 so  the  Opposition  were  obliged  to  address  theirs  directly  to  the 
 Pope.  As  all  proposals  after  being  accepted  by  the  Congre- 
 gation, like  the  other  acts  concerning  the  Council,  had  to 
 receive  the  approbation  of  the  Pope,  it  was  absolutely  neces- 
 sary that  their  addresses  should  be  directed  personally  to  him, 
 because  where  his  sanction  was  withheld,  no  discussion  was 
 possible. 
 
 11,  Can  anything  be  imagined  more  singular  than  the  posi- 
 tion of  a  man  who  receives  in  his  house  a  vast  concourse  of 
 people  assembled  with  the  intention  of  proclaiming  his  apo- 
 theosis, and  at  the  same  time  listens  to  their  earnest  prayers 
 beseeching  him  to  forego  that  honour  ? 
 
 12.  After  the  appearance  of  these  addresses,  it  was  possible 
 to  divide  the  assembly  with  tolerable  accuracy,  assuming  that 
 the  figures  of  the  Infallibilists  were  correct,  and  the  result  was 
 as  follows.  The  Infallibilists  numbered  about  400,  the  Opposi- 
 tion reached  160  or  200,  and  there  remained  about  100  of  the 
 timid  and  irresolute,  who  preferred  to  watch  the  combat  rather 
 than  take  part  in  it  themselves.     If  the  figures  of  the  Infalli- 
 
G2  EICtFIT  months  at  ROME.  [Januaky. 
 
 bilists  were  incorrect,  the  numbers  taken  from  them  would 
 swell  the  sum  of  those  who  had  not  yet  made  up  their  minds, 
 and  of  these  a  large  proportion  were  Italians. 
 
 13.  The  Infallibilists,  on  their  part,  left  no  means  untried  in 
 propagating  their  doctrines  outside  the  walls  of  the  Council. 
 The  Feast  of  the  Epiphany  was  celebrated  early  in  January, 
 and  at  that  time,  owing  to  some  old  custom,  it  was  usual  to 
 exhibit  in  the  church  of  St.  Andrea  della  Valle  a  representation 
 of  the  Grotto  of  Bethlehem,  with  the  Holy  Family,  and  the 
 adoration  of  the  Magi,  in  memory  of  the  extension  of  Chris- 
 tianity to  all  nations,  which  that  event  prefigured  ;  this  represen-. 
 tation  lasted  for  a  week,  and  during  that  time  long  discourses 
 were  made  in  the  church  in  different  languages.  The  Infalli- 
 bilists availed  themselves  of  this  ceremony  to  make  during  those 
 eight  days  a  series  of  addresses,  all  bearing  directly  or  indi- 
 rectly on  their  favourite  subject,  the  style  being  a  concentra- 
 tion of  that  of  the  Civilta  Cattolica,  and  sometimes  even  eclips- 
 ing it.  Monsignor  di  Ginevra,  Bishop  of  Ebrun  in  partibus,  in 
 a  speech,  asserted  so  strong  a  likeness  between  the  Grotto  of 
 Bethlehem,  the  Shrine,  and  the  Vatican — and  so  close  an 
 analogy  between  the  Infant  adored  in  the  one  and  the  old  man 
 venerated  in  the  other  —  that  the  audience,  though  well  dis- 
 posed to  judge  him  favourably,  considered  his  language  quite 
 extravagant.  Such  flights  of  imagination  seemed  exaggerated 
 even  to  the  most  vehement  Infallibilists  present ;  and  one  of 
 the  clever  descendants  of  the  old  "  Pasquins,"  remarked,  in 
 allusion  to  the  recent  death  of  several  cardinals,  that  fifteen 
 hats  were  visibly  hovering  in  the  air,  and  that  possibly  some 
 Father  of  the  Council,  being  much  excited  in  his  mind,  might 
 mistake  them  for  tongues  of  fire,  and  speak  accordingly,  as  if 
 inspired. 
 
 Father  Gallerani,  a  Jesuit,  was  especially  violent,  making  his 
 sermon  a  vehicle  for  politics  quite  after  the  style  and  fashion  of 
 the  Unitd  Caitolica.  The  Bishop  of  Thule,  one  of  the  most 
 ardent  Infallibilists,  about  whom  many  stories  were  already 
 circulated,  and  who  was  noted  for  the  rudeness  with  which  he 
 had  received  Maret  at  his  arrival  in  Rome  from  France,  made 
 a  long  speech  to  prove  the  importance  of  proclaiming  Infalli- 
 bility, in  order  that  the  world,  worn   out  with  vacillation  and 
 
Jakcaky.]  eight  months  AT  ROME.  63 
 
 uncertainty,  might  find  at  length  a  place  in  which  truth  re- 
 sided, and  a  person  by  whom  truth  could  be  proclaimed  when- 
 ever it  was  sought,  and  thereupon  promised  universal  peace 
 and  rest  for  the  conscience.  That  such  a  consummation  would 
 be  very  convenient  is  undeniable,  but  this  kind  of  argument 
 is  akin  to  those  which  in  political  matters,  and  treating  of 
 the  sort  of  peace  following  on  one  of  the  numerous  experiments 
 made  with  that  view  upon  mankind,  was  expressed  in  the  well- 
 known  words,  Uordre  regne  a  Varsovie.  The  orator  then  pro- 
 ceeded to  point  out  that  the  present  was  a  suitable  time 
 for  the  proclamation  of  Infallibility  ;  and  being  very  bold 
 in  this  part  of  his  argument,  was  loudly  applauded  by  part  of 
 the  audience,  which  was  on  that  day  almost  exclusively  French, 
 the  reason  for  such  an  outburst  of  joy  being  probably  none 
 other  than  the  old  habit  which  causes  the  public  to  show 
 transports  of  delight  when  some  sort  of  yoke  is  to  be  put  about 
 its  neck. 
 
 14.  In  the  meantime,  the  Unita  Cattolica  commenced  a  new 
 campaign.  Wishing  to  profit  by  the  enthusiasm  of  the  last 
 few  years,  it  promised  to  its  readers,  and  began  to  publish, 
 the  whole  repertory  of  the  protestations  and  addresses  put 
 forth  by  the  various  bishops  under  the  pressure  of  recent 
 political  events,  using  for  this  purpose  extracts  from  letters, 
 chance  phrases,  and  matters  of  a  private  nature,  comparing 
 them  so  as  to  compromise  their  authors,  and  thus  to  bring 
 the  pressure  of  public  opinion  to  bear  on  the  timid  and  un- 
 certain. 
 
 15.  In  this  condition  of  affairs,  the  second  scheme  was 
 published ;  the  first  had  occupied  six  Congregations  before  it 
 was  sent  back,  and  the  second  seemed  destined  to  meet  with  a 
 like  fate.  Three  or  four  schemes  instead  of  one,  were  distributed 
 at  the  same  time  to  the  Fathers  as  subjects  of  the  next  discus- 
 sion, all  concerning  matters  of  discipline.  The  titles  were  three, 
 because  the  fourth  pamphlet  was  merely  an  appendix  to  the 
 others,  "  De  Episcopis — De  Mori  bus  Clericorum — De  Cate- 
 chismo."  Each  of  these  was  divided  into  several  chapters  ;  the 
 first,  for  example,  containing  the  following  headings  : — "  De 
 Synodis — De  Yicariis  Generalibus — De  Sede  Episcopali  Vacante 
 — De  Officio  Episcoporum — De  Residentia — De  V^isitatione — 
 
04  EIGHT  MONTHS  AT  ROME.  [January. 
 
 De  Obligatlone   Visitandi   sacra  Limina  —  De  Conciliis  Provin- 
 clalibus— De  S^nodis  Dioecesanis — De  Vicario  General!,  &c." 
 
 16.  The  Congregation  of  January  12th  began  to  consider 
 these  new  matters,  which  occupied  it  during  several  sittings  ; 
 for  this  scheme  also,  though  its  subjects  were  such  as  per- 
 tained to  the  ordinary  ecclesiastical  law,  met  with  much 
 resistance.  That  which  generally  irritated  the  Opposition  in 
 these  projects  of  decrees — beyond  the  manner  in  which  the 
 subject  was  treated — was  the  shape  or  form  in  which  they  were 
 brought  forward,  as  this  always  implied  that  they  must  be 
 accepted  in  their  entirety  as  presented,  and  not  otherwise,  and 
 this  irritation,  combined  with  that  caused  by  the  impossibility 
 of  in  any  way  shaking  off  the  yoke  of  the  Order  of  the  Council, 
 was  shown  on  every  opportunity. 
 
 17.  The  scheme  "  De  Episcopis  "  touched  several  questions 
 of  vital  concern  for  the  episcopate,  and  tended  to  circumscribe 
 their  rights  with  reference  to  vacant  benefices,  the  appoint- 
 ment of  vicars,  and  other  matters  of  great  importance.  Paoli 
 Sarpi  had  said  of  the  bishops  who  attended  the  Council  of  Trent, 
 that  they  entered  the  Council  bishops,  to  come  out  simple 
 priests ;  so  now  the  bishops  attending  the  Vatican  Council, 
 or  a  part  of  them  at  least,  were  much  alarmed  at  the  idea 
 of  finding  themselves  further  despoiled  of  their  dignity,  and 
 therefore  strenuously  opposed  every  measure  tending  to  diminish 
 their  authority  within  their  own  dioceses.  Six  persons  spoke 
 in  the  Congregation  of  January  15th,  and  as  many  on  the 
 19th.  On  the  latter  occasion,  the  Archbishop  of  Paris  made  a 
 most  eloquent  discourse,  in  which  he  insisted  on  the  necessity 
 of  restoring  to  the  bishops  the  consideration  and  dignity  due 
 to  their  office,  and  thus  vindicated  the  position  of  the  Gene- 
 ral Assembly  of  the  Church  ;  but  his  views  by  no  means  re- 
 sembled those  of  the  proposed  scheme.  His  language  was  very 
 severe :  addressing  himself  to  the  partisans  of  Infallibility,  he 
 reproached  them  with  walking  in  darkness,  while  he  and  those 
 who  shared  his  opinions  followed  the  light ;  alluding  to  the 
 mighty  power  of  the  age  which  makes  itself  felt  by  all  who  co- 
 operate in  its  movement,  either  by  active  labour  or  mental  work. 
 Monsignor  Darboy  had  only  to  stretch  out  his  hand  to  secure  a 
 cardinal's  hat,  but  he  preferred  the  simple  satisfaction  of  doing 
 
January.]  EIGHT  MONTHS  AT  ROME.  65 
 
 his  duty.  The  torrent,  whose  impetuous  course  he  so  accurately 
 described,  has  swept  him  away  into  its  eddying  depths,  an  elect 
 and  noble  victim.  This  speech  was,  perhaps,  his  last  cry  to 
 warn  the  Church  of  the  danger  that  threatened  her,  and  then  his 
 voice  was  drowned  for  ever  in  one  of  those  terrible  convulsions 
 by  which  society  is  from  time  to  time  degraded,  and  he  disap- 
 peared unregretted  and  unwept,  like  a  stranger  from  a  world  that 
 was  unworthy  of  him. 
 
 18.  The  deepest  impression  was  made  that  day  by  a  stirring 
 speech  of  the  Archbishop  of  Cologne,  who,  of  all  the  Germans, 
 was  considered  one  of  the  most  Roman  in  opinion.  The  views 
 of  Darboy  had  long  been  patent  to  all ;  but  as  the  Archbishop  of 
 Cologne  was  not  supposed  to  favour  the  Opposition,  his  speech 
 struck  very  deeply  as  an  indication  of  the  general  state  of 
 opinion. 
 
 19.  In  the  meeting  of  the  21st,  after  several  Fathers  had 
 spoken,  the  Bishop  of  Orleans  arose ;  the  greatest  attention 
 prevailed,  and  many  prelates  left  their  seats  in  order  to  surround 
 him.  It  was  impossible,  however,  to  obtain  an  accurate  report  of 
 his  words,  owing  to  the  difficulty  of  hearing  in  the  Council 
 Hall,  which  was  very  trying  to  orators  not  possessed  of  strong 
 voices. 
 
 20.  It  appears  that  the  bishops  of  the  Opposition  found  great 
 fault  with  the  authors  of  the  schemes  for  the  narrowness  of 
 their  ideas,  and  it  was  reported  that  one  of  them  comipared  the 
 City  of  Rome  to  an  enchanted  island,  the  inhabitants  of  which, 
 having  been  asleep  for  three  centuries,  were  quite  astonished  on 
 awakening  to  find  that  the  habits  and  customs  of  the  world  had 
 considerably  altered.  This  story,  if  not  true,  is  at  all  events 
 well  calculated  to  describe  the  effect  produced  by  these  schemes 
 (the  first  especially)  on  the  most  enlightened  and  intelligent  part 
 of  the  Opposition.  On  another  occasion,  an  eminent  English 
 statesman,  when  speaking  of  the  political  constitution  and  tradi- 
 tions of  Rome,  observed  that  their  consideration  produced  the 
 same  sort  of  effect  on  the  mind  as  is  felt  on  raising  the  marble 
 slab  that  covers  an  ancient  monument. 
 
 21.  Meantime,  the  bishops  never  ceased  demanding  fuller 
 communications  on  the  subjects  to  be  discussed  during  the 
 Council.     Some   amount  of  concession    was   determined  on,  in 
 
 F 
 
G6  EIGHT  MONTEIS  AT  ROME.  [January. 
 
 order  to  calm  these  disturbances  ;  and  it  was  finally  announced 
 that  the  Pope,  seeing-  that  present  arrangements  were  not  likely 
 to  lead  to  any  conclusion,  was  disposed  to  order  the  compilation 
 of  a  general  index  to  be  distributed  to  the  bishops  for  their 
 information.  It  was  also  said  that  Cardinal  de  Angelis,  the 
 senior  president,  was  about  to  circulate  some  project  of  adjust- 
 ment on  the  question  of  Infallibility,  which  might  be  acceptable 
 to  both  parties,  and  might,  at  any  rate,  avail  to  divide  those 
 dissentients  who  were  united  by  the  pressure  exercised  by  the 
 majority  ;  but  the  accuracy  of  all  these  reports,  though  ema- 
 nating from  trustworthy  sources,  could  of  course  only  be  proved 
 by  time. 
 
 Meanwhile,  the  fifth  scheme  was  promulgated  (being  the  sixth 
 since  the  beginning  of  the  Council),  although  two  of  the  four 
 last  were  not  yet  completed ;  but  as  no  remedy,  though  so 
 urgently  needed,  had  been  found  for  the  very  involved  state  of 
 affairs,  it  seemed  probable  that  all  the  subsequent  schemes  would 
 follow  the  first,  to  the  office  of  the  Commissions  for  amendment. 
 22.  Even  the  scheme  "  De  Catechismo,"  which  from  its  nature 
 was  closely  allied  with  the  daily  life  of  the  Catholic  populations, 
 appeared  likely  to  share  the  fate  of  the  others.  We  must  re- 
 member that  the  Catholic  catechism  has  different  formulas — 
 though  the  substance  of  all  is  the  same — sanctioned  by  long  and 
 constant  use  in  the  various  churches ;  now  the  question  arose  of 
 modifying  that  catechism,  and  every  one  is  aware  how  difficult 
 it  is  to  interpolate  changes  in  matters  of  tradition,  which  are 
 identified  with  feelings  and  habits  contracted  at  an  early  age. 
 
 The  tendency  towards  concentration  and  equalisation  in  all 
 laws  and  institutions,  which  prevails  at  the  present  day,  is  often 
 repugnant  to  and  vehemently  resisted  by  human  nature,  which 
 rather  seeks  unity  in  an  allowable  variety  ;  a  certain  measure  of 
 liberty  affording  the  only  hope  of  obtaining  an  agreement 
 between  difl'erent  races  and  nations  on  any  one  subject. 
 
January.]  EIGHT  MONTHS  AT  ROME.  67 
 
 IV.— THE  SCHEME  "  DE  ECCLESIA." 
 
 1.  Distribution  of  the  scheme  "  De  Ecclesia." — 2.  On  Infallibility.— 3.  Arguments 
 to  be  brought  forward. — 4.  Continuation  of  the  Congregations  without  mucli 
 result. — 5.  The  number  of  bishoi^s  diminishes. — 6.  Opinions  on  the  duration 
 of  the  Council. 
 
 1.  The  sixth  scheme,  which  was  distributed  at  the  sitting  of 
 the  21st  January,  came  into  the  hands  of  the  Fathers  scarcely 
 dry  from  the  press,  a  fact  which  suggested  the  surmise  that  it 
 was  a  fresh  edition  made  under  the  impression  caused  by  the 
 bad  success  of  the  first,  and  consequently  revised  and  reprinted. 
 As  it  was  better  written,  this  opinion  was  in  some  measure  cor- 
 roborated, but  with  regard  to  its  spirit,  the  essential  point,  that, 
 as  we  shall  see,  gave  little  reason  to  believe  that  any  such  con- 
 siderations had  influenced  its  compilation. 
 
 Under  the  heading  "  De  Ecclesia,"  it  really  contained  all  the 
 most  serious  questions  before  the  Council  ;  it  was  a  purely  dog- 
 matic scheme,  treating  especially  of  the  Pope's  authority,  "  De 
 Primatu  Pontificis,"  &c.,  and  was  said  to  contain  a  chapter 
 entitled,  "  De  Potestate  Temporale  ;"  it  was,  in  fact,  the  battle- 
 ground on  which  the  character  and  fate  of  the  Council  were 
 to  be  decided,  and  on  that  decision  depended  the  solution  of  all 
 those  questions  which  the  volition  of  men  and  the  force  of  cir- 
 cumstances had  brought  before  its  tribunal. 
 
 2.  In  this  scheme  the  question  of  Infallibility,  the  pivot  on 
 which  all  else  turned,  was  again  brought  under  discussion.  A 
 question  of  the  gravest  import  from  its  own  nature,  it  assumed 
 still  larger  proportions  from  the  fact  that  it  involved  most  of 
 the  decrees  of  the  Church,  especially  the  more  recent  ones,  as, 
 for  instance,  the  Syllabus  ;  and  great  part  of  the  political  and 
 religious  system  developed  in  these  latter  years.  If  the  question 
 of  Infallibility  were  settled  in  the  affirmative,  not  only  would 
 the  conclusions  of  the  past  receive  a  solemn  confirmation,  but 
 any  future  modification  through  the  united  action  of  the  epis- 
 copate would  be  rendered  very  difficult ;  and  yet  this  latter 
 course  was  surely  the  most  legitimate  and  constitutional  ex- 
 pression of  Catholic  opinion.  Indeed,  after  careful  observa- 
 tion, it  appeared  that  the  question,  so  far  as  it  treated  of  absolute 
 
 F  2 
 
C8  EIGHT  MONTHS  AT  ROME.  [January. 
 
 do^ma,  was  already  won  by  the  minority,  because  even  the 
 partisans  of  Infallibility  were  well  aware  of  the  difficulty  and 
 danger  that  exists  in  forcibly  proclaiming  a  dogma  in  the  face 
 of  an  intelligent  minority  amounting  to  a  fourth  of  the  whole 
 assembly.  Meantime,  the  address  of  which  we  have  spoken  had 
 already  so  far  prospered,  that  if  the  Council  (or  the  Commission 
 for  receiving  proposals)  had  accepted  the  petition  in  favour  of 
 Infallibility,  said  to  carry  400  signatures,  the  promoters  of  that 
 doctrine  might  well  have  been  satisfied  with  such  a  favourable 
 result,  in  default  of  the  unanimity  they  desired. 
 
 A  rumour  also  prevailed,  that  in  order  to  make  a  sort  of  com- 
 promise, the  Pope  had  accepted  the  address  as  an  act  of  homage, 
 and  not  wishing  the  question  to  be  formally  proposed,  had  en- 
 joined silence  on  the  matter.  But  as  no  bishop  was  likely  to 
 bring  forward  a  counter-proposition  in  favour  of  fallibility,  the 
 result  of  all  these  proceedings  in  days  to  come  would  certainly 
 be  this  :  that  to  posterity,  ignorant  of  the  details  of  the  matter, 
 it  would  appear  that  the  great  majority  of  the  Vatican 
 Council  was  in  favour  of  the  personal  Infallibility  of  the  Pope. 
 Future  generations  would  imagine  that  the  Pope,  from  con- 
 siderations easily  understood,  had  declined  the  expi-ession  of  that 
 wish,  but  that  the  fact  remained  recorded  by  the  Curia  Romana, 
 as  what  is  caWed  jn'oxime  Jidei  ;  and  if,  at  the  time  of  which  we 
 write,  the  Opposition  did  not  believe  in  the  full  and  decisive 
 success  of  the  dogma  of  personal  Infallibility,  they  had  no  defence 
 against  its  being  declnred  proxiiJic  Jidei. 
 
 3.  The  most  singular  part  of  the  whole  proceeding  is  that,  on 
 probing  the  opinion  of  Catholics,  even  of  those  who  in  the  recent 
 troubles  had  manifested  the  greatest  zeal  for  the  Papal  cause, 
 they  showed  a  great  amount  of  indecision,  if  not  of  repugnance, 
 towards  a  dogmatic  declaration  of  personal  Infallibility  ;  and 
 the  like  sentiments  prevailed  even  among  the  clergy  up  to  a 
 certain  rank  in  the  hierarchy.  But  on  entering  the  Council  Hall, 
 it  was  found  that  between  the  defenders  of  the  dogma,  those 
 who  adhered  to  it,  and  those  who  simply  submitted  to  it,  there 
 was  a  large  majority  in  favour  of  Infallibility.  This  phenomenon 
 can  only  be  explained  by  taking  into  consideration  the  present 
 constitution  of  the  episcopate,  for  the  conditions  that  regulate 
 the  nomination   and  election   of  l)ishops   naturally  induce  them 
 
January.]  EIGHT  MONTHS  AT  ROME.  69 
 
 to  turn  more  readily  to  the  source  from  which  their  authority  is 
 derived,  than  to  the  people  among  whom  they  exercise  it;  and 
 thus  they  reflect  the  ideas  that  prevail  in  the  Curia,  rather  than 
 the  public  opinion  of  their  flocks.  Beyond  all  doubt,  there 
 existed  in  the  very  centre  of  Catholicism  a  certain  spirit  of  oppo- 
 sition, prepared,  not  only  to  hold  its  own  against  the  aggres- 
 sions of  the  so-called  Catholic  party,  but  also  to  exact  the 
 reforms  so  urgently  needed  by  the  age  ;  and  this  opposition  was 
 not  only  constantly  engaged  in  the  conflict,  but  was  actually, 
 though  slowly,  gaining  ground. 
 
 It  was  impossible,  on  account  of  the  weighty  reasons  we  have 
 already  mentioned,  to  form  any  conjecture  as  to  the  length  to 
 which  this  opposition  might  be  carried ;  because  it  had  opposed 
 to  it  all  the  strength  and  vigour  inherent  in  an  ancient  and 
 well-disciplined  institution,  which  had  been  gradually  moulded 
 hy  the  lapse  of  centuries,  and  which  possessed  not  only  a  com- 
 plete system  of  education  and  legislation,  the  habit  of  authority 
 with  the  greatest  power  and  means  of  enforcing  it,  but  what  is 
 of  still  greater  consequence,  a  familiarity  with  ecclesiastical 
 policy,  and  the  prerogative  of  dispensing  all  the  honours  and 
 dignities  of  the  hierarchy. 
 
 4.  Congregations  were  held  on  the  24th  and  25th  of  January, 
 which,  including  the  public  Sessions,  made  fifteen  meetings  in 
 all  since  the  Council  was  opened  two  months  previously  ;  and 
 as  no  conclusion  had  yet  been  arrived  at,  it  was  evident  that 
 the  hope  of  its  short  duration  would  be  disappointed.  Moreover, 
 as  events  had  turned  out  so  differently  from  what  had  been 
 expected,  the  interests  of  the  Catholic  party  and  of  the  Opposi- 
 tion became  in  some  cases  identical  ;  for  if  the  latter  desired 
 that  matters  should  go  slowly,  in  order  to  avoid  being  overcome 
 by  superior  numbers,  so,  on  the  other  hand,  whenever  a  strong 
 resistance  was  made,  the  former  were  willing  to  temporise,  and 
 sometimes  even  to  prorogue  an  assembly  so  little  amenable  to 
 their  wishes,  as  to  threaten  destruction  to  the  edifice  which 
 for  the  last  twenty  years  they  had  been  carefully  constructing. 
 
 5.  The  words  attributed  by  the  Coiistitutionnel  to  Ollivier, 
 the  new  French  minister,  "  that  it  was  impossible  io  treat  with 
 Italy  for  the  removal  of  the  French  army  of  occupation  while 
 the  Council  was  sitting,"  tended  considerably  to  strengthen  these 
 
70  EIGHT  MONTHS  AT  ROME.  [January. 
 
 considerations,  and  to  reconcile  the  Catholic  party  to  the  longer 
 duration  of  the  Council.  On  the  19th  the  election  by  vote  of 
 the  Commission  for  Affairs  of  the  East  took  place,  and  it  became 
 apparent,  by  the  polling-papers  collected,  that  the  number  of 
 bishops  present  had  diminished  by  seventy.  Of  these  the  greater 
 part  had  left  Rome  ;  four  were  dead  ;  and  it  was  reported  that 
 others  had  absented  themselves  owing  to  some  concealed  dis- 
 content, thus  rendering  very  bad  service  to  their  own  cause. 
 Moreover,  some  of  the  French  prelates  had  been  obliged  to 
 return  to  their  dioceses  on  account  of  political  disturbances. 
 From  these  facts  it  became  evident,  that  as  the  summer  drew 
 on,  the  number  of  absentees  would  increase,  and  some  persons 
 consequently  advised  the  prorogation  of  the  Council ;  but  if  this 
 course  were  once  adopted  all  would  be  uncertainty  in  the  future  ; 
 for  during  the  prorogation  changes  might  take  place.  The 
 bishops,  who  on  returning  to  their  respective  dioceses,  escaped 
 from  the  authoritative  atmosphere  of  Rome,  would  be  able  to 
 consult  the  feeling  of  their  flocks  ;  public  opinion,  once  aroused, 
 must  necessarily  exert  some  influence  over  them,  and  nothing 
 would  in  that  case  have  remained  of  all  that  had  been  proposed, 
 save  the  fact  that  the  Council  had  been  opened.  The  Catholic 
 party  were  assured  of  the  permanency  of  the  French  occupation 
 — no  small  thing,  seeing  that  politics  were,  after  all,  at  the 
 bottom  of  the  affair — and  Catholicism  secured  this  advantage, 
 that  it  could  emancipate  itself  from  a  rapid  and  summary  fulfil- 
 ment of  the  programme  of  the  Civilta  Cattolica,  and  gain  time, 
 which  in  cases  of  difficulty  is  the  best  remedy  and  the  best 
 counsellor. 
 
 6.  As  these  opinions  gained  ground,  they  coincided  with  an 
 increasing  desire-  for  the  prolongation  of  the  Council.  The 
 Opposition  desired  it  openly,  the  Curia  acquiesced  ;  only  the 
 most  resolute  Infallibilists  were  against  it,  although  neither  did 
 their  tactics  point  to  its  being  of  short  duration. 
 
 They  maintained  a  passive  demeanour  in  the  Council  before 
 the  Opposition  ;  few,  if  any  of  them  spoke ;  and  they  did  not 
 conceal  their  hope  that,  when  the  spirit  of  opposition  had  ex- 
 hausted itself  on  these  first  matters  of  common  interest,  the 
 fnria  franccse  would  calm  down,  and  they  would  triumph  more 
 quickly  f^n<l  easily  than  was  at  first  supposed.      But  they  forgot 
 
Jakuahy.]  eight  months  AT  EOME.  71 
 
 that  thej  had  also  to  deal  with  the  unimpassioncd  German 
 nature,  and  with  the  tenacity  of  the  Italians,  who  possess  tra- 
 ditionally a  more  intimate  acquaintance  with  the  battle-field 
 than  any  other  nation.  At  the  same  time  the  Italians,  in  order 
 to  profit  by  their  advantages,  should  have  clearly  recognised 
 the  influence  they  might  exercise  with  regard  to  the  Papacy 
 and  the  other  questions  agitating  Catholicism  and  their  own 
 great  responsibility,  of  which  they  must  render  an  account  to 
 history. 
 
72  EIGHT  MONTHS  AT  ROME.  [February. 
 
 FEBRUARY. 
 
 I. -THE  FIRST  RESULTS  OF  THE  SCHEME  «DE 
 ECCLESIA." 
 
 1.  Summary  of  tlie  proceedings  of  the  tliree  provions  months. — 2.  On  the  canons 
 contained  in  the  scheme  "  Ue  Ecclesia." — 3.  Summary  of  their  contents. — 
 4.  Fate  of  the  addresses  of  the  Opposition. — 5.  Letters  of  the  Bishop  of  Ork-aus. 
 — G.  Tactics  of  the  Opposition. — 7.  Explanation  of  the  tardiness  in  the  dehbe- 
 rations  of  the  Council. — 8.  Attempt  to  obviate  this  defect. — 9.  Italian  addresses. 
 — 10.  Project  for  shortening  the  speeches. — 11.  Project  of  reconciliation. — 
 12.  Failure  of  the  same. — 13.  Other  plans  for  bringing  about  an  agreement. 
 — 14.  New  diplomatic  intervention. — 15.  The  amended  schemes. — 16.  Affairs 
 of  the  East. — 17.  Debate  on  the  scheme  "  De  Catechismo." 
 
 1.  The  Ecumenical  Council  had  now  been  sitting  tliree  months 
 without  arriving  at  any  result.  One  of  the  Fathers,  on  being 
 asked  how  soon  it  would  finish,  answered  by  inquiring  when  it 
 would  begin  ;  and  in  this  story  we  have  a  true  picture  of  the 
 state  of  affairs  which  prevailed  last  month,  which  still  existed, 
 and  which  to  all  appearance  would  continue  in  future.  The 
 scheme  "  De  Episcopis  "  had,  like  that  "  De  Fide,"  been  sent  to 
 the  Commission  on  amendments,  and  had  been  closely  followed 
 by  those  "  De  Moribus  Clericorum  "  and  "  De  Catechismo." 
 
 Up  to  this  time  the  subjects  under  consideration  were  such  as 
 did  not  touch  any  serious  question,  at  least  directly,  or  any  on 
 which  the  opinions  of  the  Council  were  substantially  divided. 
 But  decided  resistance  was  expected  when  the  scheme  "De 
 Ecclesia  "  came  under  discussion  ;  it  had  been  distributed  in 
 the  Congregation  of  January  21st,  and  was  full  of  the  most 
 diflicult  ([uestions,  such  as  vehemently  stir  up  the  members  of 
 the  Church,  and  are  of  more  or  less  importance  to  society,  ac- 
 cording as  Catholic  feeling  is  exercised  thereon. 
 
 2.  Through  some  indiscretion,  for  which  we  should  be  grate- 
 ful, the  canons  of  the  scheme  "  De  Ecclesia"  were  published  in 
 
Fedruary.]  eight  months  AT  ROME.  73 
 
 the  Augshiirr/  Gazette,  and  also  in  a  more  detailed  form,  to- 
 gether with  the  doctrinal  part  of  the  scheme,  in  the  Sikldcutsclie 
 Presse.  In  the  part  of  the  scheme  entitled  "  De  Romano  Pon- 
 tifice,"  were  the  rules  briefly  yet  fully  expressed,  by  which  not 
 only  the  most  unlimited  power  was  attributed  to  the  Papacy, 
 but  in  which  the  temporal  power  was  also  indirectly  sanctioned, 
 and  in  the  doctrinal  part  were  all  those  designations  such  as 
 doctorem  etjiidicem  supremum,  which,  having  been  for  long  used 
 regarding  the  Pope  in  official  documents,  have  prepared  the  way 
 for  the  declaration  of  his  supreme  Infallibility, 
 
 3.  But  as  the  explicit  declaration  of  the  personal  Infallibility 
 of  the  Pope  was  not,  and  could  not  be,  inserted  in  a  scheme 
 which  emanated  directly  from  himself,  the  Infallibilist  bishops 
 had  last  month  prepared  an  address  to  the  Council,  in  which 
 that  declaration  was  formally  demanded.  This  address  followed 
 very  closely  on  the  distribution  of  the  scheme  "  De  Ecclesia,"  so 
 as  to  complete  it,  and  was  addressed  to  the  Commission  on 
 "  Postulata,"  as  an  amendment  to  be  added  to  the  propositions 
 of  the  scheme  itself,  in  order  that  the  Council,  as  that  document 
 expresses  it,  "  apertis  omnemque  dubitandi  locum  excludentibus 
 A'erbis  sancire  velit  supremam,  ideoque  ab  errore  immunem  esse 
 Romani  Pontificis  auctoritatem,  quum  in  rebus  fidei  et  morum, 
 ea  statuit  ac  praecipit,  qua^  ab  omnibus  Christi  fidelibus  cre- 
 denda  et  tenenda,  quaeque  rejicienda  et  damnanda  sunt." 
 
 Thus  were  brought  to  light  in  a  scheme  to  be  afterwards  con- 
 verted into  a  decree,  the  doctrine  or  doctrines  which  have 
 agitated  the  Catholic  world  of  late  years,  viz.  the  exaltation  of 
 Papal  authority,  the  principles  of  the  Syllabus,  and,  though 
 much  more  indirectly  and  in  a  less  absolute  form  than  these,  the 
 Temporal  power,  the  first  being  at  the  same  time  cause  and  effect 
 of  the  other  two,  the  very  doctrines  in  fact  which  settle  and  de- 
 fine the  practical  action  of  the  Vatican  Council  on  civil  society. 
 4.  It  was  not  difficult  to  predict  how  the  assembly  would 
 receive  the  other  propositions,  as  the  respective  opinions  of  the 
 Fathers  on  these  points  were  known  (though  nothing  was  cer- 
 tain) ;  but,  with  regard  to  Infallibility,  the  number  and  strength 
 of  those  who  opposed  it  a  viso  aperto  were  patent  to  all,  by  means 
 of  the  various  addresses  which  they  had  signed.  The  Opposition, 
 not  wishing  to  make  a  positive  proposal,  but  only  to  put  forth  a 
 negative  opinion  in  reply  to  the  decided  "  postulatum  "  of  their 
 
74  EIGHT  MONTHS  AT  ROME.  [February. 
 
 adversaries,  and  desirous  to  make  their  views  known  before  the 
 debate  commenced,  were  obliged  to  address  themselves  directly  to 
 the  Pope,  his  approbation  being  necessary  for  every  matter  to  be 
 brought  forward  in  the  Council,  though  it  had  previously  been 
 accepted  by  the  Commission.  They  had  done  this  immediately 
 on  hearing  a  report  of  the  address  of  the  Infallibilists,  giving  as  a 
 reason  for  inducing  the  Pope  to  grant  their  request  and  withhold 
 his  approbation  from  the  "  postulatum,"  the  great  diversity  of 
 opinions  on  the  matter,  and  praying  him  to  use  his  authority 
 to  impose  a  dignified  silence  on  so  dangerous  a  subject. 
 
 The  Pope  sent  all  the  addresses  in  this  sense  to  the  identical 
 Commission  on  "  Postulata,"  which  had  already  received  the  ad- 
 dress in  favour  of  Infallibility.  However  difficult  it  be  to  com- 
 prehend the  organisation  of  the  Council,  it  is  plain  that  this 
 action  of  the  Pope  was  equivalent  to  a  distinct  refusal,  for  those 
 documents  were  addressed  to  him,  and  not  to  the  Commission, 
 and  it  was  obviously  impossible  for  the  latter  to  entertain  a 
 negative  demand — a  demand  which  asked  them  not  to  make 
 their  own  petition.  It  was,  of  course,  open  to  the  Commission 
 to  accept  or  reject  a  proposal  once  made  ;  but  if  in  accepting  a 
 proposal  they  received  also  the  observations  in  opposition  to  it, 
 the  general  discussion  would  have  been  insensibly  diverted  from 
 the  subject  in  itself  to  the  question  of  its  expediency,  and  its 
 consideration  transferred  from  the  general  assembly,  to  the  Com- 
 mission on  "  Postulata,"  which  would  have  overturned  the  order 
 of  Conciliar  treatment,  and  have  displaced  and  prejudged  the 
 (juestion.  This  refusal,  though  conveyed  with  all  legal  formality, 
 was  displeasing  to  the  bishops  who  had  subscribed  the  address, 
 as  they  considered  that  being  137  in  number,  and  representing 
 about  one-third  of  the  Catholic  populations,  besides  including  in 
 their  body  the  most  illusti'ious  men  in  the  Church,  and  the 
 pastors  of  the  principal  Congregations  both  in  Europe  and 
 America,  they  had  a  right  to  expect  that  the  respectful  expres- 
 sion of  their  wishes  should  meet  with  a  better  reception. 
 
 5.  However,  owing  to  that  great  ally  of  the  Curia  Komana,  the 
 fear  of  scandal,  a  feeling  that  generally  governs  all  its  dependants 
 — the  most  remote  as  well  as  the  nearest  (sometimes  really  from 
 motives  of  Christian  charity )^the  discontent  of  the  Opposition 
 was  kept  under  control  outside  the  Council  Hall,  and  only  mani- 
 fested itself  from  time  to  time  by  small  explosions,  as  in  the  case 
 
Feeroary.]  eight  months  at  ROME.  75 
 
 of  the  letters  of  the  Bishop  of  Orleans,  which  were  published  in 
 the  newspapers,  and  fully  expressed  his  discontent,  and  which, 
 notwithstanding  their  vivacity,  were  never  repudiated  by  their 
 author. 
 
 In  his  answer  to  the  Archbishop  of  Malines,  in  which  he 
 treats  of  the  reimprimatiir  refused  by  the  censorship,  so  that 
 he  was  obliged  to  publish  the  letters  himself,  the  Bishop  of 
 Orleans  points  to  that  very  fact  as  a  proof  of  the  treatment 
 to  which  bishops  were  subjected  in  Rome  ;  and  in  writing  to 
 his  Chapter,  seems  to  lament  the  persecutions  falling  on  him 
 after  having  given  such  numerous  and  undoubted  proofs  of  his 
 devotion  to  the  Church  and  the  Apostolic  See. 
 
 6.  Within  the  Council  however,  this  discontent  showed 
 itself  openly  by  a  systematic  and  continued  opposition,  which 
 was  no  longer  a  simple  diversity  of  opinion,  but  had  taken  such 
 a  definite  form  as  alone  answered  to  the  position  in  which  the 
 minority  were  placed.  Being  only  a  small  body  under  pressure 
 of  rules  by  which  everything  was  definitively  submitted  to  the 
 action  of  the  legates  and  the  Pope,  there  remained  for  them  no 
 resource  but  so  far  as  possible  to  temporise.  To  this  end  they 
 occupied  the  time  with  lengthy  orations,  in  which  they  un- 
 doubtedly had  the  advantage  of  their  adversaries,  from  the 
 learning  and  eloquence  of  most  of  their  body,  many  of  them 
 being  well  acquainted  with  public  life,  and  some,  as,  for  ex- 
 ample, the  Hungarians,  acquainted  with  parliamentary  pro- 
 cedure, from  experience  gained  in  their  national  Diets. 
 
 Even  their  adversaries  admired  the  mira  vcnustas  of  these 
 speeches.  They  awaited  the  beneficial  results  of  time,  the 
 awakening  of  public  opinion ;  they  looked  to  the  future  and 
 the  unknown.  Would  such  tactics  render  applicable  to  them 
 the  words  said  of  Fabius,  that  ^^  ciinctando  restituant  rem  ?" 
 
 7.  These  considerations  gave  a  significance  to  three  months 
 of  unproductive  labour  and  vain  expectation,  although  nothing 
 remarkable  occurred  during  that  time.  Every  one  knows 
 the  length  of  the  Council  of  Basle  and  its  vicissitudes.  The 
 Council  of  Trent  lasted  eighteen  years  ;  and  it  is  evident  that 
 months  and  years  were  necessary  for  the  full  consideration  of  the 
 important  matters  brought  before  the  Vatican  Council  in  such 
 different  circumstances,  and  after  the  lapse  of  three  centuries. 
 
7G  EIGHT  MONTHS  AT  ROME.  [February. 
 
 But  that  was  exactly  what  many  wished  to  avoid.  They  pre- 
 tended that  a  work  so  important  as  the  reform,  or  even  simple 
 revision  of  the  Catholic  legislation,  with  the  view  of  bringing 
 it  into  harmony  with  the  new  wants  and  conditions  of  modern 
 society,  could  be  accomplished  in  the  same  short  space  of  time 
 as  would  suffice  for  voting  a  budget  ;  and  they  desired  that  the 
 Council  should  be  merely  a  grand  ceremony  for  the  solemn 
 fulfilment  of  a  pre-arranged  programme,  and  not  an  event  of  real 
 importance.  Therefore  the  fact  that  the  proceedings  assumed 
 the  character  of  an  actual  discussion  was  in  itself  a  notable 
 circumstance,  to  which  it  was  impossible  not  to  attach  importance 
 when  the  cause  of  it  was  known. 
 
 8.  Of  course  this  strategy  was  very  displeasing  to  the  ma- 
 jority, who  complained  of  the  waste  of  time,  and  the  length  of 
 the  speeches,  which  occasionally  occupied  entire  "  Congrega- 
 tions," as  many  Fathers  spoke  on  the  same  subjects,  and  the 
 same  arguments  were  frequently  repeated.  Indeed,  but  for  the 
 reasons  above  given,  such  laments  were  worthy  of  consideration, 
 because,  if  the  time  squandered  in  useless  words  is  to  be  re- 
 gretted in  all  assemblies,  in  this  it  was  more  especially  so  ;  on 
 account  of  the  loss  occasioned  to  those  who  composed  it,  by  a 
 protracted  absence  from  their  Sees  and  their  duties  at  home. 
 Moreover,  on  this  point  one  disadvantage  attending  this  Council 
 as  compared  with  others,  and  influencing  its  duration,  was,  that 
 no  distinction  of  parties  being  recognised,  there  could  be  no 
 colle(;tive  expression  of  opinion,  and  the  orators  only  spoke 
 their  individual  mind  ;  so  that  any  number  might  speak  on  the 
 same  subject  and  in  the  same  sense. 
 
 Yet  one  becomes  tolerant  of  such  an  abuse,  and  even  grateful 
 for  it,  on  considering  how  few  were  the  means  allowed  to 
 the  Opposition  for  defending  themselves,  and  preventing  the 
 influence  of  the  dark  traditions  of  the  Middle  Ages  from  gaining 
 the  upper  hand  in  Catholicism.  Such,  however,  was  not  the 
 opinion  of  the  majority,  and  of  the  legates,  who  began  to  seek 
 some  means  of  providing  against  this,  as  yet  unforeseen,  danger. 
 
 9.  In  the  English  Parliament,  in  order  to  obviate  this  con- 
 sumption of  time,  speeches  are  not  read,  but  delivered  viva  voce  ; 
 a  rule  which  limits  the  number  of  orators,  and  also  controls  their 
 length.    It  was  proposed,  in  imitation  of  this  practice,  that  in  the 
 
February.]  EIGHT  MONTHS  AT  ROME.  77 
 
 Vatican  Council  written  speeches  should  be  prohibited,  and  that 
 the  orators  should  depend  only  on  memory  ;  having,  at  the  same 
 time  the  permission  of  placing  their  manuscript,  if  they  wished, 
 on  the  president's  desk,  for  the  fuller  information  of  the  legates. 
 
 It  was  said  that  this  project  was  brought  forward  by  some  of 
 the  Italian  bishops,  with  the  hope  of  obtaining  certain  reforms 
 in  the  Order  of  the  Council,  in  a  restrictive  sense ;  and  that  it 
 would  thus  form  an  answer  by  the  Infallibilist  party  to  the  first 
 addresses  of  the  French  and  German  bishops  of  the  Opposition, 
 who,  on  their  part,  had  sought  for  a  liberal  and  extended  reform 
 of  the  same  Order.  A  short  while  before  this,  certain  Italian 
 bishops,  belonging  for  the  most  part  to  the  southern  provinces, 
 had  prepared  a  petition  in  favour  of  Infallibility,  interspersed 
 with  quotations  drawn  from  the  writings  of  St.  Thomas  Aquinas 
 and  St.  Alphonso  di  Liguori  ;  and  these  proceedings  would  by 
 no  means  have  conduced  to  imprint  the  stamp  of  liberality  on 
 the  opinions  of  the  Italian  episcopate  ;  the  project,  however,  went 
 no  further,  but  dropped  out  of  notice. 
 
 10.  Although  the  attempt  to  modify  the  Order  of  the  Council, 
 with  regard  to  the  method  of  discussion,  did  not  take  exactly  the 
 intended  shape,  yet  another  proposal  to  the  same  effect  was 
 soon  made,  which  caused  great  apprehension  among  the  bishops 
 of  the  Opposition,  who  saw  themselves  threatened  in  their  last 
 means  of  defence ;  and  those  of  them  who  held  the  highest 
 position  prepared  to  take  more  definite  and  determined  mea- 
 sures to  avert  the  peril.  They  endeavoured  to  procure  a  protest 
 by  the  laity  from  such  a  quarter  as  would  best  insure  its 
 being  heard,  and  thereby  to  defeat  the  plan  which,  if  success- 
 ful, would  deprive  the  Opposition  of  the  greater  part  of  its 
 means  of  action,  and  leave  it  merely  the  empty  consolation  of 
 offering  the  fruit  of  its  reflections  in  writing  to  the  Cardinal 
 legates,  for  their  particular  information.  These  precautions  did, 
 in  fact,  stop  the  matter  from  being  carried  further,  though  the 
 idea  was  not  entirely  laid  aside. 
 
 The  Augsburg  Gazette  published  a  telegram  from  Rome, 
 in  which  a  similar  project  was  set  forth,  with  this  difference, 
 however,  that  the  manuscripts  were  to  be  consigned  to  the  re- 
 spective Commissions,  according  to  the  subjects  of  which  they 
 treated.      This  was  a  less  radical  innovation  than  consigning 
 
78  EIGHT  MONTHS  AT  ROME.  [Februaey. 
 
 them  to  the  presidents  ;  but  at  the  same  time,  it  hindered  them 
 from  being  pul)licly  known,  and  made  it  impossible  to  maintain 
 a  strict  control  over  the  most  important  matters — those  con- 
 tained in  the  written  speeches — which  are  of  course  fuller  and 
 more  detailed  than  such  as  are  made  from  memory  only.  This 
 last  project,  like  the  other,  included  a  proposition  for  resolving 
 questions  by  silence  where  unanimity  was  impracticable. 
 
 L^Unita  Cattolica,  a  journal  usually  well-informed  in  these 
 matters,  did  not  entirely  contradict  the  truth  of  this  last  hy- 
 pothesis, and  though  it  was  not  carried  into  effect,  no  doubt  was 
 entertained  that  every  way  was  tried  which  might  serve  to  limit 
 the  discussions.  The  Sunday  Congregations,  on  which  devolved 
 the  duty  of  examining  the  petitions  of  the  previous  month,  also 
 took  up  the  subject,  and  a  special  meeting  was  held  for  its  con- 
 sideration, A  last  project,  which  met  with  greater  favour,  as 
 being  more  conciliatory,  prohibited  the  reading  of  speeches,  but 
 allowed  them  to  be  given  in  writing  to  the  Commissions  (as  in 
 the  case  of  the  second  project  we  have  mentioned),  with  this 
 difference,  however,  that  they  were  to  be  condensed,  printed, 
 and  distributed  to  the  Fathers.  Afterwards,  the  oral  discus- 
 sion and  the  voting  were  to  take  place.  It  was  said  that  a  clause 
 was  added  to  this  project,  which  provided  that  the  observations 
 and  objections  of  the  Fathers  could  not  be  simply  negatived, 
 but  must  have  appended  to  them  the  affirmative  opinion  of 
 their  opponent  on  the  matter  in  question  ;  and  though  this  con- 
 dition was  not  ultimately  brought  forward,  the  party  predomin- 
 ating in  the  Council  continued  to  seek  for  some  solution  of  the 
 difhculty. 
 
 11.  Meanwhile  it  was  necessary  to  remove  the  existing  mis- 
 trust, to  divide  the  Opposition,  which,  though  quite  in  the 
 minority,  greatly  embarrassed  the  proceedings  of  the  Council ; 
 and  to  endeavour  to  bring  over  some  part  of  its  members 
 to  the  opinions  of  the  majority.  With  this  view,  a  new  kind 
 of  "  postulatum  "  was  circulated,  to  serve  like  the  first-mentioned 
 (or  instead  of  it)  as  an  appendix  to  the  matters  contained  in  the 
 scheme,  "  De  Romano  Pontifice"  ;  its  aim  being  to  obtain  the 
 signatures  of  the  less  resolute  dissentients  to  a  formula  in  favour 
 of  Infallibility,  but  more  moderate  in  tone  than  that  which  had 
 provoked  so  much  resistance. 
 
February.]  EIGHT  MONTHS  AT  ROME.  79 
 
 This  new  project  contained  three  principal  points :  First,  the 
 condemnation  (but  without  an  anathema)  of  those  who  appeal  from 
 the  sentence  of  the  Pope  to  a  future  Council ;  secondly,  the  con- 
 demnation of  the  opinion  of  those  who  say  that  only  apparent, 
 and  not  real  obedience,  is  due  to  the  judgments  of  the  Pope  ; 
 thirdly,  the  condemnation  of  those  who  affirm  that  there  may  be 
 such  a  real  discordance  between  the  episcopate  and  the  Pope  as 
 to  render  it  necessary  to  judge  which  of  them  is  the  greater  ;  as 
 such  a  discordance  could  not  occur,  and  therefore  should  not 
 be  considered  at  all  by  the  Church.  This  project  was  followed 
 by  a  long  commentary  on  its  utility  ;  and  it  was  declared  to  be 
 more  convenient  than  a  pure  and  simple  declaration  of  Infalli- 
 bility, which  would  always  afford  ground  for  innumerable  dis- 
 cussions among  theologians  as  to  the  conditions  required  for 
 proving  a  case  ex  cathedra,  that  being,  according  to  its  own  pro- 
 moters, the  only  way  in  which  the  matter  must  be  considered 
 as  "  of  faith."  It  was  observable,  also,  how  by  this  plan  such  a 
 solution  of  difficulties  would  be  arrived  at,  as  would  obviate  the 
 trouble  of  solving  many  historical  questions  very  embarrassing 
 for  those  who  desired  to  reconcile  them  with  personal  Infalli- 
 bility ;  and  ultimately  it  was  strongly  urged  as  the  best  means 
 of  obtaining  such  a  measure  of  unanimity  as  was  requisite  for 
 attaining  grave  decisions  with  any  safety.  It  was,  indeed,  a 
 real  attempt  at  conciliation,  the  only  one,  perhaps,  then  possible. 
 It  was  so  worded  as  to  be  in  favour  of  blending  (up  to  a 
 certain  point)  the  Infallibility  of  the  Pope  with  the  Infalli- 
 bility of  the  Church,  and  was  a  return  to  the  ancient  Roman 
 theological  opinions,  which  are  far  more  moderate  and  less 
 definite  than  the  new,  for  the  latter,  being  produced  by 
 the  mingled  enthusiasm  and  terror  of  the  Catholic  party,  are 
 as  absolute  and  exclusive  as  the  sentiments  from  which  they 
 have  sprung. 
 
 12.  As  is  usually  the  case,  the  idea  of  a  third  party  did  not 
 please  either  one  side  or  the  other ;  the  Opposition  only  saw  in 
 it  an  attempt  to  divide  them  ;  and  the  Infallibilists,  feeling  that  if 
 it  were  successful  they  would  be  considered  beaten,  regarded  it 
 with  no  sort  of  satisfaction.  The  project  was  certainly  welcomed 
 by  those  who  in  all  assemblies  seek  for  peace  and  agreement  ; 
 but  these  quiet  spirits  are  never  possessed  of  much  authority, 
 
80  EIGHT  IMONTIIS  AT  ROME.  [Fedruaky. 
 
 nor  can  thoy  settle  great  questions  ;  and  though  the  plan  obtained 
 the  support  of  a  few  active  members  of  the  Opposition,  it  failed 
 in  regard  to  the  end  for  which  it  was  designed,  and  the  diffi- 
 culties remained  the  same  as  ever. 
 
 13.  Whilst  the  eager  desire  to  overcome  the  obstacles  that 
 hindered  the  consummation  of  their  plans,  continued  to  occupy 
 the  minds  of  those  most  deeply  engaged  in  the  impenetrable 
 recesses  of  ecclesiastical  politics,  the  assembly,  which  had  already 
 been  sitting  a  considerable  time,  began  to  divide  itself  into 
 different  parties  ;  intrigues  were  foimed,  and  all  sorts  of  reports 
 and  projects  were  spread  abroad,  the  origin  and  the  truth  of  which 
 it  was  most  difficult  to  ascertain.  Among  others,  a  proposal 
 attracted  considerable  attention,  said  to  have  been  originated  by 
 one  of  the  most  illustrious,  if  not  the  most  influential  persons  in 
 the  Council  ;  this  was  a  method  of  accommodation  founded  on 
 the  acceptance  by  both  parties  of  the  formula  of  the  Council  of 
 Florence,  with  some  slight  modification.  As  the  reputed  author 
 was  one  of  the  heads  of  the  Opposition,  this  plan  would  have 
 been  on  his  part  equivalent  to  an  abdication,  and  therefore  the 
 report,  whether  true  or  only  circulated  from  party  spirit,  acquired 
 particular  value.  The  most  violent  Infallibilists  declared  that 
 they  must  remain  firm,  without  admitting  any  idea  of  accommo- 
 dation ;  that  as  a  last  resource  the  utmost  pressure  of  authority 
 would  be  used,  and  the  dogma  defined  on  the  strength  of  a 
 simple  numerical  majority,  leaving  the  minority  out  of  the 
 question  ;  as  in  their  opinion  it  would  melt  away  on  meeting 
 with  such  firm  and  vigorous  resistance,  and  find  itself  finally 
 constrained  to  submit  to  the  "  riverenza  della  somme  Chiavi."  * 
 
 14.  The  ever-increasing  rumours  indicating  that  some  check, 
 at  any  rate,  must  be  placed  on  the  liberty  of  discussion,  aug- 
 mented the  fears  of  the  Opposition  to  such  a  pitch,  that  they  (the 
 French  especially)  turned  for  succour  to  diplomacy,  which 
 seemed  at  length  inclined  to  emerge  from  that  state  of  supine 
 neutrality  hitherto  observed  in  all  matters  concerning  the  Coun- 
 cil. Tlie  Catholic  Governments  instructed  their  ambassadors  to 
 strengthen  the  anti-Infallibilist  bishops  with  their  authority, 
 and   to  assist  them   with   some  arguments   which  might   prove 
 
 *  "  The  reverence  for  the  keys  superliitive." 
 
 LoNCU-'KiLow's  Daiito,  Inf.  xix.  101. 
 
February.]  EIGHT  MONTHS  AT  ROME.  81 
 
 sufficiently   convincing  to  calm  the  enthusiasm  of  their  adver- 
 saries. 
 
 15.  The  third  point  on  which  the  Opposition  were  agitated, 
 besides  the  Order  of  the  Council,  and  the  proposal  of  Infallibility, 
 was  the  desire  of  finding  out  what  became  of  the  schemes  once 
 sent  back  ;  as  by  this  only  could  they  measure  the  real  value  of 
 their  own  resistance.  It  was  already  known  that  in  the  Com- 
 missions for  emendation  the  schemes  were  revised  either  by  the 
 persons  who  had  originally  drawn  them  up,  or  by  others  of  like 
 opinions;  but  even  supposing  that  they  were  amended  in  this 
 way,  what  came  of  it  ?  According  to  the  Order,  they  could  be 
 put  to  the  vote  "  si  nihil  obstiterit."  The  universal  opinion 
 v/as,  that  they  ought  not  to  be  again  subjected  to  partial  dis- 
 cussion, but  put  to  the  vote  as  entire  schemes ;  for  once  amended 
 according  to  the  opinions  of  the  Council,  there  remained 
 nothing  but  to  submit  them  to  the  definitive  vote.  In  this  case 
 would  the  judgment  of  the  majority  suffice  to  change  those 
 schemes  into  decrees  ?  If  that  was  so,  the  Opposition  would  be 
 utterly  defeated.  Then  again,  was  this  judgment  sufficient  in 
 matters  of  discipline  of  great  importance,  and  of  dogma  ?  Was 
 it  entirely  free  from  danger,  and  if  this  course  was  not  adopted, 
 what  other  criterion  would  be  thought  sufficient  ?  Such  were 
 the  speculations,  the  result  of  which  the  Opposition  awaited  with 
 little  satisfaction,  considering  the  temper  of  the  party  predomi- 
 nant in  the  Vatican.  The  next  Session  was  to  make  known 
 openly  what  they  had  to  expect. 
 
 16.  Meantime,  as  usually  happens  when  men's  minds  are 
 excited,  every  little  incident  that  would  otherwise  have  passed 
 unnoticed,  becomes  of  immense  importance,  it  is  at  such  mo- 
 ments that  "  Poca  favilla  gran  fiamma  seconda."* 
 
 One  of  the  fixed  ideas  that  the  Church  and  the  Propaganda,  in 
 that  zeal  for  unity  which  is  now  so  much  felt,  have  been  inde- 
 fatigably  working  out  in  these  latter  years,  is  the  uniting  of  the 
 different  Oriental  rites ;  not  their  liturgies,  which  would  be  an 
 impossible  work,  but  their  laws  and  privileges,  particularly  those 
 regarding  episcopal  elections,  of  which  the  Orientals  are  exceed- 
 ingly jealous,  and  other  special  matters  of  jurisdiction  and  dis- 
 cipline.    Rome  had  long  been  able  to  count  for  support  on  two 
 
 *  "A  little  spark  is  followed  by  great  flame." — Longfellow's  Dante,  Farad,  i.  ?A. 
 
 G 
 
82  EIGHT  MONTHS  AT  EOME.  [FEBEtTARY. 
 
 of  the  Oriental  Patriarchs  who  were  her  sworn  lieges,  the  Latin 
 and  the  Armenian.  The  first,  Monsignor  Valerga,  before  his 
 promotion  to  the  episcopal  dignity,  was  simply  a  Roman  ecclesi- 
 astic ;  the  second,  Monsignor  Hassoun,  was  as  devoted  to  Rome 
 as  a  Roman  ecclesiastic  could  be.  But  the  Propaganda  had 
 never  been  able  to  induce  the  old  Chaldean  Patriarch  to  further 
 its  designs,  as  he  remained  a  firm  supporter  of  the  privileges  of 
 the  Oriental  churches,  and  was  followed  by  a  considerable  and 
 influential  portion  of  the  Eastern  clergy,  both  regular  and  secular. 
 
 The  Pope  could  not  suffer  such  resistance  ;  and  in  the  presence 
 of  Valerga,  who  was  the  interpreter  and  only  witness  of  his  in-r 
 terview  with  the  Chaldean,  he  one  day  invited  the  old  Patriarch 
 either  to  submit  or  to  resign  his  office.  Being  reduced  to  this 
 extremity  by  his  imperious  brother,  the  Patriarch  chose  rather 
 to  resign  than  bend  to  the  Pope's  authority,  and  this  episode, 
 which  was  reckoned  as  the  herald  of  a  new  schism  long 
 threatening  in  the  East,  created  a  great  sensation. 
 
 The  rumour  of  certain  retrospective  processes  to  be  carried  on 
 at  the  same  time  by  means  of  the  Propaganda  before  the  Holy 
 Office  against  some  bishops  under  its  own  immediate  jurisdic- 
 tion, who  had  manifested  a  want  of  docility  in  seconding  its 
 projects,  also  excited  much  notice,  and  provoked  very  undesirable 
 analogous  recollections  of  the  detested  name  of  the  Holy  Inqui- 
 sition. Events  of  this  nature  are  of  common  occurrence  in  eccle- 
 siastical administrations,  and  might  be  repeated  a  thousand  times 
 without  acquiring  great  weight  or  attracting  much  notice  ;  but  in 
 such  a  moment  as  the  present,  and  under  prevailing  circum- 
 stances, they  acquired  exceptional  importance. 
 
 17.  Altogether,  the  state  of  affairs  was  most  complicated,  and 
 betokened  no  sort  of  approach  to  a  conclusion.  The  Infalli- 
 ])ilists  on  their  part  held  that  a  defeat  would  be  followed  by 
 very  disastrous  consequences  for  the  Pope's  authority  ;  and,  on 
 the  other  hand,  the  Opposition  were  so  entangled  by  public 
 opinion  and  the  wishes  of  their  flocks  that  they  could  not 
 recede  from  their  position.  While  events  were  in  this  stage, 
 the  scheme  "  De  Catechismo  "  came  under  deliberation  in  the 
 Congregations,  and  the  large  numbers  who  inscribed  their 
 names  as  orators  on  the  subject  awoke  some  displeasure. 
 
 The  matter  in  question  was  no  less  than  an  attempt  to  abolish 
 
February.]  EIGHT  MONTHS  AT  ROME.  83 
 
 the  catechisms  in  various  forms  in  the  words  of  which  different 
 nations  had  been  ever  accustomed  to  lisp  their  religious  belief, 
 and  to  substitute  for  all,  one  common  catechism,  probably  the 
 Roman.  It  happened  that  some  bishop,  in  the  heat  of  discussion, 
 ventured  to  take  exception  to  the  pattern  thus  set  forth  as  a  type 
 to  be  universally  adopted ;  but  for  an  individual  at  Rome  to 
 object  to  the  Roman  Catechism  was  a  liberty  which  the  Holy 
 City,  par  excellence,  though  accustomed  to  every  vicissitude  of 
 fortune,  could  scarcely  have  expected. 
 
 II.— THE  SCHEME  "DE  ECCLESIA." 
 
 1.  The  twenty-one  Canons  of  the  sclieme. — 2.  Summary  of  the  same. — 3.  Their 
 probable  effect  on  the  world. — 4.  Means  of  escape.— 5.  Temporal  power  before 
 Infallibility. — 6.  Kemainderof  the  scheme. — 7.  Its  application. — 8.  Conclusion. 
 
 1.  The  moment  for  the  discussion  of  the  scheme  "De  Ecclesia  " 
 was  approaching.  Very  serious  reflections  arose  from  a  study  of 
 its  propositions,  as  reported  by  the  Augsburg  Gazette  and  the 
 SUddeutsche  Presse,  especially  those  parts  which  refer  to  the 
 primacy,  the  temporal  dominion,  and  the  other  points  which, 
 more  or  less,  directly  touch  on  the  Pope's  authority.* 
 
 The  scope  of  the  twenty-one  Canons  given  by  the  Augshurg 
 Gazette  is  partly  to  reaffirm  ancient  beliefs  and  traditions,  and 
 partly  to  sanction  certain  opinions  in  their  most  absolute  form, 
 and  in  the  sense  of  what  would  be  called  on  the  other  side  of  the 
 Alps  the  purest  "  Ultramontanism."  If  there  is  anything  new 
 in  them,  it  is  the  precise,  and  I  might  almost  say  geometrical 
 form  of  the  system  to  which  these  points  are  all  reduced,  and 
 the  way  in  which  not  only  many  of  the  most  cultivated  and 
 flourishing  nations  of  the  world  are  condemned  as  dissentients 
 from  the  Church,  but  even  a  great  part  of  the  customs  and  insti- 
 tutions of  those  countries  actually  in  connection  with  her  are 
 included  in  the  same  condemnation. 
 
 As  to  the  first  point,  it  was  observed  by  many  irreproachable 
 Catholics  that  all  these  differences  having  been  already  condemned 
 
 *  See  Appendix,  Document  XIII. 
 
 G    2 
 
84  EIGHT  MONTHS  AT  ROME.  [February. 
 
 in  their  own  day,  it  was  useless,  even  for  reasons  of  eccle- 
 siastical policy,  to  offend  and  irritate  great  and  powerful  nations 
 by  reiterating  a  judgment  which  there  was  no  hope  of  their 
 accepting,  and  that  the  only  result  of  such  a  course  would  be  to 
 give  them  a  most  unfavourable  idea  of  a  religion  thus  intolerant 
 and  aggressive.  Then,  as  to  the  second  point,  many  asked  of 
 what  avail  could  be  the  endeavour  to  cast  Governments  and 
 nations  out  of  the  Church,  and  to  narrow  and  restrict  her  limits, 
 instead  of  endeavouring  to  enlarge  them — a  duty  indicated  by 
 her  very  name  and  mission  ? 
 
 Such  were  the  considerations  to  which  the  publication  of  this 
 document  gave  rise,  and  indeed  a  perusal  of  its  contents  makes 
 one  wonder  with  what  object  it  was  compiled  and  to  whom  the 
 greater  part  of  it  was  addressed.  So  far  as  dissentients  from  its 
 doctrines  are  concerned,  they  (as  we  already  remarked)  have 
 been  long  since  condemned,  and  their  position  with  regard  to  the 
 Church  has  been  clearly  settled.  Freethinkers  will  only  class 
 these  Canons  with  those  that  preceded  them,  and  see  an  additional 
 reason  for  disregarding  them  all,  so  that  there  remain  only  the 
 Catholics,  rightly  and  properly  so  called.  They  seldom  err  on 
 the  side  of  tolerance,  and  all  these  judgments  enter,  more  or  less 
 directly,  into  the  habits  and  feelings  of  their  religious  education, 
 which,  if  it  needs  anything,  certainly  requires  to  be  deepened 
 and  enlarged  rather  than  narrowed  and  restricted. 
 
 2.  The  first  Canon,  as  published  by  the  Augsburg  Gazette^ 
 affirms  the  identity  and  autonomy  of  the  Catholic  Church  ;  the 
 second  its  immutability ;  the  third  its  exterior  and  sensible 
 action  ;  and  the  fourth  reverts  to  its  autonomy  excluding  all 
 dissentient  bodies.  The  fifth  lays  down  that  the  Catholic  Church 
 is  the  one  only  way  of  eternal  salvation.  The  sixth  declares,  by 
 Divine  authority,  that  no  other  confession  of  faith  can  be  tolerated. 
 The  seventh  affirms  the  infallibility  of  the  Church,  and  the 
 eighth  its  perfection.  The  ninth  extends  its  Infallibility,  even  to 
 unrevealed  truths,  and  in  so  doing  claims  for  the  Church  un- 
 limited and  supreme  power  over  all  human  society.  In  the 
 tenth  the  Church  is  withdrawn  from  the  control  of  the  State. 
 The  eleventh  establishes  the  supremacy  of  the  episcopate.  The 
 twelfth  authorises  temporal  punishments  for  disobedience  to  the 
 law   of    the    Church.      Finally,   as    a  corollary  of   all    this,  the 
 
February.]  EIGHT  MONTHS  AT  ROME.  85 
 
 thirteenth  Canon  pronounces  an  anathema  against  all  who  say 
 that  salvation  can  be  found  out  of  the  one  holy  Catholic  Apo- 
 stolic Church  of  Rome.  We  leave  it  to  the  authors  of  the 
 scheme  to  consider  what,  in  our  days,  such  a  declaration  can 
 avail  to  the  millions  of  Catholics  who,  along  with  all  the  rest 
 of  the  human  race,  are  thereby  again  condemned.  With  the 
 fourteenth  Canon  commence  those  declarations  on  the  primacy 
 of  the  Pope  within  the  Church,  which,  by  progressive  steps, 
 reach  their  culminating  point  in  the  sixteenth,  where  it  is  said 
 that  he  has  "  plenam  et  supremam  potestatem  jurisdictionis  in 
 universam  Ecclesiam,"  and  also  "  ordinariam  et  immediatam  in 
 omnes  ac  singulas  Ecclesias." 
 
 Theologians  may  determine  what  power  can  remain  to  diocesan 
 bishops  in  their  own  churches  after  such  a  declaration  as  this  ; 
 but  it  baffles  the  comprehension  of  secular  persons. 
 
 The  relations  between  Church  and  State  are  thus  adjusted 
 upon  a  system  of  gentle  gradations,  which  the  seventeenth  Canon 
 explains.  The  eighteenth  vindicates  the  Divine  right  in  all 
 power  that  governs  civil  society.  The  nineteenth  condemns 
 those  who  uphold  the  supremacy  of  the  civil  right.  By  the 
 twentieth  all  secular  power  is  declared  to  be  in  subjection  to  the 
 laws  of  the  Church,  and  in  the  twenty-first  these  latter  are  with- 
 drawn entirely  from  the  cognisance  of  the  State. 
 
 3.  Now,  on  summing  up  these  Canons,  what  do  they  amount 
 to?  Sole  religion  the  Catholic — sole  head  the  Pope — "qui 
 habet  plenam  et  supremam  potestatem  ; "  his  laws  superior  to 
 those  of  the  State  on  which  he  exercises  his  judgment  "  de 
 licito  et  de  illicito,"  and  disposes  of  permissions  and  punish- 
 ments. Dante  has  imagined  an  Emperor  and  a  Pope,  who 
 between  them  should  direct  the  world  ;  but  if  the  idea  of  these 
 Canons  were  fully  carried  out  with  regard  to  civil  society,  there 
 would  remain  the  Pope  only. 
 
 It  is  not  the  aim  of  the  present  work  to  discuss  the  theological 
 view  of  such  decrees,  so  we  limit  our  considerations  to  the  social 
 and  civil  aspect  of  the  question.  What  feelings  and  expec- 
 tations would  be  awakened  in  other  religious  and  constituted 
 powers,  by  the  enunciation  of  an  authority  so  complete  and 
 absolute  as  that  set  forth  in  these  articles?  This  question  was 
 asked  on  all  sides  by  those  bishops  especially  who,   living  in 
 
86  EIGHT  MONTHS  AT  ROME.  [February. 
 
 civilised  countries,  and  among  liberal  and  cultivated  nations  of 
 different  religious  professions,  are  obliged  to  form  an  opinion  on 
 these  points.  It  was  said  that  an  American  prelate,  having 
 this  in  mind,  expressed  his  feelings  in  the  apposite  quotation 
 from  Tacitus  :  "  non  obtrectari  a  se  urbanas  excubias,  sibi  tamen 
 apud  horridas  gentes  e  contuberniis  hostem  aspici." 
 
 4.  It  would  appear  that  it  was  intended  in  some  degree  to 
 mitigate  the  condemnations  of  the  doctrinal  part  of  the  scheme  ; 
 for  instance,  a  distinction  is  made  with  regard  to  errors  of  faith 
 between  invincible  ignorance  and  that  which  is  wilful.  But  how 
 are  we  to  define  invincible  ignorance  ?  for  immediately,  and  it 
 would  seem  as  a  commentary  on  this  distinction,  there  follows 
 the  condemnation  of  liberty  of  conscience.  This  term  has  many 
 meanings,  and  the  only  one  which  is  true,  and  should  be  agree- 
 able to  all,  pleases  no  one,  and  for  that  reason  is  accepted  neither 
 by  its  eulogists  nor  by  its  enemies.  Its  condemnation,  thus 
 simply  expressed,  answers  the  question  we  have  proposed,  by 
 excluding  the  testimony  of  conscience  from  being  the  justifica- 
 tion of  invincible  ignorance,  which  it  limits  to  the  material 
 incapacity  for  acquiring  knowledge,  though  that  is  a  state  of 
 things  rarely  met  with  in  our  day,  and  restricted  to  cases  which 
 have  no  relation  to  our  society. 
 
 Such  a  condemnation  carries  with  it  an  antithesis,  making  the 
 Church  of  Rome  the  point  of  divergence  between  the  just  and  the 
 unjust — between  light  and  darkness — up  to  an  absolute  dualism 
 between  good  and  evil ;  between  Christ  and  Belial,  or  between 
 Rome  and  all  that  is  not  of  Rome. 
 
 The  same  may  be  said  of  the  civil  power,  to  which  is  con- 
 ceded the  sanction  of  Divine  right,  in  return  for  its  submission 
 to  ecclesiastical  power ;  but  after  describing  the  intimate  union 
 between  Church  and  State  as  the  source  of  great  advantage  to 
 the  latter,  the  scheme  proceeds  to  assert  that  that  union  is  a 
 Divine  law,  and  is  not  left  free  to  the  choice  of  man.  If  it  is  the 
 duty  of  mankind,  taken  individually,  to  submit  to  the  true 
 religion,  it  is  no  less  their  duty,  when  taken  collectively  ;  and 
 thus  carrying  out  the  syllogism  to  its  last  result,  the  scheme, 
 asserts  that  if  individual  believers  are  to  be  in  subordination  to 
 the  Church,  the  State,  which  is  a  union  of  believers,  should  be 
 the  same. 
 
Febeuary.]  eight  months  AT  EOME.  87 
 
 In  another  place  it  adds  as  a  corollary  that,  for  the  same  reason, 
 the  State  has  both  the  right  and  the  duty  (irrespective  of  the 
 obligation  of  maintaining  public  order)  of  inflicting  penalties  on 
 persons  who  offend  against  religion. 
 
 The  doctrinal  portion  of  the  scheme  concludes  by  observing 
 (as  we  have  already  pointed  out)  that  to  the  Church  belongs  the 
 supreme  judgment  over  all  questions  of  morals  in  civil  society 
 and  of  what  is  lawful  in  public  affairs  ;  and  that  as  she  is  the  guide 
 and  teacher  of  men  in  the  way  of  salvation,  those  Sovereigns 
 who  have  not  the  Church  for  a  mother,  have  not  God  for  their 
 Father. 
 
 5.  Sometimes  the  scheme  rises  above  this  narrow  and  jealous 
 style,  and  delineates  with  vivid  colours  the  benefits  to  be  de- 
 rived from  the  influence  of  religion  upon  the  State ;  and  a 
 passage  of  this  sort  taken  independently,  and  considered  apart 
 from  the  claims  of  unlimited  power  that  otherwise  predominate 
 in  the  scheme,  has  an  excellent  effect.  The  one  we  refer  to,  is 
 in  these  terms,  "  that  religion  teaches  submission  to  lawful 
 authority,  not  from  fear,  but  for  conscience  sake ;  and  while  it 
 inculcates  obedience  to  kings,  it  also  enjoins  on  them  the  care 
 of  their  people,  because  power  was  given  them  not  to  satisfy  the 
 desire  of  dominion,  but  in  order  to  exercise  justice,  for  God 
 has  created  both  small  and  great,  and  has  equal  care  of  both." 
 When,  on  the  contrary,  the  scheme  speaks  of  the  temporal  power, 
 which  it  says  "  singulari  divinae  Providentiae  consilio  dato  "  to 
 the  Roman  Church,  it  returns  to  the  old  style,  which  may  be 
 perhaps  well  adapted  to  the  political  question.  It  reverts  to 
 liturgical  phrases  on  the  benefits  of  that  temporal  power,  and 
 on  the  impiety  of  all  "  quovis  insidiarum  et  violentiarum  genere 
 labefactare  ac  convellere  adnitantur,"  and  in  consequence  con- 
 demns those  who  affirm  "  repugnare  juri  divino  ut  cum  spirituali 
 potestate  in  Romanos  Pontifices  civilis  conjungatur,"  and  also 
 the  perverseness  of  those  "  qui  contendunt  Ecclesiae  non  esse 
 de  hujus  principatus  civilis  ad  generale  Christianae  reipublicae 
 bonum  relatione  quidpiam  cum  auctoritate  constituere  adeoque 
 licere  Catholicis  hominibus  ab  illius  decisionibus  hac  de  re 
 editis  recedere  aliterque  sentire." 
 
 Now,  seeing  that  the  Pope  is  supreme  judge,  and  embodies  in 
 himself  the  judgment  of  the  Church  under  the  severest  penalties, 
 
88  EIGHT  MONTHS  AT  KOME.  [Ferruauy. 
 
 it  follows  that,  according  to  this  proposition,  it  is  unlawful  for 
 any  one  to  entertain  opinions  on  the  temporal  power  differing' 
 from  those  of  the  Pope.  It  is  most  unlikely  that  the  Pope  should 
 himself  decree  the  downfall  of  his  own  power,  but  rather  from 
 sincere  conviction  promote  its  continuance,  and  therefore  his 
 decree  would,  in  such  a  case,  be  a  priori  strengthened  by  the 
 judgment  issued  against  all  those  who  are  not  of  his  way  of 
 thinking.  Tliat  would  constitute  in  the  public  law  of  nations 
 a  State  which,  in  the  heart  of  Europe,  would  set  at  defiance, 
 as  being  itself  superior  to  law,  all  the  vicissitudes  and  necessities 
 of  the  age,  an  eternal  State. 
 
 Still,  it  cannot  be  denied  that  the  formula  we  have  just 
 quoted  was  relatively  moderate,  though  it  acquired  great  im- 
 portance from  the  general  character  of  the  decree  in  which  it 
 was  incorporated.  One  of  the  greatest  difficulties  arising  from 
 the  want  of  any  limit  to  Papal  authority  in  the  constitution  of 
 the  Church,  is  that  of  assigning  some  bounds  to  the  matters  on 
 which  the  Pope  has  the  right  of  judging  ex  cathedra,  hence 
 the  danger  of  his  making  everything  dogma,  like  the  King  of 
 Phrygia  who  turned  all  that  he  touched  into  gold.  And  here  a 
 hypothesis  presents  itself:  supposing  that  one  day  a  Pope,  either 
 from  humility  or  from  eccentricity,  should  voluntarily  abdicate 
 his  temporal  power  (though  we  admit  such  a  thing  is  very 
 unlikely),  what  would  the  Infallibilists  who  are  so  fond  of  that 
 power,  then  think  of  the  doctrine  of  Infallibility  ? 
 
 In  such  a  case  the  chances  are  that  they  would  not  care  to 
 recognise  in  the  occurrence  a  natural  condition  of  the  Church 
 expressed  by  its  living  word,  but  would  rather  consider  themselves 
 to  be  suffering  from  the  caprice  and  tyranny  of  an  individual. 
 Many  similar  instances  might  be  cited  to  prove  what,  indeed,  is 
 nothing  new,  but  old  as  the  world  itself,  namely,  that  all 
 absolute  power  is  a  two-edged  sword  that  wounds  both  friends 
 and  enemies ;  whereas,  liberty  affords  protection  to  both.  The 
 Infallibilists  made  no  account  of  such  considerations,  and 
 argued  thus.  Who  habitually  directs  the  Church  in  the  absence  of 
 the  exceptional  and  comprehensive  influence  of  Councils?  The 
 Pope.  How  would  the  Church  proceed  if  this  guidance  could 
 be  false?  By  this  argument  they  showed  that  they  were  unable  to 
 appreciate  the  slow  but  collective  action  of  society  ;  and  like 
 
February.]  EIGHT  MONTHS  AT  ROME.  89 
 
 all  men  who  submit  to  the  influence  and  allurements  of  des- 
 potism, could  not  relish  an  authority  which  was  not  distilled 
 through  the  arbitrary  will  of  one  individual. 
 
 6.  The  rest  of  the  scheme,  if  the  report  of  it  be  true,  was 
 interspersed  with  the  arguments  of  the  Syllabus,  and  the 
 favourite  doctrines  of  the  Catholic  party  more  or  less  distinctly 
 enunciated.  It  condemned,  among  other  things — liberty  of  con- 
 science— universal  suffrage — lay  teaching — the  suppression  of 
 ecclesiastical  immunities — the  abolition  of  religious  orders — the 
 confiscation  of  the  property  of  the  clergy — the  exaction  of  mili- 
 tary service  from  ecclesiastics,  and  so  forth.  In  speaking  of  these 
 things  the  scheme,  like  the  Syllabus,  abounds  too  often  in  that 
 sort  of  metaphor  which,  taking  a  part  for  the  whole,  confuses 
 the  evils  of  a  system  with  the  system  itself,  and  passes  judg- 
 ment on  a  whole  category  of  facts,  only  some  of  which  are 
 really  reprehensible ;  as  if  one  were  to  say,  "  thirst  is  wrong 
 because  it  leads  to  inebriety." 
 
 With  regard  to  lay  teaching,  the  scheme  certainly  specifies 
 that  those  only  are  condemned  who  exclude  ecclesiastics  from 
 giving  instruction ;  but  with  regard  to  universal  suffrage,  it 
 seems  indistinctly  to  condemn  all  those  who  guide  their  actions 
 by  public  opinion  or  the  voice  of  the  majority ;  whereas, 
 though  such  a  criterion  is  not,  of  course,  infallible,  it  is  often 
 the  truest,  and  in  many  cases  the  only  one  to  be  had  in  modern 
 society.  There  are  some  just  remarks  to  be  found  in  the 
 scheme  mixed  with  the  most  exorbitant  exactions.  Still  the 
 tenor  of  the  whole  document  tends  to  enforce  the  ideal  set  forth 
 in  the  formula  we  have  described — one  fold  and  one  shepherd, 
 by  whom  civil  society  is  to  be  directed  and  guided — thus  render- 
 ing it  the  object  and  instrument  of  the  absolute  and  exclu- 
 sive regime  imposed  by  his  irresponsible  and  unlimited  will, 
 and  in  so  doing  society  carries  into  action  the  mind  of  the 
 Church,  and  thus  becomes,  as  it  were,  her  embodiment  and 
 representative. 
 
 7.  It  is  evident  that  all  conceptions  destined  to  become 
 matters  of  deliberation  in  an  assembly  whose  object  it  is  to 
 influence  civil  society  should  be  not  only  specious,  but  oppor- 
 tune, and  of  a  feasible  nature  ;  and,  therefore,  the  theologians, 
 who   are  the  authors  of  this  scheme,  in  compiling  the  treatise 
 
90  EIGHT  MONTHS  AT  ROME.  [February 
 
 "  De  Monarchia,"  failed  to  render  it  serviceable  to  the  living 
 institutions  and  practical  interests  of  the  day,  though  they  made 
 it  closely  accord  with  the  ideal  of  their  own  minds. 
 
 8.  Of  course,  their  programme,  considered  merely  in  its  specu- 
 lative part,  and  as  an  argument  of  faith,  only  concerns  those 
 who  believe  in  it,  but  as  its  doctrines  are  inseparable  from  the 
 working  of  civil  institutions,  with  which  they  are  substantially 
 identified,  and  as  their  practical  application  is  distinctly  con- 
 templated, did  the  theologians  who  drew  it  up  in  very  indifferent 
 Latin  under  the  safe  shelter  of  the  Vatican,  ever  consider  what 
 its  result  would  be  ?  Did  those  theologians  ever  attempt  to 
 estimate  the  harm  that  must  be  done,  and  the  blood  that  must 
 be  shed,  ere  this  scheme  could  be  carried  into  effect?  The 
 man  of  the  greatest  intellect  of  the  age  in  Italy,  "  Cavour," 
 well-knowing  the  inflexibility  of  the  traditions  of  Rome,  con- 
 sidered the  separation  of  Church  and  State,  the  "Chiesa 
 libera  in  Stato  libero,"  as  the  only  logical  solution  of  the 
 eternal  and  difficult  problem,  the  conditions  of  which  are 
 Church  and  State.  The  scheme  implicitly  rejects  such  an 
 idea,  and  explicitly  condemns  all  those  who  say  that  the 
 separation  of  Church  and  State  is  requisite  for  the  good  of 
 society ;  and  thus,  when  it  is  once  accepted,  only  two  hypotheses 
 remain.  The  one  is  to  consider  speculatively  any  Catholic 
 society  active  and  powerful,  as  portrayed  by  the  schemes,  trying 
 to  carry  out  its  ideal  at  the  present  day  in  the  world ;  and  you 
 tremble  at  the  thought  of  the  resistance  it  would  provoke,  and 
 the  misfortunes  it  would  entail.  The  other  is  to  reflect  practi- 
 cally on  the  number  of  adherents  that  such  a  programme  would 
 find  among  Catholics  themselves,  and  you  receive  a  very  dif- 
 ferent impression  from  the  disproportion  between  the  grandeur 
 of  the  challenge,  and  the  poverty  of  the  means  of  sustaining- 
 it.  In  both  alternatives  the  mind  reverts  to  the  Bull  of  Con- 
 vocation of  the  Council,  which  states  that  it  was  assembled  for 
 the  purpose  of  providing  a  remedy  for  the  needs  and  evils  of 
 society.  If  the  first  case  were  possible,  in  what  would  this 
 remedy  consist,  but  in  exile,  in  imprisonment,  in  the  Inquisi- 
 tion, in  religious  warfare,  in  schisms,  and  all  the  other  evils 
 which  have  already  resulted  from  that  system — sad  remedies 
 indeed  ?     If,  on  the  other  hand  (as  is  more  probable),  the  second 
 
February.]  EIGHT  MONTHS  AT  ROME.  91 
 
 alternative  were  accepted,  where  then  is  the  remedy  ?  Cruelty 
 or  contempt,  tyranny  or  impotence,  a  fatal  dilemma  to  which 
 sooner  or  later  every  absolute  and  inexorable  system  is 
 reduced,  according  to  its  power  or  its  object. 
 
 III.— CONDITION  OF  THE  CATHOLIC  NATIONS. 
 
 1.  Displeasure  caused  by  the  publication  of  the  Canons. — 2.  Questions  for  the 
 consideration  of  the  Council. — 3.  Questions  regarding  France. — 4.  Catliolicism 
 and  modern  society. — 5.  The  Revolution. — 6.  Dilemma. — 7.  Exceptions  to 
 preceding  observations.  —  8.  Responsibility  of  Institutions.  —  9.  Excessive 
 authority.— 10.  Intolerance  and  indulgences. — 11.  Asceticism. — 12.  Central- 
 isation.— 13.  Rebellion.— 14.  Conclusion. 
 
 1.  The  publication  of  the  documents  in  the  German  papers 
 caused  the  greatest  excitement  at  the  Vatican  ;  a  searching 
 investigation  was  the  result,  and  several  persons  slightly  con- 
 nected with  the  Council  fell  into  trouble.  Some  were  deprived 
 of  their  office,  others  were  obliged  to  leave  Rome,  and  punish- 
 ment followed  all  those  supposed  to  be  the  authors  or  accom- 
 plices of  these  indiscreet  revelations.  It  is  clear  that  one  of 
 the  principal  causes  of  this  discontent  was  the  sensible  effect 
 produced  by  these  documents,  in  those  countries  especially 
 where  such  questions  are  of  great  importance ;  but  this  was 
 unreasonable,  as  it  was  far  better  for  the  Vatican  that  its 
 schemes  should  be  known  beforehand,  than  later.  It  was  a 
 matter  of  serious  import  that  Europe  should  receive,  either 
 with  indifference  or  with  disfavour,  the  decrees  of  the  Catholic 
 Assembly,  as  they  were  of  much  greater  consequence  than  the 
 simple  propositions  of  a  number  of  theologians,  even  though 
 emanating  from  the  Vatican.  Public  opinion,  so  severely- 
 reprobated  by  the  scheme,  is,  nevertheless,  very  often  of  the 
 greatest  utility ;  and  the  refusal  to  take  any  account  of  it  is 
 sometimes  the  cause  of  serious  and  irremediable  mistakes. 
 
 2.  If,  for  example,  public  opinion  could  be  so  far  heard  in 
 the  Church,  as  to  substitute  for  the  Canons  we  have  described 
 some  other  scheme  treating  of  the  subjects  that  now  occupy 
 men's  minds,  and  loudly  call  for  a  rational  solution,  might 
 not  the  attention  of  the  Council  be  turned  to  matters  of  more 
 general  importance,  though  of  equal  consequence  to  Catholicism, 
 
92  EIGHT  MONTHS  AT  ROME.  [February. 
 
 than  the  scholastic  subtleties  contained  in  the  Canons  ?  Are 
 there  no  defects  in  the  Catholic  religion  save  those  regarding 
 its  authority?  Is  that  the  only  subject  worth  consideration? 
 Is  the  loss  of  the  temporal  power  the  sole  evil  on  which  we 
 should  deliberate  ? 
 
 Could  no  other  matters  be  found  worthy  to  occupy  the  atten- 
 tion of  the  Ecumenical  Council,  called  together  with  such 
 solemnity  after  the  lapse  of  three  centuries,  to  deliberate  on 
 the  interests  of  religion  ? 
 
 For  instance,  would  it  not  be  a  suitable  inquiry  for  the 
 Ecumenical  Council  of  the  nineteenth  century,  to  examine  into 
 the  cause  of  the  various  evils  that  affect  the  Catholic  popula- 
 tions of  our  age — their  abnormal  condition  in  many  ways — the 
 slowness  of  their  growth,  and  their  relative  inferiority,  moral, 
 civil,  and  political?  an  inferiority  which  is  in  proportion  to  the 
 greater  or  less  prevalence  of  the  system  described  in  the  scheme. 
 
 No  very  profound  statistical  knowledge  is  necessary  ;  one  can 
 see  with  a  glance  the  difference  in  prosperity  and  of  civilisation 
 to  be  found  in  Spain  as  compared  with  England,  and  in  Ireland 
 as  compared  with  the  sister  Isle — or  as  between  Portugal  and 
 Holland ;  between  South  and  North  America  ;  between  Italy 
 and  Germany  ;  between  Savoy  and  Switzerland  ;  and  in  this 
 latter  country  between  the  Catholic  and  Protestant  cantons  ? 
 
 Does  not  the  contrast  involuntarily  strike  the  mind  of  any 
 person  who,  sailing  along  the  shores  of  the  Lake  of  Geneva, 
 has  the  opportunity  of  observing  the  relative  condition  of  the 
 Savoyard  and  the  Swiss  villages  ?  Again,  we  must  remember 
 that  in  the  conflict  between  the  Austrians  and  the  Prussians — 
 both  of  the  same  German  race — the  advantage  was  not  for  the 
 former. 
 
 Or  to  take  another  test,  what  progress  has  been  made  in  these 
 latter  days  by  the  first-named  countries  as  compared  with  the 
 second,  in  all  those  useful  institutions  by  which  mankind  can 
 render  homage  to  the  Creator  in  the  pursuit  of  art  and  science, 
 and  in  grand  undertakings? 
 
 I  say  in  recent  times,  in  order  to  point  out  the  epoch  at  which 
 began  not  only  the  consolidation  of  those  great  differences  which 
 have  divided  Christendom,  but  also  the  formation  of  that  system 
 of  Catholic  Government  which  the  V^atican  Council  has  striven 
 still  further  to  enforce.     Wc  will   not,  however,  proceed  further 
 
February.]  EIGHT  MONTHS  AT  ROME.  93 
 
 with  these  comparisons,  but  only  observe  that  as  the  scheme 
 "De  Ecclesia"  asserts  that  the  Church  is  a  visible  society  of 
 men,  and  exists  on  earth  for  their  salvation,  she  cannot  be 
 entirely  indifferent  to  the  conduct  of  her  followers. 
 
 3.  The  best  illustration  of  these  reflections  is  found  on  turning 
 to  France,  for  she  presents  two  views  to  the  observer,  both  of 
 them  well  adapted  to  throw  light  on  our  subject.  By  the  one 
 she  appears  as  the  centre  of  life  and  of  civilisation,  by  the  other 
 she  affords  matter  for  serious  consideration  to  all  who  either 
 observe  her,  or  are  influenced  by  her.  By  the  first,  she  appears 
 as  the  rival  of  the  greatest  nations ;  but  by  the  second  she 
 seems  to  share  the  lot  of  those  countries  that  are  less  pros- 
 perous, and  that  have  before  them  a  dark  and  uncertain  future. 
 To  whom  does  France  owe  that  part  of  her  civilisation  which 
 enables  her  at  the  present  time  to  rank  among  other  great 
 nations  ?  I  mean  her  culture,  her  science,  her  industry,  and  her 
 material  prosperity.  Beginning  from  the  encyclopedists  down 
 to  the  learned  men  of  the  present  day,  how  many  of  the  savants^ 
 and  of  those  who  have  in  any  way  assisted  the  growth  of  modern 
 France,  would  have  been  recognised  by  Rome  as  her  children  ? 
 Flow  many  laws,  how  many  institutions,  and  what  an  amount  of 
 learning,  would  have  been  of  necessity  lost  to  France,  had  the 
 voice  of  Rome  prevailed  in  that  country  ?  Imagine  the  con- 
 sequences to  France  as  regards  culture  and  science,  had  her 
 intellectual  progress  been  subjected  for  a  century  to  the  cor- 
 rections and  revisions  of  the  Roman  Index?  What  part  can 
 the  influence  of  Catholicism  (using  the  terms  in  the  very  sense 
 adopted  by  its  own  party),  what  part  can  that  influence  claim  in 
 the  civil  glory  and  intellectual  progress  of  France?  So  far  we 
 have  considered  her  under  the  aspect  in  which  she  equals  the 
 most  cultivated  and  civilised  nations  of  the  world,  but  at  the 
 same  time,  what  nation  is  more  deeply  affected  than  France  by 
 grave  and  dangerous  social  questions,  or  is  in  a  condition  less 
 favourable  for  their  resolution?  Considered  from  this  view, 
 which  concerns  her  social  and  political  state,  France  affords 
 ample  material  for  the  reflections,  which  we  shall  shortly  make, 
 on  the  political  condition  of  the  Catholic  populations.* 
 
 *  When  these  pages  were  written  no  one  could  have  foretold  the  misfortunes 
 so  soon  to  fall  upon  France,  but  it  seems  well  to  leave  them  in  then- original  form. 
 
94  EIGHT  MONTHS  AT  EOME.  [February. 
 
 4.  But  turning  from  France,  to  view  the  matter  in  a  more 
 general  light,  how  have  the  doctrines  of  absolutism — to  which 
 we  have  already  alluded — affected  the  progress  of  the  great 
 institutions,  enterprises,  and  discoveries  of  modern  times,  and 
 how  many  of  these  latter — beginning  even  from  the  days  of 
 Galileo — have  been  carried  out  in  spite  of  those  doctrines  ? 
 
 What  place  can  Catholicism  claim  for  its  tenets  in  the  increase 
 of  liberty,  the  toleration,  and  the  amicable  and  peaceful  inter- 
 course, which,  after  much  useless  destruction  of  humanity,  seems 
 to  be  the  settled  character  of  society  in  our  days  ? 
 
 What  part  did  the  Catholicism  of  Torquemada  and  of 
 Philip  II.  take  in  the  grand  discovery  and  colonisation  of  those 
 new  countries  which  are  the  glory  of  the  two  last  centuries? 
 Who  has  profited  by  the  work  of  Christopher  Columbus  and  of 
 Amerigo  Vespucci?  What  has  Catholicism,  following,  though 
 more  quietly,  in  the  same  track  of  discovery,  effected  in  North 
 America ;  a  country  entirely  free,  in  which  all  religions  emulate 
 one  another  ;  and,  again,  in  Australia  ?  These  two  parts  of  the 
 world  came  into  being,  as  it  were,  in  a  moment,  through  the 
 diffusion  and  expansion  of  the  European,  and  therefore  Christian 
 race ;  and  what  part  in  the  miracle  can  be  attributed  to  Catholi- 
 cism ?  Has  not  the  Catholic  Church,  on  the  contrary,  reason  for 
 sad  meditation  on  the  spectacle  presented  by  Mexico,  and  the 
 other  unhappy  republics  of  the  South,  which  are  entirely  under 
 her  sway?  Here  one  would  think  are  plenty  of  subjects 
 well  deserving  the  whole  attention  of  the  Catholic  hierarchy 
 assembled  in  Rome ;  for  such  facts  may  be  more  or  less  appre- 
 ciated, may  be  understood  in  one  sense  or  another,  and  attributed 
 to  this  or  that  cause ;  but  their  existence  cannot  be  denied,  and 
 therefore  they  ought  to  be  considered. 
 
 5.  Another  question  might  also  be  asked,  which,  without 
 entering  into  details — that  are  liable  to  be  questioned  by  many 
 — is  really  matter  of  fact.  Whence  comes  that  disordered 
 spirit  by  which  in  our  days  Catholic  societies  exclusively  are 
 agitated  —  the  spirit  of  revolution  ?  In  using  this  word  I  do 
 not  here  intend  to  apply  it  in  the  widest  sense — that  which 
 expresses  a  universal  law  felt  more  or  less  deeply,  but  common 
 to  all  humanity.  I  use  it  in  that  special  way  which  signifies 
 the   violent,    brutal,    and    envious    form    of   revolution,    which, 
 
February.]  EIGHT  MONTHS  AT  ROME.  95 
 
 from  the  end  of  the  last  century  up  to  the  present  day,  has 
 rent  and  distracted  the  most  beautiful  countries  of  Europe, 
 Germany,  England,  Switzerland,  and  America,  have  their 
 revolutions  in  ideas,  their  modifications,  their  progress,  their 
 changes  for  the  better  or  for  the  worse.  But  all  this  is  car- 
 ried on  without  anger  and  violence,  without  blows  and  blood- 
 shed. They  may  have  other  evils,  because  humanity  can  never 
 be  exempt  from  such,  but  they  are  free  from  that  terrible 
 social  plague — chronic  revolution  ;  the  not  being  able  to  say 
 to-day  what  may  happen  to-morrow  ;  and  what  is  more,  these 
 nations  have  not,  like  us,  their  only  hope  of  existence  in  the 
 exercise  of  force,  which  seems  at  the  present  time  to  have 
 become  our  sole  means  of  persuasion. 
 
 Which  of  the  Catholic  nations  can  live  like  England  and 
 America  in  the  exercise  of  the  greatest  activity,  and  in  a  state 
 of  constant  social  and  political  agitation,  without  a  large  standing 
 army?  In  how  many  Catholic  countries  has  not  the  Govern- 
 ment more  than  once  collapsed  during  recent  years ;  and  how 
 many  of  them  can  look  forward  to  a  more  secure  future?  Here 
 we  have  another  series  of  inquiries  which,  according  to  the 
 promises  contained  in  the  Papal  Bull,  we  might  expect  the 
 Council  to  take  into  consideration. 
 
 6.  At  first  sight  only  two  answers  seem  possible  to  these 
 questions.  Either  such  a  state  of  things  is  the  effect  of  the 
 education  that  prevails  among  the  populations  we  have  men- 
 tioned, or  else  the  form  of  religion  in  question  has  assimilated 
 itself,  and  has  prospered  best  among  the  nations  that  exist 
 under  those  conditions. 
 
 Some  try  to  explain  away  these  facts  by  alleging  the  unfavour- 
 able effects  of  climate  and  the  fatality  of  race,  but  they  forget 
 that  the  same  results  are  met  with  among  different  peoples 
 and  in  different  latitudes  ;  and  even  if  their  hypothesis  were 
 admissible  as  to  the  first  alternative,  they  could  not  escape  from 
 the  second.  Thus  from  which  ever  side  the  subject  is  viewed, 
 we  necessarily  return  to  one  of  the  two  parts  of  the  dilemma, 
 both  of  which  are  equally  deserving  of  the  most  serious  con- 
 sideration. The  partisans  of  the  absolute  prefer  to  accept 
 implicitly  the  second  solution  as  being  the  most  easy,  though 
 humiliating,  for  humanity,  and,  if  true,  involving  irreparable  evil ; 
 
96  EIGHT  MONTHS  AT  ROME,  [Febrdary. 
 
 while  generous  and  liberal  minds  are  content  to  take  the  first 
 hypothesis  as  the  least  discouraging,  and  affording  the  best  hope 
 of  remedy.  Those  who  adhere  to  the  former  opinion  exonerate 
 existing  institutions  from  all  responsibility  as  to  the  evil  wrought 
 within  their  range,  considering  it  sufficient  that  they  oppose  that 
 evil,  as,  indeed,  they  do  to  the  uttermost.  But  then,  they  overlook 
 the  responsibility  inherent  in  these  institutions,  not  only  as  to 
 the  substance  of  their  teaching,  but  as  to  the  way  in  which  they 
 set  about  their  work  ;  and  not  only  as  to  their  aims,  but  as  the 
 means  they  use  for  carrying  out  their  intentions.  Indeed,  an 
 excess  of  zeal  often  leads  to  a  contrary  effect ;  as,  for  example, 
 absolutism  generates  rebellion,  and  extreme  severity  in  a  law 
 secures  impunity  to  the  law  breaker.  Events  balance  themselves 
 in  human  affairs,  the  chain  which  begins  with  the  inquisitor 
 finishes  with  the  sectary  ;  and  the  partisan  of  Mazzini  stands  at 
 one  end  of  the  diameter,  the  opposite  point  of  which  is  occupied 
 by  the  "  Sanfedista."  England  does  not  possess  either  the 
 Univers  or  the  Bajjpel,  at  least  her  existence  is  not  daily  threat- 
 ened by  similar  publications;  neither  has  she  inquisitors  nor 
 revolutionary  fanatics,  and  Fenians  come  only  from  the  neigh- 
 bouring shores  of  Ireland. 
 
 7.  Of  course  there  are  exceptions  to  the  comparisons  that  we 
 have  made  in  this  chapter,  but  they  really  illustrate  those  com- 
 parisons more  clearly,  because  among  the  Catholic  populations 
 where  they  are  found,  they  correspond  in  very  exact  measure 
 to  the  influence  that  has  been  exercised  by  large  and  liberal 
 ideas,  or  rather  to  that  which  has  been  lost  by  the  contrary 
 ideas,  and  thus  they  from  a  scale  which,  taking  the  Campagna  di 
 Roma  as  a  starting  point,  culminates  in  the  prosperity  of  Belgium. 
 Moreover,  there  is  another  way  of  measuring  these  exceptions, 
 less  precise,  but  more  convincing  for  Catholics,  as  being  within 
 the  bosom  of  the  Church  itself,  and  that  is,  by  means  of  those 
 bishops  who  in  the  Council,  resisted  the  spirit  prevailing  at  the 
 Vatican. 
 
 8.  At  the  same  time  it  would  be  not  only  unjust  but  useless 
 to  fasten  the  responsibility  of  these  results  upon  Catholicism 
 itself,  one  might  as  well  charge  them  upon  that  Christianity 
 which  has  animated  all  modern  civilisation.  Up  to  the  sixteenth 
 century  there  were  no  effective  and  visible  distinctions  amongst 
 
February.]  EIGHT  MONTHS  AT  ROME.  07 
 
 Christians  in  the  West,  and  the  influence  of  the  religious 
 movement  which  was  formally  accomplished  in  that  century  only 
 affected  the  civil  and  political  condition  of  Europe  at  a  later 
 date.  Still  later  within  the  bosom  of  the  Catholic  Church 
 herself  was  more  decidedly  manifested  that  spii'it  (called  in 
 France  Ultramontanism)  which,  rapidly  increasing  after  the 
 Revolution,  and  as  a  reaction  from  it,  reacted  again  upon  the 
 Curia  Romana,  where  it  had  first  originated.  Gaining  ground 
 there  by  little  and  little,  it  disclosed  its  own  desires,  pressed 
 forward  its  own  aims,  and  succeeded  in  giving  a  distinct  and 
 separate  existence  to  those  political  and  religious  conceptions 
 which,  though  habitually  possessed  by  the  Curia,  had  always 
 hitherto  preserved  an  indefinite  character,  having  been  wisely 
 shrouded  in  the  prudent  and  traditional  policy  of  that  body. 
 Now,  in  our  day,  those  ideas  are  crudely,  and  with  much  ex- 
 aggeration, asserted  by  the  party  calling  itself  "  Catholic " 
 Ijar  excellence,  which  has  exercised  so  great  an  influence  in  all 
 that  concerns  the  Vatican  Council. 
 
 This  became  gradually  visible  at  every  outbreak  of  the  revo- 
 lutionary spirit,  first  in  France  and  then  generally  in  the  world, 
 though  the  chief  causes  of  that  rev^olution  were  the  very  system 
 and  the  very  ideas  which  in  their  latent  state  had  prepared  the 
 way  for  it  both  in  France,  and  in  the  other  countries  (principally 
 Catholic),  where  revolution  seems  particularly  rooted  ;  because 
 in  such  cases  a  tardy  rebellion  takes  the  place  of  the  reforma- 
 tion undergone  two  centuries  before,  by  the  nations  of  the  North. 
 Perhaps  even  this  reformation  was  affected  by  the  resistance  it 
 encountered  ;  and  it  is  possible  that  both  crises  might  have 
 been  moderated,  or  even  prevented,  by  a  slow  and  progressive 
 transformation  moving  continually  round  the  immutable  centre 
 of  eternal  truth,  conformably  with  the  variations  of  the  times 
 and  of  moral  conditions.  This  idea,  which  some  may  consider 
 daring,  is  not  only  confirmed  by  the  example  of  those  countries 
 which  are  the  most  deeply  affected  by  the  evils  we  have  enume- 
 rated, but  receives  satisfactory  illustration  from  a  strict  and  dis- 
 passionate investigation  of  the  spirit  that  generally  prevails  in 
 the  education  of  Catholic  populations.  It  would  not  be  difficult 
 to  specify,  one  by  one,  the  laws  (and  very  often  their  interpreta- 
 tions), the  customs,  the  instituticms,  the  habits,  and  the  abuses, 
 
 H 
 
98  EIGHT  MONTHS  AT  EOME.  [February. 
 
 which  have  long  prevailed,  but  more  especially  in  the  latter 
 centuries,  in  Catholic  education  ;  and  are  the  principal  causes  of 
 the  evils  we  have  indicated.  It  is  certainly  neither  our  desire 
 nor  our  business  to  investigate  fully  these  gi'ave  and  compli- 
 cated questions,  many  of  which  have  been  already  well  dis- 
 cussed ;  but  wishing  to  assist  with  a  few  general  outlines  those 
 who  study  the  matter  in  good  faith,  some  few  salient  points 
 naturally  occur  to  the  mind.  When  these  particular  evils  are 
 understood,  it  remains  for  us  to  judge  whether  they  can  be 
 remedied  by  empirical  restrictions  and  fresh  condemnations,  or 
 whether,  on  the  other  hand,  it  is  not  more  likely  that  such 
 remedies  only  serve  to  increase  the  evil,  and  like  the  doctors  of 
 an  old  Italian  medical  school  who  are  much  addicted  to  bleed- 
 ing, in  endeavouring  to  cure  they  do  not  really  kill  the  patient. 
 9.  The  principle  of  authority  by  its  very  nature  is  predomi- 
 nant in  Catholicism,  of  which,  indeed,  it  is  the  strength  and 
 characteristic ;  but  this  principle,  owing  to  the  natural  tendency 
 of  the  institutions  founded  upon  it,  has  been  always  exaggerated 
 to  such  an  extent  in  Catholic  education,  that  on  all  subjects, 
 and  in  every  way,  it  has  usurped  the  first  place,  and  has 
 produced  the  blindest  submission  corresponding  to  the  most 
 absolute  power.  This  thirst  for  authority,  called  forth  in  the 
 first  instance  by  the  insubordination  of  the  age,  and  kept  up 
 with  the  view  of  maintaining  order  and  unity  in  the  Church,  too 
 often  results  in  destroying  the  first  and  impairing  the  second  ; 
 it  tends  to  paralyse  the  collective  action  of  the  hierarchy  of 
 the  Church,  and  concentrates  it  in  the  Head,  thereby  isolating 
 the  clergy  from  the  rest  of  society.  Moreover,  the  excessive  use 
 of  authority  in  relation  to  the  masses  has  the  result  of  weaken- 
 ing and  sometimes  of  suppressing  the  working  of  individual 
 consciences,  by  absorbing  their  sense  of  personal  responsibility 
 in  the  sole  conscience  of  Church  authority,  and  so  the  perception 
 of  good  and  evil  ceases  to  be  personal  and  spontaneous,  and 
 becomes  reflective  and  obligatory.  It  often  happens  that  a 
 Catholic,  unless  gifted  with  an  unusual  superiority  of  mind,  has 
 no  knowledge  of  good  and  evil  other  than  that  which  he  derives 
 from  the  external  authority,  which  in  many  cases  is  represented 
 by  any  chance  individual.  Nor  is  this  only  with  regard  to  ques- 
 tions  of  principle,   where   such   help   may   be    sometimes    both 
 
February.]  EIGHT  MONTHS  AT  ROME.  99 
 
 desirable  and  salutary,  but  the  same  external  direction  is 
 applied  on  all  occasions,  in  all  contingencies,  in  the  every-day 
 life  of  the  people,  and  is  carried  by  simple  natures  into  trivial 
 details,  and  matters  of  no  importance. 
 
 The  consequence  of  such  an  excessive  submission  to  authority 
 is  that  the  human  conscience,  being  often  illguided,  is  likely  to 
 go  astray  ;  at  any  rate,  never  having  learned  to  reflect  and  judge 
 for  itself,  it  loses  the  capacity  for  so  doing,  grows  gradually 
 weaker,  and  at  last  becomes  impotent,  just  as  the  members  of 
 the  body,  if  never  used,  lose  their  strength.  A  double  evil,  and 
 a  very  serious  one,  results  from  this  state  of  things.  In  the 
 first  place,  when  a  Catholic,  brought  up  as  we  have  described, 
 is  deprived  of  the  external  guidance  which  supports  him,  he  has 
 no  rule  or  restraint  to  keep  him  straight,  and  the  recoil  from 
 such  a  despotism  at  the  present  day  frequently  throws  the  pupils 
 of  the  Jesuits  into  the  wildest  revolutionary  excesses.  In  the 
 second  place,  the  external  authority  can  only  find  expression 
 through  words  spoken  or  written,  and  being  unable  to  follow 
 the  infinite  complexities  of  human  action  or  to  discern  the  secret 
 recesses  of  the  human  heart,  cannot  give  a  rule  of  right  and 
 wrong  to  meet  all  contingencies ;  so  that  there  must  still  remain 
 many  cases  in  which  an  individual  being  without  that  guidance, 
 can  only  ascertain  the  right  course  by  consulting  the  delicate 
 and  indefinable  instinct  of  his  own  conscience.  Hence  arise  the 
 subtleties,  the  mental  compromises,  and  the  disingenuousness 
 too  frequently  met  with,  among  our  people. 
 
 10.  Another  tendency  much  to  be  deplored,  is  the  disposition 
 of  Catholics  to  inculcate  great  intolerance  for  all  errors  of  the 
 intellect,  while  they  regard  with  much  leniency  errors  of  the  will ; 
 yet  these  latter  are  surely  infinitely  more  culpable  than  the  former. 
 
 It  is  deplorable  that  a  man  should  not  know  and  understand 
 what  is  right ;  but  if  he  is  guilty,  he  is  surely  less  so  than  a  man 
 who  well  knowing  his  duty,  either  neglects  or  transgresses  it. 
 Faults  of  intellect  do  not  deteriorate  the  character,  whereas 
 faults  of  the  will  (making  every  allowance  for  human  frailty) 
 are  far  less  excusable. 
 
 Dante  lived  in  an  age  that  was  certainly  not  given  to  religious 
 indifference  or  to  be  over  tolerant,  yet  in  the  '  Divina  Corn- 
 media'  he  places  heresiarchs  among  those  who  err  from  want  of 
 
 H  2 
 
100  EIGHT  MONTHS  AT  ROME.  [February. 
 
 self  control,  apart  from  the  abode  of  those  who  had  sinned  with 
 intent,  thereby  showing-  that  he  regarded  the  guilt  of  the  first,  as 
 distinguishable  from,  and  less  Avorthy  of  punishment  than  that 
 of  the  latter.  Besides,  the  working  of  the  mind  has  always  an 
 ennobling  effect,  while  the  indulgence  of  the  passions  brutalises 
 human  nature.  A  society  educated  for  many  centuries  under 
 the  stimulus  of  the  double  direction  we  have  described,  not  only 
 loses  the  power  of  exercising  the  individual  conscience,  but 
 yields  up  the  exercise  of  its  own  judgment  to  a  certain  set  or 
 distinct  class  of  persons  whose  duty  it  becomes  to  think  and  to 
 judge  for  the  rest.  Such  a  society  becoming  disinclined  and 
 inapt  for  the  exercise  of  thought  on  account  of  the  trouble  it 
 involves,  and  following  only  the  inclinations  of  nature,  seeks 
 what  is  pleasing  to  the  feelings  and  affections,  and  readily 
 transgresses  by  yielding  to  the  passions  which  appear  not  only 
 attractive  in  themselves,  but,  as  we  have  already  remarked,  have 
 the  promise  of  greater  tolerance  than  is  extended  to  errors  of 
 the  mind.  We  do  not  mean  to  say  that  severity  in  principle, 
 and  charity  towards  frailty,  are  not,  when  united  with  wisdom 
 and  moderation,  two  marvellous  characteristics  of  Christianity — 
 more  true  to  human  nature  than  a  vague  indecision  on  the  first 
 point,  and  an  inflexible  severity  on  the  second ;  but  having 
 been  abused,  like  many  other  good  things,  they  led,  the  one  to 
 the  institution  of  the  Inquisition,  and  the  other  to  the  adoption 
 of  a  systematised  indulgence,  and  such  subjects  are  surely  well 
 worthy  of  deep  consideration  on  account  of  their  influence  on 
 Catholic  populations. 
 
 11.  A  third  point  for  reflection,  is  the  tendency  of  Catholic 
 education  to  turn  aside  its  followers  from  the  numerous  duties  of 
 practical  life,  and  to  incline  them  to  an  ascetic  and  speculative 
 existence  which  does  not  always  correspond  to  the  inexorable 
 necessities  of  human  nature.  Two  evils  result  from  this 
 tendency  when  fully  developed,  as  often  occurs  among  the  most 
 faithful  of  the  Catholic  populations.  The  first  is,  that  this 
 tendency,  when  carried  into  private  life  by  a  mistaken  ap- 
 plication of  a  sublime  contempt  for  terrestrial  matters,  dis- 
 poses men  to  go  through  the  world  with  their  eyes  turned 
 upwards,  and  their  thoughts  entirely  abstracted  from  the  earth. 
 Human   nature  soon   takes  advantage  of  such   a  dis])ositi()n    to 
 
February.]  EIGHT  MONTHS  AT  ROME.  lOt 
 
 justify  one  of  its  most  common  and  pernicious  propensities  ; 
 industry  and  independence  give  place  to  idleness  and  mendi- 
 cancy ;  and  this  disposition  when  coupled  with  an  abuse  of 
 outward  forms  often  inclines  people  to  superstition.  The  second 
 evil,  and  one  of  equal  importance,  is,  that  a  Catholic,  though  for 
 the  most  part  a  good  subject,  is  not  always  a  good  citizen, 
 because  though  his  religious  education  teaches  him  the  duty  of 
 passive  obedience,  at  the  same  time  it  tends  to  absorb  him,  and 
 to  draw  him  away  from  the  civil  society  in  which  he  moves  ; 
 and  these  conflicting  attractions  of  the  Church  and  of  society, 
 though  sometimes  useful  as  counterpoises,  really  weaken  Catholic 
 communities,  which  are  seldom  able  to  unite  the  two  interests 
 and  to  conciliate  the  two  powers. 
 
 Besides  those  eternal  moral  laws  on  which  there  can  be 
 but  one  opinion,  there  are  an  infinity  of  subjects  which  do 
 not  absolutely  represent  either  good  or  evil ;  and  with  regard 
 to  which  the  Catholic  is  often  placed  in  a  difficult  position 
 between  his  kinsmen,  his  country,  his  station  in  life,  and  his 
 Church.  In  such  cases  the  Church  either  draws  him  to  herself 
 by  a  powerful  attraction,  or  if  he  resists,  abandons  him  and  casts 
 him  out.  Hence,  the  phenomenon  frequently  met  with  in 
 Catholic  societies,  though  rarely,  if  ever,  in  others,  that  religion 
 hinders  the  advancement  of  the  nation,  and  that  patriotism 
 subverts  religion. 
 
 12.  A  fourth  source  of  great  difficulty  for  Catholic  popu- 
 lations is  the  undue  centralisation  which  prevails  in  the 
 exercise  of  authority.  All  the  laws,  general  and  particular, 
 which  inform  and  regulate  the  consciences  of  the  Catholic 
 world,  proceed,  with  the  weighty  sanction  we  have  mentioned, 
 from  a  very  small  nucleus ;  a  narrow  centre  of  individuals,  who, 
 with  the  best  intentions  and  the  greatest  solicitude,  are  yet 
 incapable  of  judging  and  of  appreciating  the  varying  feelings  and 
 needs  of  populations  so  many  and  so  different.  This  fact  tends 
 to  form  instead  of  a  Catholic  world  a  Catholic  party,  gradually 
 separating  it  in  all  countries  from  the  habits,  the  interests, 
 and  the  affections  of  the  rest  of  the  nation. 
 
 13.  There  remains  a  yet  greater  evil  than  any  we  have  spoken 
 of,  and  it  is  this ;  these  tendencies  and  impulses  if  developed  to 
 the  highest  degree  might  form  a   society  sui  generis,  little  dis- 
 
102  EIGHT  MONTHS  AT  ROME.  [Fx^bruary. 
 
 posed  to  intellectual  or  material  growth,  and  little  fitted  for  the 
 production  of  civil  greatness,  and  the  mischief  would  stop  here. 
 The  practical  result,  however,  is  that  as  such  a  regime  can  only 
 apply  to  a  restricted  number  of  people,  and  never  to  society  in 
 general,  the  fetters  imposed  on  the  heart  and  intellect  by  this 
 jealous  authority,  and  this  artificial  state  of  mind,  often  pro- 
 duce, especially  among  the  young,  a  corresponding  reaction,  and 
 the  more  intelligent  such  people  are,  the  stronger  is  this  reac- 
 tion. A  great  proportion  of  the  young  on  reaching  mature 
 age  are  necessarily  affected  by  the  influence  of  the  times ;  and 
 being  without  the  safeguards  of  solid  instruction,  and  such 
 an  acquaintance  with  practical  interests  as  would  serve  to 
 restrain,  or  at  least  to  occupy  their  minds,  they  look  back- 
 wards, and  in  so  doing  fall  into  serious  errors,  confounding  the 
 abuses  of  a  system  with  the  system  itself.  In  their  retrospec- 
 tion they  confuse  God  with  the  priest,  become  equally  unmind- 
 ful of  both,  and  turning  their  backs  on  religion  altogether, 
 either  rush  headlong  into  the  pursuit  of  pleasures,  burying  in 
 them  all  the  aspirations  and  regrets  of  a  wasted  life,  or  if  of 
 too  noble  a  nature  to  incur  such  moral  suicide,  they  fall  into 
 another  snare  equally  dangerous,  if  in  some  ways  less  deplor- 
 able. Their  ardent  and  youthful  minds  endeavour  to  find  some 
 means  of  reconciling  the  old  faith  with  the  newly  enlightened 
 reason,  of  making  the  two  compatible,  but  as  soon  as  they  set 
 about  it,  they  discover  such  a  process  to  be  quite  impracticable  ; 
 for  the  Church  endeavours  in  every  way  to  repel  them,  and 
 liberty  presents  every  attraction  that  can  allure  them.  In  the 
 face  of  this  impossibility  they  are  driven  to  revolt ;  no  rebellion 
 is  so  desperate  as  that  of  a  slave,  and  youthful  multitudes  of 
 great  promise,  but  without  conscience,  unused  to  exercise  their 
 judgment,  and  blinded  by  the  heritage  of  hatred  and  of  rancour 
 that  results  fi'om  the  moral  conflicts  they  have  experienced,  are 
 driven  to  swell  the  ranks  of  revolution  in  increasing  numbers, 
 as  one  generation  succeeds  another. 
 
 They  become  involved  in  that  terrible  revolution  whose 
 standard  is  negation,  and  whose  aim  is  destruction  ;  that  cosmo- 
 politan revolution  which  has  already  avenged,  and  unless 
 restrained  by  Providence  may  yet  more  deeply  avenge  such 
 outraged  souls.     Those,  meanwhile,  on  whom  devolves  the  re- 
 
February.]  EIGHT  MONTHS  AT  ROME.  103 
 
 sponsibility  of  such  misfortunes  will  learn  perhaps  too  late,  and 
 at  too  dear  a  price,  that  a  just  balance  is  indispensable  both  in 
 the  moral  and  material  world  ;  and  that  by  endeavouring  to 
 make  a  man  grow  in  the  swaddling-clothes  of  an  infant,  either 
 he  will  become  a  cripple,  or  his  bands  will  be  rent  into  shreds. 
 All  that  has  been  said  of  the  superior  and  intelligent  portions 
 of  society,  applies  equally  to  the  less  cultivated  and  more  im- 
 pulsive multitudes,  who  with  the  same  defects  of  character  and 
 reasoning  power,  pass  through  the  like  moral  phases  uncon- 
 sciously and  mechanically.  The  defects  of  the  lower  classes 
 may  be  at  first  sight  less  apparent  than  those  of  their  superiors, 
 but  when  they  do  break  out  openly,  the  consequences  are  more 
 disastrous.  The  result  of  this  deadly  conflict  between  authority 
 and  reason,  between  the  spirit  and  the  letter,  is  to  diminish  the 
 number  of  the  faithful  in  Catholic  societies,  and  to  drive  many 
 into  rebellion  in  will  or  in  deed  ;  the  first  class  are  wanting  in 
 real  force,  the  second  lack  not  only  order  and  discipline,  but 
 very  often  morality  ;  both  are  proficients  in  the  art  of  destroy- 
 ing Governments,  but  are  alike  incapable  of  establishing  one 
 on  a  solid  basis,  the  first  for  want  of  power,  the  second  for 
 want  of  knowledge. 
 
 The  first  class  are  immovable  instead  of  Conservative,  the 
 second  revolutionary  instead  of  progressive :  they  have  no  com- 
 mon ground,  and  their  differences  instead  of  finding  expression 
 in  changes  of  administration  (as  happens  in  all  rational  coun- 
 tries) find  it  instead  in  changes  of  Government,  in  which  there 
 is  always  a  conqueror  and  a  conquered,  and  therefore  a  triumph 
 and  a  defeat  Avith  the  usual  consequences.  The  happy  results  of 
 a  Conservative  spirit,  combined  with  the  desire  of  progress,  are 
 found  in  all  well-governed  and  prosperous  nations  ;  but  from 
 their  very  nature  are  difficult  and  almost  impossible  of  attain- 
 ment in  Catholic  countries,  especially  those  in  which  the  doc- 
 trines of  absolutism  prevail,  for  such  usually  relapse  into  confusion 
 and  disorder  as  soon  as  the  strong  pressure  which  an  absolute 
 Government  exercises  over  them  is  removed.  Disorder  and 
 anarchy  are  too  often  the  lamentable  political  condition  of  the 
 southern  nations  of  Europe,  as  compared  with  the  state  of  regular 
 and  uniform  progress  found  among  the  northern  ;  and  this  com- 
 
104  EIGHT  MONTHS  AT  HOME.  ri'^EBiiuAUY. 
 
 parison  affords  ample  grounds  for  reflection  on  the  causes  why 
 revolution  is  so  specially  rooted  in  Catholic  countries. 
 
 14.  In  addition  to  these  primary  considerations  sugg-ested  by 
 the  condition  of  Catholic  populations,  others  of  still  greater 
 importance  might  be  cited  contingent  on  the  ordinary  course  of 
 events,  and  leaving  untouched  the  defects  of  men,  which  naturally 
 have  deeply  affected  their  institutions  :  but  we  will  not  proceed 
 further,  and  would  only  remark  in  conclusion,  that  the  religious 
 education  of  our  people  is  negative  rather  than  positive;  and 
 though  usually  sufficient  in  externals  (though  even  here  greater 
 elevation  is  desirable),  is  too  often  lacking  in  substance,  that 
 is  to  say,  in  the  moral  and  practical  part. 
 
 These  remarks  have  already  led  us  beyond  the  limits  we  had 
 assigned  to  our  subject,  and  therefore  we  merely  leave  this 
 outline  for  the  consideration  of  those  who  desire  to  study  the 
 matter  more  deeply.  It  is  a  true  picture  of  the  state  of  things 
 prevailing  at  the  present  day  in  all  communities  governed  by 
 the  Ultra-Catholic  regime,  though  of  course  varying  in  different 
 countries  according  to  their  respective  conditions.  We  find  in 
 them  many  churches,  but  few  schools ;  more  devotion  than 
 virtue  ;  more  passion  than  judgment ;  general  intolerance,  and 
 scanty  prosperity,  with  fluctuations  of  submission  and  rebellion  ; 
 they  are  characterised  everywhere  by  a  craving  for  authority, 
 whether  in  a  convent  or  a  sect,  but  without  any  appreciation  of 
 the  real  nature  of  authority,  which  is  alternately  adored  with 
 servility  and  subjected  to  outrage. 
 
Fkcruahy.]  eight  months  at  ItOME.  105 
 
 IV.— THE  NEW  OKDEE. 
 
 1.  Objections  to  precccling  arguments.— 2.  Adtlrcss  of  the  Cutliolios  of  Cob- 
 leiitz.— 3.  Infallibility  sole  object  of  attention. — 4.  Close  of  the  first  phase 
 of  the  Council.— 5.  Tlie  new  Order. — 6.  Judgment  of  the  majority. — 7.  Holi- 
 days.—  8.  Anecdotes. —  9.  Different  Fostulata. —  10.  Various  publications. — 
 11.  Speech  at  tlie  opening  of  the  Exhibition. — 12.  Diplomatic  interference 
 is  aroused. — 13.  Predictions. — 14.  Conclusion. 
 
 1.  Owing  to  the  entire  lack  of  independence  in  judgment,  and 
 to  a  determination  to  look  on  all  persons  either  as  slaves  or 
 enemies,  such  observations  as  we  have  just  made  are  usually 
 considered  to  bear  a  hostile  character,  and  are  therefore  held  to 
 be  injurious  by  those  to  whom  they  are  displeasing,  and  by  all 
 who  follow  in  their  steps.  Such  persons  are  accustomed  to  re- 
 lieve themselves  of  any  responsibility  as  to  human  affairs  by 
 charging  the  blame  on  particular  associations,  the  Freemasons, 
 for  instance ;  and,  in  recent  times,  on  the  Government  of  the 
 country.  But  the  existence  of  those  associations  affords  better 
 ground  for  incrimination  than  for  apology,  inasmuch  as  they 
 are  not  produced,  and  have  no  means  of  affecting  society  except 
 by  its  institutions,  in  which  they  are  generated  as  insects  in 
 bodies,  a  phenomenon  depending  on  their  own  decay.  This 
 is  illustrated  by  the  fact  that  healthy  and  virtuous  communities 
 which  live  in  the  exercise  of  liberty,  are  either  free  from  such 
 organisations,  or  afford  them  no  resting-place.  Freemasonry 
 has  served  much  the  same  purpose  for  the  Catholic  party  as  the 
 Society  of  Jesuits  has  for  the  Liberals  ;  they  are  respectively 
 accused  as  being  the  cause  of  all  the  evil  in  the  world.  Then, 
 with  regard  to  Governments,  who  doubts  that  if  they  had  the 
 chance  they  would  very  soon  act  up  to  the  Pope's  principle,  so 
 far  as  they  could  ?  whereas,  at  the  present  day,  they  are  obliged 
 to  content  themselves  with  such  a  measure  of  authority  as  is 
 permitted  by  the  spirit  of  the  age. 
 
 2.  Even  among  so-called  Liberal  Catholics,  the  religious 
 question  is  rarely  treated  on  general  grounds.  In  nearly  all  the 
 publications  they  have  issued  of  late  years,  the  subject  is  con- 
 sidered only  partially,  and  not  with  that  fulness  which  alone 
 presents  it  in    a    true   light.      The   address  of  the   Catholics  of 
 
106  EIGHT  MONTHS  AT  KOME.  [February, 
 
 Treves*  to  the  Archbishop  of  Coblentz,  though  of  a  special 
 character,  seems,  however,  to  rise  to  a  more  elevated  tone ; 
 and  any  Catholic  wishing  to  find  a  remedy  within  the  Church 
 for  the  evils  we  have  already  noticed,  might  well  adopt  the 
 words  of  the  address,  which  are  as  follows  : — 
 
 "  We  cannot  hide  from  ourselves  that  it  is  impossible  for  a 
 General  Council  to  undertake  the  particular  examination  and 
 solution  of  the  difficulties  arising  from  the  numerous  wants  of 
 mankind  which  are  rooted  in  the  manifold  life  of  the  Church. 
 The  organisation  of  the  Church  ought  to  establish  in  its  various 
 parts,  with  freedom  to  develop  their  powers  in  the  most  salutary 
 manner,  such  agencies  as  may  best  overcome  evil." 
 
 The  address  concludes  by  praying  for  the  re-establishment  of 
 those  assemblies,  or  synods,  national,  provincial,  and  diocesan, 
 which  have  always  considered  and  provided  for  the  different 
 needs,  both  old  and  new,  of  the  Church  in  general,  and  for  their 
 portion  of  it  in  particular.  Taken  as  a  whole,  this  address  is 
 one  of  the  most  remarkable  documents  produced  on  these  sub- 
 jects. It  contains  an  answer  and  a  remedy  for  all  the  questions 
 and  all  the  evils  which  we  have  pointed  out ;  and  its  theory  of 
 the  relations  between  Church  and  State  is  the  most  precise  and 
 reasonable  commentary,  on  the  maxim,  "  A  free  Church  in  a 
 free  State."  In  few  words,  the  address  is  a  full  and  well- 
 arranged  scheme  for  applying  the  principle  of  liberty,  so  far  as 
 is  possible,  to  Catholic  institutions. 
 
 3.  Instead,  however,  of  attending  to  these  questions,  the  whole 
 consideration  of  the  Council  was  irrevocably  concentrated  on 
 the  question  of  Infallibility.  The  definition  of  this  dogma 
 weighed  on  the  Council  and  hampered  all  its  movements,  the 
 majority  had  no  other  object  but  this,  and  followed  it  with  that 
 intensity  of  purpose  which  is  peculiar  to  religious  sentiments 
 and  passions.  Human  nature  alternately  builds  up  and  destroys 
 the  same  things,  under  the  sincere  conviction  that  it  is  making 
 progress ;  overturns  with  infinite  labour  the  despotisms  and 
 the  oracles  it  originally  fabricated,  and  then  begins  to  recon- 
 struct them,  always  under  the  belief  that  it  is  accomplishing 
 something  new,  and  despises  what  is  past  as  if  that  in  turn  had 
 not  been  equally  its  own  work. 
 
 *  iScio  Ai»peu(lix,  Ddciimeiit  XVI. 
 
February.]  EIGHT  MONTHS  AT  ROME.  107 
 
 Ask  the  Infallibllists  what  they  think  of  the  apotheoses  of  the 
 ancients  ?  or  of  the  simplicity  of  certain  religious  beliefs  which 
 are  entertained  by  other  nations  with  a  faith  as  lively  and  sincere 
 as  their  own  ?  and  they  would  shrug  their  shoulders  in  compas- 
 sion without  deigning  to  answer.  Again,  what  are  the  Infalli- 
 bllists themselves  striving  for  so  earnestly,  but  to  create  within 
 their  own  Church  and  country  a  condition  of  things  which, 
 if  found  outside  their  circle,  they  would  not  even  condescend  to 
 discuss  ? 
 
 Human  nature  never  displays  such  violent  passions  as  on 
 i-eligious  matters ;  and  though  the  form  of  their  manifestation 
 may  be  milder  at  the  present  day,  the  intensity  of  feeling  when 
 applied  to  such  subjects  is  always  the  same. 
 
 Thirty-one  meetings,  including  the  two  Sessions,  were  held 
 between  the  16th  of  December  and  the  22nd  of  February,  in 
 which  about  150  orators  spoke,  and  although  no  mention  was 
 actually  made  of  Infallibility,  it  pervaded  the  minds  of  all,  on 
 every  subject.  Towards  the  end  of  February,  in  one  of  the  last 
 Congregations,  a  French  bishop  named  Infallibility  for  the  first 
 time,  and  proposed  its  speedy  declaration  as  a  mode  of  cutting 
 short  all  difficulties  ;  but  his  speech  was  coldly  received,  and 
 the  allusion  allowed  to  drop  without  producing  any  effect. 
 Another  bishop  in  the  same  Congregation  made  an  open  and 
 violent  attack  on  the  Opposition,  but  his  speech  met  also 
 with  disfavour.  In  fact,  this  second  attempt  on  the  part  of 
 the  majority  was  received  with  vehement  cries  of  "  Sufficit," 
 it  is  enough  ;  which  has  always  been  the  answer  to  propositions 
 that  failed  in  gaining  public  favour. 
 
 4.  Great  part  of  January  was  occupied  by  the  scheme  regard- 
 ing the  episcopate,  which  was  finally  sent  back  in  the  Congre- 
 gation of  the  24th,  after  a  splendid  speech  by  the  Bishop  of 
 Bosnia  and  Sirmio,  in  which  he  urged  the  re-establishment  of 
 provincial  and  diocesan  synods,  a  matter  which  had  been 
 strongly  pressed  by  the  Catholics  of  Cologne  in  their  address. 
 He  also  insisted  on  the  necessity  of  the  intervention  of  the 
 bishops  in  all  declarations  issued  in  the  Church,  and  deprecated 
 their  publication  on  the  authority  of  the  Pope  alone,  in  the 
 shape  of  Bulls  or  Briefs. 
 
 In  saying  this,  he  evidently  alluded  to  the  Bull  on  the  limita- 
 
108  EIGHT  MONTHS  AT  ROME.  [February. 
 
 tion  of  censures,  issued  by  the  Pope  before  the  opening  of  the 
 Council,  and  he  concluded  by  observing-  that  the  attempt  to  reduce 
 the  bishops  to  the  position  of  mere  officials  of  the  Pope  was 
 contrary  to  the  true  spirit  of  the  Church.  The  Bishop  of  Bosnia 
 and  Sirmio  (Strossmayer)  also  reflected  in  this  speech  on  the 
 constitution  of  the  College  of  Cardinals,  and  complained  of  the 
 difficulties  which  attended  the  admission  of  eminent  men  of 
 different  countries  into  its  ranks. 
 
 Strossmayer  spoke  later  on  the  scheme  "  De  Moribus  Cleri- 
 corum,"  but  not  so  brilliantly  as  on  this  occasion,  when  he  was 
 said  to  have  equalled  the  famous  speech  made  at  the  opening 
 of  the  Council  by  which  he  took  rank  as  one  of  the  principal 
 orators.  The  scheme  "  De  Moribus  Clericorum "  was  under 
 discussion  from  the  26th  of  January  to  the  8th  of  February, 
 its  aim  being  to  give  the  bishops  unlimited  power  over  the 
 priests,  as  an  equivalent  to  the  authority  asserted  by  the  Pope 
 over  the  bishops  in  the  scheme  "  De  Episcopis."  The  French 
 and  the  Spaniards  warmly  supported  the  former ;  but  among 
 those  who  opposed  it,  Monsignor  Scissmor  attracted  much 
 notice  by  a  convincing  and  eloquent  speech,  in  which  he  pointed 
 out  the  tyranny  and  hardships  that  must  inevitably  result  from 
 the  adoption  of  such  a  system. 
 
 The  rest  of  February  was  occupied  with  the  scheme,  "  De 
 Catechismo,"  which  was  finally  settled  in  the  Congregation 
 held  on  the  22nd,  after  forty  members  had  spoken  on  the 
 subject.  On  this  day  the  first  phase  of  the  Council  concluded. 
 Its  time  had  been  occupied  in  sending  back  for  revision  all  the 
 propositions  brought  before  it,  and  in  proving  the  utter  fallacy 
 of  that  part  of  the  programme  announced  by  the  Civiltd 
 Cattolica,  which  promised  a  spontaneous  and  unanimous  agree- 
 ment among  members  of  the  Council. 
 
 5.  On  the  22nd  of  February  the  new  Order  was  published, 
 the  result  of  the  deliberations  carried  on  with  the  view  of 
 imposing  some  limit  on  the  length  of  the  debates.  Ten  days' 
 holidays  were  announced,  in  order  that  the  Council  might  rest, 
 and  start  again  with  renewed  vigour  along  the  road  in  which 
 Rome  never  ceases  to  advance,  even  though  her  progress  be 
 slackened  for  a  while. 
 
 The  opinion   of  the  Fathers  was  not  asked,  ;wid  the  assembly 
 
February.]  EIGHT  MONTHS  AT  ROME.  109 
 
 was  not  consulted  on  this  new  Order  any  more  than  on  the  former 
 one ;  but,  like  the  first,  it  was  communicated  to  the  Council, 
 and  carried  into  execution  by  the  same  authority,  and  with  the 
 intention  which  had  prevailed  from  the  beginning.  It  contains 
 pretty  nearly  all  those  injunctions  we  have  noticed,  as  emanating 
 from  the  directive  body  in  the  Council,  with  this  difference, 
 that  in  future  it  should  be  optional  and  not  obligatory  on  the 
 Fathers  to  present  their  speeches  in  manuscript  to  the  Commis- 
 sions ;  and  providing  that  when  they  did  so,  the  Commissions 
 should  print  those  speeches  in  a  compendious  form,  and  distri- 
 bute them  to  the  bishops. 
 
 Of  course  it  followed  that  when  the  Fathers  preferred  simply 
 to  recite  or  to  read  their  speeches,  they  should  be  allowed  to  do 
 so,  and  therefore  no  real  innovation  was  made  ;  but  the  same 
 document  contained  two  articles,  which  were  its  "  raison  d'etre," 
 and  contained  the  spirit  of  the  new  Order.  The  first  article 
 authorised  the  president  to  cut  short  an  orator  every  time  he 
 wandered  from  the  subject  under  debate  ;  this  seemed,  at  first 
 sight,  a  simple  expedient  for  regulating  the  discussion,  but  one 
 of  the  presidents  took  occasion  to  make  it  severely  felt  on  the 
 very  day  on  which  it  came  into  operation. 
 
 Monsignor  Haynald,  Bishop  of  Colocza,  one  of  the  most 
 prominent  bishops  in  the  Opposition,  made  some  historical  quo- 
 tation, which  showed  that  on  the  occasion  of  the  reform  of  the 
 Roman  Breviary,  a  Pope  had  expressed  an  opinion  contrary  to 
 that  of  the  present  majority  in  the  Council  ;  and  the  president 
 immediately  requested  him  to  stop,  and  to  descend  from  the 
 tribune.  Such  interference  on  a  slight  matter  the  first  day  that 
 it  was  practicable  plainly  indicated  to  the  Opposition  the  view 
 that  the  presidents  entertained  of  the  new  authority  given  to 
 them.  The  second  article  was  still  more  important,  for  it  pro-  ly/ 
 vided  that  any  debate  might  be  brought  to  an  end  when  the 
 subject  had  been  "  satis  excussa,"  on  the  proposal  of  not  fewer 
 than  ten  Fathers.  It  declared  also  that  when  the  closing  was 
 proposed  it  should  be  decided  at  once,  and  that  the  opinion  of 
 the  majority  alone  was  requisite  on  the  matter.  The  practical 
 result  of  such  an  arrangement  was  to  constitute  the  majority  sole 
 and  absolute  arbiter  of  the  debates,  since  it  could  either  permit 
 them  or  stop  them  entirely  at  its  own  pleasure. 
 
110  EIGHT  MONTHS  AT  ROME.  [February. 
 
 It  is  true  that  the  article  says  the  matter  must  have  been 
 "  satis  excussa,"  but  who  was  to  jutlg-e  of  this  condition  ?  The 
 majority  again?  In  fact,  judgment  by  the  majority  prevailed 
 throughout  the  new  Order,  for  it  provided  that  the  different  parts 
 of  any  scheme,  and  its  amendments  also,  should  be  voted  by  the 
 "  rising  or  sitting"  of  the  Fathers,"  and  that  by  it  "decernetur" 
 the  result  of  the  vote  of  the  majority. 
 
 The  definitive  oral  vote  on  the  whole  scheme  was  given  by 
 saying  "Placet"  or  "  Non  placet;"  but  nothing  further  was  de- 
 creed with  regard  to  it,  as  here  the  Pope's  authority  is  touched  on, 
 an  authority  which  will  not  endure  the  slightest  diminution  or 
 qualification,  and  which,  by  its  individual  action  can  change  the 
 scheme  into  a  decree. 
 
 G.  The  idea  that  pervades  these  modifications  is  clearly  that, 
 as  it  was  impossible  to  obtain  unanimity  in  the  Council,  it  was 
 necessary  to  be  content  with  the  vote  of  the  majority,  this 
 last  being,  in  fact,  already  so  well  organised  and  homogeneous, 
 that  full  trust  might  be  placed  in  it.  Moreover,  this  was  the 
 most  obvious  and  legal  means  of  subduing  the  Opposition. 
 
 Accordingly,  by  the  new  Order  everything  was  left  to  the 
 judgment  of  the  majority,  and  this  arrangement  gave  great  im- 
 portance to  a  clause  which  could  prejudge  to  the  detriment  of 
 the  interests  of  the  Opposition  one  of  the  gravest  questions 
 before  the  Council,  that,  namely,  of  the  necessity  of  unanimity 
 in  its  decisions.  The  immediate  danger  for  the  Opposition, 
 under  the  new  Order,  was  that,  by  the  aid  of  its  provisions, 
 the  Infallibilists  might,  within  a  week,  arrest  the  discussion  on 
 the  scheme  "  De  Ecclesia,"  vote  its  acceptance,  and  present  it  to 
 the  Pope  for  his  approbation. 
 
 It  may  be  inferred  that  they  did  not  intend  at  once  to  avail 
 themselves  of  this  facility,  from  the  fact  that  an  injunction  was 
 inserted  in  the  rule  obliging  those  who  objected  to  any  measure 
 not  to  be  content  with  opposing  it,  but  to  bring  forward  some 
 other  proposal  in  its  stead.  This  proviso  would  have  been  useless 
 had  tlie  intention  of  the  authorities  been  to  impose  the  schemes 
 illico  et  immediate  on  the  minority  ;  but  it  is  well  to  point  out 
 what  might  have  been  the  logical  results  of  the  new  Order. 
 
 The  power  of  the  majority  once  established,  the  minority  was 
 as  much  at  its  mercy  in  the  Council  as  in  any  secular  assembly  ; 
 
Februauy.]  eight  months  AT  ROME.  Ill 
 
 with  this  difference,  however,  that  the  judgments  of  the  latter,  if 
 mistaken,  can  be  revoked,  whereas  those  of  the  Council,  from 
 the  fact  of  their  dealing  with  absolute  truths,  and  from  the  mode 
 of  their  enunciation,  are  irrevocable. 
 
 Indeed,  the  Papacy  is  an  institution  so  well  organised  and 
 established  in  the  Church,  that  like  the  ship  which  is  its 
 symbolical  image,  it  always  floats,  however  tossed  by  the  waves. 
 In  the  scheme  the  Papacy  condemns  the  majority,  in  the  Order 
 it  approves  it,  without  fearing  to  seem  contradictory,  since  the 
 two  decisions  equally  rest  on  its  own  unlimited  authority. 
 
 7.  A  new  scheme,  "  On  Religious  Orders,"  was  distributed 
 in  the  Congregation  of  February  22nd,  together,  it  was  said,  with 
 a  general  index  of  the  business  before  the  Council,  and  after  all 
 these  important  events,  began  the  promised  ten  days'  vacation. 
 This  interval  divides  the  first  phase  of  the  Council,  which  we 
 have  already  considered,  from  the  second  now  to  be  inaugurated 
 on  a  new  system,  the  working  of  which  was  as  yet  uncertain  and 
 dangerous  in  proportion  as  the  pressure  of  the  majority  and 
 consequent  resistance  of  the  minority  were  more  deeply  felt. 
 
 At  first  the  Opposition  did  not  make  the  same  objections  to 
 the  new  Order  as  they  did  later.  Most  of  the  bishops  were  ori- 
 ginally in  favour  of  a  reform,  the  principle  of  which  seemed,  with 
 regard  to  an  Assembly,  natural  and  useful,  but  the  danger  lurk- 
 ing beneath  it  soon  became  apparent ;  and  the  Opposition  felt 
 that,  if  once  accepted,  their  situation  would  become  daily  more 
 difficult,  and  their  ultimate  defeat  undoubted. 
 
 To  reject  the  Order  was,  however,  no  easy  matter.  The  Oppo- 
 sition felt  that  if  sometimes  the  majority  were  wrong  in  pressing 
 their  opinion,  the  minority  were  certainly  wrong  in  disregarding 
 it.  Moreover,  the  fate  of  the  addresses  put  forth  against  the  first 
 Order  was  by  no  means  encouraging  for  those  who  were  now 
 inclined  to  make  a  similar  attempt.  The  prorogation  of  the 
 assembly  left  all  in  doubt ;  the  future  course  of  the  Opposition 
 was  unknown,  but  it  was  expected  that,  after  deliberation,  they 
 would  adopt  some  definite  line  of  action. 
 
 8.  Before  closing  the  narration  of  February's  events,  we  may 
 mention  certain  occurrences  which  plainly  indicated  the  popular 
 feeling  at  the  time.  Dupanloup  in  one  of  his  speeches  had 
 given  the  cardinals  to  understand  that  they  would  do  well   to 
 
112  EIGHT  MONTHS  AT  ROME.  [February. 
 
 follow  the  example  of  their  predecessors  in  those  ages  when  the 
 Sacred  College  manifested  greater  independence  and  firmness. 
 Cardinal  Di  Pietro,  in  his  answer,  tried  to  turn  the  tables  upon 
 Dupanloup,  by  observing  that  if  any  strictures  could  be  passed  on 
 the  Sacred  College  they  were  due  to  the  conduct  of  cardinals  of 
 old,  and  not  to  those  of  the  present  day.  Perhaps  the  prelates 
 were  both  right  up  to  a  certain  point :  there  was  nothing  remark- 
 able in  the  reflection,  and  such  encounters  were  common  between 
 the  Opposition  and  the  majority.  It  happened,  however,  that  the 
 day  on  which  these  speeches  were  made,  Dupanloup  lost  part  of 
 his  manuscript  between  his  house  and  the  Vatican  ;  the  event 
 in  itself  was  entirely  unimportant,  but  it  arrested  public  attention, 
 and  furnished  ample  scope  for  conjecture  to  those  who  were 
 anxiously  looking  out  for  gossip  concerning  the  Council  ;  in 
 fact,  it  was  difficult  to  make  them  believe  that  a  bishop  might 
 lose  his  papers,  like  another  mortal,  without  any  mysterious  or 
 extraordinary  results. 
 
 Some  amusing  incidents  occurred  from  time  to  time,  and 
 served  to  enliven  the  monotony  of  the  meetings  ;  among  these 
 may  be  mentioned  the  speech  of  a  Neapolitan  bishop  on  the 
 long  coat  worn  by  the  clergy,  which  provoked  much  merriment 
 among  the  venerable  Fathers  of  the  Council. 
 
 9.  During  the  vacation,  all  sorts  of  new  propositions  sprang 
 up,  and  the  bishops  spent  the  time  in  collecting  fresh  materials 
 — as  if  there  were  not  enough  already — wherewith  to  put  to  the 
 test  the  small  amount  of  faith  yet  prevailing  in  the  nineteenth 
 century.  One  of  these  propositions  on  the  Assumption  of  the 
 Virgin  had  been  already  announced  by  the  Civilta  Cattolica ; 
 and  there  was  another  brought  forward  by  the  Oriental  bishops, 
 and  reported  in  the  Univers,  to  the  effect  that  the  Church 
 should  issue  some  declaration  to  repress  and  limit  the  rights 
 of  war.  It  is  pleasing  to  find  this  charitable  thought  amid  so 
 many  anathemas  and  condemnations,  but  it  was  due  to  Copts 
 and  Armenians ! 
 
 10.  The  Liberal  Catholic  party  continued  to  issue  publica- 
 tions of  great  interest,  and  among  these  Dullinger's  article  on  the 
 address  of  the  Infallibilists  holds  the  first  place.  DoUinger  re- 
 ceived the  congratulations  of  Cologne,  Bonn,  Milnster,  Ureslau, 
 Fribourg,  Tiibingen,  Prague,  and  other  great  intellectual  centres 
 
February.]  EIGHT  MONTHS  AT  ROME.  113 
 
 in  Germany.;  of  the  universities  and  theological  faculties, 
 even  those  whose  opinions  were  unlike  his  own  ;  and  all  these 
 addresses  praised  his  firmness,  expressed  their  concurrence  with 
 him,  and  encouraged  him  to  persevere.  On  the  other  side  of 
 the  Alps,  the  principal  publications  were  Maret's  defence  of  his 
 own  book  and  the  letters  of  Pere  Gratry.  In  Italy  pamphlets 
 appeared  with  increasing  frequency,  one  written  with  great  force 
 and  accuracy,  but  anonymously,  was  entitled  '  The  Pretended 
 Infallibility  of  the  Pope.' 
 
 11.  The  Pope's  speech,  on  opening  the  Exhibition  of  Art 
 applied  to  Catholic  worship,  awoke  great  interest,  for  in  it  he 
 made  a  declaration  little  expected,  and  which  was  certainly  out 
 of  place  on  the  occasion.  He  affirmed  that  it  was  not  only 
 wrong,  but  blasphemous  for  any  to  say  that  the  Church  needed 
 reform,  alluding  to  words  recently  used  by  a  distinguished  indi- 
 vidual which  had  provoked  his  displeasure.  This  person  was 
 not  named ;  but  a  double  interpretation  was  put  on  the  Pope's 
 speech.  It  seems  that  one  of  the  leaders  of  the  French  Liberal 
 party,  irritated  by  the  proceedings  of  Rome,  of  which  he  had 
 once  been  a  warm  supporter,  had,  in  conversation  with  a  friend, 
 expressed  himself  openly  on  the  matter  by  declaring  that  the 
 Church  needed  an  "  89."  The  Pope  cited,  and  condemned  the 
 phrase,  and  the  Liberal  Catholics  thought  that  they  recognised 
 in  his  allusion  a  condemnation  of  their  leader ;  the  Ultramon- 
 tane papers,  moreover,  took  a  malignant  pleasure  in  pressing  this 
 meaning,  in  order  to  vex  them.      This  is  the  first  interpretation. 
 
 The  Osservatore  Romano,  on  the  other  hand,  hastened  to 
 give  a  contrary  view,  by  asseverating  that  the  Pope  had  speci- 
 fically attributed  these  words  to  "  the  great  Italian  demagogue  " — 
 a  denomination  which,  though  vague,  certainly  excluded  a  French 
 Catholic.  This  was  the  second  interpretation.  If  this  latter 
 view  were  the  true  one,  the  Pope  had  apparently  mistaken  the 
 date  ;  for  though  a  French  Catholic  might  naturally  on  such  an 
 occasion  have  alluded  to  the  year  '89,  an  Italian  demagogue 
 would  rather,  in  the  present  condition  of  the  public  mind,  have 
 referred  to  '93. 
 
 If  the  Pope's  speech,  as  appears  most  probable,  were  really 
 directed  against  the  French  Liberal  Catholics,  they  would  only  be 
 receiving  the  same  treatment  which  they  tried  to  inflict  on  the 
 
 I 
 
114  EIGHT  MONTHS  AT  ROME.  [Febeuary. 
 
 Italian  Liberals  ;  and  under  this  aspect  their  punishment  would 
 be  merited.  If  the  phrase  which  produced  such  an  effect  be 
 taken  bj  itself,  it  is  just  as  indefinite  as  most  of  those  in  the 
 Syllabus,  and,  having  no  certain  meaning,  lends  itself  equally 
 to  the  favourable  and  unfavourable  comments  made  upon  it. 
 If  by  the  word  Refonn,  the  reform  of  Luther  be  understood,  the 
 Pope  could  not  be  expected  to  praise  it ;  if  necessary  changes 
 only  are  understood,  the  existence  of  the  Council  proves  its 
 desirabilitv.  If  there  were  nothing  requiring  change,  what  was 
 the  use  of  summoning  the  Vatican  Council  three  centuries  after 
 the  last  that  was  held?  But  supposing  there  were  something 
 to  change,  there  was  something  to  reform  ;  so  if  the  Pope  used 
 the  phrase  in  an  absolute  sense,  he  condemned  himself  for 
 having  summoned  the  Council ;  and  this  opinion  would  be 
 perhaps  in  accordance  with  that  of  several  prelates,  and  even  of 
 some  cardinals  of  the  Roman  Curia. 
 
 12.  Recent  events,  especially  the  knowledge  of  the  maxims  of 
 public  ecclesiastical  law  contained  in  the  scheme  "  De  Ecclesia," 
 produced  a  change  in  the  attitude  of  the  Catholic  Powers  with 
 regard  to  the  Council ;  and  according  as  the  Church  seemed 
 indisposed  to  recognise  the  liberty  of  the  State,  they  began  to 
 look  with  suspicion  on  the  liberty  of  the  Church.  Up  to  the 
 present  time  little  notice  had  been  taken  of  the  Council  except 
 by  the  representatives  of  the  smaller  Catholic  nations  ;  but  now 
 the  great  Powers,  and  France  in  particular,  instructed  their  am- 
 bassadors to  pay  closer  attention  to  the  subject,  and  to  bring 
 their  influence  to  bear  upon  the  proceedings  at  the  Vatican. 
 Rome,  however,  with  her  great  diplomatic  ability,  knew  how  to 
 avert  their  interference,  and  it  is  supposed  that  the  fall  of  the 
 Bavarian  Ministry  at  that  time  was  due  to  her  influence; 
 Bavaria  was  the  only  country  that  comprehended  the  gravity 
 of  the  situation,  and  had  acted  with  an  amount  of  energy  hardly 
 warranted  by  the  rank  she  held  among  other  Catholic  Powers. 
 
 Now  that  Rome  was  freed  from  an  embarrassment  by  the 
 downfall  of  the  Bavarian  Ministry,  it  might  have  been  supposed 
 that  the  great  Powers  would  come  forward  and  act  in  the  matter. 
 Accordingly  there  was  some  talk  of  ambassadors  being  sent  to 
 the  Council  by  the  Catholic  Powers,  according  to  ancient  usage, 
 thus   renouncing   the    policy  of    abstention,   from    which    Rome 
 
February.]  EIGHT  MONTHS  AT  ROME.  115 
 
 drew  all  the  profit.  Special  mention  was  also  made  of  an  am- 
 bassador to  be  sent  from  France  to  Rome,  in  addition  to  the 
 one  already  there  accredited  to  the  Holy  See,  but  no  name  was 
 mentioned.  The  Vatican,  meanwhile,  had  so  well  learnt  to  play 
 its  part  as  "  a  free  Church "  that  any  ambassador  who  should 
 succeed  hereafter  in  taking  part  in  a  Congregation  of  the  Council 
 would  give  proof  of  no  slight  dexterity,  and  no  common  know- 
 ledge of  his  profession.  Whatever  these  official  intentions  may 
 have  been,  it  is  nevertheless  true  that  the  attention  of  Europe 
 was  now  turned  to  the  Vatican,  and  public  opinion  occupied 
 itself  with  the  Council  more  than  was  desired  at  Rome.  Ger- 
 many was  the  source  of  the  greatest  disquietude  to  the  Vatican. 
 Some  symptoms  of  discussion  also  appeared  in  Italy,  and  none 
 too  soon,  for  we  must  admit  that,  though  she  exercises  consider- 
 able influence  in  such  matters,  which  are  not  new  to  her,  Italy 
 is  very  slow  to  move,  and  usually  waits  to  follow  the  initiative 
 of  the  Northern  nations.  The  clergy  of  Milan  thanked  their 
 Archbishop  for  not  signing  the  petition  for  Infallibility,  and 
 Ijesought  him  to  uphold  the  rites  and  the  dignity  of  the  Am- 
 brosian  Church. 
 
 In  the  East  heavy  storms  were  gathering.  The  Oriental 
 Christian  communities  were  so  irritated  by  the  attempted  abo- 
 lition of  their  prerogatives,  and  by  the  subserviency  to  Rome 
 manifested  by  some  of  their  bishops  at  the  Council,  that  a 
 schism  appeared  probable  in  consequence  ;  and  schisms  flourish 
 wonderfully  in  the  East,  where  many  persons  are  quite  ready  to 
 foment  them  to  their  own  advantage.  The  danger  became  ap- 
 parent at  Rome,  and  some  steps  were  taken  to  quell  the  storm, 
 although  the  authorities  continued  to  pursue  the  same  line  of 
 conduct  with  regard  to  the  East  as  before.  On  the  other  hand, 
 no  notice  was  taken  of  the  opposition  of  the  West,  and  it 
 seemed  strange  that  the  threatened  loss  of  a  few  Armenians 
 should  stir  the  Vatican  more  deeply  than  the  representations  of 
 numbers  of  the  most  intelligent  men  in  Europe. 
 
 13.  In  all  respects  the  condition  of  the  Council  remained  un- 
 changed ;  the  relative  position  of  its  parties,  the  probable  results 
 of  its  action,  continued  the  same.  Its  duration  was  uncertain  ; 
 but  the  Archbishop  of  Paris,  in  a  letter  to  the  Archdeacon  of 
 Notre  Dame,  said  "  that  his  return  to  Paris  would  be  undoubtedly 
 
 T  2 
 
116  EIGHT  MONTHS  AT  ROME.  [February. 
 
 at  Easter,  Avhether  the  work  of  the  Council  were  already  com- 
 pleted by  that  time,  or  whether  it  were  to  be  resumed  the 
 December  following."  According  to  this  calculation,  there  only 
 remained  to  the  Council  six  weeks  of  the  current  year  in 
 which  to  complete  its  deliberations,  and  therefore  this  opinion, 
 notwithstanding  the  position  of  its  author,  was  not  considered 
 to  be  well  founded.  Other  people,  more  patient,  looked  for  the 
 closing,  or,  at  any  rate,  the  suspension  of  the  Council  at  the  feast 
 of  St.  Peter  in  June — a  supposition  strengthened  by  the  in- 
 variable cessation  of  work  in  Rome  at  that  season.  The  real 
 struggle  in  the  Council  remained  unaltered  as  to  its  purpose — 
 "  Would  the  Opposition  succeed  in  preventing  absolutism  from 
 gaining  supremacy  in  the  Church  ?"  This  was  the  great  question 
 on  which  all  others  depended,  as  they  were  relatively  secondary 
 and  unimportant ;  and  here  three  hypotheses  were  possible. 
 First. — Supposing  the  Opposition  to  be  vanquished  and  unable 
 to  control  the  majority,  it  was  probable,  from  the  prevailing 
 temper  on  both  sides,  that  most  of  the  States,  at  present  Catholic, 
 would  cease  to  be  so  in  fact,  at  least  in  regard  to  the  principles 
 that  govern  modern  civilised  institutions — and  with  them  a  large 
 number  of  the  noble  and  intelligent  minds,  who  hitherto  had 
 remained  within  the  bosom  of  the  Church  ;  and  the  Church 
 herself,  weakened  by  her  losses,  and  finding  herself  at  the  mercy 
 of  an  individual  will,  would  be  violently  driven  forward  on  a 
 perilous  course,  the  issue  of  which  no  human  being  could  esti- 
 mate or  foresee. 
 
 Secondly.  Should  the  Opposition  succeed  in  modifying  in  any 
 degree,  more  in  form  than  in  substance,  the  proposals  of  the 
 majority,  very  little  real  change  would  be  effected  in  the  economy 
 of  the  Church  ;  excepting  that  the  Curia  Romana  would  con- 
 sider the  results  of  the  Council  as  a  new  precedent  to  be  remem- 
 bered favourably  for  those  who  had  sided  with  it,  leaving  the 
 others  unnoticed  until  a  fresh  opportunity  should  arise  of  re- 
 suming the  interrupted  work,  and  bringing  it  to  an  end. 
 
 Thirdly.  Should  the  Opposition  really  succeed  in  arresting 
 the  movement  towards  absolutism,  a  reform  might  begin,  of  which 
 this  fact,  and  even  the  Council  itself,  would  only  be  the  pro- 
 logue. But  this  end,  though  a  very  modest  one,  seemed  already 
 most  difficult  of  attainment.      A  sense  of  alarm  prevailed  gene- 
 
February.]  EIGHT  MONTHS  AT  ROME.  117 
 
 rally  in  the  Opposition,  and  the  Aur/shurg  Gazette,  one  of  its 
 most  authoritative  organs,  did  not  disguise  its  fears  as  to  the 
 final  success  of  the  great  question  of  Reform. 
 
 14.  The  majority  which  ruled  and  was  in  its  turn  ruled  by 
 the  Catholic  party,  entangled  the  Opposition  in  the  confused 
 mazes  of  ancient  laws,  traditions,  and  expedients,  which  it  could 
 handle,  from  long  practice,  with  consummate  art.  The  Oppo- 
 sition, while  involved  in  these  toils,  were  kept  in  good  order 
 and  obedience  by  ecclesiastical  discipline  and  the  respect  due  to 
 the  Holy  Keys ;  and  found  great  difficulty  in  throwing  off  the 
 yoke  of  a  party  possessing  so  many  advantages,  and  striving 
 so  pertinaciously  for  what  it  considered  the  ideal  development  of 
 the  Church.  Facts  were,  however,  opposed  to  these  just  argu- 
 ments, and  during  the  three  months  the  Council  had  lasted,  no 
 solution  had  yet  been  found  for  the  principal  question,  or  any  of 
 the  others  submitted  to  its  deliberation. 
 
118  EIGHT  MONTHS  AT  ROME.  [Maucii. 
 
 MARCH. 
 
 I.— APPENDIX  TO  THE  SCHEME  "  DE  ECCLESIA." 
 
 1.  Distribution  of  Appendix  to  the  scheme  "De  Ecclesia." — 2.  Foreign  influence. 
 — R.  Plans  for  leaving  the  Council. — 4.  Great  discouragement. — 5.  More  on 
 politics. — 6.  Recall  of  the  French  ambassador. 
 
 1.  On  the  evening  of  Monday,  the  7th  of  March,  it  was  dis- 
 covered that  an  Appendix  to  the  scheme  "  De  Ecclesia"  had 
 been  distributed  to  the  bishops,  which  proposed  the  declaration 
 of  the  personal  Infallibility  of  the  Pope,  in  faith  and  morals, 
 on  the  ground  that  it  was  desired  by  most  of  the  bishops  in 
 the  Council.  This  Appendix  was  put  forth  at  a  moment  when 
 the  Opposition  had  scarcely  recovered  from  their  amazement  in 
 regard  to  the  new  Order,  and  when  many  of  the  bishops  mani- 
 fested their  increasing  disapproval  of  the  fact  that  it  vested  de- 
 cisive power  in  the  majority,  rather  than  in  the  unanimity  of 
 the  Fathers,  and  that  it  enabled  the  presidents  to  encroach  on 
 the  liberty  of  discussion.  The  Appendix  was,  in  fact,  the 
 famous  '■^  poshdatiim"  contained  in  the  address  of  the  Infalli- 
 bilists — which  had  aroused  so  much  ill-will,  and  now  reap- 
 peared with  the  approval  of  the  Commission  on  "  Postulata"  the 
 ground  having  been  prepared  by  the  new  Order.  This  docu- 
 ment affirmed  that  the  Infallibility  of  the  Pope  should  be 
 considered  as  entirely  and  on  every  point  equivalent  to  the 
 infallibility  of  the  whole  Church. 
 
 This  axiom  was  clearly  expressed  in  a  periodical  published 
 in  North  Italy,  called  The  Ecumenical  Council,  by  the  algebraic 
 formula :  a  =  a  -\-  h,  a  formula  which  can  only  be  verified  when 
 h,  which  in  this  case  represented  the  episcopate,  is  zero.  Some 
 people  might  be  unwilling  to  admit  the  idea  suggested  by  this 
 paper,  and  so  Maret  proposed  another  view  of  the  difficulty  ;  he 
 
MARcn.]  EIGHT  MONTHS  AT  ROME.  110 
 
 affirmed  that  Infallibility  was  a  mystery  as  incomprehensible  as 
 the  doctrine  of  the  Trinity.  The  new  Appendix,  of  which  we 
 are  treating,  concluded  by  expressly  declaring — that  every  one 
 professing  a  disbelief  in  Infallibility  must  be  considered  beyond 
 the  pale  of  the  Catholic  Church. 
 
 2.  This  last  declaration  broke  like  a  thunder-clap  over  the 
 Opposition.  No  one  expected  such  an  assertion,  and  all  were 
 astonished  at  it ;  even  those  not  immediately  occupied  in  eccle- 
 siastical matters.  It  involved  a  departure  from  the  prudence 
 and  patience  usually  characteristic  of  the  Roman  Curia,  which 
 had  never  before  professed  doctrines  either  so  absolute  in  them- 
 selves, or  expressed  in  so  absolute  a  form,  and  certainly  had 
 never  employed  such  violent  means  to  attain  its  ends.  It  seemed 
 as  though  a  northern  Ultramontane  blast  had  blown  over  the 
 cautious  and  patient  Curia,  and  rendered  its  proposals  more 
 cutting  by  its  chilling  influence.  A  great  commotion  ensued  ; 
 and  the  Opposition  were  in  a  state  of  confusion,  almost 
 amounting  to  despair. 
 
 3.  On  the  publication  of  the  new  Order,  it  was  evident  to 
 the  Opposition  that,  if  they  consented  to  continue  the  discussion 
 under  the  conditions  it  established,  their  position  would  be 
 hopeless  ;  and  they  debated  whether  it  would  not  be  advisable 
 to  protest,  and  leave  the  Council  entirely,  such  a  course  being 
 the  only  one  yet  open  to  them  if  they  did  not  take  the  road  of 
 their  own  dioceses.  When,  however,  the  bishops  in  Opposi- 
 tion began  to  reckon  up  the  names  of  those  who  would  agree 
 to  this  step,  their  number  was  found  to  be  small.  At  fust  it 
 was  said  that  eighty  might  be  depended  upon  ;  but  subse- 
 quently even  the  most  ardent  admitted  that  from  thirty  to  fifty 
 only  would  be  found  prepared  for  so  extreme  a  measure  as  that 
 of  leaving  the  Council. 
 
 4.  The  publication  of  this  new  Appendix  caused  much  alarm 
 and  disturbance  in  the  ranks  of  the  Opposition,  for  its  inten- 
 tion was  unmistakable.  The  new  Order  had  already  authorised 
 the  closing  a  debate  at  the  judgment  and  desire  of  the  majority. 
 The  proposal  of  Infallibility  included  a  monitum  of  the  Com- 
 mission that  had  approved  the  "  postulatum,"  and  (together  with 
 the  presidents)  greatly  influenced  the  direction  of  the  Council, 
 by  which  the  time    for   presenting  written  observations  on  the 
 
120  EIGHT  MONTHS  AT  HOME.  [March. 
 
 subject  itself  was  limited  to  ten  days.  A  clause  was  also  added 
 to  the  declaration  of  Infallibility,  which  distinctly  aflfirmed  that 
 all  who  did  not  submit  to  the  dogma  were  out  of  the  Church. 
 The  Opposition  saw  the  danger  of  their  situation  ;  the  majority 
 might  vote  the  scheme  "  De  Ecclesia "  and  the  Appendix  in 
 ten  or  fifteen  days,  and  then  they  would  find  themselves  out  of 
 the  Church.  If  the  natural  timidity  of  persons  under  ecclesi- 
 astical discipline  be  remembered,  and  the  intolerable  position 
 in  which  they  are  placed  by  being  cast  out  of  the  pale  of  the 
 Church,  as  well  as  all  the  considerations  and  precedents  that, 
 bind  them,  it  will  easily  be  understood  that  the  bold  step  of  the 
 majority  caused  the  utmost  dismay  among  the  minority.  The 
 most  sincere  and  resolute  leaders  of  the  Opposition  were  greatly 
 discoui'aged,  and  it  almost  seemed  at  that  moment  as  if  the 
 Civilta  Cattolica  were  right,  and  that  the  Jesuits  had  conquered. 
 
 5.  According  to  their  usual  practice  in  moments  of  imminent 
 peril,  the  Opposition  now  had  recourse  to  the  aid  of  diplomacy  ; 
 every  one  turned  for  help  to  the  representative  of  his  own 
 country,  but  on  this  occasion  with  less  success  than  before.  The 
 attention  of  the  different  Governments  of  Europe  which  had 
 been  aroused  and  directed  to  the  Council  had  again  subsided, 
 and  they  returned  to  their  former  attitude  of  inaction. 
 
 No  excuse  can  be  found  for  this  carelessness  at  a  peiiod  when 
 such  important  matters  were  under  discussion — matters  in  many 
 ways  directly  concerning  those  very  Governments  themselves. 
 The  traditional  policy  of  Rome  has  always  possessed  the  extra- 
 ordinary faculty  of  turning  its  misfortunes  as  well  as  its  suc- 
 cesses to  its  own  advantage ;  it  has  profited  equally  by  the 
 enthusiasm  of  bygone  centuries,  and  by  the  indifference  of  the 
 present  age.  Such  a  policy,  with  a  settled  line  of  action,  easily 
 adaj)ts  itself  to  the  difficulties  it  tneets  with  in  order  to  obtain 
 the  desired  end  ;  the  Vatican  party  during  the  Council  followed 
 this  course,  and  it  succeeded.  The  Governments  of  Europe 
 being  imj)ressed  with  the  general  decline  of  religious  feeling, 
 and  therefore  with  the  slight  influence  it  would  exercise  on  the 
 life  and  interests  of  nations,  affected  great  negligence  for  all  that 
 concerned  religion.  Rome  had  long  profited  by  this  liberty,  and 
 now  the  Council  benefited  by  it  likewise.  The  Governments 
 laid  aside    the    prevision  and  caution   they    usually   exercised. 
 
March.]  EIGHT  MONTHS  AT  ROME.  121 
 
 The  Vatican  was  not  slow  to  take  advantage  of  this  calm,  and 
 its  adherents  immediately  drew  up  the  scheme  "  De  Ecclesia," 
 which  asserts  the  entire  subordination  of  society  to  the  authority 
 of  the  Pope,  with  a  precision  never  yet  adopted  in  the  formulas 
 of  the  Roman  Curia.  Whatever  opinions  may  be  entertained 
 on  the  decay  of  religious  feeling  in  general,  to  overlook  what 
 was  going  on  in  the  Vatican  Council,  was  undoubtedly  to  con- 
 found the  political  with  the  historical  question.  Whatever  may 
 be  the  future  relations  of  Church  and  State  in  conjunction  with 
 modern  institutions  ;  Catholicism  is,  de  facto  et  dejiire,  the  pre- 
 dominant, if  not  the  sole  religion  of  the  majority  of  the  Latin 
 races,  and  therefore  the  manner  in  which  it  is  taught  and  exer- 
 cised, and  the  individuals  to  whom  is  confided  its  direction, 
 cannot  be  indifferent  to  civil  rulers. 
 
 All  the  Catholic  Governments  failed  in  discharging  this  duty 
 of  vigilance  with  regard  to  the  Council,  Bavaria  only  seeming 
 to  understand  its  importance.  Some  countries  were  by  a  singular 
 chance  incapacitated  from  exercising  any  influence  in  the  matter  ; 
 Spain  being  in  a  state  of  utter  disorder,  and  Italy  (as  Visconti 
 Venosta  observed,  in  reply  to  a  question  on  the  subject  in  the 
 Italian  Chambers)  being,  from  political  circumstances,  disse- 
 vered from  all  relations  with  Rome,  and  unable  to  influence  her 
 in  any  way.  France  held  in  her  hands  the  fate  of  the  Papacy, 
 France  guarded  the  doors  of  the  Vatican  Council,  and  though 
 she  did  not  respect  the  liberty  of  others,  she  ought  at  least  to  have 
 respected  the  liberty  of  her  own  religion.  France  ought  not  to 
 have  remained  deplorably  indifferent  while  her  own  religion  was 
 being  remoulded  and  modified  anyhow,  without  endeavouring  to 
 intervene  and  to  exercise  a  legitimate  influence  on  the  Council  ; 
 though  in  her  own  case  the  sad  result  would  be  that  of  showing 
 herself,  according  to  circumstances,  alternately  "  the  Catholic 
 nation "  or  the  nation  of  "  89,"  and  as  extreme  in  the  one 
 character  as  in  the  other. 
 
 6.  The  French  and  Austrian  ambassadors  had  met  the  re- 
 iterated appeals  made  to  them  by  the  bishops  on  the  publication 
 of  the  new  Order  with'  the  greatest  official  suavity.  Their  re- 
 spective Governments  had  never  really  changed  the  instructions 
 given  them  from  the  first — to  maintain  the  strictest  neutrality. 
 The   only   exception    to   this   fact   (if  it   be   considered    of  any 
 
122  EIGHT  MONTHS  AT  ROME.  [Uahcu. 
 
 importance)  may  be  noticed  in  the  official  and  semi-official 
 letters  of  Count  Daru,  which  produced  on  the  Court  of  Rome  the 
 effect  already  described  by  Monti,  in  referring  to  the  tremenda 
 vanita  di  Francia^  which  as  he  expresses  it,  sul  Tehro  e  nehhia 
 die  dot  sol  si  doma.  It  is  true  that  the  only  result  of  the  last 
 remonstrances  made  by  the  Minister  of  Foreign  Affairs,  with  a 
 view  to  the  reform  of  the  Order,  was,  if  I  mistake  not,  the  pub- 
 lication of  the  proposal  of  Infallibility.  The  bold  and  rapid 
 strides  of  the  majority,  and  the  faint  resistance  of  the  Oppo- 
 sition, had  for  a  moment  aroused  the  French  Government,  which 
 then  proposed  to  send  orators  or  envoys  to  the  Council ;  but 
 the  result  of  this  slight  movement  was  to  cause  the  hasty  and 
 unexpected  distribution  of  the  proposal  of  Infallibility  to  the 
 bishops,  and  it  was  said  that  this  sort  of  coiip  d'etat  once  accom- 
 plished, Rome  no  longer  objected  to  receive  the  ambassndors 
 from  France.  Indeed,  when  the  entire  programme  of  the  Council 
 was  known,  and  its  discussion  commenced,  no  danger  was  to  be 
 apprehended  from  any  Caesarean  envoys ;  for  it  was  easy  to  take 
 shelter  from  their  representations  under  the  authority  of  the  as- 
 sembly, and  in  the  event  of  their  arrival  their  sole  office  would 
 be  quietly  to  watch  the  logical  development  of  the  official  part 
 of  a  drama,  the  success  of  which  it  was  already  easy  to  foretell. 
 France  had  undoubtedly  proposed  to  exercise  some  inter- 
 ference in  conjunction  with  the  other  Catholic  powers,  but  the 
 idea  was  coldly  received.  Spain  and  Italy  declined  to  move  at 
 all  in  the  matter  of  the  Council,  the  Spanish  Minister  of  Foreign 
 Affairs  sending  a  circular  to  that  effect  to  his  diplomatic  agents, 
 and  Visconti  Venosta  in  the  speech  already  mentioned,  declaring 
 the  opinion  of  the  Italian  Government.  This  attempt  at  com- 
 bined action  having  failed,  there  was  no  further  talk  of  orators 
 being  sent  to  the  Council,  either  because  the  Pope  interposed 
 difficulties,  or  because  the  French  Government,  foreseeing  what 
 would  be  the  position  of  its  ambassador,  thought  well  to  let 
 the  matter  drop,  and  the  diplomatic  movement  found  vent  in 
 an  interchange  of  letters  and  explanations  between  the  Vatican 
 and  the  Tuileries.  The  French  ambassador  was  summoned  to 
 Paris  to  give  an  account  of  his  conduct ;  but  this  sign  of 
 displeasure  was  transitory,  only  for  some  days  was  there  a  talk 
 of  his   definitive  recall,  and,  in  fact,  the  excellent  Monsieur    de 
 
March.]  EIGHT  MONTHS  AT  ROME.  123 
 
 Banneville  very  soon  reappeared  at  his  post  in  Rome,  where 
 his  influence  mainly  contributed  to  encourage  the  Infallibilists 
 and  reduce  the  Opposition  to  despair. 
 
 II.— A  TEUCE. 
 
 1.  Death  of  Count  de  Moiitalembert. — 2.  Funeral  service  in  his  honour. — 3.  More 
 petitions  by  the  bishops. — 4.  Article  by  Dollinger. — 5.  Suspension  of  tlie 
 scheme  "  De  Ecclesia." 
 
 1.  The  Count  de  Montalembert  was  just  dead.  He,  like  a 
 few  others,  had  found  himself  placed  in  so  hard  and  painful 
 a  position  by  the  moral  condition  of  France  and  his  own 
 convictions,  that  after  having  striven  all  his  life  to  sacrifice  his 
 liberal  ideas  for  the  sake  of  his  religion,  on  his  death-bed  he 
 found  himself  almost  abandoned  by  his  religion  on  account  of 
 his  liberalism.  Many  lamented  him  as  an  eloquent  and  learned 
 man  ;  only  a  few  private  friends  and  an  inconsiderable  party 
 could  follow  him  in  his  laboured  mediation  between  the  tem- 
 poral power  and  Infallibility,  and  could  therefore  feel  his  loss  as 
 a  politician,  or  as  the  representative  of  a  great  idea,  excepting 
 in  so  far  as  his  name  had  strengthened  the  Opposition,  and  his 
 great  talents  had  helped  their  cause.  His  death,  however,  aroused 
 in  some  measure  the  religious  passions  of  the  Vatican.  The  letter 
 with  which  Montalembert  closed  his  life,  as  well  as  his  political 
 and  religious  career,  is  well  known  ;  *  its  frank  and  noble  lan- 
 guage is  a  legacy  for  which  generous  and  liberal  minds  will 
 ever  hold  him  in  grateful  remembrance ;  but  it  produced  a  very 
 different  effect  on  the  ruling  party  at  the  Vatican.  It  seemed 
 to  arouse  the  ancient  enmity  against  the  liberal  Catholic  party, 
 and  the  Pope  went  so  far  as  to  speak  of  M.  de  Montalembert 
 before  a  large  auditory  in  very  unfavourable  terms.  The  friends 
 of  the  Count,  however,  were  determined  to  render  homage  to  his 
 memory,  and  arranged  a  funeral  service  in  his  honour  at  the 
 Church  of  Aracceli.  This  church  was  particularly  connected 
 with  the  Roman  municipality,  and  Montalembert  had  been 
 made  a  Roman  patrician  for  the  good  offices  he  rendered  to  the 
 Government  on  the  occasion  of  the  French  expedition  to  Rome. 
 
 *  See  Appendix,  Dooiinunt  XV. 
 
124  EIGHT  MONTHS  AT  ROME.  [March. 
 
 As  soon  as  the  Pope  was  aware  of  the  intended  service,  he  pro- 
 hibited its  celebration,  and  those  who  were  invited  to  attend 
 received  notice  that  the  function  would  not  take  place  on  the 
 appointed  day.  Notwithstanding  this  prohibition,  a  few  bishops 
 and  members  of  the  diplomatic  body,  along  with  some  personal 
 friends  of  Montalembert's,  went  to  the  church  at  the  time  fixed  ; 
 some  because  they  would  not  yield  to  such  an  arbitrary  in- 
 junction, and  more,  because  they  were  really  unaware  of  the 
 interdiction  issued  by  the  Pope.  They  found  at  the  church  a 
 notice  similar  to  that  sent  round  to  their  houses,  and  they  were 
 obliged  to  depart  without  even  being  able  to  obtain  the  cele- 
 bration of  a  low  mass  for  the  departed,  at  which  they  would  have 
 assisted  without  any  pomp  or  grand  solemnity.  This  occurrence 
 made  a  deep  impression  on  all,  and  was  the  culminating  point 
 of  that  phase  of  oppression,  which  commencing,  with  the  reform 
 of  the  Order  of  the  Council,  had  already  attained  the  unlooked- 
 for  proposal  of  Infallibility,  and  now  ventured  to  forbid  the 
 celebration  of  a  loving  and  pious  service  to  one  who  bore  the 
 name  of  De  Montalembert. 
 
 2.  And  now  we  come  to  a  truce,  or  rather  a  movement  which 
 might  be  called  a  step  backwards  were  it  not  to  be  succeeded  by 
 a  bound  forwards.  The  Osservatore  Romano  announced  that 
 the  Pope,  wishing  to  testify  his  recollection  of  all  the  services 
 rendered  to  the  Church  by  Count  de  Montalembert,  had  per- 
 sonally assisted  at  a  service  for  the  repose  of  his  soul,  held  in 
 the  Church  of  the  Traspontina.  The  truth  was  that  the  advisers 
 of  the  Vatican — either  of  their  own  accord,  or  because  they  were 
 aware  of  the  unfortunate  impression  caused  by  the  intolerance  of 
 the  previous  day  and  were  desirous  of  making  up  for  it — had 
 during  the  night  arranged  this  funeral  celebration,  at  which  the 
 Pope  assisted  next  morning  unknown  to  all,  so  that  the  friends 
 of  the  Count  had  no  chance  of  being  present. 
 
 Europe  received  by  telegraph  the  announcement  of  the 
 honours  paid  by  the  Pope  to  the  memory  of  M.  de  Montalem- 
 bert, but  on  those  who  were  cognisant  of  this  event  it  produced 
 a  very  strange  impression.  The  reasons  adduced  by  the  friends 
 of  the  Vatican  for  having  thus  endeavoured  to  prevent  a  demon- 
 stration which,  on  account  of  the  nature  of  Montalembert's  later 
 opinions,   might  seem   undesirable,  could  not,  however,  avail  to 
 
March.]  EIGHT  MONTHS  AT  ROME.  125 
 
 justify  the  effect  produced  by  the  intervention  of  the  authorities, 
 and  the  employment  of  force,  in  order  to  prevent  dignitaries  of 
 the  Church,  Fathers  of  the  Council,  and  other  persons  of  posi- 
 tion and  eminence,  from  rendering  to  their  friend  what  even 
 the  poorest  anxiously  procure  for  those  they  love — the  last  offices 
 after  death.  And  yet  this  happened  in  the  case  of  one  of  illus- 
 trious name,  who  had  deserved  well  of  the  Church. 
 
 3.  The  bishops,  recovering  from  their  first  stupor,  and  seeing 
 how  little  aid  they  could  expect  from  diplomacy,  had  again 
 adopted,  after  much  wavering,  the  plans  which  had  already 
 proved  so  unsuccessful,  of  framing  protests  and  petitions  against 
 the  Order.  In  these  they  demanded  chiefly  three  things  ; — 
 1st.  The  abolition  of  the  limits  of  time  imposed  on  the  study  and 
 discussion  of  the  schemes.  2nd.  The  creation  of  a  mixed  Com- 
 mission, in  which  controverted  points  might  be  orally  debated 
 before  being  altered.  3rd.  That  all  decisions  should  depend, 
 invariably,  not  on  the  vote  of  the  majority,  but  on  the  moral 
 unanimity  of  the  Fathers. 
 
 4.  At  the  very  time  when  the  bishops  in  Opposition  made 
 these  protests  in  Rome,  an  article  signed  by  Dollinger  appeared 
 in  the  Augshuj-g  Gazette,  which  set  forth  clearly  the  grounds 
 on  which  the  Church  of  Germany  would  be  compelled  to  secede, 
 unless  the  Council  stopped  short  of  the  fatal  precipice  to  which 
 its  course  was  tending.*  The  object  of  this  article  was  to  point 
 out  that  no  Council  had  ever  been  fettered  by  an  Order,  that  the 
 principal  Councils  had  none  at  all,  and  that  when  an  Order  was 
 first  introduced,  as  in  the  more  recent  Councils,  it  was  always 
 voted  unanimously  by  the  Fathers  themselves.  The  article  also 
 affirmed  that  no  solemn  declarations  were  ever  made  in  the 
 Church,  otherwise  than  with  unanimous  consent,  for  this  reason  ; 
 that  the  Council  in  a  certain  sense  cannot  create  new  dogmas, 
 but  can  only  render  testimony  to  those  which  rest  on  the 
 universal  consent  of  the  Church.  According  to  this  principle, 
 not  only  is  the  majority  incapable  of  making  dogmas  (which  is 
 admitted  by  all),  but  it  cannot  even  attest  them  ;  for  the  very 
 ideas  of  a  majority  and  a  minority  are  at  variance  with  the  idea 
 of  universality,  the  latter  beginning  where  the  former  ends.  By 
 this  important  document  it  appears  that  a  Council  which  is  sub- 
 
 *  See  Appendix,  Document  XVII. 
 
126  EIGHT  MONTHS  AT  HOME.  [March. 
 
 jected  to  a  rule  not  framed  by  itself,  a  Council  which  creates 
 dogmas  by  its  own  authority,  and  in  addition  to  this  accepts 
 the  decision  of  the  majority  only,  has  not  the  characteristics 
 necessary  to  make  it  an  Ecumenical  Council.  This  opinion, 
 in  plain  words,  means  that  the  Vatican  Council,  under  its 
 present  conditions,  would  not  be  accepted  as  an  Ecumenical 
 Council  by  those  whose  opinions  were  described  in  the  article. 
 Such  was  the  language  of  Germany  ;  while  in  the  East  protests 
 and  menaces  increased,  until  an  actual  split  took  place  among 
 the  Armenian  Catholics  on  the  question  of  the  nomination  of 
 their  bishops,  on  which  point  they  are  extremely  jealous. 
 
 5.  Whatever  weight  may  be  attributed  to  these  manifestations 
 of  public  opinion,  or  be  ascribed  to  the  influence  of  laymen  and 
 diplomatists,  which,  though  slight,  was  yet  felt,  one  thing  is 
 certain — the  immediate  discussion  of  the  scheme,  "  De  Ecclcsia," 
 and  of  the  Appendix  to  the  declaration  of  Infallibility,  was 
 dropped.  All  that  we  have  described  took  place  during  the 
 adjournment  of  the  Council,  which  occurred  on  the  sending 
 back  of  the  first  schemes  and  the  publication  of  the  new  Order. 
 Instead  of  lasting  ten  days,  as  announced  in  the  Congregation  of 
 February  22nd,  this  adjournment  lasted  twenty-five  days ;  and 
 when  the  Council  met  again  it  was  not  occupied  with  the  scheme 
 "  De  Ecclesia,"  but  with  the  amended  schemes,  and  thus  the 
 Opposition  obtained  a  little  respite  from  the  severe  and  unex- 
 pected pressure  which  had  reduced  them  to  such  extremities. 
 
 III.— THE  FIEST  SCHEMES  AGAIN  BEOUGHT  FORWARD. 
 
 1.  The  first  schemes  again  brought  forward. — 2.  Stormy  sitting. — 3.  Protest  of 
 the  Bishop  of  Bosnia  and  Sirmio. — 4.  SiDecch  of  tlie  Pope. — 5.  Incidents 
 rehvting  to  the  Eastern  bishops. — G.  Theme  for  a  speech  at  the  Eoman  univer- 
 sity.— 7.  Withdrawal  of  some  amendments. — 8.  lieasons  for  tlie  same. — 
 9.  Despatches  of  Count  Daru  and  of  Cardinal  Antonelli. — 10.  Ambassadors. — 
 11.  Eelations  bctwcn  France  and  the  Vatican. — 12.  The  sclicmc  "  De  Fide" 
 voted  in  part. — 13.  Catliolic  Art  Exhibition.— 14.  The  same. 
 
 1.  Such  was  the  state  of  affairs  when,  on  Friday,  March  18th, 
 the  Congregations  were  resumed  after  a  holiday  in  which  many 
 important  events  had  occurred  ;  the  sitting  was  occupied  with 
 the   scheme   "  De    I'ide,"    now    brought  forward    for    the  second 
 
March.]  .  EIGHT  MONTHS  xiT  ROME.  127 
 
 time,  after  its  emendation,  by  the  proper  Commission.  Not- 
 withstanding its  amended  form,  it  met  with  much  opposition. 
 Five  orators  had  inscribed  their  names  for  the  debate,  but  three 
 only  had  spoken,  when  the  Congregation  was  interrupted,  that 
 the  Fathers  might  attend  one  of  those  ceremonies  which  have 
 become  frequent  of  late  years,  owing  to  the  Pope's  fondness 
 for  outward  display.  According  to  an  old  custom,  it  was  usual 
 for  the  Pope  on  a  Friday  in  March  to  descend  from  his  apart- 
 ments to  the  Church  of  St.  Peter,  in  order  to  visit  the  relics 
 which  are  preserved  in  the  gallery  behind  the  tribune  ;  and  on 
 this  occasion,  the  sitting  of  the  Council  was  suspended,  and 
 the  Fathers  left  the  Hall  to  accompany  him.  It  seems  that  some 
 striking  result  had  been  expected  from  this  Congregation,  for 
 one  of  the  Fathers  who  favoured  the  majority  suddenly  en- 
 deavoured, as  if  by  "  chance,"  to  obtain  a  declaration  of  Infalli- 
 bility, but  only  a  small  number  supported  him  ;  and  if  the 
 Infallibilists  had  really  pre-arranged  this  surprise  during  the 
 recess  they  must  have  been  much  disappointed  at  its  results. 
 No  other  incident  marked  the  opening  of  the  Congregations, 
 
 2,  The  next  sitting,  on  Tuesday,  March  22nd,  was  a  memor- 
 able one,  as  on  that  occasion  the  storm  which  had  long  been 
 gathering  under  the  pressure  of  recent  events  burst  forth.  Three 
 orators  contributed  to  bring  it  to  a  climax.  First,  Cardinal 
 Schwarzemberg,  Archbishop  of  Prague,  then  the  Bishop  of 
 Grenoble,  and  finally  Strossmayer,  the  effect  of  whose  speech 
 was  such  that  the  adjournment  of  the  sitting  was  called  for. 
 The  principal  subjects  that  provoked  the  anger  of  the  majority 
 were  :  first,  the  defence  of  the  proposals  made  by  the  Opposition 
 for  obtaining  greater  liberty  in  debate,  and  rejecting  the  judg- 
 ment of  the  majority  and  all  the  provisions  of  the  new  Order  ; 
 secondly,  the  continued  objections  to  the  amended  schemes,  as 
 still  containing  excessive  and  useless  condemnations,  which  the 
 Opposition  asserted  were  likely  to  produce  a  bad  rather  than  a 
 good  effect  on  those  who  were  not  Catholics  ;  and  lastly,  the 
 exception  taken  to  the  form  of  the  scheme,  which  was  admitted 
 by  all  to  be  faulty.  Certain  words  used  in  attacking  the  judgment 
 of  the  majority,  offended  the  greater  part  of  the  bishops  pre- 
 sent ;  words  hinting  that  delicate  comparisons  might  be  draAvn 
 between  the  votes  of  the  Fathers  according  to  the  importance 
 
128  EIGHT  MONTHS  AT  EOME.  [March. 
 
 of  the  flocks  they  represented.  This  question,  although  a  diffi- 
 cult one,  was,  however,  absorbed  in  the  more  important  matter  of 
 determining  whether  the  unanimity  of  a  Council  or  the  votes  of 
 a  majority  of  its  members  should,  by  its  decision,  constitute  a 
 Canon  ;  and  here  the  first  storm  arose. 
 
 The  intolerance  of  the  majority  was  further  provoked  by  some 
 words  in  which,  while  discussing  the  second  subject,  justice 
 was  rendered  to  certain  Protestants  by  name  ;  and  here  a  second 
 outbreak  occurred,  more  violent  than  any  which  had  yet  taken 
 place.  Schwarzemberg,  whose  speech  had  been  the  first  occasion 
 of  the  storm,  was  ordered  to  desist  by  the  legate  De  Angelis  ;  and 
 on  attempting  to  begin  again,  met  with  so  much  interruption, 
 by  cries  of  "  sileat "  from  the  majority,  that  he  was  obliged  to 
 omit  some  of  his  discourse,  and  bring  it  to  an  abrupt  conclusion. 
 Strossmayer,  who  caused  the  second  tempest,  was  three  times 
 ordered  to  stop  by  the  legate  Capalti,  the  last  time  in  a  way 
 anything  but  courteous.  He  replied  that  he  was  tired  of  being 
 thus  called  to  order,  and  thwarted  on  every  point ;  that  such  pro- 
 ceedings were  incompatible  with  freedom  of  debate,  and  that  he 
 protested  against  them.  At  this  a  storm  broke  forth,  the  Fathers 
 left  their  seats  and  crowded  round  the  tribune ;  threats  and 
 menaces  of  every  sort — "  e  suon  di  man  con  elle "  ;*  cries  of 
 "  Viva  Pio  IX.  !  "  "  Vivan  i  Cardinali  Legati  !  "  were  heard  in 
 different  accents  in  the  no  longer  venerable  assembly.  One 
 cardinal  cried,  "  You  protest  against  us,  we  protest  against  you  ;  " 
 and  other  utterances  equally  serious  and  serene  proceeded  from 
 every  part  of  the  hall ;  in  fact,  the  uproar  was  so  formidable,  that 
 some  confusion  ensued  outside,  in  the  church  itself.  Certain 
 partisans  of  Infallibility,  on  hearing  the  disturbance,  imagined 
 that  it  signified  the  spontaneous  passing  of  that  dogma  by 
 acclamation,  as  had  been  predicted,  and  were  ready  to  add  their 
 shouts  of  triumph  on  the  happy  event  ;  others,  of  a  contrary 
 opinion,  prepared  to  mock  at  these  rejoicings  ;  and  St.  Peter's 
 was  very  nearly  the  scene  of  a  tumult.  The  ubiquitous  gen- 
 darme, however,  who  is  the  last  argument  in  every  discussion, 
 and  the  strongest  and  most  effective  instrument  of  every  sort  of 
 Infallibility,   here  interfered,  ordered  off  the  crowd — who  were 
 
 *  "  Sounds  of  liands  witli  fhcKO." 
 
 Ford's  D.into,  Tnf.  iii.,  27. 
 
March.]  EIGHT  MONTHS  AT  ROME.  129 
 
 pressing  eagerly  round  the  door  of  the  Council  Hall,  and  met 
 with  no  resistance  save  from  the  servants  of  some  of  the  bishops, 
 who,  on  hearing  the  cries  from  within,  feared  that  their  masters 
 were  threatened  by  some  dangers  in  that  tumultuous  assembly, 
 and  tried  to  enter  the  hall  to  assist  them. 
 
 3.  The  day  after  this  storm,  Strossmayer,  having  been  ad- 
 monished by  his  colleagues  that  such  resistance  exceeded  the 
 limits  of  what  was  lawful,  took  upon  himself  the  sole  responsi- 
 bility of  the  occurrence,  and  presented  a  protest  in  his  own  name 
 against  the  threats  and  pressure  to  which  he  had  been  subjected 
 at  the  preceding  meeting,  not  only  with  regard  to  the  question  of 
 principle,  but  with  regard  to  all  that  he  had  so  energetically 
 opposed — as  the  restrictions  on  freedom  of  debate,  judgment  by 
 the  majority,  and  the  other  points  which  we  have  mentioned. 
 
 At  the  first  private  meeting  in  which  the  leaders  of  the 
 Opposition  of  different  countries  met  together,  Strossmayer 
 was  received  with  the  warmest  expressions  of  regard ;  and 
 almost  all,  though  they  had  not  actually  signed  his  protest, 
 declared  themselves  in  favour  of  it. 
 
 4.  The  Pope  soon  made  his  opinion  on  the  matter  known, 
 in  a  speech  he  delivered  when  distributing  to  the  missionary 
 bishops  the  ecclesiastical  vestments  and  ornaments  sent  from 
 Belgium  by  a  society  of  pious  ladies,  called  "  L'CEuvre  des 
 pauvres  Eglises."  On  this  occasion  he  made  many  allusions 
 to  present  difficulties,  and  rendered  his  meaning  evident  by  the 
 words  with  which  he  closed  his  speech — "  be  united  with  me, 
 and  not  with  revolution." 
 
 Who  could  possibly  have  predicted  that  these  good  Fathers, 
 who,  a  few  years  back,  were  so  strong  against  revolution,  would 
 now  themselves  be  accused  of  revolution  ?  Who  could  have 
 told  them  in  1860,  that  in  the  short  space  of  ten  years  the 
 Head  of  the  Church  would  have  included  many  of  them  in 
 the  same  class  with  that  very  Count  Cavour  whom  they  so 
 detested,  and  that  by  a  series  of  deductions  they  might  find 
 themselves  at  length  in  that  bad  company,  actually  banded  with 
 Mazzini  ! 
 
 Revolution  !  wondrous  word  invoked  by  subjects  against 
 their  rulers,  and  levelled  as  a  reproach  against  their  subjects 
 by  those  who  govern.    Rulers  who  endeavour  to  degrade  Stross- 
 
130  EIGHT  MONTHS  AT  ROME.  [March. 
 
 mayers  to  the  level  of  a  Rochefort  not  infrequently  reverse 
 the  intended  result,  and  raise  a  Rochefort  to  the  height  of  a 
 Strossmayer,  thus  rendering  both  equally  instruments  of  their 
 own  ruin. 
 
 5.  The  Pope  had  directed  his  speech  particularly  against 
 the  Oriental  bishops  ;  and  being  alarmed  at  the  threats  of  schism 
 from  the  East,  he  employed  language  adapted  to  the  crisis. 
 He  made  use  of  many  loving  and  considerate  expressions 
 towards  them,  as  he  had  done  recently  on  opening  the  Exhi- 
 bition of  Catholic  Art,  and  dwelt  much  on  his  great  regard  for 
 their  religious  rites,  but  strange  to  say,  at  the  very  time  when 
 his  words  were  thus  friendly  towards  the  Orientals,  a  most 
 inexplicable  event  occurred,  an  event  which  had  much  influence 
 on  the  separation  that  afterwards  took  place  in  the  Armenian 
 Church.  The  Vicar-General  of  the  Armenian  Archbishop  of 
 Diarbekir,  had  severely  blamed  the  Armenian  Patriarch  Hassoun, 
 and  the  Latin  Patriarch  Valerga,  both  in  words  and  in  writing, 
 for  having  caused  by  their  undue  servility  to  Rome  great  dis- 
 pleasure to  the  Chaldean  Patriarch,  of  whom  mention  was  made 
 in  a  former  chapter.  It  seems  that  the  Pope,  upon  the  com- 
 plaint of  the  Armenian  and  Latin  Patriarchs,  intimated  to  the 
 Vicar-General  that  he  should  retire  to  a  monastic  establishment 
 for  a  short  time,  as  a  punishment  for  his  language  ;  but  the  latter, 
 with  the  support  of  his  bishop,  either  declined  to  obey  this 
 command  altogether,  or  did  not  obey  it  exactly,  whereupon  his 
 arrest  was  ordered,  and  he  was  seized  one  day  while  out  walking. 
 He  attempted  to  resist,  and  a  scandal  ensued  ;  the  affair  was 
 soon  known  on  all  sides,  and  the  Turkish  Minister,  resident  at 
 Florence,  hastened  to  Rome  to  take  the  Armenians  under  his 
 protection  as  subjects  of  the  Ottoman  Porte.  It  was  a  singular 
 fact  that  brethren  in  Christ  should  find  themselves  reduced  to 
 seek  protection  against  His  vicar,  from  whom  ?  from  a  Turk  ! 
 The  whole  affair  was  badly  managed,  and  though  at  first  a 
 matter  of  little  consequence,  was  allowed  to  assume  grave  pro- 
 portions, and  became  further  involved  by  the  fact  that  a  com- 
 munity of  Armenians,  known  as  the  "  Frati  Antoniani,"  were 
 subjected  to  persecution  of  the  same  sort,  the  brothers  who 
 would  not  obey  the  injunctions  of  the  ecclesiastical  authorities 
 ending,  after  many  vicissitudes,  by  dissolving  their  community 
 
March.]  EIGHT  MONTHS  AT  ROME,  131 
 
 and  quitting  Rome.  Monsignor  Plujm,  Apostolic  delegate  at 
 Constantinople,  in  the  Pontifical  Brief  addressed  to  the  Ar- 
 menians of  the  Cilician  Patriarchate  a  few  weeks  after  these 
 disturbances,  was  unwillingly  obliged  to  acknowledge  the  unfor- 
 tunate results  they  had  produced.  Speaking  of  those  who  had 
 taken  part  in  this  affair,  the  Brief  affirmed  that  "  despising 
 the  laws  and  authority  of  the  Church,  they  continued  to  cele- 
 brate with  solemn  ritual  the  functions  of  the  sacred  ministry, 
 although  prohibited  from  exercising  them,"  and  alluded  to  the 
 secular  clergy  and  many  of  the  monks  at  Constantinople,  to  the 
 "  Mechitaristi "  of  the  congregation  of  Venice,  and  to  all  the 
 "  Frati  Antoniani,"  including  those  at  Rome,  as  the  persons 
 especially  compromised  in  the  revolt.  This  statement  was  really 
 the  involuntary  denunciation  of  an  incipient  schism. 
 
 6.  An  anecdote  was  circulated  about  this  time  which  may  be 
 taken  as  an  illustration  of  the  spirit  prevalent  in  Rome.  On 
 account  of  the  death  of  Padre  Modena,  one  of  the  two  Domini- 
 cans who  act  as  Censors  of  the  Press  in  the  office  of  "  Masters  of 
 the  Sacred  Palaces,"  the  theological  chair  of  the  Roman  Univer- 
 sity was  vacant.  The  competitors  for  this  office  had  a  theme 
 given  them  on  which  to  write  an  essay  ;  a  subject  was  to  be 
 selected  by  lot  for  this  theme,  and  out  of  thirty  the  one  on  which 
 the  lot  fell  was  "  Papal  Infallibility,"  a  very  strange  coincidence. 
 
 7.  But  we  must  return  to  the  Council.  The  sitting  of  Wed- 
 nesday, the  23rd,  was  tranquil,  as  is  usually  the  case  after  a 
 storm,  and  the  members  of  the  Opposition  who  spoke  that  day 
 were  for  the  most  part  Armenian  bishops  ;  they  upheld  the  views 
 of  Schwarzemberg  and  Strossmayer,  but  the  legates  and  the 
 majority  offered  no  interruption.  The  sitting  of  Thursday  was 
 equally  quiet;  and  on  Saturday,  the  26th,  several  of  the  objec- 
 tions to  the  scheme  "  De  Fide,"  were  withdrawn,  and  the  bishops 
 came  to  an  agreement  on  part  of  it,  so  that  the  Optimists  began 
 again  to  indulge  hopes  of  a  future  third  Session,  which  up  to 
 the  present  time  had  seemed  quite  out  of  the  question. 
 
 8.  In  order  to  understand  this  sudden  calm,  it  must  be  ex- 
 plained that  at  one  of  the  international  meetings  (in  which  all 
 the  leaders  of  the  Opposition  of  different  nations  consulted 
 together),  after  the  scene  of  the  22nd,  they  had  taken  a  new  step. 
 Finding  that  their  petition  against  the  vote  of  the  majority  was 
 
 K  2   "^ 
 
132  EIGHT  MONTHS  AT  HOME.  [March. 
 
 of  no  avail,  tliej  resolved  on  presenting  another  formal  protest 
 to  the  effect  that  they  rejected  all  dogmas  declared  to  be  such 
 by  the  majority  only,  without  the  unanimous  consent  of  the 
 Fathers,  and  refused  to  recognise  the  validity  of  the  Council  as 
 Ecumenical.  This  proposal  met  with  so  many  supporters  in  the 
 meeting,  that  probably,  if  carried  into  execution,  it  might  have 
 commanded  the  adhesion  of  a  considerable  portion  of  the  Oppo- 
 sition ;  it  was,  in  fact,  the  application  of  the  principles  advo- 
 cated by  Dollinger's  article.  It  was  also  determined  as  a  corol- 
 lary to  this  plan  that  the  Opposition  should  reserve  their 
 strength  for  the  vital  questions  of  the  scheme  "  De  Ecclesia," 
 instead  of  wasting  it  in  formal  discussions  on  the  scheme  "  De 
 Fide."  By  this  policy  they  intended  to  show  their  wish  to  be 
 as  conciliatory  as  possible,  and  their  sincere  desire  for  peace  ; 
 twelve  amendments  prepared  by  their  own  party  were  imme- 
 diately withdrawn  in  conformity  with  this  plan;  a  period  of 
 calm  succeeded  to  the  recent  tempestuous  discussions,  and  the 
 first  almost  unanimous  decisions  of  the  Council  were  obtained. 
 
 9.  Meantime  the  slackening  of  the  zeal  and  activity  of  the 
 Infallibilists  was  in  some  measure  explained  by  the  publication 
 of  the  recent  note  of  the  French  Government.  This  note  had 
 clearly  been  provoked  by  the  Canons  published  in  the  Augsburg 
 Gazette,  and  was  forced  from  Count  Daru  by  the  petitions  of 
 the  bishops  after  the  circulation  of  the  new  Order.  The  answer 
 of  Cardinal  Antonelli  soon  appeared,  and  the  two  documents 
 threw  much  light  on  the  state  of  affairs.  The  French  note  re- 
 monstrated against  the  disquieting  attitude  assumed  by  the 
 Church  towards  the  State  in  the  twenty-one  Canons  of  the 
 scheme  "  De  Ecclesia."  The  answer  of  the  Secretary  of  State 
 was  considered  a  chef-d'oeuvre  of  diplomatic  art ;  nor  could  it 
 properly  be  otherwise,  as  it  had  to  prove  that  those  Canons 
 which  affirm  that  all  civil  society  is  entirely  subject  to  the 
 Pope  were  practically  of  no  importance,  and  need  not  cause 
 any  uneasiness  to  Governments.  This  was  the  chief  argument, 
 which  Antonelli  tried  to  enforce.  The  other  point  on  which 
 he  dwelt  in  his  answer  was  more  easy  of  demonstration,  namely, 
 that  as  these  Canons  were  to  be  debatied  in  tlie  Council,  no  judg- 
 ment could  be  passed  on  them  until  that  discussion  was  over. 
 But,    after    their    consideration    by  the    Council,   the   Cardinal 
 
March.]  EIGHT  MONTHS  AT  EOME.  133 
 
 might  easily  protect  himself  against  the  importunities  of  Govern- 
 ments by  alleging  that  when  the  Church  has  decided  a  matter, 
 the  Secretary  of  State  cannot  interfere,  and  he  would  have  some 
 foundation  for  the  statement.  The  aim  of  Cardinal  Antonelli's 
 reply  to  Count  Daru  was  to  delay  the  mission  of  the  proposed 
 Imperial  orator,  to  reassure  the  French  Government,  so  as  to 
 prevent  its  taking  any  steps  in  the  matter,  and  whether  in  con- 
 sequence of  the  ingenuity  of  the  note,  or  for  some  other  reason, 
 he  managed  to  attain  his  end  without  encountering  any  great 
 resistance.  But  being  uncertain  whether  she  would  have  time 
 to  secure  this  result,  Rome  delayed  the  discussion  of  the  scheme 
 "  De  Ecclesia  "  and  with  it  that  on  Infallibility,  and  instead  of 
 these  reproduced  some  of  the  old  amended  schemes  for  consider- 
 ation, and  this  policy,  together  with  the  forbearance  manifested 
 by  the  Opposition,  explains  the  truce  which  prevailed  for  some 
 days.  The  respite  was,  however,  of  short  duration,  and  the 
 minority  were  soon  aware  that  their  half-measures  would  not 
 lead  to  any  result.  Once  reassured,  the  Curia  and  the  majority 
 resumed  their  former  road,  a  road  that,  whatever  its  windings 
 may  be,  has  for  centuries  been  directed  towards  one  point,  the 
 absolute  power  of  the  Church,  in  herself,  and  over  all.  A  policy 
 of  this  nature,  when  unduly  pressed,  will  often  miss  its  mark, 
 and  unless  conducted  with  the  utmost  dexterity,  will  be  thrown 
 back  or  altogether  frustrated,  just  as  it  seemed  certain  of 
 success. 
 
 10.  The  representations  of  France  were  short-lived,  and  the 
 talk  of  a  special  envoy  soon  dropped,  though  at  one  time  it 
 was  supposed  that  an  ambassador  might  be  sent  to  Rome, 
 accredited  both  to  the  Vatican  and  to  the  Council.  It  was 
 then  said  that,  notwithstanding  all  the  explanations  which  had 
 been  made,  M.  de  Banneville's  recall  would  be  final,  but  this 
 was  likewise  a  mistake  ;  and  it  appeared  probable  that  he  would 
 return  to  Rome  simply  as  ambassador  to  the  Holy  See,  to 
 resume  the  peaceful  exercise  of  his  duties  in  that  capacity  as 
 heretofore. 
 
 11.  The  Vatican  has  long  exercised  upon  France  a  singular 
 influence,  by  which  it  attracts  and  allures  her  without  actually 
 winning  her  adhesion  ;  and  thus,  although  unable  to  work  any 
 real   change  in   her  moral  condition,  the  Vatican,  whenever  it 
 
134  EIGHT  MONTHS  AT  EOME.  [March. 
 
 pleases,  can  render  France  wonderfully  docile  to  its  will.  By 
 the  exercise  of  this  influence,  the  Vatican  has  of  late  years, 
 without  making  any  concession  on  its  own  part,  induced 
 France  in  the  plainest  contradiction  with  herself  to  abjure  the 
 famous  principles  of  "  89,"  and  to  reinstate  and  maintain  in 
 Rome  a  form  of  government  which  was  their  most  explicit  and 
 conspicuous  negation.  The  Vatican  distinctly  and  loudly 
 condemned  those  principles,  as  well  as  the  whole  constitution  of 
 modern  France,  in  all  the  proposals  hitherto  brought  before  the 
 Council  ;  and  in  doing  all  this  it  had  no  other  instrument  than 
 France  herself,  who,  by  her  soldiers,  enabled  the  Council  to  pass 
 those  judgments,  and  thus  actually  belied  and  condemned  her- 
 self in  the  doctrines  and  actions  of  the  Pope.  Indeed,  France 
 has  never  ventured  to  assert  her  own  free  will  in  the  face 
 of  the  Vatican,  a  fact  that  is  not  to  the  credit  of  either  party  ; 
 from  the  date  of  the  letter  to  Edgar  Ney  to  that  of  the  note 
 of  Count  Daru,  her  efforts  to  assert  her  independent  opinion 
 have  been  confined  to  inefficacious  words  and  demonstrations  of 
 such  a  nature  as  almost  obliged  the  Roman  Chancery  to  oppose 
 them  out  of  courtesy.  Even  with  regard  to  the  Armenian 
 question,  in  which  France  was  compelled  to  intervene  in  order  . 
 to  keep  up  her  authority  in  the  East,  the  same  fatal  spell 
 weakened  her  action,  and  caused  her  to  adopt  very  insufficient 
 means  for  remedying  the  evil.  The  political  effect  of  the 
 disturbances  arisen  among  Eastern  Catholics,  is  to  give  greater 
 power  to  Russia  as  the  representative  of  Greek  influence ;  for 
 the  Armenians,  on  breaking  loose  from  Latin  Catholicism, 
 were  obliged  to  turn  to  her  for  protection,  being  themselves 
 surrounded  by  enemies.  France,  not  daring  to  go  to  the  root 
 of  the  matter,  or  to  exercise  her  authority  at  Rome  to  prevent 
 the  wrong,  was  content  with  ordering  her  representative  at  Con- 
 stantinople to  show  kindness  to  the  dissentient  Catholics  and 
 take  them  under  his  protection,  thinking  thus  to  mend  matters ; 
 but  if  the  schism  which  seemed  imminent  actually  took  place, 
 under  what  plea  could  France  protect  them  ?  Not  as  French 
 subjects,  certainly ;  and  not  as  Catholics,  for  they  would  no 
 longer  be  such.  In  the  long  run,  it  was  easier  for  Russia  to 
 help  them.  Whatever  the  question  at  issue  may  be,  the  position 
 is  the  same  for  Franco  as  for  all  other  nations. 
 
March.]  EIGHT  MONTHS  AT  ROME.  135 
 
 Rome  has  an  independent  and  separate  line  of  action,  which 
 she  expects  them  wholly  to  accept  or  reject ;  but  thej,  France 
 especially,  often  choose  the  latter  alternative.  Many  nations, 
 nominally  Catholic,  have  very  little  regard  for  their  religion, 
 and  endeavour  to  be  liberal,  without  founding  their  liberty 
 on  the  necessary  basis  of  all  durable  freedom — universal  consent 
 and — the  rights  of  conscience.  The  Latin  races  do  not  seem 
 to  understand  either  of  these  principles ;  authority  with  them 
 stands  instead  of  both,  and  when  this  authority  exceeds  its  due 
 limits,  they  have  no  other  remedy  than  lawlessness  and  have 
 recourse  to  revolutions,  which  by  regular  and  inevitable  stages 
 bring  them  back  to  despotism. 
 
 12.  The  Congregations  met  every  day  from  the  28th  to  the 
 31st  of  March.  In  these  meetings,  the  greater  part  of  the 
 scheme,  "  De  Fide,"  was  voted  without  much  difficulty,  and 
 almost  unanimously  for  the  reasons  already  stated,  a  result  which 
 gave  rise  to  a  joke  on  the  scheme,  to  the  effect  that  at  the  next 
 Session  it  would  be  announced  to  the  Catholic  world,  that  the 
 Vatican  Council  had  almost  unanimously  decreed  that  God  had 
 created  the  universe. 
 
 13.  An  Exhibition  of  objects  of  Art  applied  to  Catholic  wor- 
 ship, was  opened  at  this  time,  but  proved  a  great  failure.  It  was 
 intended  to  be  a  sort  of  adjunct  to  the  Council,  and  the  Pope 
 in  his  inaugural  speech  declared  that  Catholic  feeling  was 
 the  soul  of  art,  but  events  almost  proved  the  contrary.  At  any 
 rate,  it  was  evident  that  the  originators  of  the  Exhibition  were 
 not  in  sympathy  with  the  modern  world  ;  and  the  Exhibition 
 itself  was  only  another  argument  to  be  added  to  those  we 
 brought  forward  in  a  former  chapter  when  speaking  on  this 
 subject.  It  was  opened  in  the  middle  of  February,  but  its  popu- 
 larity was  of  short  duration  ;  it  attracted  little  notice,  and  the 
 number  of  its  visitors  rarely  equalled  that  of  the  gendarmes  who 
 guarded  it. 
 
 14.  Ancient  art  was  ill  represented  when  compared  with  the 
 collections  to  be  seen  on  all  sides  in  the  churches  and  palaces  of 
 Rome,  and  examples  of  modern  art,  though  more  numerous, 
 were  of  indifferent  quality.  The  sculpture  was  decidedly 
 inferior  to  that  usually  seen  in  such  exhibitions  ;  the  pictures 
 were    of    ordinary    merit.      There    was    one    fine    painting    by 
 
136  EIGHT  MONTHS  AT  KOME.  [March. 
 
 Ceccarini,  representing  the  administration  of  the  Communion  in 
 both  kinds,  in  the  catacombs,  to  Christians  preparatory  to  their 
 martyrdom.  This  picture  was  full  of  feeling  and  of  life,  and  its 
 style  was  a  happy  combination  of  the  historical  and  the  "  genre," 
 which,  joined  with  some  romantic  handling,  is  the  fashion  of  the 
 day,  and  most  popular  in  the  present  century  ;  it  was  bought 
 by  a  German  baron. 
 
 Passing  on  to  the  secondary  and  industrial  arts,  there  was 
 little  worthy  of  praise.  Of  wood-carvings,  though  much  used  in 
 churches,  there  were  few  examples,  and  still  fewer  bronzes ;  there 
 were  some  sacred  ornaments,  but  scarcely  any  musical  instruments, 
 such  as  are  generally  found  in  industrial  exhibitions.  Images  and 
 objects  of  painted  terra-cotta  abounded,  but  these  are  rather  the 
 vulgar  expression  of  a  material  devotion  than  an  artistic  mani- 
 festation of  high  religious  feeling,  and  the  grand  cloisters  of 
 the  Certosa,  which  served  as  the  Exhibition  rooms,  were  filled 
 with  a  multitude  of  other  things  of  no  value  and  of  doubtful 
 taste.  Where  are  the  days  in  which,  from  Giotto  and  Andrea 
 Pisano  to  Michael  Angelo  and  Cellini,  from  the  art  of  the 
 builder  to  the  art  of  the  weaver  (Arte  della  Lana),  all  was 
 animated  and  impelled  by  the  Christian  spirit  ?  What  subjects 
 for  contrast  might  not  be  found  in  art  as  we  see  it  embodied  in 
 the  Church  of  Santa  Maria  del  Fiore,  the  Campanile  of  Giotto, 
 the  doors  of  the  Baptistery,  even  in  the  Vatican  itself,  and  art 
 as  shown  forth  by  the  Roman  Exhibition  of  1870  !  One  cannot 
 but  feel  that  active  Christian  sentiment  is  manifested  more 
 worthily  by  the  various  specimens  familiar  to  us  in  interna- 
 tional exhibitions  which  are  the  work  of  an  industrious  and 
 intelligent  Christian  society,  than  in  the  ostentation  and  pomp 
 of  a  so-called  special  religious  exhibition. 
 
Ai'KiL.]  EIGHT  MONTHS  AT  ROME.  137 
 
 APEIL. 
 
 I.— THE  SCHEME  "  DE  FIDE"  FOR  THE  SECOND  TIME. 
 
 1.  Cessation  of  diplomatic  intervention. — 2.  Definitive  voting  on  the  scheme. — 
 3.  Kesiilt  of  the  voting. — 4.  Easter  festival. — 5.  The  public  Session  fixed,— 
 6.  Third  Session. — 7.  Impression  it  produced. 
 
 1.  The  speech  made  by  Visconti  Venosta  in  the  Chamber  of 
 Deputies  at  the  end  of  March,  in  which  he  declared,  in  answer 
 to  some  inquiry,  that  the  policy  of  the  Government  with  regard 
 to  the  Council  would  be  that  of  non-intervention,  was  very 
 remarkable,  not  only  in  itself,  but  as  an  indication  of  the  general 
 opinion  of  Europe  on  the  matter.  The  announcement  of  this 
 policy  of  non-intervention  by  the  Government  the  most  in- 
 terested in  the  Council,  seemed  to  indicate  the  cessation  of  the 
 action  which  the  other  Catholic  Governments  had  taken  at  the 
 request  of  the  bishops  in  Opposition,  and  on  the  publication  of 
 the  new  Order.  Count  Daru,  who  was  in  favour  of  interven- 
 tion, resigned  just  after  he  had  addressed  the  despatch  we  have 
 commented  on,  to  the  Italian  Secretary  of  State,  and  had 
 recalled  M.  de  Banneville  from  Rome ;  and  the  latter  shortly 
 after  returned  to  his  post.  There  was  no  further  diplomatic 
 interference ;  in  fact,  it  had  been  confined  to  the  philosophical 
 considerations  of  the  French  note,  and  a  letter  almost  exactly 
 like  it  emanating  from  the  Austrian  Cabinet,  The  Vatican 
 resumed  its  course,  feeling  secure  against  all  further  interruption 
 from  that  quarter,  and  as  France  was  just  then  engrossed  in 
 the  second  plebiscite,  ordered  by  the  Emperor  Napoleon  as  a 
 means  of  strengthening  a  Government  which,  already  tottering, 
 urgently  needed  the  support  of  all  the  proselytes  it  could  gain ; 
 the  Pope  was   able   to   convince   himself  that   the  fallibility   of 
 
138  EIGHT  MONTHS  AT  ROME.  [April. 
 
 the  "  plebiscite  "  might  be  an  excellent  argument  for  his  own 
 Infallibility. 
 
 2.  During  the  early  days  of  April,  the  Congregations  worked 
 with  much  assiduity  to  hasten  the  promulgation  of  the  scheme 
 "  De  Fide."  On  Friday,  April  1st,  and  from  the  4th  to  the  8th, 
 the  separate  parts  of  the  scheme  were  voted  by  "  rising  and 
 sitting,"  and  in  one  Congregation  this  mode  of  voting  was 
 used  100  times,  to  the  great  discomfort  of  the  Fathers.  The 
 amendments  to  the  scheme  finally  exceeded  a  hundred.  Both 
 parties,  and  especially  the  Opposition,  made  every  endeavour  to 
 carry  it  through.  The  separate  chapters,  which  were  originally 
 nine  in  number,  were  reduced  to  four,  and  on  Tuesday,  April 
 12th,  the  final  and  definitive  vote  by  a  call  of  names  for  the 
 scheme  "  De  Fide  "  took  place.  It  was  Tuesday  in  Holy  Week, 
 the  last  day  on  which  a  Congregation  could  be  held  before 
 Easter,  as  the  services  of  the  Passion  began  on  Wednesday. 
 
 3.  Notwithstanding  the  good-will  of  both  sides,  out  of  the  592 
 bishops  present,  83  gave  dissentient  votes,  some  with  the  formula 
 "  Non  placet,"  others  conditionally  with  the  formula  "  Placet 
 juxta  modum."  This  result  was  very  displeasing  to  the  Pope, 
 and  to  the  Cardinal  legates,  who  had  hoped  to  give  the  foreigners 
 present  in  Rome  for  Easter  the  grand  spectacle  of  a  public 
 Session,  as  a  testimony  to  the  success  of  the  Council,  and  as  an 
 adjunct  to  the  festivities  of  the  season.  Another  Congregation 
 was  announced  for  the  earliest  possible  day,  the  Tuesday  after 
 Easter.  There  was  a  difference  of  opinion  among  the  legates 
 with  regard  to  the  scheme;  some  advising  modifications  for  the 
 sake  of  obtaining  unanimity,  but  Capalti  and  Bizzarri  would 
 not  hear  of  any  change. 
 
 4.  The  Easter  ceremonies  were  marked  by  no  particular 
 incident,  and  were  less  striking  than  usual,  on  account  of  the 
 smaller  number  of  strangers  present,  and  also  because  the 
 space  occupied  by  the  Council  Hall  diminished  the  size  of  the 
 Church  of  St.  Peter  and  detracted  from  its  grand  and  imposing 
 appearance. 
 
 Moreover,  owing  to  the  large  number  of  bishops  present  in 
 Rome,  the  ceremonies  which  usually  take  place  in  the  Sistine 
 Chapel,  and  which  have  a  religious  and  artistic  interest  peculiar 
 to  themselves,  were  omitted  for  want  of  space. 
 
April.]  EIGHT  MONTHS  AT  ROME.  139 
 
 5.  The  Congregation  held  on  Easter  Tuesday  did  not  bring 
 about  any  change  of  opinions,  and  the  Pope,  as  a  last  resource, 
 resolved  to  "  force  the  situation,"  and  to  proceed  with  the  scheme, 
 reckoning  that  all  who  dissented  under  the  formula  "  Juxta 
 modum,"  and  many  of  those  who  dissented  absolutely  would 
 give  way  rather  than  cause  scandal  by  a  public  resistance  ;  and 
 that  no  one  hardly  would  venture  on  repeating  "  Non  placet " 
 at  the  public  session.  This  calculation  was  well  founded, 
 because  the  differences  of  opinion  on  the  scheme  in  question 
 were  neither  important  nor  remarkable,  nor  did  they  touch 
 on  subjects  regarding  which  the  Opposition  were  already  com- 
 promised ;  so  the  result  justified  the  Pope's  anticipation. 
 
 6.  The  third  public  Session  of  the  Vatican  Council  was  held 
 on  the  Sunday  after  Easter.  The  usual  ceremonies  being  con- 
 cluded, the  scheme  "  De  Fide,"  with  its  collateral  Canons,  was 
 proposed,  and  all  the  Fathers  present  responded  with  "  Placet." 
 Those  whose  conscience  remained  inflexible  and  who  would  not 
 give  their  consent,  were  to  absent  themselves  from  the  Session. 
 This  course  was  adopted  because  it  was  found  that  only  one 
 prelate  was  in  that  position,  Monsignor  Strossmayer,  Bishop 
 of  Bosnia  and  Sirmio.  Strossmayer,  being  placed  in  the 
 dilemma  of  either  causing  scandal  by  separating  from  his 
 colleagues  in  Opposition,  who  had  determined  on  pronouncing 
 the  "  Placet,"  or  of  betraying  his  own  convictions,  preferred 
 to  absent  himself  altogether ;  and  his  protest,  though  almost 
 unobserved  at  the  time,  subsequently  acquired  great  value  from 
 his  consistent  conduct  with  regard  to  all  the  other  and  more 
 important  business  of  the  Council. 
 
 7.  It  is  impossible  for  a  person  not  an  eye-witness  of  the 
 ceremony  to  understand  the  feeling  it  conveyed  of  the  utter 
 isolation  of  that  grave  assembly  from  the  rest  of  the  world,  the 
 very  world,  in  fact,  which  it  was  intended  to  represent.  The 
 first  Session  had  commanded  some  amount  of  attention,  and 
 had  drawn  many  to  witness  its  ceremonies  from  motives  of 
 curiosity,  love  of  novelty,  and  perhaps  even  from  the  hope  of  a 
 good  result,  but  on  this  last  occasion  there  were  few  people 
 present  in  St.  Peter's,  and  fewer  still  paid  any  attention  to  the 
 proceedings  of  the  Council.  No  one  listened  to  the  reading  of 
 these   formidable   precepts   of  the   Church  ;   no   one   knew  what 
 
140  EIGHT  MONTHS  AT  KOME.  [April. 
 
 was  going  on  ;  to  the  public  the  Council  Hall  was  merely  a 
 spectacle,  and  nothing  more.  It  did  not  occur  to  the  by- 
 standers that,  being  Catholics,  they  would  retire  to  rest  that 
 nio-ht  with  the  obligation  of  a  new  set  of  declarations,  and 
 articles  of  faith  weighing  on  their  intellect  and  conscience. 
 The  only  person  whom  I  heard  make  an  observation  to  this 
 effect  was  a  schismatical  Greek,  and  the  answer  of  the  Catholic, 
 to  whom  he  addressed  himself,  did  not  indicate  that  the  decrees 
 would  meet  with  much  obedience.  The  curiosity  felt  at  the  first 
 Session  no  longer  prevailed,  and  the  present  ceremony  was 
 merely  considered  an  addition  to  the  long  list  of  those  observed 
 at  the  Vatican.  Indeed,  at  the  time,  very  few  were  either  aware 
 of,  or  reflected  on  the  decree  thus  promulgated,  and  those  few 
 ao-reed  that  the  declarations  of  the  scheme  were,  on  the  whole, 
 mild  and  moderate.  Its  subjects  were  hardly  such  as  could  fix  the 
 wavering  attention  of  society  at  the  present  day,  and  even  for 
 those  who,  from  particular  circumstances,  are  drawn  to  their 
 consideration  they  are  unimportant,  because  the  matters  they 
 contain  are  for  the  most  part  no  longer  of  interest,  besides,  the 
 way  in  which  they  are  treated  is  such  as  to  render  any  practical 
 results  unlikely.  The  scheme  (observed  many  people)  can 
 make  rules  for  the  Church,  but  "  concerning  those  that  are 
 without,"  St,  Paul  himself  says  if  I  mistake  not  "quid  ad  nos?" 
 To  reiterate  to  those  that  are  within  the  fold  the  primary  foun- 
 dations of  their  faith  may  seem  at  least  superfluous. 
 
 As  we  remarked  elsewhere,  the  condemnatory  character  of 
 this  scheme  was,  at  the  first,  the  reason  for  its  being  sent  back  ; 
 it  was  then  reformed,  but  still  retained  its  original  defect.  The 
 Catholic  Church  had  already  condemned  Pantheists,  Ration- 
 alists, Materialists,  and  also  Protestants  ;  the  latter,  since  they 
 separated  from  the  Church,  the  others  ever  since  the  Church 
 existed,  because  those  condemnations  are  embodied  in  all  the 
 successive  explanations  of  faith  that  the  Church  has  issued,  and 
 are  therefore  included  substantially  and  absolutely  in  the  belief 
 of  Catholics.  But  with  regard  to  those  who  "  are  without," 
 those  who  are  neither  Catholics  nor  Christians,  such  condem- 
 nations possess  neither  authority  nor  practical  effect.  To  de- 
 clare that  a  person  is  anathema,  is  to  declare  him  out  of  the 
 Church  ;  but  if  he  never  was   in  it  how  can  he   be   cast  out  ? 
 
April.]  EIGHT  MONTHS  AT  ROME.  141 
 
 how  does  this  judgment  affect  him  ?  Such  were  the  observa- 
 tions generally  made  by  those  (and  they  were  not  many)  who 
 interested  themselves  in  the  matter.  As  the  Vatican  Council 
 would  not  obey  the  mission  which  seemed  to  be  imposed  on  it 
 by  the  laws  of  the  age,  that  is  to  introduce  the  reforms  which  the 
 lapse  of  time  renders  necessary  and  which  the  conditions  of  the 
 Church  permit,  it  was  compelled  by  the  force  of  circumstances 
 either  to  remain  stationary  and  inactive, — a  disposition  which  is 
 exemplified  in  the  scheme  "  De  Fide," — or  to  press  forward  in 
 the  road  of  absolute  authority,  as  it  endeavoured  to  do  in  the 
 scheme  "  De  Ecclesia." 
 
 II.— THE  FIRST  SCHEME  "DE  FIDE." 
 
 1.  Comparison  of  the  first  and  second  schemes. — 2.  The  same. — 3.  Description  of 
 first  scheme. — 4.  The  same. — 5.  The  same. — 6.  Considerations. — 7.  Fui'ther 
 reflections.— 8.  On  faith. — 9.  The  connection  of  faith  and  science.  — 10.  Dog- 
 matic theology. — 11.  Close  of  observations  on  first  scheme. — 12.  Annotations. 
 
 1.  In  order  to  appreciate  the  mild  and  moderate  character  of 
 the  scheme  as  amended,  it  is  necessary  to  compare  it  with  the 
 original  text  as  at  first  drawn  up,  a  comparison  which  was  most 
 useful  at  the  time  of  its  promulgation,  as  an  evidence  of  the 
 beneficent  influence  exercised  by  the  Opposition  and  as  afford- 
 ing ground  for  hope  in  the  future. 
 
 2.  We  will  first  describe,  as  nearly  as  possible,  the  original 
 form  of  the  scheme.  After  a  long  preface,  which  indicated 
 all  the  enemies  to  be  combated,  or  the  many  antichrists  who 
 at  the  present  day  endeavour  to  subvert  religion  and  reduce 
 mankind  to  a  state  of  unbelief,  the  scheme  divided  its  subject 
 into  three  parts.  In  the  first,  it  condemned  absolute  Rationalism 
 under  its  three  manifestations.  Materialism,  Pantheism,  and 
 Rationalism,  properly  so  called  ;  in  the  second,  it  condemned 
 semi-Rationalism,  introduced  into  Catholic  doctrines ;  and  in 
 the  third  it  condemned,  partially,  various  other  errors  which 
 spring  from  Rationalism. 
 
 3.  The  first  chapter  began  mth  the  title,  "  Condemnatio  Mate- 
 rialismi  et  Pantheismi,"    and   after  describing  and   condemning 
 
142  EIGHT  MONTHS  AT  ROME.  [April. 
 
 these  errors,  it  concludes  with  a  profession  of  faith  in  God. 
 "  Una  singularis,  simplex  omnino,  et  incommutabilis  essentia, 
 aeternus  et  necessario  existens  intellectu  ac  voluntate,  omnique 
 perfectione  infinitus  :"  who  "  profitendus  est  super  omnia  quae 
 praeter  ipsum  sunt  aut  concipi  possunt  infinite  exaltatus."  The 
 heading  of  the  following  chapter  was  "  Condemnatio  Rational- 
 ismi."  In  this  the  scheme  first  recognises  the  power  of  human 
 reason  to  attain  by  itself  to  a  knowledge  of  God,  and  then  pro- 
 ceeds to  assert  that  if  God  were  pleased  to  manifest  Himself  only 
 through  revelation,  in  that  case  reason  must  subject  itself  en- 
 tirely. It  affirms  that  this  hypothesis  has  by  providential  arrange- 
 ment been  actually  confirmed,  so  that  it  forms  the  basis  of  the 
 Christian  religion,  and  concludes  by  condemning  all  those 
 who  exalt  reason  as  a  supreme  law,  and  standard  of  good, 
 above  faith  and  revelation.  This  chapter  ends  by  fervently 
 exhorting  rulers  to  preserve  instruction  free  from  such  pes- 
 tilential error,  and  warns  them  against  that  sort  of  secondary 
 Rationalism  which  creeps  into  wholesome  study,  and  by  which 
 verhum  veritatis  non  recte  tractatur. 
 
 These  two  last  clauses  really  express  the  intention  of  the  com- 
 pilers of  the  scheme,  just  as  the  intention  of  a  letter  is  very 
 often  revealed  in  its  postscript.  The  systematic  suspicion  and 
 the  infinite  precautions  they  contain  against  all  that  emanates 
 from  reason  alone,  and  the  insertion  in  such  a  document  as  the 
 decree  of  a  Council  (which  by  right  concerns  only  doctrinal 
 and  speculative  matters),  of  an  intemperate  mandate  to  Govern- 
 ments to  guard  the  faith  by  all  the  means  in  their  power, 
 characterise  a  party  which  leaves  unmistakable  traces  on  all  it 
 touches. 
 
 4.  The  third  chapter  bore  the  heading,  "De  divina?  revela- 
 tionis  fontibus  in  Sacra  Scriptura  et  traditione."  It  affirmed  the 
 Divine  inspiration  of  the  Holy  Scriptures,  according  to  the  text 
 sanctioned  by  the  Council  of  Trent  and  the  truth  of  the  inter- 
 pretations contained  in  the  traditions  and  infallible  judgment 
 of  the  Church. 
 
 The  fourth  chapter,  "  De  supernaturalis  revelationis  necessi- 
 tate," was  on  the  necessity  of  a  supernatural  revelation,  not 
 only  because  by  it  might  be  accomplished  the  rapid  and 
 universal    diffusion    (impossible    through   any  other    means)  of 
 
April.]  EIGHT  MONTHS  AT  ROME.  143 
 
 that  which  reason  with  all  its  powers  often  finds  it  hard 
 to  understand;  but  also  because  God,  wishing  to  raise  man 
 above  the  order  of  nature,  could  not  bring  him  to  a  knowledge 
 of  what  is  superior  to  reason,  otherwise  than  through  faith, 
 reason  being  incapable  of  attaining  of  itself  to  the  knowledge 
 of  supernatural  dogmas  which  are  beyond  the  reach  of  our 
 natural  faculties.  From  this  argument,  logically  conducted, 
 the  scheme  suddenly  comes  to  the  postscript,  that  is  to  say, 
 to  a  conclusion  like  that  of  the  second  part,  which  by  means 
 of  a  few  vague  and  undetermined  phrases  tends  to  further 
 the  constitution  of  an  unlimited  authority.  The  conclusion 
 states  the  duty  of  recognising  "  supernaturalis  revelationis 
 maximum  beneficium,"  even  in  those  matters  which  are  not 
 "  impervise "  to  human  reason,  that  is  to  say,  which  can  be 
 treated  of  by  reason,  and  the  practical  interpretation  of  this 
 is  simply  that  such  matters  are  to  be  voluntarily  subjected 
 to  the  guidance  of  revelation.  Every  one  can  perceive  the 
 consequences  which  naturally  result  from  such  a  doctrine,  for 
 those  who  are  its  depositaries  and  natural  interpreters,  and 
 consequently  for  the  Vatican. 
 
 5.  The  fifth  chapter  is  entitled  "  De  mysteriis  fidei  in  divina 
 revelatione  propositis,"  and  condemns  all  who  say  that  it  is  pos- 
 sible by  reason  and  philosophy  to  search  out  the  mysteries  of 
 faith.  At  first  sight  this  condemnation  seems  equivalent  to  a 
 prohibition  of  seeing  when  it  is  dark.  If,  however,  its  real 
 intention  is  to  contemplate  the  case  of  a  person  endeavouring  in 
 this  darkness  to  guide  himself  by  the  light  of  reason,  leaving 
 the  result  out  of  consideration,  it  is  difficult  to  understand  the 
 grounds  for  the  condemnation.  We  owe  many  works  by  the 
 Fathers,  such  as  the  "  De  Trinitate  "  and  the  "  De  Opere  sex 
 dierum  "  of  Saint  Augustine,  to  just  such  a  case,  and  not  only 
 does  the  Church  acknowledge  these  writings,  but  she  adopts 
 them  and  regards  them  with  great  honour. 
 
 6.  The  sixth  chapter  is  entitled  "  De  fidei  divinae  distinctione 
 a  scientia  humana,"  and  here  again  our  first  impression  is,  that 
 an  effort  is  made  to  distinguish  between  two  things  which  could 
 never  be  confounded.  This  chapter  is  a  sort  of  sequel  to  the  fifth, 
 condemning  those  who  do  not  distinguish  between  Divine  faith 
 and  human  science,  and  who  believe,  not  because  our  belief  is  a 
 
144  EIGHT  MONTHS  AT  ROME.  [April. 
 
 matter  of  Divine  revelation,  but  because  we  can  ourselves  attain 
 to  it  by  natural  means.  It  is  difficult  to  see  the  meaning  of  this 
 condemnation  taken  literally,  and  bearing  in  mind  the  subject 
 indicated  in  the  heading  of  the  chapter,  for  every  one  is  aware 
 of  the  difference  between  faith  and  knowledge. 
 
 Who  is  not  sensible  that  by  faith  we  accept  that  which 
 we  do  not  know  ?  We  must  look  for  the  real  object  of  the 
 scheme  in  its  explanation,  which  affirms  that  if  any  one  should 
 delude  himself  by  trying  to  reconcile  faith  and  reason,  and  by 
 elucidating  so  far  as  he  can  the  former  by  the  latter,  such  a 
 consolation  is  to  be  denied  him,  in  order  that  the  renunciation 
 of  reason  may  be  absolute  and  entire,  an  act  of  sacrifice  and 
 not  an  act  of  homage.  This  conclusion  reveals,  in  its  obscure 
 and  mysterious  language,  the  spirit  of  those  who  framed  the 
 scheme.  Unceasing  war  to  reason,  on  those  points  where  it 
 can  properly  be  exercised,  as  much  as  on  those  where  it  must 
 yield,  and  a  systematic  and  constant  mistrust  of  its  guidance, 
 are  integral  parts  of  that  order  of  ideas  which  has  long  and  per- 
 sistently prevailed  in  the  direction  of  Catholic  institutions.  Such 
 guidance  tends  to  weaken  and  often  to  confuse  the  natural  judg- 
 ment of  men,  it  creates  and  favours  unreasonable  and  superstitious 
 habits,  and  is  a  bar  to  the  progress  of  civilisation  among  those 
 nations  where  the  full  and  free  action  of  this  scheme  has  been  felt. 
 
 7.  Under  the  seventh  heading,  "  De  necessitate  motivorum 
 credibilitatis,"  the  scheme  (having  in  the  previous  chapter 
 cautioned  man  against  his  own  reason),  condemns  with  an 
 anathema  all  who  deny  that  the  truth  may  be  rendered  evident 
 by  external  signs  (miracles).  As  the  Gospel  contains  many 
 miracles,  to  begin  to  affii'm  their  possibility  after  nineteen  cen- 
 turies seems  inopportune  and  superfluous,  and  here  again  we 
 must  look  for  the  real  meaning  of  this  condemnation  elsewhere 
 than  in  its  actual  words.  While  the  sixth  chapter  teaches  us  to 
 doubt  what  seems  reasonable,  the  seventh  condemns  us  if  we 
 hesitate  to  accept  what  actually  appears  unreasonable.  The 
 reproduction  of  the  ideas  of  these  two  chapters,  if  taken  literally, 
 would  have  no  aim  ;  but  the  intention  of  thus  combining  them  is 
 to  inculcate  their  practical  application,  and  to  favour  their  in- 
 fluence among  Catholic  populations.  The  frequent  result  of 
 such  teaching  is  this,  that  people  finding  themselves  abandoned 
 
April.]  EIGHT  MONTHS  AT  EOME.  145 
 
 in  the  darkness  of  the  supernatural,  without  the  safe  guidance  of 
 reason,  easily  become  a  prey  to  that  vague  mystical  feeling 
 which  is  often  superstitious,  not  infrequently  fierce  and  sullen, 
 always  prejudicial,  and  always  a  serious  obstacle  to  the  acqui- 
 sition of  the  energetic  and  useful  habits  of  civilised  life. 
 
 All  these  ideas  and  their  practical  results  which  we  have 
 now  pointed  out,  are  hidden  and  implied  rather  than  openly 
 expressed  in  the  measured  phrases  of  the  above-mentioned 
 chapter ;  their  real  meaning  is  shown  by  their  order  and  connec- 
 tion with  those  that  precede,  still  more  so  by  the  traditional  use 
 and  constant  application  of  their  principles  that  have  long  pre- 
 vailed in  the  economy  of  the  Church. 
 
 The  moderation  in  words  is  a  concession,  a  sort  of  homage  to 
 the  spirit  of  the  age,  which,  unlike  the  scheme,  worships  the 
 goddess  of  reason,  and  wages  constant  war  against  all  super- 
 natural events  (at  least  against  all  those  of  a  religious  character) 
 which  it  runs  down  ;  while  at  the  same  time  it  exalts  reason  by 
 all  the  means  in  its  power,  especially  invoking  for  the  purpose 
 the  help  of  science  and  of  public  opinion. 
 
 8.  The  eighth  chapter,  "  De  supernaturali  virtute  fidei  et  de 
 libertate  voluntatis  in  fidei  assensu,"  condemned  all  who  do  not 
 acknowledge  faith  as  a  supernatural  gift  of  God,  rather  than  as 
 a  natural  and  necessary  persuasion  of  reason.  This  again  is  so 
 obvious  in  Catholic  belief,  that  its  repetition  is  useless,  but  the 
 warnings  on  this  subject  are  endless,  and  we  are  told  to  guard 
 against  reason,  to  repudiate  the  use  of  reason,  not  only  when  it 
 attacks  faith,  but  when  it  intervenes  as  a  support  and  help  to 
 faith.  The  ninth  chapter  was  in  the  same  strain,  "  De  necessi- 
 tate et  supernaturali  firmitate  fidei."  This  chapter,  a  very  obscure 
 one,  condemned  those  who  say  that  the  condition  of  the  faithful 
 (or  Catholics)  is  the  same  as  that  of  those  who  have  not  yet 
 come  to  the  one  true  fold,  so  that  it  should  be  lawful  for  Catholics 
 to  doubt  the  faith  received  sub  EcclesicB  Magisterio,  and  to  sus- 
 pend their  judgment  until  its  credibility  and  veracity  be  demon- 
 strated according  to  the  rules  of  human  science.  This  chapter 
 was  directed,  as  it  seems,  against  the  two  particular  tendencies 
 of  the  present  century,  reciprocal  tolerance,  and  the  spirit  of 
 debate,  and  perhaps  on  that  account  its  sentences  were  involved 
 in  obscurity  ;  and  like  those  of  the  sixth  and  seventh  chapters, 
 
 L 
 
146  EIGHT  MONTHS  AT  ROME.  [April. 
 
 were  couched  in  terms  of  moderation  that  the  compilers  did  not 
 always  adopt  in  other  parts  of  this  scheme,  nor  in  the  others, 
 especially  that  "  De  Ecclesia." 
 
 9.  The  scheme  havings  been  occupied  up  to  this  point  with  faith 
 in  itself,  began  in  the  tenth  chapter  to  regulate  the  connection 
 between  faith  and  science  under  the  heading,  "  De  recto  ordine 
 inter  scientiam  humanam  et  fidem  divinam  ;"  and  from  the  very 
 beginning  submitted  all  science  to  the  judgment  of  the  Church, 
 with  a  course  of  reasoning  which,  apart  from  what  it  may  con- 
 tain that  is  just  and  true  from  a  Catholic  point  of  view,  loses 
 much  of  its  force  when  one  reflects  that  the  practical  application 
 of  these  doctrines  consisted  for  the  most  part  in  subjecting  the 
 laboured  emanations  of  human  intelligence,  and  even  of  human 
 genius,  to  the  narrow  and  ignorant  tyranny  of  some  obscure 
 censor ;  who,  endeavouring  amid  distrust  and  suspicion  to  re- 
 concile the  progress  of  science  with  the  integrity  of  the  faith, 
 might  end  by  producing  a  condition  of  intellectual  culture 
 similar  to  that  which  has  prevailed  in  Spain,  some  parts  of 
 Italy,  and  in  Mexico. 
 
 The  eleventh  chapter  reverted  to  the  argument,  "  De  incom- 
 mutabili  veritate  illius  dogmatum  sensus  quem  tenuit  et  tenet 
 Ecclesia."  Even  here  the  scheme  violently  hurled  its  reproaches 
 against  those  who  hold  that  any  intervention  of  reason  and  human 
 philosophy  is  lawful  in  the  explanation  of  dogmas.  Reason  again  I 
 nothing  but  reason !  One  might  almost  think  that  reason  were 
 the  enemy,  or,  to  adopt  its  own  words,  the  most  formidable  of  the 
 antichrists  against  which  this  voluminous  scheme  contended. 
 
 10.  In  the  twelfth  chapter  we  seem  to  have  gone  back  to  the 
 third  century,  "  De  unitate  divina?  natura?  seu  essentia?  in  tribus 
 distinctis  personis."  The  thirteenth  is  headed  "  De  divina 
 operatione  tribus  personis  communi,  et  de  Dei  libertate  in 
 creando."  It  was  certainly  time  to  leave  some  liberty  to  the 
 Almighty,  the  acknowledgment  of  His  retrospective  power  of 
 creating  the  world  was  due  to  Him  from  the  theologians  of  the 
 Vatican,  as  a  compensation  for  all  the  liberty  in  governing  it, 
 which  they  took  away. 
 
 The  fourteenth  chapter  is  "  De  Jesu  Christo  una  divina  per- 
 sona in  dual)us  naturis,  de  redemptione  et  vicaria  pro  nobis 
 satisfactione,"  Sic.      One   would   imagine  we  were   living  in  the 
 
April.]  EIGHT  MONTHS  AT  ROME.  147 
 
 days  of  Nestorius,  or  some  such  period.  Not  content  with 
 having  begun  again  at  the  work  of  redemption,  the  scheme  in  the 
 fifteenth  chapter  goes  back  to  the  days  of  Adam.  "  De  com- 
 muni  totius  humani  generis  origine  ab  uno  Adam,  et  de  natura 
 humana  una  composita  ex  anima  rationali  et  corpore."  It  is 
 certainly  impossible  to  carry  the  question  beyond  this. 
 
 11.  The  sixteenth  chapter  affirmed  the  intervention  of  the 
 supernatural,  or  Providence,  in  the  world,  not  only  in  its  events, 
 but  in  the  moral  order  of  ideas  that  prevail  in  it,  and  declared 
 that  man  without  the  aid  of  supernatural  grace  could  not  attain 
 the  heights  of  justice  and  virtue.  All  this  is  comprised  under 
 the  heading  "  De  ordine  supernaturali  et  de  supernaturali  statu 
 originalis  justitiae."  The  seventeenth  heading  is  "  De  peccato 
 originali  et  de  pcena  aeterna  destinata  cuilibet  mortali  peccato," 
 and  from  it  one  would  imagine  that  the  mysterious  dogmas  of 
 original  sin,  and  of  eternal  punishment,  were  now  for  the  first 
 time  to  be  established  in  Catholicism. 
 
 The  eighteenth  was  "  De  supernaturali  ordine  gratia^  quae 
 nobis  per  Christum  redemptorem  donatur."  This  chapter  entered 
 into  the  whole  theory  of  grace  as  completing  the  Christian 
 edifice,  and  condemned  all  who  deny  that  Divine  grace  is  a 
 supernatural  gift,  permanent  and  inherent  in  the  soul,  or  who 
 think  that  they  may  attain  to  Christian  justification  by  their 
 own  natural  strength. 
 
 12.  This  was  the  last  chapter,  and  it  was  followed  by  long 
 annotations  and  comments.  The  first  was  on  the  inscription 
 with  which  all  the  schemes  opened — "  Pius  Episcopus  sacro 
 approbante  Concilio."  I  ought,  according  to  chronological  order, 
 to  have  spoken  more  fully  of  this  title  before,  as  it  was  debated 
 in  the  assembly,  where  it  gave  great  offence  to  the  Opposition, 
 and  became  the  subject  of  grave  remonstrance  on  the  part  of 
 its  leaders  ;  but  public  opinion  gave  little  heed  to  the  matter 
 at  first ;  the  petition  against  it  was  lost  among  the  many  others 
 with  which  the  Opposition  filled  the  Vatican  Hall,  and  thus  I  did 
 not  enter  into  the  question  when  it  first  arose.  The  subject  is, 
 however,  too  important  to  be  passed  over  without  some  observa- 
 tions, now  that  the  annotations  of  the  scheme  which  originally 
 drew  attention  to  it  afford  a  suitable  occasion  for  its  consideration. 
 We  may  really  say  that   the  whole  significance  of  the  Vatican 
 
 L  2 
 
148  EIGHT  MONTHS  AT  ROME.  [April. 
 
 Council  is  expressed  in  the  title  of  the  schemes.  The  decrees  of  the 
 Council  of  Trent  bore  the  inscription,  "  Sacrosancta  oecumenica 
 et  generalis  Tridentina  sjnodus  in  Spiritu  Sancto  legitime  con- 
 gregata  praesidentibus  apostolicae  sedis  legatis."     The  decrees  of 
 the  Vatican  Council    on   the   contrary  are   headed   thus,   "  Pius 
 Episcopus  sacro  approbante  Concilio."     The  difference  between 
 these  two  formulas  is  such,  that  we  cannot  be  surprised  at  the 
 resistance  made  by  the  Opposition  to  the  second  ;  or  that  Stross- 
 mayer  very  ably  pointed  out  that  the  new  title  was  not  an  innova- 
 tion in  form  only,  but  that  it  substantially  changed  the  standard  of 
 the  authority  of  an  Ecumenical  Council.   However,  the  Opposition 
 obtained  no  redress,  and  the   original  title  remained  untouched. 
 The  reasons  for  this  formula  were  given  in  the  annotations  on  the 
 scheme  "  De  Fide,"  which  declared  it  to  be  the  most  suitable 
 in  Councils  presided  over  by  the  Pope  in  person  ;  in  the  same 
 way  that  his  representatives  in  the  special  Congregations  of  the 
 Vatican  Council,  were  called  presidents  instead  of  legates,  which 
 is  their  designation  in  ordinary  Councils  where  the  Pope  is  not 
 present.      To  this  Strossmayer  replied  that  he  wished  the  Pope 
 did  preside  personally ;  but  that  as  he  never  was  present  at  the 
 discussions  in  which  all  the  real  work  of  the  Council  was  carried 
 on,  the  reason  given,  did  not  justify  the  great  innovation  in  the 
 inscription.      The  other  side  then  urged  that  the  Council  must 
 be  considered  under  the  presidency  of  the  Pope,  as  he  was  in 
 the  Vatican,  and  was  personally  present  at  the  public  meetings, 
 the  only  ones  in  which  the  Council  passed  authoritative  decrees. 
 In  fact,  Rome  was  firm  on  the  point,  and  the  title  was  carried  like 
 the  Order,  and  all  else  which  was  desired,  "coZa  dove  si  puote.''^  * 
 The  annotations  of  the  scheme  were  twice  as  voluminous  as  the 
 text,  and  contained  the  reasons  and   explanations  of  the  same. 
 Its  form  was  so  little  in  harmony  with  the  habits  of  modern 
 thought  and  science,  so  unscientifically  expressed,  in  so  dry  a 
 style,    and   in    such   pedantic   language,    that   it   will    easily   be 
 believed  that  it  met  with  little  favour  in  the  assembly.      Every 
 one   may   remember   the   lively   assaults   to   which   it   was   sub- 
 jected, and  the  eloquent  speeches  by  the  Opposition  against  it ; 
 
 *  "  It  is  so  willed  there  where  is  power  to  do 
 That  which  is  willed." 
 
 —Longfellow's  Dante,  Inf.  iii.  95-96. 
 
April.]  EIGHT  MONTHS  AT  ROME.  149 
 
 but  reminiscences  soon  fade  away,  and  as  the  discussion  was 
 then  a  purely  verbal  one,  only  a  few  reports  of  those  speeches 
 remain  which  were  taken  down  by  the  shorthand  writers,  and 
 now  rest  in  eternal  slumber  among  the  secret  archives  of  the 
 Council. 
 
 III.— THE  SECOND  SCHEME  "  DE  FIDE." 
 
 1.  The  scheme  as  a  whole. — 2.  First  and  second  chapters. — 3.  Third  chapter. — 
 4.  Fourth  cliapter. — 5.  Observations  of  the  bishops. — 6.  Their  influence. — 
 7.  Continued  observations.— 8.  Difficulties  that  beset  the  scheme. — 9.  Reasons 
 for  describing  the  scheme. — 10.  Note  of  the  North-German  Confederation. 
 
 1.  When  this  scheme  appeared  for  the  second  time,  after  all 
 the  events  we  have  narrated,  it  was  heii  quantum  mutatus  ab  illo  ! 
 It  only  contained  in  the  second  edition  an  introduction  and  four 
 chapters,  in  which  part  of  the  matter  of  the  first  scheme  was 
 condensed,  the  rest  being  either  consigned  to  oblivion  or  tempo- 
 rarily laid  aside.  The  four  chapters  of  the  second  scheme  are 
 entitled : — 1.  "  De  Deo  rerum  Omnium  Creatore."  2.  "  De  Reve- 
 latione."  3.  "  De  Fide."  4.  "  De  Fide  et  Ratione."  The  entire 
 bulk  of  the  second  scheme  does  not  exceed  thirty-one  pages, 
 whereas  the  first  numbered  more  than  one  hundred  and  forty. 
 The  introduction  to  the  second  scheme  is  longer,  and  indicates 
 its  subjects  more  fully,  pointing  out  Naturalism  from  the  first  as 
 an  enemy  to  be  combated,  in  which  term.  Pantheism,  Rationalism, 
 Indifterentism,  and  Atheism  are  all  included.  There  is  no 
 mention  here,  and  very  little  afterwards,  of  the  so-called  semi- 
 Rationalism  so  much  made  of  in  the  first  scheme. 
 
 2.  The  first  chapter  contains  in  summary  all  that  was  said 
 in  the  first  chapter  of  the  former  scheme,  leaving  out  the 
 nominal  condemnations  of  Pantheism,  Materialism,  «Scc.  ;  it  con- 
 tains likewise  the  confession  of  belief  in  God,  with  all  His 
 attributes,  declaring  that  He  is  one  in  substance,  distinct  in 
 nature  and  essence,  liherrimo  consilio.,  Creator  of  the  world. 
 
 The  second  chapter  contains  a  compendium  of  all  that  was 
 said  in  the  second,  third,  and  fourth  chapters  of  the  first  scheme 
 on  Revelation  and  on  the  books  that  contain  it,   which  Deum 
 
150  EIGHT  MONTHS  AT  ROME.  [April. 
 
 hahent  auctorem,  and  are  sanctioned  by  the  Council  of  Trent  and 
 the  tradition  of  the  Church.  With  regard  to  Revelation,  there 
 is  a  notable  difference  in  the  text  of  the  two  schemes.  The 
 first  contained  a  chapter  with  the  heading,  "  On  the  necessity  of 
 Revelation."  The  new  one  omits  that  chapter  entirely,  almost 
 as  if  it  no  longer  considered  Revelation  to  be  essential. 
 
 3.  The  third  chapter  contains  an  abridgment  of  all  the 
 matters  of  the  first  scheme  from  Chapter  1st  to  9th,  that  is  to 
 say,  the  subjection  of  reason  to  faith,  not  by  an  intellectual 
 operation,  but  by  the  authority  of  revelation,  the  possibility  of 
 external  signs,  such  as  miracles,  prophesies,  &c.  ;  the  gift  of 
 grace,  the  supremacy  of  the  Church,  and  her  perfection  when 
 contrasted  with  other  confessions  and  creeds,  of  which  latter  the 
 present  text  affirms  that  they  falsam  religionem  sectantur,  whilst 
 the  old  text  was  more  moderate  on  the  subject,  saying  only  that, 
 adjidem  unice  veram  non  pervenerunt.  The  end  of  this  chapter 
 likewise  asserts  that  it  is  impossible  to  doubt  or  to  change  the 
 faith  taught  by  the  Church,  and  states  all  that  was  contained  in 
 the  ninth  chapter  of  the  old  scheme  on  this  point. 
 
 4.  The  fourth  chapter  is  on  the  relation  between  reason  and 
 faith  ;  and  here  the  difference  between  the  two  schemes  is  most 
 apparent.  This  fourth  chapter  includes  pretty  nearly  all  the 
 contents  of  the  tenth  and  eleventh  chapters  of  the  old  scheme, 
 with  the  addition  of  the  precepts  on  the  connection  between 
 faith  and  science  scattered  through  other  chapters.  The  in- 
 tolerable pedantry  with  which  reason  is  denounced,  under  the 
 name  of  semi-Rationalism  in  the  first  scheme,  is  here  omitted  ; 
 and  the  relation  between  reason  and  faith  is  treated  of  less 
 absolutely. 
 
 In  fact,  all  the  doctrines  of  the  second  scheme  are  relatively 
 moderate.  And  were  it  not  that  practical  experience  has  shown 
 how  far  the  results  of  that  jus,  acknowledged  in  the  Church  as 
 divinitus  falsi  nominis  scientice  oppositiones  pj'oscribendi  extend, 
 the  same  character  of  moderation  might  be  accorded  to  some 
 of  its  ideas  on  the  great  questions  raised  among  Catholic 
 societies  by  modern  civilisation.  There  is  no  mention  whatever 
 in  the  new  scheme,  of  the  matter  contained  in  the  old  one, 
 between  the  twelfth  and  the  last  chapter.  The  doctrinal  parts 
 then  follow,  the  Canons  corresponding  to  each  of  the  headings ; 
 
April.]  EIGHT  MONTHS  AT  ROME.  151 
 
 and  last  of  all  a  sort  of  Appendix,  which  explains   briefly  the 
 reason  and  the  method  of  the  emendation  of  the  first  scheme. 
 
 5.  We  have  now  described  the  scheme  "  De  Fide "  in  its 
 amended  form,  and  prepared  for  the  public  Session,  the  changes 
 made  in  it  before  its  promulgation  in  the  Session  of  April  24th 
 being  few  and  unimportant.  Its  consideration  for  the  second 
 time  took  place  under  the  new  Order,  and  consequently  the  ob- 
 servations on  it  were  for  the  most  part  in  writing,  and  distri- 
 buted to  the  bishops,  so  that  we  have  more  records  of  them. 
 It  is  curious  and  important  to  observe,  as  a  means  of  estimating 
 the  final  result  of  all  these  events,  that  most  of  the  annotations 
 made  by  the  bishops  on  the  second  scheme  (already  amended  in 
 an  Infallibilist  sense)  are  in  the  direction  of  exaggeration  and 
 restriction.  For  instance,  a  bishop  tries  to  introduce  Infalli- 
 bility into  the  scheme  as  an  accessory,  by  saying  that  "  licet 
 omnibus  Ecclesiae  necessitabus  per  ordinarium  Summi  Pontificis 
 regimen  et  magisterium  satis  fuerit  provisum,  tamen,"  &c.  Two 
 or  three  other  prelates  proposed  similar  amendments.  The  intro- 
 duction, in  particular,  was  marked  by  their  observations.  The 
 Infallibilists  preferred  writing,  and  the  Opposition  speaking, 
 feeling  that  they  had  most  eloquence  on  their  side,  and  also 
 that,  being  in  the  minority,  speaking  was  the  best  means  of 
 gaining  strength  and  of  spreading  their  ideas.  Still  the  great 
 predominance  of  Infallibilist  opinions  in  those  annotations  throws 
 much  light  on  the  history  of  the  Council.  The  introduction 
 received  various  unimportant  changes  from  the  annotations. 
 The  observations  on  the  first  chapters,  "  De  Deo  rerum  omnium 
 creatore,"  were  numerous,  and  entirely  in  an  Infallibilist  sense. 
 There  are  a  few  remarks  by  independent  and  more  liberal 
 bishops  ;  one  proposing  the  suppression  of  Canons  in  the  scheme, 
 judging  the  decrees  as  quite  sufficient ;  and  another  proposing 
 to  omit  the  anathema,  and  to  condemn  errors  only,  and  never 
 persons. 
 
 6.  No  notice  was  taken  of  these  observations,  and  the  first 
 chapter  re-appeared  at  the  final  publication  of  the  scheme  in 
 almost  the  same  form  as  at  its  promulgation.  The  only  change 
 was  the  addition  of  the  last  paragraph,  and  the  omission  of  a  word 
 in  the  first,  which  was  done  at  the  instigation  of  the  one  bishop 
 who  had  succeeded  in  carrying  his  emendations  on  this  chapter. 
 
152  EIGHT  MONTHS  AT  ROME.  [Apkil. 
 
 One  annotation  proposed  the  substitution  of  "  Sancta  Catholica 
 Ecclesia "  for  "  Romana  Catholica  Ecclesia."  Another,  more 
 modestly,  proposed  "Catholica  et  Romana;"  and,  on  failing  to 
 obtain  the  conjunctive  particle,  pleaded  for  the  insertion  of  a 
 comma  only,  between  Catholica  and  Romana,  but  even  this  was 
 in  vain.  The  oral  debate  on  this  subject  was  much  hotter  than 
 appears  from  the  written  observations,  but  it  was  unsuccessful. 
 
 The  majority  would  not  yield,  and  the  only  variation  obtained 
 in  the  formula  was  the  change  from  "  Sancta  Romana  Catholica 
 Ecclesia,"  to  "  Sancta  Catholica  Apostolica  Romana  Ecclesia." 
 The  protesting  bishop  obtained  a  transposition  of  words  instead 
 of  a  comma,  and  the  Church  of  Rome  preserved  its  prerogatives 
 untouched. 
 
 7.  Of  the  many  observations  on  the  second  chapter,  those  are 
 worthy  of  notice  which  tended  to  allow  more  scope  to  the  natural 
 perception  of  God  in  the  conscience  of  Catholics,  otherwise  this 
 chapter  underwent  scarcely  any  change. 
 
 The  annotations  on  the  third  chapter  were  numerous,  but  of 
 slight  consequence  for  the  laity  ;  the  doctrinal  part  of  the  scheme 
 was  somewhat  modified  in  form,  but  scarcely  at  all  in  sub- 
 stance. One  remark  frequently  made  by  the  bishops  we  also 
 have  alluded  to,  and  it  is  this,  that  most  of  those  condemna- 
 tions concern  persons  out  of  the  Church,  but,  as  one  of  the  pre- 
 lates justly  observes,  qui  nan  credit,  jam  jiidicatiis  est.  Many 
 observations  are  also  made  on  the  fact  that  the  opening  formula 
 of  the  scheme  is  "  Pius  Episcopus,"  instead  of  "  Sancta  Syno- 
 dus  Ecumenica."  These  are  the  few  traces  of  independent 
 opinion,  and  of  sincere  concern  for  the  dignity  and  liberty  of  the 
 Church  which  we  meet  with  in  perusing  the  records  of  the  time  ; 
 and,  owing  to  their  small  number,  they  are  lost  in  the  existing 
 mass  of  obsequious  testimony  and  theological  subtleties.  The 
 Canons  remained  intact,  excepting  one  on  the  connection  be- 
 tween faith  and  reason,  which  was  omitted  in  consequence  of  the 
 remarks  of  the  bishops.  It  condemned  those  who  entertain 
 opinions  which,  though  not  declared  to  be  heretical,  are  yet  con- 
 trary to  the  mind  of  the  Church.  With  this  exception  the  text, 
 when  finally  promulgated,  was  almost  identical  with  that  sent 
 back  to  the  assembly  after  the  first  emendation. 
 
 8.  In    the  debate  on  this  scheme  there  were  two  subjects  of 
 
April.]  EIGHT  MONTHS  AT  ROME.  153 
 
 difficulty  which  divided  the  Fathers  for  some"  time,  notwith- 
 standing their  good-will.  The  first  was  the  addition  of  the  word 
 Romana  added  with  an  exclusive  sense  to  Catholica  Ecclesia,  the 
 second,  the  suppressed  Canon. 
 
 On  the  first  point  there  were  many  petitions  for  the  elimina- 
 tion of  the  word  Romana.  One  bishop  very  ingenuously  re- 
 counted the  fact  that  in  his  English  diocese  some  land  had  been 
 left  by  will  to  the  "  Catholic  Church,"  and  that  the  Anglicans 
 had  appropriated  it  on  the  plea  that  they  were  really  the 
 Catholic  Church,  the  so-called  Catholic  Church  being  styled 
 Roman  Catholic.  The  Roman  Church,  for  whom  this  designa- 
 tion was  of  great  import,  paid  no  regard  to  the  land  lost  by 
 the  bishop,  but  maintained  the  title,  only  deigning  to  grant  the 
 wish  of  the  more  moderate  among  the  Opposition,  who  begged 
 for  the  addition  of  all  the  other  titles  as  "  Sancta  Apostolica," 
 6cc.     More  explanation  is  needed  on  the  second  subject. 
 
 In  the  text  of  the  scheme  was  a  Canon  (the  3rd  I  believe) 
 which  condemned  those  who  held  opinions  contrary  to  the  mind 
 of  the  Church,  even  though  not  declared  heretical.  At  the  end 
 of  the  scheme,  after  the  Canons,  came  an  Appendix,  which 
 contained  a  sort  of  indefinite  injunction  (monemus)  to  Catholics 
 to  observe  all  those  constitutions  and  decrees  of  the  Holy  See, 
 directed  against  errors  which  are  not  exactly  heresies,  but  yet 
 are  akin  to  them. 
 
 These  two  parts  of  the  text  completed  each  other,  because,  as 
 every  one  must  see,  the  Appendix  was  contemplated  and  com- 
 prehended by  the  Canon  in  such  a  way  that  the  simple  monemus 
 was  in  fact  a  decided  condemnation  referring  to  that  in  the 
 third  Canon.  The  resistance  on  this  point  was  most  serious, 
 and  nearly  all  the  eighty-three  members  of  the  Opposition  who 
 had  answered  "  Non  placet,"  or  "  Placet  juxta  modum,"  at  the 
 voting  of  the  scheme,  turned  their  attention  to  the  subject. 
 
 Although,  as  we  have  seen,  the  Canon  was  suppressed,  the 
 Appendix  and  the  disputed  paragraph  remained  unaltered,  and 
 the  Opposition  thought  that,  from  what  I  might  call  their  ambi- 
 guous wording,  and  the  fact  of  their  juxtaposition,  they  might 
 easily,  even  without  the  Canon,  be  so  construed  as  to  indicate 
 and  establish  the  sole  and  absolute  dominion,  or,  in  other  words, 
 the  personal  Infallibility  of  the  Pope. 
 
154  EIGHT  MONTHy  AT  ROME.  [April. 
 
 9.  We  do  not  intend  to  follow  in  detail  the  progress  of  the 
 other  schemes,  which  would  be  entirely  beyond  the  limits  of  the 
 present  work,  but  have  dwelt  at  length  upon  this  one,  in  order 
 to  convey  to  our  readers  a  clear  idea  of  the  way  in  which  the 
 Council  was  managed,  and  of  the  spirit  that  guided  its  delibe- 
 rations. We  have  considered  the  scheme  "  De  Fide,"  as  it 
 appeared  at  the  opening  of  the  Council,  and  after  its  first 
 amendment,  and  have  seen  that  though  the  difference  is  great, 
 the  changes  that  it  underwent  in  the  debate  between  its  second 
 appearance  and  its  final  publication  were  of  slight  importance, 
 and  here  we  have  an  answer  to  the  question  which  was  asked  at 
 first  on  all  sides  as  to  the  fate  of  the  amended  schemes. 
 
 10.  The  few  changes  actually  made  in  the  scheme  on  this 
 second  occasion  were  probably  due  in  some  measure  to  diplomatic 
 intervention  recently  provoked  by  the  insertion  in  it  of  certain 
 strictures  on  Protestants.  The  North-German  Minister,  acci'e- 
 dited  to  the  Holy  See,  addressed  a  violent  and  menacing  note  on 
 the  subject  to  the  Roman  Secretary  of  State,  either  because  really 
 offended  by  these  expressions,  or  in  order  to  flatter  the  Opposi- 
 tion and  the  opinions  prevailing  in  the  Catholic  provinces  of 
 Germany,  and  intimated  that  such  words  were  likely  to  diminish 
 the  obedience  due  from  those  subjects  to  the  King  and  to  the 
 Prussian  authorities;  he  added,  moreover,  that  should  the  Prussian 
 bishops  accept  the  document  and  become  sharers  in  it,  proceed- 
 ings would  be  taken  against  them.  This  made  a  deep  impres- 
 sion, the  Prussian  Cabinet  not  having  shown  such  resentment 
 against  the  Vatican  before.  The  remonstrance  had  the  greater 
 effect  owing  to  its  novelty,  and  it  was  generally  believed  that  the 
 relative  moderation  of  the  scheme  was  owing  in  some  degree  to 
 the  note.  We  will  not  examine  the  particulars  of  the  scheme  as 
 published  on  April  24th  at  the  public  Session,  for  every  one 
 can  study  it  for  himself.*  When  considered  as  a  whole,  and 
 with  regard  to  the  circumstances  of  its  production,  one  must 
 give  it  credit  for  some  degree  of  moderation  ;  and  were  it  not 
 for  the  last  paragraph,  which  made  such  an  advance  towards 
 Infallibility,  even  the  Opposition  might  have  been  in  great 
 measure  content,  and  many  might  have  hoped  that  in  future 
 the  decrees  would  bear  the  same  temperate  character. 
 
 *  See  Appendix,  Document  XVIII. 
 
May.]  eight  MONTHS  AT  HOME.  155 
 
 MAY. 
 
 I.— THE  SCHEME  "  DE  ECCLESIA  "  FOE  THE  SECOND 
 TIME. 
 
 1.  The  scheme  "  De  parvo  Catechismo  "  for  the  second  time. — 2.  The  scheme 
 "  De  Ecclesia  "  sent  back. — 3.  Eeturns  modified. — 4.  The  scheme  "  De  parvo 
 Catechismo  "  is  voted. — 5.  Its  amendments  are  voted  and  the  scheme  is  laid 
 aside. — 6.  The  debate  on  the  scheme  "  De  Ecclesia  "  is  opened. — 7.  It  is  con- 
 tinued.— 8.  Speech  of  the  Pope  on  giving  the  prizes  at  the  Exhibition  of 
 Catholic  Art. — 9.  Speech  against  Infallibility. 
 
 1.  The  public  Session  of  April  24th  was  succeeded  by  a 
 short  recess,  during  which  the  scheme  on  the  short  Catechism 
 was  distributed  for  the  second  time,  being  the  last  of  the  four 
 schemes  published  previous  to  the  famous  "  De  Ecclesia."  It 
 had  been  amended  by  the  bishops  like  that  "  De  Fide,"  but  its 
 spirit  had,  in  reality,  been  subjected  to  very  slight  modification, 
 the  real  intention  of  the  scheme  being  to  substitute  one  Cate- 
 chism for  all  the  various  forms  hitherto  used  by  different 
 churches  in  the  Catholic  world.  The  fact  of  the  order  of  busi- 
 ness being  thus  changed,  and  the  two  schemes,  "  De  Episcopis  " 
 and  "  De  Moribus  Clericorum,"  which  should,  by  rights,  have 
 followed  that  "  De  Fide,"  being  put  aside  for  "  De  Catechismo," 
 the  shortest  and  the  last,  clearly  indicated  the  wish  of  the  autho- 
 rities to  expedite  matters  as  much  as  possible.  People  began  to 
 feel  that  the  moment  was  approaching  in  which  the  truce  would 
 end  and  the  strife  recommence,  a  strife  which  this  time  would 
 be  decisive. 
 
 The  first  Congregation  held  after  the  recess  was  on  Friday,  the 
 29th  of  April,  when,  a  short  report  having  been  read,  the  debate 
 "  De  parvo  Catechismo  "  began.  It  terminated  the  following 
 day,  although  it  met  with  deep  and  serious  resistance,  so  great 
 was  the  desire  of  hastening  on.     The  Giornale  di  Roma  of  that 
 
156  EIGHT  MONTHS  AT  ROME.  [May. 
 
 day,  perhaps  unable  to  contain  its  impatience,  by  an  exception 
 to  its  usual  practice,  made  the  conclusion  of  the  debate  known 
 to  the  public,  who  otherwise  remained  in  complete  ignorance  of 
 what  passed  in  the  Council.  Thus,  the  famous  scheme  towards 
 which  all  the  business  of  the  Vatican  Council  gravitated,  after 
 having  been  sent  back  and  amended,  now  reappeared. 
 
 2.  For  the  third  time  within  six  months  was  this  question,  so 
 fundamental  in  the  constitution  of  the  Church,  brought  under 
 discussion.  The  first  time  it  was  attempted  to  obtain  the 
 declaration  of  Infallibility  by  acclamation  ;  the  second  time,  in 
 March,  it  was  attempted  to  carry  a  petition  suddenly  in  favour 
 of  Infallibility  ;  and  now,  for  the  third  time,  the  question  was  to  be 
 fought  again  with  all  the  strength  we  cannot  say  of  both  parties, 
 as  the  word  strength  is  scarcely  applicable  in  regard  to  the 
 Opposition.  Still  connection  and  talent  are  always  powerful, 
 even  when  undisciplined,  and  we  must  remember  that  the  favour 
 of  the  day  made  up  in  some  degree  to  the  minority  for  their 
 lack  of  numbers  and  of  organisation. 
 
 3.  The  scheme  "  De  Ecclesia  "  was  not  presented  for  discus- 
 sion the  second  time  in  a  complete  form.  By  virtue  of  that  im- 
 personal and  all-powerful  authority  which  governed  the  Vatican 
 Council,  the  scheme  had  been  amended  or  rather  mutilated  with- 
 out any  discussion  ;  and  during  this  process  the  first  part  of  it 
 had  remained  in  the  laboratories  of  the  Vatican,  to  be  repro- 
 duced perhaps  on  some  future  occasion.  This  concession  was 
 probably  due  to  the  apprehensions  of  Foreign  Powers,  as  the  part 
 of  the  scheme  now  omitted  contained  the  famous  Canons  published 
 by  the  Augsburg  Gazette,  which  regulated  the  connection  between 
 Church  and  State.  Foreign  Powers,  and  France  in  particular, 
 seem,  strangely  enough,  to  have  been  very  suspicious  as  to  these 
 Canons,  while  they  never  troubled  themselves  on  the  question  of 
 Infallibility.  Rome,  on  the  other  hand,  was  wisely  content,  for 
 the  moment,  to  sacrifice  these  Canons  for  the  sake  of  the  dogma 
 of  Infallibility,  which  virtually  includes  them  all,  and  as  many 
 more  besides  as  may  spring  from  the  sole  and  irresponsible  will 
 of  an  individual.  If  the  statesmen  who  directed  the  policy  of 
 Europe  had  been  more  familiar  with  ecclesiastical  matters  and 
 less  distracted  by  other  important  interests,  they  would  have 
 seen  that  the  dogma  of  Infallibility  was  a  far  more  serious  matter 
 
May.]  eight  MONTHS  AT  ROME.  157 
 
 than  the  Canons,  because  the  effects  and  limits  of  these  latter 
 are  known,  whereas  those  of  Infallibility  are  infinite  and  bound- 
 less, as  was  apparent  on  all  occasions  when  they  could  be 
 exercised.  Rome,  profiting  by  the  prevailing  state  of  opinion, 
 in  re-casting  the  scheme  "  De  Ecclesia "  entirely  omitted  the 
 Canons,  and  only  brought  forward  the  part,  entitled,  "  De 
 Apostolici  Primatus  in  beato  Petro  Institutione."  In  the  fourth 
 chapter,  under  the  heading  "  De  Romani  Pontificis  Infalli- 
 bilitate,"  was  inserted  the  petition  of  the  bishops,  so  unex- 
 pectedly presented  in  the  month  of  March,  although  even  this, 
 as  we  shall  see,  had  undergone  a  slight  change. 
 
 4.  On  Wednesday,  May  4th,  the  nominal  voting  of  the  scheme 
 "De  parvo  Catechismo"  took  place.  There  were  about  100 
 "  Non  placet,"  as  if  the  Opposition,  aware  of  the  coming  battle, 
 wished  to  show  themselves  fully  prepared  for  resistance.  The 
 number  of  votes  on  that  day  was  591,  fewer  than  in  the  Avinter. 
 On  this  occasion,  the  observations  in  opposition  to  the  scheme, 
 and  the  consequent  changes,  were  read,  together  with  the  ori- 
 ginal text,  by  the  Commission  which  had  made  the  amendments, 
 and  then  the  partial  amendments  and  the  entire  text  of  the 
 scheme  were  voted  at  the  same  sitting.  The  result  was  such  as 
 we  have  related,  that  is,  there  were  100  dissentient  votes  ; 
 nor  is  this  surprising.  If  we  consider  the  great  difficulty 
 of  meddling  with  the  Catechism,  a  religious  formula  familiar 
 to  whole  populations  from  their  earliest  days,  we  shall  rather 
 wonder  that  the  opposing  votes  were  so  few.  To  touch  the 
 Catechism  at  all  is  almost  to  touch  the  faith  of  a  people,  who, 
 not  being  capable  of  comprehending  the  true  value  of  words 
 which  habit  has  taught  them  to  regard  with  veneration,  remain 
 faithful  to  the  doctrines  which  those  words  convey,  solely  from 
 respect  for  the  familiar  terms  themselves.  Why,  said  many  of 
 the  bishops,  should  we  cause  this  disturbance  to  Christian 
 populations,  in  order  to  bring  about  a  nominal  agreement  that 
 cannot  really  increase  the  unity  which  consists  in  the  belief 
 which  binds  those  people  together  in  one  faith  and  moral 
 law,  and  not  in  the  words  or  phrases  by  which  that  belief  is 
 expressed  ?  No  Congregations  were  held  between  the  4th,  and 
 Friday,  May  13th,  as  it  was  necessary  to  confer  on  the  resistance 
 which  now  manifested  itself. 
 
158  EIGHT  MONTHS  AT  ROME.  [May. 
 
 5.  The  assembly  was  not  induced  by  these  deliberations  to 
 swerve  a  hair's-breadth  from  the  course  it  had  adopted.  On  the 
 13th  it  announced  the  amendments  on  the  scheme  "  De  parvo 
 Catechismo,"  and  proceeded  no  further  that  day,  perhaps  with 
 the  intention  of  adopting  the  same  expedient  with  regard  to  this 
 scheme  which  it  had  so  successfully  used  for  that  "  De  Fide," 
 and  trusting  that  at  the  public  Session  the  Opposition  would 
 overlook  all  they  now  objected  to,  for  fear  of  creating  a  scandal, 
 and  in  consequence  of  the  attracting  force  of  the  majority. 
 
 6.  For  this  reason,  instead  of  dwelling  longer  on  "  De  Cate- 
 chismo," they  proceeded  at  once  to  the  discussion  on  the  famous 
 scheme  "  De  Ecclesia  Christi,"  now  reduced  to  four  chapters 
 and  three  Canons.  It  bore  the  title  "  Constitutio  Dogmatica 
 Prima,"  perhaps  in  order  to  leave  room  for  a  second  title,  which 
 should  include  the  part  now  omitted,  "  De  Ecclesia  Christi 
 reverendissimorum  patrum  examini  proposita."  Then  follows  the 
 inscription,  "  Pius  Episcopus,  servus  servorum  Dei,  sacro  appro- 
 bante  Concilio,  ad  perpetuam  rei  memoriam,"  «&c.  After  a  short 
 introduction  comes  the  first  chapter,  "  De  Apostolici  Primatus 
 in  beato  Petro  Institutione  ;"  the  second,  "  De  Perpetuitate  Pri- 
 matus Petri  in  Romanis  Pontificibus ;"  the  third,  "  De  vi  et 
 ratione  Primatus  Romani  Pontificis."  The  fourth  bears  the 
 dangerous  heading,  "  De  Romani  Pontificis  Infallibilitate,"  thus 
 changed  from  the  corresponding  title  in  the  first  scheme,  which 
 was  "  De  Ecclesiae  Infallibilitate."     The  three  Canons  follow. 
 
 The  reporter  of  the  Commission  on  Dogma  opened  the  debate 
 with  a  long  speech,  which,  with  its  glowing  pictures,  inflamed 
 the  benevolent  minds  of  the  Infallibilists,  but  produced  a  very 
 different  effect  on  the  Opposition.  The  theme  of  this  discourse 
 was  a  comparison  between  the  martyrdom  of  St.  Peter  and 
 that  of  St.  Paul,  great  significance  being  attached  to  the  myste- 
 rious dispensation  of  Providence,  which,  though  it  permitted  the 
 latter  saint  to  be  beheaded,  had  preserved  the  former  from  such 
 treatment.  It  is  easy  to  see  the  intention  of  this  comparison 
 with  reference  to  the  question  at  issue ;  every  one  will  admit 
 that,  as  an  argument  in  favour  of  Infallibility,  it  was  even  more 
 unworthy  than  as  a  rhetorical  artifice,  and  will  allow  that  the 
 sarcastic  smiles  with  which  it  was  greeted  by  the  Opposition, 
 were  more  justifiable  than  the  enthusiasm  of  the  Infallibilists. 
 
May.]  eight  MONTHS  AT  ROME.  159 
 
 The  reporter  was  the  Bishop  of  Poitiers,  especially  noted  of  late 
 years  for  his  Ultramontane  opinions,  and  of  whom  the  story  is 
 told  that  he  pronounced  a  solemn  funeral  oration  for  a  Pontifical 
 Zouave,  reported  to  have  fallen  at  Castelfidardo,  but  actually 
 alive  and  well  at  the  very  time  in  France. 
 
 7.  From  that  time  forward  the  discussion  was  always  on  the 
 same  subject.  Thirteen  orators  had  inscribed  their  names  on  the 
 14th  ;  but  seven  only  spoke,  and  among  them  was  the  Cardinal- 
 Vicar.  One  might  almost  have  imagined  oneself  back  at  the 
 Council  of  Florence  while  listening  to  their  obsolete  arguments 
 and  antiquated  forms  of  discussion.  On  Monday  there  was  no 
 Congregation,  that  being  the  day  fixed  for  the  distribution  of 
 prizes  at  the  Exhibition  of  Catholic  Art,  which  had  a  share  in 
 the  ceremonies  of  the  Vatican  Council. 
 
 8.  On  this  occasion  the  Pope  delivered  a  speech,  in  which  he 
 reiterated  the  remark  he  made  at  the  opening  of  the  Exhibition, 
 that  he  considered  it  a  proof  of  the  beneficent  influence  of  the 
 Papacy  on  civilisation.  A  few  days  after,  he  included  in  the 
 same  category  an  Exhibition  of  Roman  Agriculture,  at  which  he 
 likewise  attended,  seizing  the  occasion  to  speak  on  the  present 
 crisis.  Fortunately  for  himself,  the  Pope  had  never  seen  the 
 great  Exhibitions  of  modern  times,  or  it  would  have  been  difficult 
 for  him  to  develope  his  subject  within  the  narrow  limits,  in 
 which  he  desired  to  restrict  it. 
 
 9.  The  sitting  of  Tuesday,  May  17th,  was  short,  three  orators 
 only  speaking,  and  the  battle  on  Infallibility  may  be  said  to  have 
 commenced  on  the  following  day,  when  the  number  of  Fathers 
 inscribed  had  reached  seventy.  Among  these  were  three  cardi- 
 nals, Schwarzemberg,  the  Cardinal  Archbishop  of  Vienna,  and 
 Cardinal  Donnay.  The  Archbishop  of  Vienna  was  unable  to 
 make  himself  heard,  and  consequently  his  speech  was  read  for 
 him.  Schwarzemberg  was  vehement  on  behalf  of  the  Oppo- 
 sition, and  created  a  profound  impression.  He  made  a  most 
 serious  declaration,  and  a  terrible  threat  for  the  future,  in  the 
 words  attributed  to  him  on  that  occasion  : — "  It  is  said  that 
 you  really  believe  in  this  dogma  ;  but  if  that  be  true,  you  cannot 
 pretend  that  I  and  my  companions  ought  to  acknowledge  what 
 seems  to  us  absurd,  and  if  you  do  so,  be  sure  that  schisms  will 
 arise  and  abjurations  will  follow  within  the  Church  of  Rome." 
 
160  EIGHT  MONTHS  AT  ROME.  [May. 
 
 On  Thursday,  the  19th,  the  Cardinal  Archbishop  of  Dublin 
 spoke  for  the  first  time,  likewise  Cardinal  Moreau  and  the  Chal- 
 dean Patriarch  ;  on  the  20th  the  Primate  of  Hungary,  the  Arch- 
 bishop of  Paris  and  two  others.  In  Saturday's  Congregation  the 
 speeches  were  in  rapid  succession  ;  but  nothing  worthy  of  par- 
 ticular attention  occurred. 
 
 II.— FOEEIGN  POLICY. 
 
 1.  Despatcli  by  OUivier. — 2.  '  Ce  qui  se  passe  au  Concile.' — 3.  Disquietude  at 
 the  Vatican. — 4.  Speech  by  Monsignor  Kettler. — 5.  Infallibility  publicly  pro- 
 moted.— 6.  Address  of  the  Roman  parish  priests. — 7.  Unfortunate  position 
 of  affairs.— 8.  Duke  of  Saldanha.— 9.  Feast  of  St.  Peter. 
 
 1.  Meantime  the  Opposition  seemed  to  have  recovered  from 
 their  stupor,  and  regained  strength  and  boldness.  A  report  was 
 circulated  that  Ollivier,  who  then  directed  the  policy  of  France 
 released  from  the  cares  of  the  plebiscite,  and  from  any  particular 
 consideration  for  the  interests  of  the  clergy,  had  turned  his 
 attention  to  Rome,  and  in  consequence  of  the  vacancy  at  the 
 Foreign  Office  subsequent  on  the  resignation  of  Daru,  had  him- 
 self written  a  new  note  to  the  Vatican,  which  he  sent  through 
 M.  de  Banneville,  strongly  remonstrating  against  the  promulga- 
 tion of  the  dogma  of  Infallibility.  It  was  said  that  this  note 
 threatened,  in  case  of  its  counsels  being  rejected,  a  rupture  of  the 
 Concordat  and  the  withdrawal  from  Rome  of  the  French  army  of 
 occupation.  This  report  was  loudly  denied  by  the  Curia,  which 
 immediately  published  in  the  Osservatore  Romano  a  dispatch  ac- 
 cording to  which  M.  de  Grammont,  the  new  Minister  of  Foreign 
 Affairs,  instructed  M.  de  Banneville  to  continue  the  same  line 
 of  conduct  as  formerly,  and  to  preserve  a  strict  neutrality  and 
 careful  abstention  from  all  interference  with  the  Council.  Con- 
 sidering that  the  first  note  was  signed  by  Ollivier,  and  was  sent 
 before  M.  de  Grammont  took  office,  and  could  issue  the  dispatch  in 
 question  ;  and  remembering  also  the  frequent  changes  of  French 
 policy  at  that  time,  it  is  possible  that  both  these  reports  were 
 true.  In  fact,  the  matter  was  soon  forgotten,  and  OUivier's  note 
 was  neither  confirmed  nor  denied,  until  in  the  month  of  June 
 the  original  document  appeared  in  the  newspapers.  According 
 to   this  publication   the  note   sent  to   the  ambassador  at  Rome 
 
May.]  eight  MONTHS  AT  ROME.  161 
 
 was  harsh  in  tone  and  of  uncertain  import.  It  directs  him 
 to  hold  no  further  communications  with  the  Court  of  Rome 
 on  the  matter  in  question,  the  opinion  of  France  being  already 
 sufficiently  clear,  while  at  the  same  time  he  is  instructed 
 to  express  to  the  bishops  the  sympathy  of  the  Government, 
 and  its  trust  in  their  energy,  and  readiness  to  take  the  initia- 
 tive. As  two-thirds  of  the  French  bishops  were  Ultramontanes, 
 and  one-third  of  the  Opposition,  M.  de  Banneville  had  to  con- 
 sider to  which  side  he  should  deliver  the  communication.  This 
 was  the  whole  of  the  note  so  much  exalted  by  one  party,  and 
 so  much  decried  by  the  other,  according  to  their  wishes  and 
 hopes.  Everybody  could  read  it  in  the  newspapers,  and  learn 
 the  extent  of  the  influence  exercised  by  the  Ollivier  Ministry 
 on  the  Vatican  Council. 
 
 2.  About  the  same  time  an  anonymous  work,  '  Ce  qui  se 
 passe  au  Concile,'  appeared  in  France ;  it  was  short,  but  very 
 important,  and  evidently  written  by  some  person  of  authority, 
 so  that  it  excited  great  attention.  This  work  passed  the  most 
 formidable  judgments  on  the  Vatican  Council  that  could  ever  be 
 inflicted  by  the  severest  criticisms  of  history.  Its  author  pointed 
 out  that  the  real  aim  of  the  Council  was  to  satisfy  the  exorbitant 
 pretensions,  and  the  old  ambition  of  the  Court  of  Rome  ;  noticed 
 the  means  used  to  this  end,  described  the  irregularities  and 
 innovations  which  might  in  days  to  come  cause  its  validity  to 
 be  questioned,  and  lastly  foretold  the  fatal  results  to  the  Church 
 of  the  fulfilment  of  so  outrageous  an  attempt. 
 
 3.  The  Vatican  now  for  the  first  time  showed  signs  of  dis- 
 quietude, whether  on  account  of  the  French  note,  though  that  was 
 of  little  weight,  or  of  this  new  demonstration  on  the  part  of  the 
 Opposition ;  and  in  its  next  meeting  for  amendments,  the  Com- 
 mission on  Faith  endeavoured  to  frame  such  a  formula  on 
 Infallibility,  as  should  calm  the  irritation  and  displeasure  of  the 
 Opposition,  and  win  over  some  of  its  least  determined  members, 
 without  sacrificing  in  any  respect  the  substance  of  the  dogma. 
 
 4.  The  Congregations  sat  unweariedly,  and  on  Monday  23rd, 
 Monsignor  Kettler  spoke  most  strongly,  pointing  out  to  his  col- 
 leagues what  would  remain  to  the  episcopate  after  the  pro- 
 clamation of  Infallibility.  This  argument,  which  he  cleverly 
 handled,   had  considerable  effect,  as   it  touched   very  nearly  all 
 
 M 
 
162  EIGHT  MONTHS  AT  ROME.  [May. 
 
 the  Fathers  in  the  assembly  who  exercised  any  jurisdiction,  and 
 it  was  said  that  (contrary  to  the  usual  result  of  the  best  speeches 
 in  the  world),  it  really  convinced  some  people,  and  attracted  a 
 few  sheep  from  the  Infallibilist  flock  to  swell  the  forces  of  the 
 Opposition.  The  sittings  of  the  24th,  25th,  28th,  30th,  and 
 31st  of  May,  were  passed  in  the  same  way,  that  is  to  say,  in  a 
 repetition  of  the  arguments  already  well  known  on  both  sides. 
 On  the  latter  occasion  eighty  orators  had  inscribed  their  names, 
 so  that  it  almost  seemed  as  if  the  desire  of  speaking  grew  as  the 
 speeches  multiplied,  much  in  the  same  way  as  appetite  is  said 
 to  grow  by  eating. 
 
 5,  On  the  part  of  the  Opposition,  this  increase  of  speakers 
 was  in  accordance  with  the  policy  imposed  on  them  by  cir- 
 cumstances from  the  first,  the  desire  to  gain  time,  and  the 
 expectation  of  its  benefits.  On  the  part  of  the  majority,  it 
 sprang  from  a  desire  to  limit  the  chances  of  the  Opposition  as 
 much  as  possible,  by  bringing  every  sort  of  pressure  to  bear  upon 
 them  in  the  most  minute  particulars,  as  had  been  done  from  the 
 beginning,  and  thus  expecting  and  awaiting  the  moment  when 
 they  could  be  entirely  crushed  without  any  great  difficulty. 
 The  pamphlet  '  Ce  qui  se  passe  au  Concile,'  gave  an  index  of 
 the  briefs,  the  letters,  and  different  works  in  the  name  of  the 
 Pope  and  other  Authorities  by  which  they  encouraged  personally 
 and  openly  all  who  had  in  any  way  promoted  Infallibility,  or 
 shown  themselves  in  favour  of  it,  and  this  fact  produced  a  great 
 impression.  The  instances  cited  by  the  pamphlet  were,  for  the 
 most  part,  collected  beyond  the  limits  of  Italy,  but  some  very 
 curious  examples  were  to  be  found  in  Rome  itself.  Who- 
 ever said  or  did  anything  in  favour  of  Infallibility  received 
 acknowledgments,  remunerations,  and  honours,  the  Pope  him- 
 self condescending  to  act  openly  in  this  way.  The  papers  pub- 
 lished a  Papal  rescript  approving  and  commending  all  those 
 who  fought  for  the  good  cause  by  means  of  the  press  (that  press 
 sometimes  so  much  blamed).  The  newspapers  even  gave  a 
 formula  of  assent  to  Infallibility,  a  sort  of  plebiscite  in  its 
 favour,  drawn  up  by  an  ecclesiastic,  and  said  to  be  sent  from 
 Rome  through  the  bishops,  to  the  clergy  of  their  dioceses,  with 
 imperious  commands  that  it  should  be  accepted  and  signed.*  The 
 *  Jr^ee  Appeudix,  Document  XIX. 
 
May]  eight  MONTHS  AT  ROME.  163 
 
 author  of  the  French  pamphlet  was  not  aware  of  the  thanks  and 
 official  encouragement  given  in  the  name  of  the  Pope  bj  the 
 Nuncio  at  Paris  to  the  French  clergy  who  had  assented  to 
 Infallibility,  and  made  any  demonstrations  in  its  favour,  conduct 
 for  which  the  said  Nuncio  was  severely  reprimanded  by  the 
 French  Government.  By  such  a  pi'oceeding  the  Nuncio  put 
 into  practice  the  principles  of  the  scheme  "  De  Ecclesia  "  before 
 it  was  passed,  and  France,  by  her  remonstrances,  protested 
 against  the  application  of  those  doctrines. 
 
 These  facts  were  not  publicly  known  before  the  month  of 
 June,  when  the  observations  of  the  French  Government  were 
 published,  though  they  had  been  under  preparation  for  some 
 time.  The  crisis  was  provoked  by  the  conduct  of  some  of  the 
 clergy  who  manifested  themselves  openly  in  favour  of  Infalli- 
 bility, while  their  bishops  in  Rome  were  speaking  against  the 
 dogma  from  the  benches  of  the  Opposition.  This  conduct,  how- 
 ever, was  approved  of  at  Rome,  notwithstanding  the  complaints 
 of  the  bishops  interested  in  the  matter,  one  of  whom  actually 
 threatened  to  resign  in  consequence.  Many  examples  of  the  like 
 nature,  both  small  and  great,  might  be  given.  Nothing  but  the 
 prestige  inherent  in  all  deep  convictions  could  have  so  long  sus- 
 tained the  Pope  in  the  difficult  position  in  which  he  was  placed 
 by  his  own  followers  ;  the  position  of  a  man  who,  living  in  the 
 nineteenth  century,  was  urged  to  proclaim  his  own  apotheosis. 
 
 6.  In  order  to  have  an  idea  of  the  pressure  exercised  to  attain 
 the  declaration  of  Infallibility,  we  will  mention  an  important 
 incident,  of  which  at  the  time  very  little  notice  was  taken.  At 
 the  beginning  of  March,  in  one  of  the  parochial  meetings  held 
 periodically  in  Rome  for  the  transaction  of  business,  a  priest 
 belonging  to  a  religious  order  which  had  sent  a  legate  to  the 
 Council,  proposed  to  his  colleagues  to  draw  up  an  address  in 
 favour  of  Infallibility.  Another  priest  immediately  answered 
 that  it  was  no  business  of  theirs  to  do  anything  of  the  kind  ; 
 that  they  were  not  consulted  on  the  matter,  and  that  it  would 
 be  inopportune  and  presumptuous  for  them  to  express  any 
 opinion  on  a  question  of  so  much  gravity  before  the  Church 
 had  decided  on  it.  This  rejoinder  being  approved  of  by  the 
 clergy  present,  the  priest  referred  to  saved  his  colleagues  from 
 entering  into  the  stormy  current  of  disputation  from  which,  for 
 
 IM  2 
 
164  EIGHT  MONTHS  AT  HOME.  [May. 
 
 the  better  exercise  of  their  ministry,  they  should  endeavour  to 
 keep  aloof. 
 
 By  some  chance,  the  newspapers  got  hold  of  this  incident, 
 which  at  once  acquired  weight  from  the  fact  that,  as  the  parish 
 priests  are  the  best  and  most  active  among  the  clergy  of 
 Rome,  the  special  diocese  of  the  Pope,  it  was  now  apparent 
 to  the  world  that  they  were,  if  not  actually  adverse,  but  little 
 inclined  to  Infallibility.  The  authorities  immediately  inter- 
 vened with  all  the  force  which,  in  conformity  with  ecclesias- 
 tical law,  they  could  exercise  upon  those  subject  to  them  ;  they 
 intimated  to  the  priests  that  they  must  repair  the  scandal,  and 
 strongly  advised  that  an  address  should  be  framed.  The  parochial 
 clergy  accordingly  drew  up  a  form,  which  though  apparently 
 moderate,  was  to  be  understood  by  the  public,  who  do  not  look 
 narrowly  into  such  matters,  as  favourable  to  Infallibility.  Every 
 one  in  Rome  is  acquainted  with  the  history  of  that  address. 
 Some  of  the  clergy  evidently  did  violence  to  their  own  convic- 
 tions ;  for  as  Infallibility  was  not  yet  declared,  they  were  by 
 no  means  bound  to  accept  it  from  the  duty  of  submission,  but 
 according  to  certain  Ultramontane  notions  of  discipline,  authority 
 has  a  conscience  for  all.  This  substitution  of  the  dictates  of  an  ex- 
 ternal authority  for  those  of  the  individual  conscience  in  all  cases, 
 is  one  of  the  chief  causes  of  the  evils  that  disturb  Catholicism. 
 
 7.  The  Jesuits  had  originally  brought  forward  the  question 
 of  Infallibility  in  the  month  of  February,  when  no  one  in  the 
 world  was  thinking  of  it,  by  their  celebrated  article  in  the 
 Civilta  Cattolica,  and  now  they  adduced  the  fact  of  its  dis- 
 cussion as  a  reason  for  its  proclamation.  The  case  of  the 
 parish  priests  was  just  the  same  ;  one  of  them  proposed  an 
 address,  a  word  which  implies  liberty  and  spontaneous  action, 
 but  these  characteristics  are  removed  by  the  fact  of  the  proposal, 
 which  is  then  used  as  an  argument  for  the  project  being  carried 
 out,  and  so  alternately  a  necessity  is  created  and  the  desired 
 advantage  is  taken  of  it.  What  will  be  the  judgment  of  pos- 
 terity on  this  phase  of  ecclesiastical  history  ?  what  will  be  the 
 opinion  of  those  who  view  it  with  unprejudiced  minds  and  full 
 knowledge  of  the  accompanying  circumstances  ? 
 
 8.  If  very  little  forbearance  is  shown  by  Rome  in  the  pursuit 
 of   her   wishes,   equally    little   is    shown    in    her   conduct   when 
 
May.]  eight  MONTHS  AT  ROME.  165 
 
 those  wishes  are  attained,  and  it  almost  seemed  as  if  she  were 
 unwilling  to  leave  those  who  voted  for  Infallibility  under  the 
 slightest  delusion  as  to  the  consequences  that  might  follow. 
 Although  this  prerogative  is  not  supposed  to  extend  beyond 
 certain  conditions,  and  to  be  exercised  on  certain  matters  only, 
 yet  it  must  inevitably  add  weight  to  the  ordinary  judgments 
 of  the  individual  invested  with  such  virtue,  and  be  reflected 
 involuntarily  in  all  his  actions. 
 
 The  news  of  the  "  Pronunciamento  "  in  Portugal,  by  which 
 the  Duke  of  Saldanha  had  imposed  by  force  on  his  King  a  new 
 administration,  of  which  he  himself  was  the  head,  reached  Rome 
 about  this  time.  "  Pronunciamenti "  are  the  worst  form  of 
 revolution,  because  they  disturb  the  highest  expression  of  order, 
 and  violate  the  faith  that  binds  soldiers  to  their  flag.  As  soon 
 as  the  news  was  received,  the  Pope  paid  a  visit  to  the  national 
 Church  of  the  Portuguese,  and  the  same  evening  the  Osservatore 
 Romano  announced  the  fact,  and  said  that  the  Pope  wished  to 
 inspect  the  restorations  made  in  the  Portuguese  Church  by  order 
 of  the  Duke  of  Saldanha  when  ambassador  in  Rome.  The 
 coincidence  afforded  ground  for  the  belief  that  the  Pope  had 
 hastened  to  give  the  Duke  of  Saldanha  the  only  mark  of  appro- 
 bation in  his  power,  the  rather  that  the  Duke  is  of  the  clerical 
 party,  and  on  taking  office  had  found  some  pretext  for  an 
 assumed  quarrel  with  the  Italian  Minister. 
 
 The  effect  of  this  conduct,  whether  intentional  or  fortuitous  on 
 the  part  of  the  Pope,  was  felt  by  all ;  and  the  thoughts  of  those 
 who  remembered  the  16th  of  November,  1848,  went  back  to 
 the  moment  in  which  he  had  found  himself  in  the  very  same 
 condition  as  that  in  which  the  Duke  of  Saldanha  had  placed  his 
 Sovereign,  forced  by  violence  to  receive  a  minister  from  the 
 rebels  who  directed  their  arms  against  his  own  palace  !  Such 
 persons  wondered  that  the  Pope,  having  been  placed  in  that 
 situation,  did  not  perceive  how  dangerous  might  be  even  the 
 mistaken  presumption  that  his  high  sanction  in  any  degree 
 palliated  acts  of  violence,  or  tended  to  render  them  familiar  to 
 the  multitude,  who  are  not  all  Excellencies  like  the  Duke  of 
 Saldanha. 
 
 9.  With  these  and  similar  events  which,  without  adhering 
 strictly  to  chronological  order,  I  have  brought  together,  as  illus- 
 
166  EIGHT  MONTHS  AT  EOME,  [May. 
 
 trating  popular  feeling,  the  work  went  on  with  the  greatest 
 activity  and  energy,  June  being  fixed  for  the  proclamation  of 
 Infallibility,  as  the  feast  of  St.  Peter  and  the  anniversary  of  the 
 Pope's  accession  are  both  celebrated  in  that  month.  We  shall 
 now  see  that  the  restless  and  imperious  wishes  of  the  majority 
 were  doomed  to  disappointment  in  carrying  out  this  design,  as 
 they  were  in  many  other  things. 
 
June.]  EIGHT  MONTHS  AT  ROME.  167 
 
 JUNE. 
 
 I.- CLOSE  OF  THE  GENERAL  DISCUSSION. 
 
 1.  Close  of  the  general  discussion  on  the  scheme  "De  Ecclesia.'' — 2.  Speech  of 
 Monsiguor  Maret. — 3.  New  protests. — 4.  Proposal  for  secret  voting. — 5.  Re- 
 sistance to  be  kept  up  to  the  last. — 6.  Feast  of  Pentecost. — 7.  Objections  to 
 proposal  of  the  ArclibisLop  of  Maliues. 
 
 1.  The  congregations  of  June  opened  with  an  act  which, 
 though  unexpected  at  the  moment,  was  yet  the  legitimate 
 consequence  of  the  events  we  have  described,  and  which  will 
 greatly  influence  the  judgment,  not  only  of  the  present  day, 
 but  of  future  ages,  on  the  Vatican  Council,  namely,  the  con- 
 clusion of  the  general  debate  on  the  scheme  "  De  Ecclesia." 
 It  will  be  remembered  that  an  article  was  inserted  in  the 
 new  Order,  by  which  the  power  of  proposing  to  vote  the  close 
 of  a  debate  was  vested  in  any  ten  bishops.  This  proviso  had 
 caused  great  displeasure,  for  every  one  was  aware  that  the 
 legates,  who  could  always  be  sure  of  inducing  the  majority  to 
 vote  the  closing,  could  with  still  greater  certainty  reckon  on 
 finding  ten  bishops  to  make  the  proposition.  In  fact,  the  article 
 was  considered  as  one  of  the  means  employed  to  crush  and 
 subdue  the  minority.  The  new  Order  on  its  first  appearance 
 had  caused  a  great  disturbance,  but  seemed  to  superficial  observers 
 to  have  now  dropped  into  oblivion,  those  even  who  framed  it 
 making  very  little  use  of  it ;  but  when  once  its  application 
 seemed  desirable,  as  in  the  present  case,  it  reappeared  in  full 
 force,  and  was  employed  with  the  utmost  severity.  The  great 
 numbers  of  orators  inscribed  for  the  scheme  "  De  Ecclesia,"  the 
 advance  of  the  hot  season,  and  the  excitement  manifested  in  the 
 assembly,  were  the  reasons  for  again  applying  the  Order  with 
 much  vigour,  so  as  to  bring  about  the  results  intended.  On  the 
 28th   of  May,    the   Bishops   of  Granvaradino,    of  Ratisbon,    of 
 
168  EIGHT  MONTHS  AT  ROME.  [June. 
 
 Savanah,  and  others,  had  spoken  strongly  in  favour  of  the  Op- 
 position ;  indeed  the  Bishop  of  Savanah  said  that  it  was  sacri- 
 lege to  make  innovations  in  the  Church,  and  to  introduce  the 
 doctrine  of  the  personal  Infallibility  of  the  Pope.  The  majority 
 could  not  brook  the  application  of  the  word  sacrilege  to  their 
 long-sought  and  cherished  ideal  ;  the  Presidents  Capalti  and 
 De  Angelis  quite  lost  their  temper,  and  a  scene  of  anger  and 
 excitement  ensued,  very  similar  to  that  which  occurred  in  March. 
 The  majority,  confident  in  their  own  strength,  then  resolved 
 to  close  the  debate,  and  carried  their  intention  into  effect  at  the 
 second  Congregation,  on  June  3rd.  On  that  occasion,  towards 
 the  end  of  the  sitting  and  without  any  suspicion  on  the  part  of 
 most  of  the  Fathers  present,  the  legates  produced  a  petition, 
 signed  by  many  bishops,  praying  that  the  debate  should  be  closed, 
 and  immediately,  without  postponing  the  decision  to  the  next 
 meeting,  the  question  was  in  procinctu — put  to  the  vote  by  rising 
 and  sitting.  There  was  a  large  majority  in  its  favour,  and  the 
 legates  then  announced  that  the  general  debate  on  the  scheme 
 "  De  Ecclesia  "  was  ended. 
 
 2.  The  minority  were  painfully  surprised  at  this  proceeding, 
 the  more  so  as  Strossmayer  had  spoken  at  the  preceding  meeting 
 of  June  1st  with  greater  calmness  and  moderation  than  usual, 
 pointing  out  that  the  reason  of  the  continued  opposition  on  his 
 own  part  and  that  of  his  colleagues,  was  the  serious  considera- 
 tion of  the  belief  of  their  flocks,  who  would  never  accept  the 
 dogma  of  Infallibility.  The  Opposition  had  remained  calm, 
 even  though  Valerga,  the  Latin  Patriarch  of  Jerusalem,  one 
 of  the  most  ardent  Infallibilists,  had  made  a  speech  inveighing 
 against  them  in  unmeasured  language,  but  their  only  reward 
 was  the  unexpected  closing  of  the  debate  by  the  presidents. 
 Circumstances,  in  themselves  unimportant,  sometimes  greatly 
 change  or  aggravate  the  impression  produced  by  an  event.  In 
 the  Congregation  of  June  3rd,  the  Fathers,  unaware  that  the 
 debate  was  to  be  stopped,  had  continued  to  speak  as  on  former 
 occasions,  and  the  Bishop  of  Sens,  Monsignor  Maret,  who  had 
 inaugurated  the  work  of  Opposition  in  France  by  the  publication 
 of  his  book  on  the  Council,  had  made  a  long  address. 
 
 He  tried  to  make  the  assembly  understand,  that  to  render  the 
 personal  Infallibility  of  the  Pope  co-existent  with  the  Infalli- 
 
June.]  EIGHT  MONTHS  AT  ROME.  169 
 
 bility  of  the  Church  would  be  to  introduce  into  the  Catholic 
 faith  a  new  mystery,  similar  to  that  of  the  Trinity,  a  dogma 
 teaching-  two  Infallibilities  in  one.  As  he  continued  to  dilate 
 on  this  subject,  he  was  stopped,  and  told  to  desist.  Being  rather 
 deaf,  he  did  not  at  once  hear  the  command  ;  but  when  he  became 
 aware  of  it,  said,  with  dignity  and  energy,  that  his  conscience 
 and  sense  of  honour  impelled  him  to  complete  his  speech,  and 
 he  did  so.  A  North  American  bishop,  who  then  took  up  the 
 question  on  practical  grounds,  and  declared  that  the  dogma  was 
 repugnant  to  his  countrymen,  and  would  prove  a  serious  obstacle 
 to  the  conversion  of  Protestants  in  America,  was  also  subjected 
 to  the  like  treatment.  And  thus  the  close  of  the  general 
 debate  on  the  scheme  was  brought  about,  the  president  an- 
 nouncing that  at  the  next  meeting  on  Whit-Monday,  par- 
 ticular points,  such  as  the  Primacy,  Infallibility,  &c.,  would 
 come  under  discussion. 
 
 3.  The  Opposition  were  much  irritated  by  this  new  blow  (as 
 they  considered  it)  on  the  part  of  the  majority,  this  fresh 
 attempt  to  urge  them  on  to  the  hated  declaration,  and  began 
 seriously  to  consider  what  course  they  should  adopt.  Their 
 several  leaders  held  a  meeting  at  once,  and  many  opinions 
 were  circulated.  Some  advised  an  immediate  departure  from 
 Rome  ;  others,  new  protests ;  others,  a  line  of  abstention 
 and  indifference  henceforward  to  all  proceedings  in  the  Council 
 up  to  the  day  of  voting,  on  which  occasion  they  might  once 
 for  all  give  openly  and  definitively  the  answer  "  Non  placet." 
 
 The  latter  alternative  involved  a  contradiction,  for  such 
 indifference  implied  a  refusal  to  recognise  the  validity  of  the 
 Council,  which  would  have  been  the  only  legitimate  ground 
 for  disregarding  its  proceedings,  and  then,  how  was  it  possible 
 to  give  even  a  negative  vote  in  a  Council  possessed  of  no 
 authority  whatever  ?  So  great  was  the  prevailing  irritation,  that 
 some  began  to  speculate  on  the  course  to  be  followed  outside  the 
 Council,  and  when  it  was  ended,  alluding  thereby  to  the  resist- 
 ance which  might  be  manifested  towards  the  Church  of  Rome. 
 
 As  usually  happens  on  such  occasions,  after  the  first  explosion 
 of  wrath,  the  line  of  action  adopted  was  a  combination  of  all 
 the  plans  that  had  been  proposed.  A  strong  protest  against  the 
 closing  of  the  debate,  signed  by  about  ninety  bishops,  was  drawn 
 
170  EIGHT  MONTHS  AT  ROME.  [Juke. 
 
 up,  and  presented  to  the  Pope.  Meantime,  some  of  the  Opposi- 
 tion relaxed  their  attendance  at  the  Congregations,  and  others 
 took  a  short  holiday  under  the  pretest  of  visiting  Naples  or 
 other  neighbouring  localities.  Some  of  them  were  refused  pass- 
 ports on  applying  for  them  at  the  office  of  the  Secretary  of 
 State  ;  but  being  for  the  most  part  foreigners,  they  could  dis- 
 pense with  them,  and  travelled  none  the  worse,  meeting  with  no 
 difficulties. 
 
 4.  Among  the  many  plans  hatching  in  the  heated  minds  of 
 the  Opposition  was  a  petition  that  the  vote  on  the  delicate  and 
 anxious  question  of  Infallibility  should  be  secret,  so  as  to  relieve 
 the  sense  of  responsibility  which  would  weigh  heavily  on  many 
 persons,  and  restore  to  them  the  moral  liberty  which  they  would 
 be  deprived  of,  in  feeling  that  they  were  deciding  the  prerogative 
 of  the  Pope,  under  his  very  eyes.  The  petition  was  drawn  up, 
 and  obtained  about  eighty  signatures.  Its  object  was  evident, 
 and  had  it  been  successful  it  would  have  greatly  assisted  the 
 Opposition,  although  no  real  difference  in  the  final  result  could 
 be  expected.  Owing  to  the  general  disregard  of  all  the  petitions 
 and  protests  hitherto  made  by  the  minority,  it  was  hardly  pro- 
 bable that  this  request  for  an  essential  change  in  the  arrange- 
 ments of  the  Council  would  be  granted,  especially  on  account 
 of  its  aim,  and  the  occasion  for  which  the  favour  was  asked — the 
 very  moment  of  reaching  the  long  wished  for  conclusion  of  the 
 struggle. 
 
 5.  The  Opposition  now  numbered  about  130,  their  body 
 having  increased  rather  than  diminished  since  the  opening  of 
 the  Council,  and  they  used  every  means  in  their  power  of  pro- 
 testing against  the  famous  dogma.  They  did  not  quite  agree 
 among  themselves  on  the  matter,  some  deeming  the  time  unsuit- 
 able for  a  dieclaration  of  Infallibility,  though  not  averse  to  it  in 
 itself,  and  others  being  opposed  to  the  substance  of  the  dogma. 
 This  discrepancy,  though  not  formidable  in  itself,  as  very  often 
 the  belief  of  the  first  was  only  a  milder  and  more  practicable 
 expression  of  the  opinions  of  the  second,  was  yet  a  serious 
 hindrance  to  combined  action  ;  as  the  first  were  logically  unable 
 to  combat  the  ideas  of  the  majority  with  energy  and  success. 
 Moreover,  on  account  of  the  natural  weakening  of  the  individual 
 will  usually  found  among  priests,  it  was  impossible  to  tell  how 
 
JuxE.]  EIGHT  MO^^THS  AT  ROME.  171 
 
 many  of  the  130  in  opposition  would  resist  to  the  end,  and  dare 
 to  say  "  Non  placet "  at  the  public  Session. 
 
 This  was  the  root  of  the  matter,  on  this  depended  the  future 
 of  Catholicism,  not  so  much  on  the  convictions  already  shown, 
 as  on  constancy  in  manifesting  them,  and  maintaining  them  to 
 the  end.  There  was  certainly  every  hope  that  as  the  opinions 
 of  the  minority  had  been  clearly  made  known  (though  without 
 any  official  demonstration),  the  majority  Avould  be  obliged  to 
 recognise  them,  for  fear  of  losing  in  authority  before  the  im- 
 partial tribunal  of  posterity  all  that  by  energetic  and  summary 
 means  they  had  gained  in  power  with  the  view  of  overcoming 
 and  subduing  their  opponents. 
 
 6.  Whitsuntide  was  approaching,  and  the  Cardinal- Vicar 
 ordered  its  celebration  with  special  pomp.  On  Whit-Monday 
 the  whole  Council,  headed  by  the  Pope,  descended  in  solemn 
 procession  from  the  Sistine  Chapel  to  the  Church  of  St.  Peter, 
 to  invoke  the  Holy  Spirit.  During  the  octave  all  the  religious 
 bodies  in  Rome  went  round  the  city  in  procession,  imploring 
 His  aid  —  a  proceeding  which  gave  rise  to  a  profane  joke, 
 with  reference  to  the  black  habits  of  the  monks,  and  the 
 representation  that  they  carried  of  the  Holy  Spirit, — that  He 
 would  be  rather  driven  away  than  attracted  by  such  a  cloud  of 
 wandering  crows.  The  most  singular  among  these  processions 
 was  one  comprising  all  the  Jesuits  in  Rome,  who  very  seldom 
 manifest  their  numbers  to  the  world  at  large. 
 
 7.  Notwithstanding  these  demonstrations,  the  tenacious  resist- 
 ance of  the  Opposition  caused  considerable  apprehension  to  the 
 majority,  who  again  tried  to  find  some  means  of  dividing  and 
 weakening  them,  the  more  thoughtful  endeavouring  to  put  forth 
 a  formula  which  might  win  over  some  of  their  opponents.  But 
 in  this  attempt,  as  often  happens,  the  majority,  instead  of  dividing 
 their  opponents,  were  very  nearly  divided  themselves.  The 
 Archbishop  of  Malines,  being  opposed  to  all  compromise,  and 
 dubious  of  the  success  of  the  means  hitherto  employed,  proposed, 
 instead,  another  formula,  which  should  declare  the  whole  of  the 
 Opposition  excommunicate  and  out  of  the  Church,  and  should 
 anathematise  all  who  held  that  the  bishops  shared  the  supreme 
 authority  vested  in  the  Church  ;  and  as  this  was  a  favourite 
 doctrine  of  the  Opposition,  it  followed  that  the  whole  of  their 
 
172  EIGHT  MONTHS  AT  ROME.  [June. 
 
 number  were  consequently  excommunicate.  It  seems  that  Man- 
 ning shared  the  opinions  of  the  Archbishop  of  Malines ;  but 
 Monsignor  Pie,  Bishop  of  Poitiers,  the  same  who  had  opened 
 the  debate  with  a  speech  on  the  decapitation  of  St.  Paul,  was  of 
 a  contrary  opinion,  and  refused  to  give  his  sanction  to  the 
 summary  decapitation  of  the  episcopate.  The  bishops  of  the 
 majority  were  divided  on  the  matter,  and  this  divergence  threat- 
 ened for  a  time  to  become  serious,  as  there  were  said  to  be  dis- 
 sensions even  among  the  legates.  The  firm  conduct  of  Maret 
 proved  of  great  value  in  this  conjecture.  He  declared  to  the 
 Archbishop  of  Malines  that  as  the  proposal  in  question  was  in 
 odium  of  himself  and  his  colleagues,  he  should  oppose  it  to  the 
 last  by  every  means  in  his  power.  ^ 
 
 The  exorbitant  nature  of  such  a  plan  became  apparent  at 
 length  even  to  the  Archbishop  of  Malines,  and  being  v/arned  by 
 Maret  of  the  results  if  he  persisted  in  his  intention,  he  finally 
 withdrew  the  proposal  himself,  and  no  further  mention  was 
 made  of  it. 
 
 In  its  place  it  seems  that  the  majority  agreed  on  another 
 formula,  to  be  issued  at  once.  The  details  were  not  known  as 
 yet,  but  it  was  to  admit  of  no  concession  to  the  wishes  of  the 
 minority.  This  again  was  an  innovation  in  the  proceedings  of 
 the  Council,  for  it  implied  the  right  of  the  presidents  to  substi- 
 tute for  documents  already  proposed,  new  ones  which  were 
 without  legal  sanction,  and  were  beyond  Conciliar  action.  This 
 familiar  treatment  of  controversial  matters  took  away  a  certain 
 regularity,  and  consequently  a  certain  security,  from  the  debate. 
 It  was  first  adopted  on  discussing  the  introduction  of  the  scheme 
 "  De  Fide,"  and  was  substituted  in  various  cases  for  the  prudent 
 traditions  hitherto  followed  in  conducting  the  business  of  the 
 Council. 
 
June.]  EIGHT  MONTHS  AT  ROME.  173 
 
 II.— SUMMAEY  OF  THE  QUESTION  OF  INFALLIBILITY. 
 
 1.  Summary  of  the  question.  —  2.  The  scheme  "  De  Ecclesia"  is  reduced. — 
 3.  First  and  second  chapters. — 4.  Third  chapter,  and  its  quotation  from  St. 
 Gregory  the  Great. — 5.  Doctrines  of  the  scheme  "  De  Primatu." — 6.  The  time 
 for  presenting  observations  upon  personal  Infallibility  limited  to  ten  days. — 
 7.  Text  inserted  ia  the  first  draft  of  "  De  Ecclesia." — 8.  No  special  Canon  for 
 Infallibility. 
 
 1.  Before  the  new  formula  appears,  and  while  siih  judice  lis 
 est,  we  will  take  a  retrospective  view  of  the  whole  subject, 
 and  consider  all  the  documents  which  had  hitherto  appeared, 
 as  well  as  the  present  state  of  the  question  while  its  ultimate 
 decision  was  still  pending.  Every  one  will  remember  what 
 was  said  in  the  first  scheme  "  De  Ecclesia,"  which  contained 
 the  famous  Canons  published  in  the  Augshurg  Gazette,  and  the 
 sudden  appearance  of  the  declaration  of  Infallibility,  under  the 
 form  of  an  adjunct  to  the  scheme  "  De  Ecclesia,"  which  was 
 supported  by  many  of  the  bishops,  and  caused  such  dismay  to  the 
 Opposition  in  the  month  of  March.  The  indignation  excited 
 by  that  surprise  somewhat  cooled  the  enthusiasm  of  its  authors, 
 or  rather  induced  them  to  let  the  tempest  pass  over  before  they 
 proceeded  any  further.  The  scheme,  with  its  Appendix,  dis- 
 appeared in  the  dark  recesses  of  the  Secretary's  office,  and  the 
 scheme  "  De  Fide  "  occupied  public  attention.  When  the  pre- 
 vailing agitation  had  calmed  down  with  the  reproduction  of  the 
 scheme  "  De  Fide "  and  "  De  parvo  Catechismo,"  the  scheme 
 "  De  Ecclesia  "  reappeared  modified,  as  circumstances  required. 
 In  this  process  Infallibility  had  lost  its  character  of  a  simple  "  pos- 
 tulatum,"  and  had  become  an  integral  part  of  the  scheme  before 
 the  assembly  had  considered  the  matter.  The  object  of  the  first 
 appearance  of  the  question  in  March  was  now  apparent.  It  was 
 plain  that  the  Pope's  part  in  the  proposals  submitted  to  the 
 Council  was  of  so  direct  a  character  that  he  could  not  spon- 
 taneously, and  by  his  own  initiative,  embody  in  them  the  de- 
 mand for  the  declaration  of  his  own  Infallibility,  and  therefore 
 for  the  moment  he  was  obliged  to  let  it  appear  to  emanate 
 from  the  bishops.  Neither  could  it  be  left  isolated  in  a  form 
 which  would  give  it  less  weight  in  the  eyes  of  those  in  the 
 assembly,  who  were  accustomed  to  strict  ecclesiastical  discipline, 
 
174  EIGHT  MONTHS  AT  ROME.  [June. 
 
 than  it  would  possess  if  formally  incorporated  into  the  scheme 
 itself;  and  therefore  after  its  first  appearance,  Infallibility  was 
 inserted  in  the  scheme  from  whence  its  authors  had  resolved  that 
 it  should  only  emerge  to  become  a  dogma  for  the  whole  Church. 
 
 2.  At  the  same  time  they  sacrificed  great  part  of  the  scheme 
 "  De  Ecclesia,"  as  they  had  part  of  that  "  De  Fide,"  in  deference 
 to  the  remonstrances  of  diplomacy  on  the  Canons  regulating  the 
 connection  between  Church  and  State,  thinking  very  justly  that 
 Infallibility  virtually  contained  them  all.  Under  these  conditions 
 the  scheme  that  we  mentioned  last  month,  "  Constitutio  Dog- 
 matica  Prima  de  Ecclesia  Christi  "  appeared  in  four  chapters  and 
 three  Canons,  many  fewer  than  those  contained  in  the  first  draft. 
 
 3.  In  the  first  chapter,  under  the  title  "  De  Apostolici  Pri- 
 matus  in  Beato  Petro  Institutione,"  was  contained  the  declaration 
 of  the  primacy  of  St.  Peter  over  the  whole  Church.  In  the 
 second,  "  De  Perpetuitate  Primatus  Petri  in  Romanis  Pontifi- 
 cibus,"  is  asserted  the  perpetual  and  uninterrupted  continuation 
 of  that  primacy  in  the  bishops  of  Rome  as  successors  of  St.  Peter 
 in  the  Church  he  founded.  In  the  third  chapter,  entitled,  "  De 
 Vi  et  Ratione  Primatus  Romani  Pontificis,"  are  enumerated  and 
 described  the  effects  of  this  primacy,  and  here  commences  the 
 apotheosis  of  the  Pope,  terminating  in  the  last  chapter  with 
 personal  Infallibility. 
 
 4.  The  third  chapter  affirms  the  supreme  jurisdiction,  ordinary 
 and  immediate,  of  the  Pope,  over  all  churches  singly  and  col- 
 lectively, over  the  pastors  as  well  as  the  flocks ;  from  which 
 doctrine  it  follows  that  bishops,  in  exercising  any  jurisdiction, 
 or  authority,  only  do  so  as  official  delegates  of  the  Pope. 
 
 It  seems  that,  conscious  of  this  logical  inference,  the  compilers 
 of  the  scheme  tried  to  avoid  it,  and  to  defend  themselves  from 
 the  imputation  of  seeking  to  lessen  the  jurisdiction  of  the 
 bishops ;  but  in  this  endeavour,  instead  of  exculpating  them- 
 selves, they  really  admit  the  charge.  The  scheme  cites  the 
 words  of  St.  Gregory  the  Great,  in  a  letter  to  Eulagius, 
 Bishop  of  Alexandria,  "  Tum  Vero  ego  honoratus  sum  cum 
 singulis  quisquis  honor  debitus  non  negatur."  But  these 
 words  are  contained  in  the  following  passage,  with  reference 
 to  the  title  of  Universal  Apostle  assumed  by  the  Patriarch 
 of    Constantinople.      "  Non    dixi    nee    mihi  vos    nee  cuiquam 
 
June.]  EIGHT  MONTHS  AT  ROME.  175 
 
 alteri  tale  aliquid  scribere  debere  ;'  et  ecce  In  praefatione 
 epistolae  quam  ad  me  ipsum  qui  prohibui  direxistis  superbae 
 appellationis  verbum  universalem  me  Papam  dicentes  impri- 
 mere  curastis.  Quod  peto  dulcissima  mihi  Sauctitas  vestra 
 ultra  non  faciat,  quia  vobis  subtrahitur  quod  alteri  plus  quam 
 ratio  exigit  prsebetur.  Ego  enim  non  verbis  quaero  prosperari 
 sed  moribus.  Nee  honorem  esse  reputo  in  quo  fratres  meos 
 honorem  meum  perdere  cognosco.  Meus  namque  honor  est 
 honor  Universalis  Ecclesia?.  Meus  honor  est  fratrum  solidus 
 vigor.  Tum  vero  ego  honoratus  sum  cum  singulis  quisque  honor 
 debitus  non  negatur.  Si  enim  universalem  me  Papam  vestra 
 Sanctitas  dicit  negat  se  hoc  esse  quod  me  fatetur  universum." 
 
 When  the  whole  quotation  is  given  the  words  bear  a  much 
 clearer  and  more  extended  application.  The  extraction 
 of  one  phrase  only,  omitting  the  rest  of  the  passage,  in- 
 dicates a  wish  to  restrict  its  real  meaning.  In  a  series  of 
 letters  on  the  pretensions  of  the  Patriarch  of  Constantinople, 
 St.  Gregory  the  Great  speaks  yet  more  clearly  and  decidedly. 
 In  writing  to  Eulagius  of  Alexandria  on  the  matter,*  he  alludes 
 to  the  fact  that  the  title  of  Universality  was  offered  to  the  See  of 
 Rome  by  the  Council  of  Chalcedon,  and  says,  "  Sed  nullus  un- 
 quam  decessorum  meorum  hoc  tam  profano  vocabulo  uti  con- 
 sensit,  quia  videlicet  si  unus  Patriarca  universalis  dicitur  Pa- 
 triarcarum  nomen  caeteris  derogatur.  Sed  absit  hoc,  absit  a 
 christiani  mente  id  sibi  velle  quempiam  arripere  unde  fratrum, 
 suorum  honorem  imminuere  in  quantulacumque  parte  videatur." 
 
 In  another  letter  to  the  Emperor  Maurice,t  on  the  same  sub- 
 ject, he  says,  "  Si  igitur  illud  nomen  in  ea  Ecclesia  sibi  quisque 
 arripuit,  quod  apud  bonorum  omnium  judicium  fuit,  universa 
 ergo  Ecclesia  quod  absit,  a  statu  suo  corruit  quando  is  qui 
 appellatur  universalis  cadit."  And,  after  strongly  reprobating 
 the  idea  of  universal  supremacy  being  vested  in  one  See,  he  says 
 that  the  Church  of  Rome  declined  the  offer,  "  Ne  dum  privatim 
 aliquid  daretur  uni  honore  debito  sacerdotes  privarentur  uni- 
 versi."  In  another  letter  to  the  Emperor,|  his  words  on  this 
 matter  are  still  stronger.  From  all  these  passages,  taken  in  full, 
 it  is  very  clear  what  St.  Gregory  meant  by  "  honor  debitus  ; " 
 but  in  the  scheme  which  has  so  isolated  and,  I  might  almost  say, 
 
 *  Lib.  vii.  cap.  xxx.  f  Lib.  iv.  cap.  xxxvi.  t  Lib.  iv.  cap.  xxxii. 
 
176  EIGHT  MONTHS  AT  ROME.  [Juke. 
 
 retrenched  them,  what  signification  do  they  bear  ?  The  scheme 
 itself  does  not  explain  the  meaning,  and  only  touches  on  it  later 
 in  the  fourth  paragraph,  where  it  vehemently  condemns  those 
 who  oppose  the  legitimate  jurisdiction  of  the  Pope  over  the 
 bishops,  or  place  any  obstacle  between  them.  The  limits  of 
 this  jurisdiction  are  explained  and  defined  in  the  third  chapter. 
 
 In  the  fourth  paragraph,  the  scheme  has  two  aims ;  that  of 
 distinctly  affirming  the  unlimited  jurisdiction  of  the  bishops, 
 and  of  defending  it  against  all  lay  interference,  renewing  the 
 old  protests  against  the  "  Exequatur,"  the  "  Placet,"  and  all 
 other  lay  rights,  which  it  collectively  denounces  and  condemns. 
 
 5.  Up  to  this  point  some  power  was  left  to  the  Episcopate, 
 and  there  was  still  a  considerable  step  to  be  made  befoue  reaching 
 an  absolute  system  of  arbitrary  power  in  the  Church.  Kings 
 enjoy  supreme  jurisdiction,  particularly  when  they  are  absolute 
 monarchs,  but  even  they  must  recognise  the  possibility  of  being 
 in  error. 
 
 There  is  always  a  great  difference,  and  especially  in  the 
 Church,  in  the  jurisdiction  which  deals  with  facts,  and  legisla- 
 tion which  regards  principles.  If  the  primacy  be  held  in  the 
 full  significance  given  it  by  Rome,  the  Pope  can  order  and  dis- 
 pose matters  at  will,  he  is,  in  fact,  omnipotent,  while  the  epis- 
 copate does  not  as  a  body  interfere  with  him  ;  and  the  Pope 
 can  exercise  full  power,  or  even  it  may  be  dictatorship,  while 
 the  Church,  which  is  the  depositary  of  the  highest  authority, 
 does  not  meet  in  the  most  solemn  manner  and  take  measures  to 
 reassert  and  exercise  it.  This  was  precisely  the  point  on  which 
 arose  the  different  opinion  and  pretensions  of  the  "  Curiali 
 Romani,"  and  their  supporters,  and  the  resistance  of  particular 
 schools  and  churches,  which  had  hitherto  been  respected,  and 
 had  succeeded  in  keeping  the  matter  unsettled  and  open  to 
 discussion. 
 
 In  the  fourth  paragraph  of  this  chapter,  before  mentioning 
 Infallibility,  the  scheme  declares  that  no  authority  above  that  of 
 the  Pope  exists  in  the  Church  ;  that  there  is  no  appeal  from  his 
 judgment  ;  that  he  can  never  be  judged  by  any  one,  or  in  any 
 case  ;  and  lastly,  it  formally  condemns  any  who  should  pre- 
 sume to  appeal  from  the  decision  of  the  Pope  to  that  of  an 
 Ecumenical   Council.       The   reason   of  this    last  condemnation 
 
June.]  EIGHT  MONTHS  AT  ROME.  177 
 
 does  not  proceed,  as  might  be  supposed,  from  prudence,  and 
 from  the  necessity  of  not  allowing  the  judgment  of  an  ordinary 
 authority  to  be  eluded,  by  transferring  the  cause  to  an  uncertain 
 and  prospective  Council,  thereby  upsetting  ecclesiastical  discip- 
 line ;  but  it  proceeds  absolutely  from  the  principle  asserted  by 
 the  scheme,  that  the  authority  of  the  Church,  even  when  united 
 with  that  of  the  Pope,  is  not  superior  to  the  authority  of  the 
 Pope  alone. 
 
 6.  From  a  practical  point  of  view,  the  declaration  of  Infalli- 
 bility could  add  nothing  to  the  weight  of  this  paragraph,  because, 
 if  the  Pope  is  raised  above  human  judgment,  whatever  conse- 
 quences may  ensue  to  the  Church,  he  is,  in  fact.  Infallible.  But 
 absolute  ideas  are  seldom  satisfied  with  asserting  and  re-asserting 
 their  own  principles ;  and  so,  in  the  fourth  chapter,  under  the 
 heading,  "  De  Romani  Pontificis  Infallibilitate,"  the  Pope  is 
 specifically  declared  not  only  supreme  judge,  but  supreme  and 
 Infallible  ruler.  The  first  petition  for  Infallibility,  drawn  up  in 
 March,  after  quoting  the  text  on  which  the  Roman  primacy  is 
 founded,  "  Thou  art  Peter,"  &c.,  and  the  other,  on  which  the 
 present  dogma  is  built  up,  "  I  have  prayed  for  thee,  that  thy  faith 
 fail  not,"  asserted  that  the  Pope — "  errare  non  possit " — in  de- 
 ciding questions  of  faith  and  morals  ;  and  added,  that  the  object 
 of  this  Infallibility  is  the  same  as  that  to  which  the  Infalli- 
 bility of  the  Church  extends.  The  document  concluded  with 
 a  monitum,  limiting  to  ten  days  the  time  allowed  to  the  bishops 
 for  presenting  their  observations.  This  was  a  fresh  and  excep- 
 tional restriction,  which  went  beyond  those  introduced  by  the 
 new  Order.  This  clause — by  which  a  small  body  of  persons 
 endeavoured  to  impose  the  brief  space  of  ten  days  on  the  supreme 
 assembly  of  the  united  Church,  as  the  limit  of  time  in  which 
 they  should  decide  on  a  very  grave  matter,  that  of  giving  a 
 perpetual  vote  of  confidence  to  the  person  of  the  Pope,  and 
 of  rendering  his  authority  absolutely  unlimited — this  clause 
 may  be  some  day  regretted  by  those  who  framed  it.  It  re- 
 mains as  a  testimony  to  the  pressure  they  exercised  in  order 
 to  carry  it,  and  will  lessen  the  belief  in  their  wisdom,  not  only 
 in  the  minds  of  philosophers  and  of  men  of  intelligence  and 
 energy,  but  also  in  the  minds  of  moderate  Christians  capable  of 
 reasoning  on  the  future. 
 
 N 
 
178  EIGHT  MONTHS  AT  ROME.  [June. 
 
 7.  The  new  text  which  was  inserted  in  the  Constitution  "  De 
 Ecclesia  Christi,"  recently  published,  gave  as  nearly  as  possible 
 the  same  definition  of  the  personal  Infallibility  of  the  Pope,  only 
 in  a  still  more  explicit  form.  It  asserts  that  the  acceptance  of  all 
 bis  decisions  in  questions  of  faith  and  morals  is  obligatory,  and 
 reiterates  even  more  strongly  than  the  first  text,  that  the  same 
 Infallibility  is  inherent  in  the  Church  and  in  the  Pope,  and 
 applies  in  both  to  the  same  object.  This  was  the  declaration 
 which  gave  rise  to  Maret's  remark  on  the  analogy  created  by. 
 its  incomprehensible  nature,  between  the  new  dogma  and  the 
 mystery  of  the  Trinity. 
 
 8.  Both  the  schemes  conclude  by  saying  that  he  who  {quod 
 Deus  avertat)  contradicts  this  declaration,  falls  into  ••error,  and 
 separates  himself  from  the  truth  and  unity  of  the  Catholic 
 Church.  There  is  no  Canon  on  Infallibility  in  either  of  the 
 schemes.  The  three  Canons  of  "  De  Ecclesia "  answer  to  the 
 three  first  chapters,  namely,  the  Primacy  of  St.  Peter,  its  per- 
 petuity in  his  successors,  and  the  supreme  jurisdiction  that  flows 
 from  it  ;  but  the  chapter  on  Infallibility  contains  merely  the 
 doctrinal  matter,  and  in  neither  text  is  there  a  special  Canon. 
 All,  therefore,  which  the  resistance  of  so  many  bishops  and 
 Catholics  to  the  dogma  of  Infallibility  had  been  able  to  extract 
 from  the  Vatican  was  that  it  should  not  be  compiled  in  the 
 form  of  a  Canon,  or  have  an  anathema  literally  coupled  with 
 it.  This  is  a  distinction  which  may  not  be  evident  even  to 
 acute  and  elevated  minds,  but  it  has  great  significance  in  the 
 obscure  and  subtle  reasoning  introduced  into  the  Church  of 
 Rome  by  the  Greek  influences,  which  were  prevalent  at  its 
 first  formation. 
 
June.]  EIGHT  MONTHS  AT  ROME.  179 
 
 III.— DEBATE  ON  INFALLIBILITY. 
 
 1.  Prognostications  and  state  of  parties. — 2.  Processions,  prayers,  and  addresses. 
 
 — 3.   Opening   of  the  debate  on   Infallibility. — 4.  Approach   of   summer. 
 
 5.  Speech  of  the  Pope  on  the  Festival  of  Corpiis  Domini. — 6.  Tlie  fight  begins. 
 
 —1.  History  of  the  c^uestion  of  Infallibility.— 8.  The  same. — 9.  Tlie  same. 
 
 10.  Continuation  and  ending. — 11.  Speech  of  Cardinal  Guidi. — 12.  Speech  of 
 Valerga. — 13.  Speech  of  the  Aichbishop  of  Osimo. — 14.  Predictions. — 15.  A 
 third  party. — 16.  The  Opposition  pray  for  a  prorogation  of  the  Council. 
 
 1.  All  parties  now  looked  eagerly  for  the  promised  formula, 
 the  plan  of  reconciliation  which  should  emanate  from  the 
 majority.  Time  wore  on  ;  it  was  already  the  middle  of  June  ; 
 the  feast  of  St.  Peter,  the  date  fixed  by  the  Infallibilists  for  the 
 promulgation  of  the  new  dogma  was  at  hand,  and  the  greatest 
 anxiety  was  felt  on  both  sides.  Meanwhile  as  motus  in  fine 
 velocior  all  sorts  of  conjectures  were  rife,  especially  with  regard 
 to  the  character  of  the  formula,  so  long  desired,  and  so  much 
 delayed,  as  well  as  the  particular  shade  of  Infallibilist  opinion 
 that  would  prevail  in  it.  The  general  impression  was,  that 
 coming  from  the  majority  it  would  be  very  absolute  in  tone, 
 and  would  contain  the  most  extreme  Ultramontane  opinions, 
 hardly  concealed,  with  the  view  of  gaining  over  some  few  of  the 
 minority,  and  that  it  would  insist  on  an  unqualified  declaration 
 of  Infallibility.  The  Opposition,  on  their  part,  had  considered 
 the  expediency  of  putting  forth  a  formula,  by  which  both  sides 
 might  come  to  an  understanding,  and  Sant  Antonio,  Bishop  of 
 Florence,  had  suggested  one  which  should  affirm  the  Infallibility 
 of  the  Pope,  whenever  he  speaks  with  the  advice  of  the  epis- 
 copate and  the  assent  of  the  Universal  Church.  All  these 
 movements  were,  however,  more  apparent  than  real,  the  actual 
 state  of  the  case  being  such  as  we  have  described.  The  majority 
 declared,  with  more  reason  than  was  evident  at  the  moment, 
 that  they  could  carry  their  measures  in  despite  of  the  minority, 
 while  the  minority  thought  themselves  secure  of  from  eighty  to 
 one  hundred  and  thirty  votes,  to  keep  up  the  Opposition.  Many, 
 however,  doubted  that  such  a  number  would  be  found  willing  to 
 pronounce  the  "  Non  placet,"  which  must  necessarily  be  given, 
 not  only  in  the  private  Congregations,  but  before  the  Pope  at  the 
 last  public  Session  ;   such  people  could  not  but  see  that  it  would 
 
 N    2 
 
180  EIGHT  MONTHS  AT  ROME.  [June, 
 
 be  a  very  difficult,  if  not  an  impossible  matter  to  force  the  defi- 
 nitive promulgation  of  a  dogma  so  disputed,  while  still  opposed 
 bj  such  a  number  of  Fathers  as  must  (even  if  diminished)  be 
 considerable,  and  acquire  great  importance  from  the  antecedents 
 of  the  discussion,  and  the  state  of  popular  feeling.  The  minority, 
 therefore,  strained  every  nerve  to  hold  back  the  majority,  threaten- 
 ing them  with  a  large  number  of  adverse  votes,  while  the  majority 
 retorted,  asserting  their  firm  resolution  to  carry  out  their  inten- 
 tions. Whichever  party  could  first  discover  the  weakness  of  the 
 other  seemed  sure  of  victory,  and  as  the  means  of  authority  and 
 influence  were  all  in  the  hands  of  the  majority,  it  was  likely 
 that  they  would  succeed  in  dividing,  if  not  crushing,  the 
 minority,  or  would  find  some  less  dangerous  way  of  ftppressing 
 them. 
 
 2.  The  Catholic  party  used  all  possible  measures  for  bringing 
 about  this  result,  and  attempted  by  public  prayers  and  proces- 
 sions, in  Rome  and  other  places,  to  arouse  the  religious  feelings 
 of  the  people  on  the  matter.  The  episode  described  in  the 
 month  of  May,  regarding  the  parish  priests,  was  utilised  as  a 
 good  example  ;  their  address  was  the  first  of  a  series  of  addresses 
 imploring  the  declaration  of  Infallibility,  obtained  from  the 
 collegiate  and  religious  bodies  in  the  city,  and  even  from  the 
 Roman  University.  In  order  to  procure  the  greatest  possible 
 number  of  clerical  assents,  individual  priests  were  invited  to 
 subscribe  for  the  celebration  of  masses  in  favour  of  Infalli- 
 bility, and  to  devote  the  alms  collected  to  the  "  Obolo  di 
 San  Pietro."  All  the  demonstrations  employed  since  the  year 
 '60  in  furtherance  of  the  temporal  power  were  now  renewed 
 in  favour  of  Infallibility.  Religious  enthusiasm  was  excited 
 on  all  sides  in  favour  of  the  new  dogma ;  enticement  and 
 blandishments  were  tried  on  those  who  were  independent,  and 
 very  direct  means  of  influence  were  brought  to  bear  on  the  many 
 in  Rome — who,  being  in  some  way  or  other  dependent  on  the 
 Curia,  are  especially  interested  in  finding  it  infallible — at  the 
 beginning  of  every  month.  Addresses  were  circulated  in  the 
 country,  where  they  had  been  hitherto  strictly  prohibited  under 
 heavy  penalties;  the  people  (though  far  from  possessing  sovereign 
 power)  were  canvassed  for  a  plebiscite  ;  and  owing  to  the  state 
 of  fervid  agitation  which  prevailed,  anecdotes  were   circulated 
 
June.]  EIGHT  MONTHS  AT  ROME.  181 
 
 which  would  sometimes  have  been  comical,  were  it  not  that  they 
 might  soon  give  place  to  something  of  a  sad  and  serious 
 character. 
 
 3.  The  partial  discussion  on  the  different  chapters  proceeded 
 rapidly,  as  many  bishops  pretended  to  consider  it  of  slight 
 importance  :  towards  the  middle  of  June  the  three  first  were 
 gone  through ;  and  on  Wednesday,  the  15th,  the  debate  on  Infal- 
 libility, the  subject  of  the  fourth  chapter  began.  Eighty  persons 
 were  prepared  to  speak,  and  as  the  discussion  would  thus  inevit- 
 ably extend  beyond  the  feast  of  St.  Peter,  the  majority  were 
 disappointed  in  their  expectation  of  carrying  the  declaration 
 of  the  dogma  on  that  solemn  festival.  In  fact,  St.  Peter's  Day 
 was  so  near,  that  even  had  the  majority  tried  to  bring  the  debate 
 to  a  close  by  such  another  stroke  (as  they  had  employed  on 
 previous  occasions),  they  had  no  time  left  to  benefit  by  their 
 success.  That  festival  once  passed,  and  the  long,  burning  Roman 
 summer  begun,  there  seemed  to  be  no  special  day  which  could 
 afford  a  pretext  for  bringing  the  debate  to  a  close,  for  undoubtedly 
 recurring  anniversaries  exercise  considerable  influence  in  ancient 
 establishments.  Although  the  declaration  of  Infallibility,  a 
 dogma  on  which  the  fate  of  Christianity  depended,  was  so  im- 
 portant a  matter,  that  no  limit  could  be  assigned  to  its  con- 
 sideration, some  people  deemed  it  necessary  that  the  declaration 
 should  take  place  on  a  great  festival,  such  as  that  of  St.  Peter, 
 for  if  the  devout  public  had  learnt  on  an  ordinary  week-day 
 that  the  Pope  was  Infallible,  it  seems  that  they  would  hardly 
 have  appreciated  the  fact,  and  therefore  the  triumph  of  the 
 supporters  of  the  dogma  would  have  been  incomplete. 
 
 4.  The  programme  of  the  Opposition  appeared  well  arranged, 
 for  it  was  likely  that  the  slackness  in  the  work  of  the  Council 
 might  end  in  a  prorogation,  on  account  of  the  heat  of  summer, 
 and  thus  they  would  be  saved  from  the  otherwise  inevitable 
 shipwreck  that  awaited  them.  But,  as  will  be  seen,  this 
 reckoning  did  not  suit  the  other  side.  Every  one  felt  the 
 gravity  of  the  situation,  and  consequently  the  new  move  on  the 
 part  of  the  majority  gave  rise  to  all  sorts  of  conjectures,  and 
 people  wondered  what  effect  would  under  these  circumstances 
 be  produced  on  the  Council  by  the  trying  and  unhealthy 
 season  now  fast    approaching — would  it   overpower  the  Oppo- 
 
182  EIGHT  MONTHS  AT  ROME.  [June. 
 
 sition  or  discourag-e  the  majority?  The  issue  must  soon  be 
 apparent,  but  though  all  the  advantages  appeared  to  be  on  the 
 side  of  the  majority,  this  fact  was  against  them,  that  notwith- 
 standing all  which  had  been  done  in  the  six  months  the  Council 
 had  been  sitting,  its  deliberations  had  produced  no  definite 
 results. 
 
 5.  On  Thursday,  being  the  feast  of  Corpus  Christi,  no  con- 
 gregation was  held,  nor  was  there  any  on  Friday,  on  account  of 
 the  anniversary  of  the  Pope's  election.  On  the  latter  day  it  is 
 customary  for  the  Sacred  College  to  offer  their  congratulations 
 to  the  Pope  through  the  Cardinal- Vicar,  after  the  religious 
 service  is  completed,  and  on  this  occasion  their  address  was  full 
 of  allusions  to  Infallibility,  with  prayers  for  its  spfeedy  defini- 
 tion, and  of  good  wishes  for  the  extension  of  the  Pope's  reign 
 even  beyond  the  years  of  St.  Peter's. 
 
 The  Pope  displayed  great  dexterity  in  his  answer ;  he  avoided 
 the  open  acknowledgment  of  the  honour  paid  to  him,  but 
 alluding  to  the  bishops  now  assembled  in  Rome,  he  divided 
 them  into  three  classes.  He  said  the  first  (the  Opposition)  were 
 worldly,  and  cared  more  for  popularity  than  for  the  truth,  and 
 prayed  for  their  illumination.  The  second  class,  he  said,  were 
 uncertain,  and  for  them  he  implored  decision  from  heaven. 
 On  the  third  (the  Infallibilists)  who  were  walking  in  the  paths 
 of  the  Lord,  he  simply  bestowed  his  benediction.  These  judg- 
 ments appeared,  at  the  least,  prematui-e,  for  if  one  part  were 
 already  condemned,  what  was  the  use  of  prolonging  the  dis- 
 cussion. 
 
 6.  The  sittings  were  resumed  on  Saturday,  June  18th,  when 
 it  was  expected  that  the  third  chapter  would  be  finally  voted, 
 but  instead  of  that,  the  debate  on  Infallibility  was  opened.  It 
 was  a  memorable  day,  for  it  witnessed  the  commencement 
 of  the  final  combat  in  which  (though  pretty  well  settled  by  what 
 had  preceded)  was  to  be  irrevocably  decided  the  fate  of  the 
 Catholic  Church,  the  most  serious  struggle  in  which  she  had 
 ever  been  engaged,  for  it  broiight  her  into  opposition  with  the 
 institutions  and  civil  society  of  the  age.  We  have  now  arrived 
 at  the  knot  of  the  question  which  agitated  the  Vatican  Council, 
 a  critical  and  decisive  question,  on  which  depended  the  consti- 
 tution of  the  Catholic  Clmrcli,  and  before  proceeding  further  we 
 
June.]  eight  MONTHS  AT  ROME.  183 
 
 will  turn  back  and  consider  briefly  the  history  of  the  doctrine  of 
 Infallibility  up  to  the  present  time. 
 
 7.  The  growth  of  the  Papacy  has  been  gradual  ;  it  began 
 with  the  application  of  our  Lord's  words  to  St.  Peter  to  his 
 successors,  the  Bishops  of  Rome,  and,  being  strengthened  by 
 the  transfer  of  the  seat  of  government  brought  about  by  Con- 
 stantine,  it  naturally  increased,  as  containing  within  itself  the 
 first  principles  of  unlimited  power,  which  were  fostered  by  the 
 growing  favour  of  successive  ages,  and  furthered  by  the  wonder- 
 ful talent  and  virtue  of  such  men  as  Gregory  VII.,  Innocent  III., 
 and  Boniface  VIII.  The  Church  in  general  was  occupied  in 
 the  task  of  her  own  organisation,  and  in  the  laborious  develop- 
 ment of  new  forms  of  Christian  life  ;  and  though  she  had  on 
 many  occasions  acknowledged  the  primacy  of  the  See  of  Rome, 
 she  had  never  had  the  opportunity  nor  felt  the  need  of  deter- 
 mining a  priori  the  character  and  conditions  of  their  mutual 
 relations,  which  varied  according  to  circumstances,  and  were 
 never  made  the  subject  of  discussion,  or  accurately  defined  until 
 the  ninth  century,  when  the  study  of  Canon  law  sprang  into 
 existence.  It  was  then  that  the  jurists,  seizing  on  the  fact  of 
 the  acknowledged  primacy  of  the  Roman  See,  constructed  the 
 syllogism  which,  with  the  aid  of  logic  and  dialectics  (both 
 powerful  instruments  of  the  intellectual  movements  referred  to), 
 would  have  led  long  since  to  the  final  result  now  under  discus- 
 sion but  for  the  resistance  constantly  maintained  by  the  energetic 
 and  practical  working  of  the  Church  herself.  The  school  that 
 supported  the  theory  of  the  unlimited  power  of  the  Pope  arose 
 with  the  appearance  of  the  Decretals,  or  the  formation  of  Canon 
 law  ;  but  with  regard  to  his  Infallibility,  that  was  not  included 
 in  the  science  of  law,  but  belonged  to  the  region  of  dogma; 
 therefore,  however  much  the  Papal  school  of  canonists  tried  to 
 amplify  the  prerogatives  of  the  See  of  Rome,  declaring  it  uni- 
 versal, above  all  other  authority,  and  subject  to  no  control,  they 
 could  only  open  the  way  for  Infallibility  and  facilitate  its  de- 
 claration, but  could  go  no  further.  Infallibility,  as  a  matter  of 
 discussion,  and  as  a  definite  opinion  of  the  Church,  only  appears 
 at  a  later  date  with  the  advance  of  theological  studies. 
 
 8.  The  age  of  St.  Thomas  Aquinas  was  fertile  in  canonical 
 and  theological  controversy,  and  it  is  then  that  we  meet  with 
 
184  EIGHT  MONTHS  AT  HOME.  [June. 
 
 the  first  mention  of  Infallibility  as  a  dogma  ;  it  was  taken  up 
 from  that  time  by  the  Roman  "  Curia,"  and  was  maintained  by 
 the  numerous  mendicant  orders  who  constitute  the  special 
 defenders  of  Roman  doctrine ;  but  even  in  those  days  it  was  re- 
 sisted by  many,  and  its  nature  was  not  accurately  determined  by 
 its  own  supporters.  A  question  had  already  been  raised  as  to 
 the  case  of  a  Pope  falling  into  heresy,  and  the  point  was  argued 
 whether  such  a  one  would  de  facto  lose  the  Papal  quality.  The 
 Popes  themselves  carefully  avoided  giving  any  opinion  on  the 
 matter  of  Infallibility  for  a  long  time.  Some,  like  St.  Gregory 
 the  Great,  had  declined  the  attribute  indirectly,  indeed,  but  most 
 warmly  and  repeatedly  ;  and  even  those  who,  like  Innocent  III., 
 were  strongly  in  favour  of  Papal  authority,  had  never  ventured 
 on  assuming  such  a  quality.  The  University  of  Paris,  the 
 earliest  school  of  theology,  and  especially  devoted  to  its  study, 
 had  constantly  opposed  the  doctrine,  and  had  inaugurated  the 
 Galilean  traditions,  which  were  firmly  maintained  in  France, 
 with  varying  success,  until  the  end  of  the  last  century.  The 
 jurisconsults  and  the  canonists  had  indeed  striven  all  this 
 time,  unweariedly  and  with  some  degree  of  success,  to  extend 
 and  enlarge  the  Papal  authority,  as  is  shown  by  the  works  on 
 Papal  prerogative  so  common  in  the  thirteenth  and  fourteenth 
 centuries — those  of  Martino  di  Tropau,  of  Tolomeo  da  Lucca, 
 for  instance,  and  many  others.  By  these  means,  and  by  the 
 increased  authority  acquired  by  the  Roman  See  after  the  reigns 
 of  Gregory  VII.  and  Innocent  III.,  the  prerogatives  of  the  Popes 
 and  their  Infallibility  would  have  made  rapid  progress  but  for 
 the  schism  of  the  West,  which  occurred  towards  the  end  of  the 
 fourteenth  and  the  beginning  of  the  fifteenth  century.  This 
 schism,  by  its  long  duration,  by  its  disastrous  consequences,  and 
 by  the  perplexity  experienced  by  the  faithful  in  witnessing  the 
 proceedings  of  the  different  Popes  who  contended  for  the  Chair 
 of  St,  Peter,  gave  a  shock  to  the  Papal  system,  and  greatly  dimi- 
 nished the  prestige  of  the  school  which  supported  it  to  the  utmost. 
 9.  In  this  crisis,  people  looked  for  help  to  the  intervention  of 
 the  episcopate,  and  a  Council  met  at  Pisa,  whose  work  was  not 
 really  completed  until  the  Council  of  Constance.  This  latter 
 assembly,  which  was  convened  in  consequence  of  the  great  strife 
 agitating  the  Church,  checked   the  advancement   of  the   Roman 
 
Juke.]  EIGHT  MONTHS  AT  ROME.  185 
 
 Curia,  of  Papal  authority,  and,  indirectly,  the  progress  of  the 
 question  of  Infallibility, 
 
 The  Council  of  Basle  was  held  shortly  after,  durino-  the 
 Pontificate  of  Eugenius  IV.,  and  under  much  the  same  con- 
 ditions as  the  Council  of  Constance,  but  was  dissolved  on  the 
 deposition  of  Eugenius  and  the  accession  of  Felix  V.,  though, 
 when  Eugenius  was  again  in  power,  it  re-assembled  at  Florence. 
 This  time  Papal  authority  recovered  its  lost  prestige,  owino-  to 
 the  Council  being  held  in  Italy,  to  the  favourable  opportunity 
 now  afforded  for  the  advancement  of  the  Pope's  authority  by  the 
 reunion  of  the  Latin  and  Greek  Churches,  and  also  on  account 
 of  the  mistakes  committed  at  Basle. 
 
 The  formula  of  the  Council  of  Florence  concerning  the  Pope, 
 though  the  last  hope  of  the  Opposition  at  the  Vatican  Council, 
 seemed  a  great  gain  to  the  Roman  Curia  after  the  Councils  of 
 Constance  and  of  Basle,  assisted  its  rising  fortunes,  and  added 
 to  the  prestige  of  the  Papacy.  The  formula  was  to  this  effect  : 
 that  the  Pope  is  Vicar  of  Christ,  Head  of  the  Church,  Father 
 and  Master  of  all  Christians,  and  that  he  is  endued  by  God  with 
 full  power  to  rule  the  Church  in  the  manner  laid  down  by  the 
 Canons  and  the  precepts  of  Ecumenical  Councils.  Ever  since 
 the  Council  of  Constance,  and  especially  since  that  of  Basle, 
 the  promoters  of  absolute  authority  had  urged  their  views 
 within  and  without  the  Curia,  and  they  became  more  active 
 and  energetic  when,  in  consequence  of  those  Councils,  Papal 
 authority  was  questioned  and  the  dominion  of  the  Curia 
 threatened  ;  in  fact,  we  may  say  that  Infallibility  then,  for  the 
 first  time,  acquired  a  scholastic  or  scientific  form.  The  works 
 of  Cardinal  Torquemada,  theologian,  and  Master  of  the  Sacred 
 Palaces  under  Eugenius  IV.,  which  are  the  manual  of  the 
 new  school,  appeared  after  the  Council  of  Basle.  They  were 
 followed  by  the  writings  of  Cardinal  Caetano  and  of  Cano  ; 
 and  up  to  the  time  of  Bellarmine,  Infallibilist  doctrines  were 
 steadily  on  the  ascendant,  though  some  protests  against  them 
 were  heard,  even  in  Italy :  as,  for  example,  in  the  severe  words 
 addressed  by  St.  Catherine  of  Siena  to  Gregory  XI.,  with 
 the  view  of  arresting  the  growing  absolutism  of  Rome.  Many 
 illustrious  and  able  churchmen  endeavoured  to  do  the  same,  by 
 raising  the  influence  and   authority  of  the   bishops.      Sadoleto, 
 
186  EIGHT  MONTHS  AT  ROME.  [Juke. 
 
 Contarini,  Caraffa,  Pole,  and  others  among  the  cardinals,  whose 
 opinions  carried  much  weight  from  their  learning  and  high 
 position,  in  the  famous  Memorial  of  1538  acknowledged  the 
 necessity  of  placing  some  limit  to  the  Pope's  authority,  and 
 tried  to  find  one ;  but  the  fate  of  the  Catholic  Church  in  this 
 respect  was  decided  at  the  Council  of  Florence,  where  the 
 triumph  of  the  Papal  system  was  inaugurated,  the  attempt  to 
 vindicate  episcopal  rights  having  failed  at  Basle,  Torquemada 
 and  his  school  immediately  resumed  their  efforts  to  further 
 the  movement  towards  Infallibility,  which  increased  until  its 
 theory,  though  never  universally  accepted,  and  always  opposed, 
 was  more  or  less  explicitly  admitted  in  the  teaching  and 
 opinion  of  the  adherents  of  the  Roman  "  Curia."  «.  The  doc- 
 trine of  Infallibility  was  not,  however,  fully  admitted  for  three 
 centuries,  as  a  storm  far  more  violent  than  the  schism  of 
 the  West  now  arose,  and  produced  an  insurmountable  barrier 
 to  its  progress.  The  Roman  "  Curia,"  as  often  happens, 
 feeling  confident  of  success,  would  not  moderate  its  preten- 
 sions ;  and  from  the  beginning  of  the  sixteenth  century  there 
 reigned  a  series  of  Popes  who  employed,  without  any  re» 
 straint,  the  unlimited  authority,  political  and  religious,  which 
 the  Curia  had  assured  to  them ;  and  thereby  excited  (especially 
 among  the  German  races,  who  were  of  a  sterner  cast  than  others) 
 a  profound  reaction  ;  and  opened  the  door  to  the  religious  inno- 
 vators who,  for  more  than  a  century,  had  been  agitating  the 
 minds  of  the  newly-civilised  populations  of  Europe. 
 
 When  the  great  crisis  burst  forth  which  rent  Western  Chris- 
 tendom and  threatened  the  foundations  of  the  Christian  religion, 
 the  rapid  and  unlooked-for  success  of  the  Reformation  inter- 
 rupted all  those  laborious  efforts  which  since  the  Council  of 
 Florence  had  contributed  greatly  to  further  Papal  ascendency 
 both  in  theory  and  in  practice,  and  to  promote  the  authority  of 
 the  Curia.  The  progress  of  the  doctrine  of  Infallibility,  which 
 had  been  as  rapid  as  possible  in  that  corrupt  and  heretical 
 century,  was  also  arrested. 
 
 10.  The  discussion  of  the  prerogatives  of  Rome  was  im- 
 possible at  a  moment  when  the  very  foundations  of  the  Christian 
 edifice  were  trembling  beneath  tlie  shocks  of  the  tempest  of 
 Reformation.      That   great  event  was  attended  bv  the  same  con- 
 
June.]  EIGHT  MONTHS  AT  ROME.  187 
 
 sequences  as  had  resulted  from  the  schism  of  the  West ;  when 
 the  crisis  was  past  and  Rome  had  triumphed  at  Trent  (though 
 with  the  loss  of  two  flourishing  countries),  her  one  thought 
 was  how  best  to  profit  by  the  victory,  and,  as  in  the  Protestant 
 movement,  the  question  of  Papal  authority  was  set  in  the  front 
 rank,  so  also  a  reaction  in  favour  of  that  authority  was  mani- 
 fested on  the  Catholic  side.  This  reaction  encountered  but  slight 
 resistance  and  few  obstacles,  for  the  more  energetic  and  vigorous 
 populations  had  detached  themselves  definitively  from  the  in- 
 terests at  issue,  and  those  who  did  take  part  in  it  were  already 
 affected  in  some  measure  by  that  frivolous  and  sceptical  spirit 
 which  prepared  the  way  for  the  philosophy  of  Voltaire,  and 
 brought  about  a  new  crisis  in  the  nineteenth  century. 
 
 The  famous  Bull  of  Urban  VIII.,  "  In  Ccena  Domini,"  was 
 the  most  solemn  manifestation  of  the  renewed  vigour  of  Papal 
 authority,  and  in  it  the  Pope  himself  spoke.  Boniface  VIII., 
 three  hundred  years  before,  had  established  the  primacy  of  the 
 Papacy  on  earth  in  the  Bull  "  Unam  Sanctam,"  and  now  the 
 Bull  "  In  Ccena  Domini  "  confirmed  those  provisions,  strongly 
 reasserted  ecclesiastical  jurisdiction,  and  affirmed  the  unlimited 
 power  of  the  Pope  in  the  Church.  It  is  well  to  remark  that 
 the  reaction  against  the  independence  and  freedom  of  enquiry, 
 introduced  by  the  Reformation  into  Christianity,  was  charac- 
 terised by  an  affected  devotion  and  a  blind  and  passive  obedience 
 to  authority.  One  of  the  highest  expressions  of  the  tendencies 
 of  that  period  was  the  formation  of  the  Order  of  the  Jesuits, 
 which  adopted  the  qualities  mentioned  above  as  the  rule  of  their 
 conduct  and  as  the  very  principle  of  their  existence.  For  all 
 these  reasons  Papal  authority  and  the  doctrine  of  Infallibility 
 found  themselves  on  favourable  ground.  Previous  to  the  Re- 
 formation Infallibility  had  borne  a  vague  and  indefinite  character. 
 Torquemada  and  his  companions  had  indeed  striven  to  fix  its 
 application  ;  but  their  theories  had  ahvays  been  upset  by  one 
 adverse  argument,  the  possibility  of  a  Pope  proving  to  be  a 
 heretic.  Here  was  a  difficulty  which  they  could  not  entirely 
 overcome,  though  they  endeavoured,  by  every  possible  means, 
 to  guard  against  it.  It  belongs  to  the  character  of  passive 
 reaction  against  mental  freedom,  which  gave  birth  to  the  Order 
 of  the  Jesuits,  to  advance  the  question  of  Infallibility,   which 
 
188  EIGHT  MONTHS  AT  ROME.  [June. 
 
 had  constantly  progressed  as  a  recoil  from  any  independent 
 movement  manifested  in  the  Church  ;  and  accordingly,  in  the 
 period  of  repose  and  lassitude  which  succeeded  the  Council 
 of  Trent,  the  doctrine  of  Infallibility,  with  the  assistance  of 
 casuistry,  assumed  more  definite  shape.  Though  obliged  to  con- 
 tend with  the  incipient  scepticism  and  pronounced  cynicism  of 
 the  age,  it  gained  ground,  and  by  means  of  the  numerous  writings 
 and  uncontested  action  of  the  Roman  Curia,  insinuated  itself  yet 
 further  into  the  feeble  belief  and  lax  practice  of  the  Catholic 
 populations,  especially  in  Spain  and  Italy.  There  is,  however, 
 a  considerable  gap  between  Baronius,  Orsi,  and  the  apologists  of 
 that  age  and  the  present  Infallibilists;  and  in  reading  the  'Annals' 
 of  the  famous  Baronius  one  can  hardly  understand,""  according 
 to  present  ideas,  how  it  was  possible  for  a  cardinal  to  use  the 
 language  he  often  adopts,  in  writing  the  history  of  the  Papacy. 
 It  remained  for  the  storm  of  modern  Revolution  to  drive  into 
 the  widest  antagonism  the  workings  of  absolute  authority  in 
 opposition  to  those  of  uncontrolled  license,  and  by  the  help  of 
 the  latter,  the  promoters  of  absolutism,  who  are  now  represented 
 by  the  so-called  Catholic  party,  and  led  by  the  Jesuits  (always  its 
 strongest  promoters)  have  succeeded  in  passing  the  theory  of  the 
 Pope's  personal  Infallibility  in  the  clearest  and  most  decided  form, 
 presenting  it  to  a  Council  convoked  for  the  express  purpose  of 
 instituting  it  as  a  dogma  of  the  Church  on  the  18th  of  June,  1870, 
 about  nineteen  centuries  after  the  foundation  of  Christianity,  and 
 about  ten  centuries  after  the  theory  had  first  become  matter  of 
 debate. 
 
 11.  Five  cardinals,  Rauscher,  Di  Pietro,  Bonnechose,  Cullen, 
 and  Guidi,  spoke  on  the  18th.  Rauscher  was  obliged  to  have 
 his  speech  read  for  him,  the  weakness  of  his  voice  preventing  his 
 being  heard :  it  was  moderate  and  conciliatory,  but  did  not 
 produce  much  effect.  The  event  of  the  day,  was  the  speech  of 
 Cardinal  Guidi,  who,  having  begun  in  such  a  way  as  to  please 
 the  majority,  ended  by  showing  himself  favourable  to,  if  not 
 entirely  in  accordance  with,  the  views  of  the  minority.  His 
 conclusion  was  that  the  Pope  could  not  define  doctrine  without 
 the  Council  or  the  advice  of  the  Church  ;  for  there  was  some 
 uncertainty  among  his  hearers  as  to  whether  his  words  were  sine 
 consiUo  or  siiie  concilio  Ecclesioc. 
 
June.]  EIGHT  MONTHS  AT  ROME.  189 
 
 He  was  so  led  on  by  his  own  eloquence,  that  in  the  peroration 
 he  passed  the  limits  he  had  originally  fixed,  and  proposed  a 
 Canon  which  should  contain  an  anathema  against  all  who  hold 
 that  the  Popes  could  define  doctrine  without  the  advice  of  the 
 Church.  According  to  this,  the  Pope  himself  was  in  some  peril 
 of  being  condemned  as  having  several  times  distinctly  professed 
 his  belief  in  Infallibility. 
 
 The  effect  of  this  speech  was  like  that  of  a  sudden  thunder-clap 
 in  a  cloudless  sky.  A  Roman  Cardinal  actually  the  first,  the  only 
 one,  to  side  openly  with  the  minority !  If  a  shell  had  exploded 
 amongst  the  majority,  it  could  hardly  have  excited  more  commo- 
 tion. The  Infallibilist  Fathers  were  much  perturbed,  and  turned 
 to  Cardinal  Guidi  with  violent  gestures,  and  marks  of  extreme 
 displeasure,  while  the  bishops  of  the  Opposition  received  him 
 with  the  warmest  demonstrations  of  pleasure  and  affection.  The 
 next  day  Cardinal  Guidi  was  the  universal  subject  of  conversa- 
 tion, and  was  cruelly  spoken  of  and  reviled  by  those  who  do  not 
 follow  the  doctrine  taught  by  St.  John  in  the  charitable  exhorta- 
 tion, "Brethren,  love  one  another."  At  the  same  time  Guidi 
 was  summoned  to  the  Vatican,  and  there  it  was  reported  he  had 
 to  encounter  many  reproaches,  which  he  received  with  perfect 
 firmness  and  dignity.  It  was  said  that  on  this  occasion  the 
 Pope  adopted  the  well-known  words  of  Louis  XIV.,  turning 
 their  application  to  himself  with  regard  to  ecclesiastical  tra- 
 dition ;  but  it  was  impossible  to  ascertain  the  truth  of  these 
 reports  which  circulated  in  Rome,  but  were  of  no  real  import- 
 ance, and  neither  added  to  nor  detracted  from  the  weight  of  the 
 incident  itself. 
 
 12.  The  number  of  inscribed  orators  on  the  18th  had  risen  to 
 108,  and  the  presidents  determined  not  to  interrupt  the  discussion, 
 but  to  leave  it  unchecked,  as  they  did  not  wish  again  to  incur  the 
 reproach  of  exercising  pressure  or  violence  on  the  minority.  Per- 
 haps they  were  assisted  in  this  resolution  by  the  expectation  that 
 the  heat  of  summer  would  soon  bring  about  the  close  of  the  dis- 
 cussion. When  the  Fathers  met  on  Monday,  the  20th,  the  le- 
 gates addressed  to  them  a  monitum  recommending  brevity  in  their 
 speeches  ;  and  the  Patriarch  Valerga,  who  in  discussing  Eastern 
 affairs,  expressed  himself  as  violently  as  he  had  done  on  a  former 
 occasion,  when  he  caused  great  offence  to  the  French  bishops, 
 
190  EIGHT  MONTHS  AT  HOME.  [Junk. 
 
 was  called  to  order.  Valerga's  vehement  speech  met  with  little 
 favour,  on  account  of  the  unfortunate  position  of  Eastern  affairs, 
 in  the  direction  of  which  he  was  a  good  deal  concerned.  The 
 majority  even  were  displeased,  and  he  was  obliged  to  descend 
 from  the  ambo,  although  his  party  had  looked  to  him  to  undo 
 the  effect  produced  on  the  previous  day  by  the  speech  of  Cardinal 
 Guidi.  On  Tuesday  no  Congregation  was  held,  that  being  the 
 anniversary  of  the  coronation  of  the  Pope,  and  Pius  IX.  entered 
 upon  the  twenty-fifth  year  of  his  reign  under  auspices  not  indeed 
 devoid  of  sadness.  For  twenty-four  years  he  had  been  applauded 
 and  made  much  of  in  every  possible  way,  and  now  he  was  gra- 
 dually approaching  his  apotheosis.  All  parties  vied  with  each 
 other  in  exalting  him,  and  doing  honour  to  his  high  and  lofty 
 station,  until  nothing  remained  but  to  ascribe  to  him  the  powers 
 of  Divinity,  and,  indeed,  he  was  about  to  receive  one  of  the 
 Divine  prerogatives.  The  twenty-fifth  year  of  their  reign  seems 
 to  be  a  fatal  one  for  the  Popes  ;  Pius  IX.  was  no  exception  to 
 this  rule,  for  it  was  to  be  the  occasion  of  his  ceasing  in  some 
 ways  to  be  merely  human  and  of  his  becoming  something  higher. 
 The  ultra-Catholic  journals  were  full  of  observations  and  felici- 
 tations on  the  aupicious  event. 
 
 13.  On  Wednesday  the  sittings  were  resumed,  and  the  monitum 
 ordering  brevity  in  the  speeches  was  put  into  practice.  The 
 legates  adopted  the  expedient  of  ringing  a  bell  in  order  to 
 stop  any  orators  who  exceeded  twenty  minutes,  and  this  plan 
 answered  very  well,  instead  of  closing  the  debate,  a  practice 
 which  was  given  up  for  the  present.  Only  seven  speeches  were 
 made  on  the  22nd,  one  of  them  by  a  bishop  who  warmly  sup- 
 ported Infallibility,  but  even  he  was  obliged  to  desist  after 
 twenty  minutes.  The  Archbishop  of  Osimo  then  made  a  con- 
 ciliatory speech,  and  in  order  to  dispose  the  legates  in  his  favour, 
 began  by  stating  that  he  would  be  so  brief  as  to  save  them  the 
 trouble  of  stopping  him.  In  attempting  this  he  incurred  the 
 imputation  of  want  of  clearness ;  but  not^^ithstanding  the  diffi- 
 culty of  treating  matters  so  grave  and  complicated  in  a  very 
 short  time,  he  managed  to  bring  forward  a  project  of  reconcilia- 
 tion. This  was  not  of  so  absolute  a  nature  as  the  formula  adopted 
 by  the  Jesuits,  but  was  a  reproduction  of  the  ancient  formula, 
 which  ever  since  the  Council  of  Trent  had  been  used  in  Roman 
 
June.]  EIGHT  MONTHS  AT  EOME.  191 
 
 theology,  and  much  resembled  that  contained  in  the  second 
 address  issued  after  the  first  petition  of  the  Infallibilists,  This 
 formula,  as  we  have  already  stated,  by  asserting  that  the  Pope 
 and  the  bishops  together  form,  cle  jure  et  de  facto,  one  Church, 
 virtually  sanctions  the  Infallibility  of  the  Pope.  The  Bishop  of 
 Osimo,  while  rejecting  the  separation  of  the  Pope  from  the  bishops 
 as  a  thesis  and  a  hypothesis,  both  de  jure  etde  facto,  left  the  nature 
 of  their  reciprocal  influence  and  connection  as  indefinite  as  pos- 
 sible ;  so  as  to  avoid  countenancing  the  Galilean  system  on  the 
 one  hand,  or  admitting  personal  Infallibility  on  the  other. 
 
 This  proposal  was  quite  as  much  as  could  be  hoped  for  in  an 
 assembly  known  to  be  adverse  to  reform;  and  in  which  the 
 Opposition  ultimately  showed  itself  unequal  to  making  a  serious 
 resistance,  or  of  entertaining  a  firm  resolution.  It  was  a  last 
 hope  for  those  who  saw  no  other  chance  of  safety,  and  who,  un- 
 willing to  prejudge  the  question,  wished  to  leave  matters  as 
 they  were  previous  to  the  Council,  postponing  their  decision 
 till  a  happier  moment  should  arise  ;  but  this  sensible  opinion 
 was  not  the  general  one,  and  the  bishop's  speech  was  lost  with 
 the  many  other  ardent  and  generous  voices  clamantium  in  deserto. 
 Other  speeches  succeeded  that  of  the  Bishop  of  Osimo,  and  the 
 presence  of  Cardinal  Guidi  in  the  Council  Hall  was  especially 
 noted.  On  the  23rd  seven  orators  spoke  against  Infallibility  ; 
 and  in  the  next  sitting,  on  the  25th,  Strossmayer,  the  great 
 champion  of  the  Opposition,  again  came  forward.  So  great  was 
 the  desire  of  making  progress,  that  a  Congregation  was  held  on 
 Tuesday,  the  28th,  although  the  Vigil  of  St.  Peter,  and  Mon- 
 signor  Genuilhac,  Primate  of  Gaul,  spoke  against  Infallibility, 
 but  could  scarcely  be  heard,  on  account  of  the  murmurs  of  the 
 majority.  He  was  formerly  Bishop  of  Grenoble,  and  had  only 
 been  raised  a  few  days  since  to  his  new  dignity  on  the  urgent 
 request  of  the  French  Government,  for  the  Holy  See,  knowing 
 his  opinions,  would  rather  have  chosen  another  candidate.  Wed- 
 nesday, the  29th,  being  the  feast  of  St.  Peter,  no  sitting  was 
 held,  and  next  day  the  Pope  gave  up  the  usual  ceremonies  at  the 
 Ostian  Basilica  for  the  feast  of  St.  Paul,  in  order  that  the  Con- 
 gregations might  be  resumed,  and  the  happy  moment  of  the 
 declaration  of  Infallibility  might  be  hastened. 
 
 14.  Meantime  the  feast  of  St.  Peter  had  passed,  and  the  aspect 
 
192  EIGHT  MONTHS  AT  EOMB.  ■     [Juke. 
 
 of  affairs,  far  from  improving,  grew  darker.  As  Cardinal  Guidi, 
 who  was  considered  an  able  and  intelligent  man,  had  abandoned 
 the  majority  in  order  to  side  with  the  Opposition,  it  could  hardly 
 be  supposed  that  their  position  was  as  jet  hopeless,  at  least,  such 
 was  the  opinion  of  many.  Moreover,  the  history  of  the  address 
 of  the  parochial  clergy,  and  many  other  incidents,  made  it  evi- 
 dent that  the  Opposition  were  daily  growing  stronger,  and  signs 
 of  discontent  were  apparent  very  near  the  Papal  throne.  In 
 Germany  there  were  indications  of  a  deep  and  increasing  resist* 
 ance ;  and  the  same  spirit  showed  itself  in  France,  where, 
 according  to  the  disposition  of  the  people,  it  was  expressed  in  a 
 less  serious  manner,  and  found  vent  in  many  sharp  and  witty 
 sayings,  but  certainly  gained  ground  rather  than  decreased.  The 
 Opposition  was  no  longer  vague,  isolated,  and  divided,  as  when 
 first  it  sprang  into  existence,  but  was  now  an  organised,  and,  to 
 a  certain  extent,  a  disciplined  body,  representing  a  considerable 
 portion  of  the  Church,  from  the  Catholics  of  America  to  the 
 Cardinals  of  the  Holy  See.  A  person  of  great  talent  and  of 
 excellent  judgment,  in  describing  the  state  of  affairs  at  this 
 time,  said  that  if  Infallibility  were  accepted  the  Vatican  Council 
 would  certainly  not  be  accepted  ;  and,  indeed,  in  forming  any 
 opinion  on  the  prevailing  condition  of  affairs,  which  was  at  all 
 reasonable,  it  was  impossible  to  escape  from  this  dilemma. 
 
 15.  All  who  were  acquainted  with  the  course  of  Roman  busi- 
 ness saw  that  the  Vatican  could  not  stop  halfway,  and  submit 
 to  a  defeat  which  would  be  the  more  serious  in  proportion  to 
 the  advance  already  made.  At  the  same  time  it  did  not  seem 
 possible  for  the  Vatican  to  insist  on  passing  a  dogma  against 
 the  wish  and  convictions  of  an  authoritative  minority,  whose 
 numbers  varied  from  80  to  130,  and  if  the  timid  and  backward 
 be  included,  reached  150.  For  if  the  whole  of  this  number 
 could  not  be  reckoned  upon  for  a  definitive  resistance,  still 
 the  minority  was  too  important  to  be  overlooked.  The  ma- 
 jority were  well  aware  of  this,  and  though  quite  determined 
 themselves,  they  never  gave  up  seeking  for  a  formula  Avhich 
 should  split  the  Opposition  and  win  over  some  of  its  members, 
 but  as  they  were  determined  not  to  sacrifice  the  smallest  part  of 
 the  dogma  of  Infallibility,  their  search  was  a  vain  one. 
 
 The  result  of  these  attempts  had  been  to  found  a  sort  of  third 
 
JuxE.]  EIGHT  MONTHS  AT  EOME.  193 
 
 party  in  the  Council  (though  a  third  party  in  religious  matters 
 has  a  difficult  position),  the  head  of  which,  at  this  moment,  was 
 Cardinal  Guidi  ;  for  when  the  first  surprise  occasioned  by  his 
 conduct  had  subsided,  it  was  evident  that  the  step  he  had  taken 
 was  rather  with  a  view  to  reconciling  conflicting  parties  than  of 
 joining  the  Opposition.  Moreover,  the  fact  of  the  Cardinal 
 Archbishop  of  Bologna,  a  personal  friend  of  the  Pope,  placing 
 himself  at  the  head  of  this  attempt  at  reconciliation,  was  felt  to 
 be  an  indication  of  its  vigour  and  suitability.  We  must  allow 
 that  the  endeavour  was  both  liberal  and  courageous  on  the  part 
 of  Cardinal  Guidi ;  but,  like  many  previous  attempts  of  the  same 
 nature,  it  was  fruitless,  since  nothing  could  induce  the  majority  to 
 make  any  concession  on  the  matter  of  personal  Infallibility,  and 
 the  Opposition,  having  been  subjected  to  so  many  vexations  and 
 delusions,  were  resolved  not  to  put  up  with  further  equivocation, 
 and  had  become  mistrustful  and  stubborn.  Moreover  there  was 
 this  technical  difficulty  to  contend  with,  that  the  Popes,  having 
 gradually  reached  a  position  of  unlimited  authority  by  a  constant 
 though  gradual  system  of  expansion,  and  being  endued  with  the 
 rights  of  primacy  and  absolute  jurisdiction  in  the  Church,  had 
 already  acquired  all  the  accessories  of  Infallibility  ;  and  as  in  the 
 long  and  disputed  process  all  possible  sophisms  and  verbal  sub- 
 tleties, and  all  the  most  ingenious  combinations  of  phrases  had 
 been  exhausted,  there  really  remained  nothing  further  to  do  in 
 the  way  of  discussion.  It  only  remained  now  to  say  the  word, 
 and  therefore  the  Council  found  itself  inevitably  in  the  dilemma 
 of  either  declaring  the  dogma,  or  of  leaving  matters  as  they 
 were  ;  but  they  viewed  this  latter  course  in  the  light  of  a  defeat, 
 so  that  reconciliation  seemed  impossible,  and  the  state  of  anta- 
 gonism in  which  both  parties  had  been  placed  for  the  last  six 
 months  continued  unchanged. 
 
 16.  Towards  the  end  of  June  the  Opposition  bethought  them- 
 selves of  another  expedient,  and  offered  to  the  Pope  a  means  of 
 escaping  in  a  manner  convenient  both  to  himself  and  to  them, 
 from  the  difficult  position  in  which  he  was  placed  from  being 
 both  the  judge  and  the  party  chiefly  interested,  in  the  same 
 question.  Several  bishops  of  the  Opposition  signed  a  petition, 
 in  which  they  prayed  for  a  prorogation  of  the  Council,  on  account 
 of  the  great  heat  now  prevailing  in  Rome,  which  seriously  affected 
 
194  EIGHT  MONTHS  AT  HOME.  [June. 
 
 many  of  their  number.  Their  petition  met  with  the  usual  recep- 
 tion, and  nothing  further  was  known  of  its  results  save  the  inex- 
 orable determination  of  the  Pope  that  the  Congregations  should 
 proceed  without  interruption  until  all  the  business  of  the  Council 
 was  completed.  With  these  or  similar  tentative  efforts  on  both 
 sides,  the  month  of  June,  the  seventh  since  the  Council  had  as- 
 sembled, drew  to  a  close,  and  though  the  grand  question  had  not 
 made  any  real  advance  since  the  first  day,  the  Opposition  had 
 gained  many  adherents,  had  greatly  extended  its  influence,  and 
 had  spread  considerably.  This  extension  had  drawn  forth  the 
 expression  of  public  opinion,  which  found  vent  in  the  saying  we 
 have  alluded  to,  that  "  if  the  dogma  of  Infallibility  were  accepted, 
 the  Vatican  Council  would  not  be  accepted,"  an  opinion  very 
 generally  entertained  in  the  present  serious  state  of  affairs.  Those 
 who  supported  it  did  not  suppose  that  if  the  Opposition  were 
 conquered,  they  would  question  the  validity  of  the  Council  on 
 account  of  the  difficulties  occasioned  by  the  want  of  unanimity 
 in  its  decisions,  and  other  matters  which  they  had  often  and 
 earnestly  lamented.  Their  intention  was  rather  to  point  out  that 
 the  world  which  had  looked  to  the  Council  for  the  solution  of  the 
 great  political-religious  and  social-religious  problems  Avhich  had 
 long  troubled  Catholic  nations,  and  saw  it  occupied  only  in 
 building  up  a  perplexing  and  questionable  apotheosis,  would 
 cease  to  regard  it  with  attention,  would  lose  all  hope  in  it,  and 
 that  in  proportion  as  it  endeavoured  to  render  its  action  abso- 
 lute and  coercive,  the  influence  of  that  action  on  society  would 
 be  diminished. 
 
July.]  EIGHT  MONTHS  AT  EOME.  195 
 
 JULY. 
 
 I.— CLOSE  OF  THE  DEBATES. 
 
 1.  Effects  of  the  climate. — 2.  Weariness  of  the  assembly. — 3.  The  bishops  begin 
 to  leave  Eome. — 4.  The  first  heads  of  the  scheme  "  De  Ecclesia  "  are  voted. — 
 5.  Close  of  the  discussion. — 6.  Eeasons  of  the  Opposition  for  accepting  it. — 
 7.  The  game. — 8.  Discussion  on  the  amendments. — 9.  The  Opposition  consider 
 their  future  com-se.— 10.  Formula  of  Infallibility. — 11.  After  the  proposal. — 
 12.  The  third  chapter  is  voted.— 13.  The  foiuth  chapter  is  voted. — 14.  The 
 vote  on  Wednesday,  July  13. 
 
 1.  The  venerable  assembly  now  began  to  experience  the  full 
 heat  of  a  Roman  summei'.  The  burning-  rajs  of  the  sun  have 
 not  only  a  weakening  effect  on  the  constitution,  but  falling  on 
 the  uncultivated  and  marshy  Campagna  occasion  a  state  of 
 atmosphere,  if  not  always  fatal,  at  least  injurious  to  the  natives 
 themselves.  Only  those  who  have  actually  experienced  the 
 summer  heat  in  Rome  can  understand  the  effect  it  produced  on 
 the  bishops  from  northern  countries,  accustomed  to  the  cool  tem- 
 perature, the  bracing  air,  and  the  sparkling  streams  of  Germany. 
 At  an  advanced  age,  changes  of  temperature  which  would  other- 
 wise have  no  great  effect,  have  serious  and  rapid  results,  and 
 many  of  the  bishops  and  their  dependents  fell  ill.  It  is  difficult 
 to  describe  the  lassitude  and  despondency  which  the  hard  and 
 wearisome  work  of  the  Council  produced  in  those  sensitive 
 natures,  when  the  temperature  was  such  as  suited  the  Spaniards, 
 Calabrians,  and  Mexicans.  These  latter  had  probably  looked 
 forward  to  the  result  produced  on  their  northern  brethren  in 
 Opposition,  when  the  thermometer  stood  at  115°  in  the  shade. 
 The  Opposition  were  influenced  by  the  same  consideration  when 
 they  had  prayed  for  the  prorogation  of  the  Council  before  pro- 
 ceeding to  the  definition  of  Infallibility  ;  but  the  south  occupied 
 
 o  2 
 
196  EIGHT  MONTHS  AT  ROME.  [July 
 
 the  seat  of  authority,  and  the  north  was  unable  to  carry  this  or 
 any  other  of  its  wishes. 
 
 2.  Signs  of  this  state  of  weariness  had  been  apparent  for 
 some  time.  The  Bishop  of  Ferentino  had  urged  it  in  one  of 
 the  recent  Congregations  as  an  argument  against  the  Oppo- 
 sition, accusing  its  members  of  prolonging  the  sufferings  of  the 
 Fathers,  but  he  became  himself  the  victim  of  his  own  accusation. 
 While  venting  his  displeasure  against  the  minority  in  the  well- 
 known  classical  quotation,  "  quousque  tandem  abutere  patientia 
 nostra?"  the  legate  remarked  that  his  words  were  most  apt,  and 
 invited  him  to  set  the  example  of  the  right  course  by  himself 
 descending  from  the  tribune.  The  assembly,  tire^  of  him,  as 
 indeed  it  was  of  all  the  orators,  cordially  hailed  the  intervention 
 of  the  legate,  and  those  present  asserted  that  the  ringing  of 
 the  bell  which  cut  short  the  ardent  speaker,  was  the  most  grateful 
 sound  which  had  ever  yet  reverberated  through  the  Council 
 Hall. 
 
 3.  When  the  bishops  learned  that  the  Pope  refused  to  listen  to 
 the  just  plea  for  a  prorogation  afforded  by  the  tropical  heat,  their 
 state  of  discouragement  became  one  of  deep  vexation,  and  they 
 began  one  by  one  to  leave  Rome  for  their  own  dioceses,  partly 
 from  disgust  at  the  want  of  kindness  and  generosity  with 
 which  they  had  been  treated,  and  partly  from  reasons  of  health 
 and  from  mistrust  of  the  future.  The  Vatican  willingly  granted 
 leave  of  absence  to  all  who  then  applied  for  it,  with  the  hope, 
 perhaps,  of  diminishing  the  strength  of  the  Opposition  by 
 offering  its  members  a  safe  means  of  retreat  from  the  difficulties 
 of  their  position.  It  was  said  that  the  authorities  afterwards 
 regretted  not  having  obtained  from  those  Fathers  who  left 
 Rome,  some  guarantee  or  promise  of  submission  to  the  decrees 
 of  the  Council  in  the  event  of  its  proclaiming  the  dogma  of 
 Infallibility,  a  result  whioh  now  seemed  probable  and  near  at 
 hand.  At  any  rate,  the  bishops  in  Opposition  believed  this, 
 and  several  times  feared  that  some  such  promise  would  be 
 exacted  from  them,  and  this  misgiving  considerably  affected 
 their  later  deliberations. 
 
 4.  The  bishops  of  Savannah  and  Paderborn  spoke  on  Friday, 
 July  1st.  The  latter  attempted  to  bring  about  a  reconciliation 
 between  the  two  parties  by  conceding  to  the  Pope  the  attribute 
 
July.]  EIGHT  MO^■THS  AT  ROME.  197 
 
 of  Infallibility,  without  imposing  its  belief  upon  the  consciences 
 of  the  faithful  as  a  dogma.  This  proposal  was  hailed  with  shouts 
 of  indignation,  and  the  bishop  who  next  came  forward,  proposed 
 rather  to  extend  the  Infallibility  of  the  Pope  beyond  the  region 
 of  faith  and  morals,  to  all  which  is  comprised  in  Catholic 
 morality,  as  science,  politics,  &c.  It  does  not  appear  that  the 
 assembly  gave  this  second  proposal  as  bad  a  reception  as  it  had 
 offered  to  the  first.  On  the  2nd  of  July  the  Council  clearly 
 manifested  their  desire  to  bring  the  proceedings  to  a  close. 
 Some  Fathers  inscribed  to  speak,  declared  their  intention  of  not 
 doing  so,  and  therefore  in  the  course  of  one  sitting,  thirty-two 
 names  were  cleared  off  the  lists,  of  whom  the  greater  number 
 never  entered  the  tribune  at  all.  Several  bishops  proposed  that 
 two  Congregations  should  be  held  daily  as  a  means  of  shortening 
 the  discussion  and  gaining  time,  but  this  idea  was  unanimously 
 rejected.  The  second  and  third  chapters  of  the  scheme  were 
 voted  on  this  occasion,  and  the  debate  proceeded  until  brought 
 to  an  end  by  the  refusal  of  those  who  should  have  spoken,  to 
 come  forward. 
 
 5.  It  was  impossible  to  indulge  any  further  illusions  as  to  the 
 intentions  of  the  Vatican,  which  was  evidently  determined  to 
 carry  through  the  plans  approved  by  the  majority,  notwith- 
 standing the  resistance  they  might  encounter.  The  patience 
 of  the  Opposition  had  been  already  sorely  tried  by  the  heat  of 
 the  climate  and  the  wearisome  delays  in  business,  while  the 
 refusal  of  the  Pope  to  agree  to  a  prorogation  of  the  Council 
 after  the  festival  of  St.  Peter  had  put  the  finishing  stroke  to  their 
 displeasure,  and  now  the  conviction  that  the  Vatican  Avas  bent 
 upon  the  declaration  of  Infallibility  caused  a  real  panic  among 
 them.  On  Sunday,  July  3rd,  their  leaders  held  a  meeting,  in 
 which  they  finally  determined  to  desist  from  a  combat  hence- 
 forward useless,  and  possibly  dangerous  ;  the  resolution  was 
 spontaneously  adopted  by  nearly  all  present,  and,  in  this  frame 
 of  mind,  the  Fathers  attended  the  Congregation  on  Monday. 
 The  history  of  the  close  of  the  debate  has  been  told  in  many 
 ways,  but  all  admit  that  when  one  of  the  bishops  belonging 
 to  the  Opposition  attempted  to  speak,  he  was  greeted  with 
 impatient  cries  of  "  abstineas,  renuncia,"  &c.,  from  the  ma- 
 jority ;  whereupon  another  member  of  the  minority,  supposed  to 
 
198  EIGH'l  MONTHS  AT  ROME.  [July. 
 
 be  Strossmayer,  rose  and  declared  his  determination  to  be  hence- 
 forward silent,  an  example  which  was  soon  followed  by  his 
 colleagues.  One  of  the  majority  then  observed  that  the  Oppo- 
 sition having  announced  their  resolution  not  to  speak  further, 
 the  debates  were  ended,  and  invited  his  own  party  to  express 
 their  agreement  in  this  conclusion.  Accordingly,  all  who  had 
 prepared  to  speak,  announced  their  willingness  to  desist,  except- 
 ing two  or  three  of  the  Fathers,  who  still  wished  to  be  heard. 
 Cardinal  de  Luca,  one  of  the  presidents,  gladly  availed  himself 
 of  the  occurrence,  praised  the  assembly  for  its  determination, 
 thanked  those  who  had  originated  the  happy  idea,  and  declared 
 the  debate,  and  the  sitting  to  be  concluded.  In  fact,  it  might 
 be  said  that  the  war  ended  for  lack  of  combatants  to  carry 
 it  on. 
 
 6.  The  intention  of  the  Opposition  in  thus  promoting  the 
 close  of  the  debate  was  simply,  as  one  of  their  members  publicly 
 declared,  to  avoid  wasting  time  and  arguments  ujion  adversaries 
 who  were  resolved  to  take  no  account  of  them,  and  to  disregard 
 the  traditions  and  the  future  fate  of  the  Church.  The  majority 
 tried  to  set  aside  this  reasoning  and  to  explain  the  matter  so  as 
 to  suit  their  own  wishes,  but  the  result  of  the  definitive  vote 
 soon  vindicated  the  truth  of  the  assertion,  even  without  the 
 declaration  of  the  bishops  in  Opposition. 
 
 7.  Many  people  have  criticised  the  conduct  of  the  Oppo- 
 sition on  this  occasion,  but  to  form  a  correct  judgment  on  the 
 point  all  the  facts  of  the  case  should  be  fully  considered.  Owing 
 to  the  state  of  despondency  prevailing  in  the  minority,  and  the 
 fact  that  many  of  the  German,  Hungarian,  and  French  bishops 
 had  already  left  Rome,  the  Infallibilists  had  become  more 
 daring,  and  interrupted  the  speeches  of  their  adversaries  with 
 signs  of  irony  and  disapprobation.  It  almost  seemed  that, 
 like  the  Russians  when  their  country  was  invaded  by  the  French 
 in  1812,  they  expected  the  climate  to  fight  for  them,  and  as 
 soon  as  they  felt  its  beneficial  influences,  they  considered  them- 
 selves masters  of  the  field,  and  began  to  taste  the  sweets  of 
 victory.  The  Opposition  were  obliged  by  their  own  policy,  and 
 by  the  nature  of  the  subject  and  length  of  the  discussion,  to 
 repeat  the  same  things  very  frequently,  but  this  could  not 
 go  on. 
 
July.]  EIGHT  MONTHS  AT  ROME.  199 
 
 When  it  was  once  ascertained  that  the  Pope  was  determined 
 not  to  prorogue  the  Council,  and  that  the  dogma  of  Infallibility 
 would  be  certainly  declared,  there  was  no  use  in  further  delay, 
 and  no  hope  but  in  the  final  vote.  Prolonged  discussion  on  a 
 matter  already  settled  could  not  influence  the  opinions  of  the 
 Fathers,  and,  moreover,  the  attempt  to  continue  the  debate  in  a 
 season  of  intense  heat,  far  from  bringing  about  a  good  result, 
 was  likely  rather  to  prejudice  their  cause.  Indeed,  had  the 
 meetings  of  the  Council  been  extended,  the  bishops  would  still 
 have  gone  on  leaving  Rome,  and  the  Opposition  would  in 
 consequence  have  become  daily  weaker,  as  its  members,  being 
 chiefly  from  northern  latitudes,  were  especially  sensitive  to  the 
 effects  of  the  Roman  climate.  The  minority  were  most  anxious 
 to  prevent  this  result,  because  the  loss  of  votes,  though  not  im- 
 portant to  the  majority,  was  a  most  serious  one  to  them  at  the 
 final  and  conclusive  decision,  when  the  whole  matter  would  be 
 settled.  Every  day,  therefore,  now  wasted  was  a  clear  gain 
 to  the  majority,  and  an  equal  loss  to  the  minority,  a  result 
 which  the  former  had  probably  foreseen  :  when,  once  certain 
 that  the  assembly  would  not  be  dissolved  before  their  work 
 was  accomplished,  they  no  longer  demanded,  or  directly  pro- 
 moted the  closing,  but  left  the  matter  to  be  brought  about  by 
 the  state  of  general  weariness  prevailing  among  the  Fathers, 
 and  the  result  soon  justified  their  expectations.  The  Opposi- 
 tion were  also  induced  by  these  considerations  to  join,  though 
 reluctantly,  in  furthering  the  desires  of  the  majority,  who  were 
 naturally  delighted  to  end  a  discussion  on  which  they  had  made 
 up  their  minds  before  it  ever  began.  It  remained  for  the  future, 
 now  so  dark  and  stormy,  and  pregnant  with  most  important 
 events,  to  reveal  whether  the  Opposition  had  been  right  or  wrong 
 in  their  policy,  and  whether,  after  all  that  can  be  said  in  their 
 defence,  it  might  not  appear  that  by  a  chance  which  could  not 
 be  foreseen  their  patience  had  suffered  shipwreck  when  they  were 
 almost  within  the  harbour.  If  succeeding  events  had  not  justi- 
 fied this  latter  conclusion,  it  would  have  been  difficult  to  blame 
 the  Opposition  for  a  policy  which  had  been  fatally  guided  by 
 the  natural  course  of  events  and  the  prevailing  public  opinion. 
 Great  astonishment  was  felt  in  the  city  on  the  day  when  the 
 sitting  of  the  Council  terminated  in  the  sudden  manner  wc  have 
 
200  EIGHT  MO^"THS  AT  ROME.  [July 
 
 described,  and  all  sorts  of  rumours  were  circulated  at  the  sight 
 of  the  bishops  leaving  St.  Peter's  at  an  unwonted  hour,  many  on 
 foot,  having  sent  away  their  carriages,  and  others  crowded  to- 
 gether in  the  public  conveyances  ;  but  none,  perhaps,  who  wit- 
 nessed the  prelates  thus  returning  quietly  home,  realised  the 
 influence  their  decrees  would  exercise  on  the  civil  and  religious 
 future,  not  only  in  Italy,  but  in  Europe  and  the  whole  world ! 
 
 8.  Business  proceeded  rapidly  after  this.  On  Monday,  July 
 5th,  the  amendments  on  the  third  chapter  concerning  the 
 Primacy  were  discussed,  and,  the  general  resistance  having 
 ceased,  no  objections  were  made,  although  the  Congregation  was 
 a  very  full  one. 
 
 Some  bishops  proposed,  in  order  to  gain  time,  that  this 
 chapter,  with  the  amendments  agreed  on,  should  be  again  printed 
 and. distributed  to  the  Fathers,  that  they  might  examine  its  con- 
 tents at  leisure  ;  this  occasioned  a  delay,  and  the  vote  on  that 
 chapter  only  took  place  on  Monday  the  11th.  It  was,  if  we  may 
 so  consider  it,  the  last  concession  granted  by  the  president.  It 
 was  said  that  on  this  chapter  being  presented  to  the  Pope  for  his 
 approbation,  after  it  had  been  amended,  though  not  definitively 
 voted  by  the  Council,  he  added  something  to  it  of  his  own 
 accord,  and  when  this  became  known  to  the  assembly  it  aroused, 
 on  the  part  of  the  Opposition,  the  last  demonstrations  of  an  in- 
 dignation which  they  well  knew  was  hereafter  unavailing  and 
 powerless.  Everyone  will  understand  that  matters  having 
 reached  this  stage,  such  anecdotes  are  of  little  importance,  and 
 it  is  most  difficult  to  arrive  at  a  knowledge  of  their  accuracy  ; 
 but  one  thing  is  certain — that  the  third  chapter  was  passed  in 
 the  assembly  without  serious  resistance. 
 
 9.  The  majority,  elated  by  this  result,  began  to  entertain  hopes 
 not  only  for  the  vote  on  the  third  chapter,  but  for  the  much 
 questioned  and  important  fourth  chapter,  and  their  expectations 
 were  strengthened  by  the  knowledge  that  differences  had  arisen 
 among  the  leaders  of  the  Opposition. 
 
 When  these  latter  had  agreed  at  their  meeting  to  give  up 
 speaking  and  to  allow  the  debates  to  be  closed,  they  had  also  re- 
 flected on  the  conduct  to  be  pursued  when  the  end,  which  their 
 policy  was  now  hastening,  should  arrive.  It  seems  that  the 
 Bishop  of  Orleans,  and  most  of  the  Freiuli  prelates  in  Opposi- 
 
July.]  EIGHT  MONTHS  AT  ROME.  201 
 
 tion,  wished  to  make  a  solemn  protest  against  the  treatment 
 they  had  met  with,  against  the  advantage  taken  of  the  hot  season 
 to  weary  them,  the  want  of  fairness  shown  towards  them  by  the 
 presidents  all  through  the  discussion,  and,  lastly,  against  the 
 excesses,  insults,  and  affronts  of  which  the  majority  had  been 
 guilty  with  regard  to  them.  Having  made  this  protest,  they 
 proposed  to  leave  Rome  immediately.  The  Germans,  with 
 Monsignor  Haynald  at  their  head,  were  of  a  different  opinion  ; 
 they  were  adverse  to  the  protest,  and  wished  to  remain  in  Rome 
 till  the  end.  Perhaps  they  were  right ;  so  many  protests  had 
 been  already  made  and  disregarded,  that  to  continue  them  seemed 
 almost  undignified  ;  and,  moreover,  the  subjects  of  complaint, 
 though  they  might  be  just  in  themselves,  were  not  of  a  nature 
 easily  susceptible  of  proof.  In  fact,  the  protest  was  never  made. 
 As  to  the  question  of  leaving  or  remaining  at  Rome,  time  has 
 perhaps  shown  that  on  this  point  the  judgment  of  the  Germans 
 was  the  right  one,  for  the  most  resolute  and  the  clearest  course 
 is  usually  the  best. 
 
 10.  These  divisions  were  a  cause  of  hope  to  the  Vatican,  and 
 therefore,  whether  in  consequence  of  the  encouragement  thus 
 gained,  or  as  the  logical  and  natural  results  of  the  policy 
 adopted,  it  came  about  that  the  formula  of  Infallibility  was 
 finally  produced  under  these  auspices  at  the  end  of  the  discussion 
 on  the  amendments  to  the  fourth  chapter,  and  in  the  very  Con- 
 gregation of  the  4th  of  July  in  which  the  Fathers  had  announced 
 their  intention  of  not  prolonging  the  debate.  The  formula  was 
 just  what  had  been  expected  for  some  time,  and  what  the  ma- 
 jority had  prepared  with  much  care,  though  it  had  never  assumed 
 a  definite  shape  before,  and  it  now  appeared  as  the  final  result, 
 the  consummation  of  the  unanimous  wish  of  the  majority  who 
 had  convoked  the  Vatican  Council  and  guided  the  course  of  its 
 deliberations.  As  this  formula  was  produced  by  itself,  before 
 the  close  of  the  debate,  it  might  be  looked  upon  as  a  sort  of 
 amendment  to  the  fourth  chapter,  an  amendment  to  the  new 
 scheme  "  De  Ecclesia  "  introduced  during  the  discussion.  This 
 scheme  had  not  been  sent  back  to  the  Commission  for  revision, 
 and  thus  the  formula  preserved  that  curt  and  unceremonious  cha- 
 racter appertaining  to  the  motus  in  fine  velocior,  with  which  the 
 later  business  of  the  Council  proceeded.      The  formula  was  thus 
 
202  EIGHT  MONTHS  AT  ROME.  [July. 
 
 worded,  that  the  Pope  "  cum  omnium  Christianorum  pastoris  et 
 doctoris  munere  fungens,  pro  suprema  sua  apostolica  auctoritate, 
 doctrinam  de  fide  vel  moribus  ab  universa  Ecclesia  tenendam 
 definit,  per  assistentiam  divinam  ipsis  in  Beato  Petro  promissam 
 ea  infallibilitate  pollere,  qua  Redemptor  Ecclesiam  suam  insti- 
 tutam  esse  voluit." 
 
 This  was  the  ultimatum  which,  at  the  close  of  a  trying  and 
 stormy  discussion,  and  after  numerous  protests,  the  Vatican 
 offered  to  the  bishops,  now  wearied  out  by  the  simultaneous 
 weight  of  an  unbending  will,  of  ecclesiastical  prestige,  and  of 
 the  torrid  climate  of  Rome. 
 
 The  formula  itself  was  so  clear  and  precise  as  to  defy  all  com- 
 ments. Some  tried  to  persuade  themselves  that  it  was  better 
 than  the  preceding  one  ;  others  thought  it  worse  ;  in  truth,  it  was 
 difficult  to  draw  fine  distinctions  where  none  really  existed  ; 
 when  one  has  said  that  snow  is  white,  it  would  be  hard  to 
 make  the  assertion  in  better  or  worse  terms,  for  having  said  it, 
 one  has  stated  all  that  there  was  to  say.  The  terms  of  this 
 formula,  on  minute  examination,  might  perhaps  be  construed 
 to  indicate  that  Infallibility  resides  primarily  in  the  Church,  and 
 is  enjoyed  by  the  Pope  ex  derivato  when  he  makes  definitions 
 ex  cathedra,  &c.  But  of  what  practical  value  are  these  subtleties  ? 
 In  reality,  any  Pope  wishing  to  extend  this  power  to  its  logical, 
 consequences,  has  really  the  means  of  upsetting  the  whole  world, 
 or,  at  least,  that  part  of  it  which  recognises  his  authority,  when- 
 ever he  chooses.  History  presents  us  with  the  example  of 
 several  Popes  who  virtually  exercised  this  power  before  it  was 
 decreed  to  them  by  an  Ecumenical  Council,  and  we  do  not  find 
 that  they  acknowledged  any  limit  to  their  dominion. 
 
 11.  It  seems  that,  having  thus  made  the  definitive  stroke,  the 
 Vatican  remained  for  a  moment  astonished,  and  uncertain  as  to 
 the  effect  it  had  produced.  The  authorities  took  measures  to 
 ascertain  from  the  bishops  in  Opposition  through  their  colleagues, 
 what  course  they  intended  to  pursue  in  the  event  of  the  Pope 
 disregarding  their  resistance  and  vote  of  "  Non  placet,"  and  in- 
 sisting on  the  promulgation  of  the  dogma  of  Infallibility.  The 
 Secretary  of  State  appeared  very  uneasy  as  to  the  opinion  of 
 Governments  on  this  declaration.  How  would  they  receive  the 
 bishops,  new  Papal  vicars,   who  would   now  represent   in   their 
 
July.]  EIGHT  MONTHS  AT  ROME.  203 
 
 States  no  longer  a  national  authority  and  local  interests,  but  the 
 authority  of  Rome,  and  consequently  of  a  foreign  prince,  with  a 
 policy  of  his  own,  a  prince  to  whom  they  owed  an  obedience  su- 
 perior to  all  national  duties  and  obligations  ?  With  regard  to  the 
 first  doubt,  the  uncertainty  as  to  the  conduct  of  the  Opposition,  it 
 was  seriously  proposed  to  present  to  the  bishops,  along  with  the 
 definition  of  the  dogma,  a  document  to  be  signed  by  all  those 
 who  had  voted  against  it ;  by  which  they  should  promise  either 
 to  accept  the  dogma,  or  resign  their  sees.  The  Opposition, 
 rightly  or  wrongly,  were  much  alarmed  at  this  prospect,  not  pos- 
 sessing such  unanimity  of  opinion  or  firmness  of  organisation 
 as  would  insure  their  safety  under  the  trial.  They  found  them- 
 selves reduced  to  such  a  predicament,  that  to  escape  from  it 
 logically,  they  must  impugn,  not  only  the  Infallibility  of  the  Pope, 
 but  the  validity  of  the  Council,  thus  indicating  the  constraint 
 under  which  they  had  been  placed  in  forming  their  decisions,  for 
 if  they  acknowledged  the  validity  of  the  Council  without  accept- 
 ing Infallibility,  the  resignation  of  their  sees  was  the  logical 
 result.  It  was  not  possible  for  them  to  assume  the  course  of 
 action  first  mentioned,  as  Rome  was  not  the  place  for  it,  the  time 
 was  not  propitious,  and  they  themselves  not  the  men  to  do  it ; 
 so  to  avoid  the  consequences  of  the  second  alternative  was  very 
 difficult,  and  the  uncertainty  and  perplexity  they  experienced 
 greatly  influenced  their  conduct  in  the  public  Session.  With 
 regard  to  the  second  doubt,  the  difficulty  about  Foreign  Powers, 
 although  the  most  clear-sighted  were  far  from  being  at  ease, 
 persons  not  possessed  of  great  discrimination  comforted  them- 
 selves with  the  reflection  that  an  undue  pressure  of  authority  is 
 readily  excused  by  those  who  exercise  authority  themselves,  and 
 thought  that  the  Secretary  of  State  might  easily  reassure  Foreign 
 Governments  by  some  such  note  as  he  had  already  addressed  to 
 them.  The  so-called  Catholic  party  trusted,  with  regard  to 
 public  opinion,  to  the  tolerance  and  freedom  of  thought  which 
 has  everywhere  triumphed  in  modern  days,  a  liberty  which  that 
 party  never  ceases  to  oppose,  but  which  it  knows  how  to  convert 
 to  its  own  purposes,  better  even  than  the  Liberals. 
 
 12.  The  third  chapter  was  voted  on  Monday,  July  11th. 
 Thirty  or  forty  votes  of  "  Non  placet  "  were  irremediably  lost  by 
 the  return  of  so  many  German,  Hungarian,  and  French  bishops  to 
 
2J4  EIGHT  MONTHS  AT  ROME.  [July. 
 
 their  own  dioceses.  On  the  same  day  the  debate  on  the  amend- 
 ments to  the  fourth  chapter — nearly  100  in  number — was  com- 
 menced, but  it  is  clear  from  what  we  have  already  stated  that 
 no  effectual  discussion  on  the  amendments  could  be  undertaken, 
 as  the  debate  on  the  text  itself  had  been  abandoned.  A  last 
 resistance  was  made  to  the  word  anathema,  which  was  not 
 originally  inserted  in  the  formula  of  Infallibility,  nor  in  the 
 text  as  read  by  the  reporters,  but  was  now  unexpectedly  brought 
 forward  in  a  new  amendment  by  some  Infallibilist  bishops,  who, 
 being  masters  of  the  field,  succeeded  in  affixing  it  to  the  state- 
 ment as  prepared  for  promulgation.  The  condemnatory  clause 
 may  accordingly  be  read  in  the  draft  of  the  dogma,  which  was 
 promulgated  at  the  public  Session,  and  takes  the  place  of  the 
 circumlocutory  phrases  which  had  closed  the  other  formulas 
 presented  to  the  assembly. 
 
 13.  The  greatest  precipitation  now  characterised  the  proceed- 
 ings of  the  assembly  ;  formulas  succeeded  one  another  with  such 
 rapidity  that  they  were  no  longer  revised  by  the  Commissions,  but 
 were  substituted  one  for  another  and  amended  in  the  course  of  a 
 single  debate.  So  great  was  the  haste,  that  the  discussion  on 
 the  amendments  to  the  fourth  chapter,  numbering  almost  100, 
 which  commenced  on  the  11th,  was  finished  on  the  13th,  and 
 put  to  the  vote,  with  the  alterations  we  have  indicated.  The 
 latter  day  will  be  ever  memorable  in  the  annals  of  the 
 Church  for  its  influence  on  her  future  destiny.  That  day  wit- 
 nessed the  voting  on  the  Infallibility  of  the  Pope,  the  fourth 
 chapter  of  the  scheme  "  De  Ecclesia,"  with  these  results  :  bishops 
 inscribed,  692  ;  total  number  of  votes,  601  ;  "  Placet,"  451  ; 
 "  Non  placet,"  88  ;  "  Juxta  modum,"  62;  among  which  latter 
 were  three  cardinals  ;  absent,  91,  among  whom  was  the  Secretary 
 of  State.  The  number  of  Fathers  absent  from  the  Council  on 
 just  grounds  was  about  30  ;  so  it  might  fairly  be  considered  that 
 the  absence  of  the  others  was  intentional,  many  of  them  being 
 actually  in  Rome,  and  not  choosing  to  appear,  and  others  having 
 left  the  city  in  order  to  avoid  being  present.  From  the  absence 
 of  the  Secretary  of  State  it  seems  that  up  to  that  moment  he  was 
 uncertain  of  the  final  result,  and  of  the  ultimate  intention  of  the 
 Pope. 
 
 11.   Such    is    the    hibtory   of    the   vote    which    expressed    the 
 
July.]  EIGHT  MONTHS  AT  ROME.  205 
 
 opinion  of  the  assembly,  on  the  personal  Infallibility  of  the 
 Pope.  Notwithstanding  all  the  efforts  made  to  further  the 
 dogma,  and  all  the  pressure  exercised  by  the  authorities  in  its 
 favour,  between  the  votes  of  "  Non  placet,"  of  "  Placet  juxta 
 modum,"  those  being  conditional  assents  which  in  absolute 
 matters  become  negative,  and  those  who  abstained  from  voting, 
 we  may  dispassionately  and  equitably  reckon  the  number  of 
 dissentients  to  be  between  150  and  200. 
 
 We  include  in  this  number  all  the  Fathers  who  in  this  Con- 
 gregation rejected  the  proposed  formula  of  the  personal  Infalli- 
 bility of  the  Pope,  more  or  less  distinctly,  and  absolutely,  as  to 
 the  whole,  or  in  part,  either  in  word,  or  in  deed.  If  we  revert  to 
 the  calculation  made  in  the  first  chapters  as  to  the  number  of 
 the  Fathers  present  at  the  Council,  and  recollect  how  many 
 bishops  in  partihus,  that  is  to  say,  holding  no  cure  of  souls,  were 
 there  ;  how  many  cardinals  in  the  same  position,  how  many 
 generals  of  religious  orders,  who  constitute  a  sort  of  special  army, 
 and  are  trained  under  a  peculiar  and  exceptifmal  discipline,  and 
 if  one  remembers  that  all  these  form  a  class  particularly  depen- 
 dent on  the  court  of  Rome,  the  sum  of  the  dissentients,  even 
 taken  at  its  lowest  figure,  acquires  an  importance  greater  than 
 its  amount  would  warrant  in  the  proportions  of  the  assembly. 
 It  must  also  be  borne  in  mind  that  the  episcopal  sees  of  Italy 
 and  the  Pontifical  provinces,  with  regard  to  their  size  and 
 number,  are  as  five  or  six  to  one  when  compared  with  France 
 and  Germany ;  and  as  the  Opposition  came  almost  exclusively 
 from  the  latter  countries,  the  same  number,  taken  as  the  expres- 
 sion of  thought  and  power,  gains  still  more  in  value.  Finally, 
 we  must  admit  that  the  moral  worth  of  the  criterion  afforded  by 
 this  vote  re-establishes,  with  less  difference  than  appears  from  the 
 figures  in  themselves,  the  relative  position  of  the  majority  and  the 
 minority.  Moreover,  we  should  not  forget  the  influence  exercised, 
 and  that  naturally  produced  by  the  august  presence  of  the  Pope 
 in  the  Vatican,  on  the  Fathers  of  the  Assembly,  and  we  should 
 also  remember  human  weakness,  which  must  always  be  taken 
 into  account,  in  the  presence  of  one  who  was  the  dispenser  of 
 ecclesiastical  promotion,  and  the  author  of  ecclesiastical  rebuke  ; 
 when  all  this  is  borne  in  mind,  the  reflections  we  have  already 
 made    are    strengthened,    and    the    relative    proportions  of   the 
 
206  EIGHT  MONTHS  AT  ROME.  [July. 
 
 majority  and  the  minority  are  somewhat  modified  in  the  mind 
 of  the  sagacious  and  impartial  observer.  There  remains  but  one 
 other  test  which,  though  an  indirect  one,  cannot  be  overlooked  in 
 our  estimate  of  the  votes  given  on  July  13th,  and  that  is  the 
 moral  and  intellectual  weight  of  the  bishops  and  populations 
 who  in  one  way  or  other  took  no  part  in  it.  We  have  now 
 pointed  out  all  that  is  required  for  a  just  appreciation  of  this 
 event,  both  in  a  civil  and  historical  point  of  view,  an  event 
 which  is  not  and  cannot  be  unimportant,  to  the  credit  and  the 
 future  of  the  religion  of  the  great  majority  of  the  Latin  races. 
 
 II.— FOUETH  SESSION. 
 
 1.  Calculations  well  founded,  but  disappointed. — 2.  The  Opposition  send  a 
 message  to  the  Pope. — 3.  Adjunct  to  the  formula  of  Infallibility. — 4.  Protest 
 of  the  assembly. — 5.  Last  attempts  of  the  Opposition.— 6.  Fourth  Session. — 
 7.  Reflections  on  the  vote. — 8.  Protests  of  the  Opposition. — 9.  After  the 
 event. — 10.  Text  of  the  Canons  that  promulgate  Infallibility. — 11.  The  future. 
 — 12.  Mnemosynon. 
 
 1.  The  result  of  this  vote,  though  it  was  not,  and  could  not 
 be  contested  according  to  the  rules,  we  do  not  say  of  ancient 
 Roman  wisdom  only,  but  even  by  those  of  common  prudence, 
 was  yet  such  as  ought  to  have  withheld  any  Assembly  from 
 proceeding  to  further  decisions  on  a  matter  of  so  much  gravity. 
 Indeed,  owing  to  that  vote,  one  side  of  the  dilemma  raised 
 by  the  Opposition  was  brought  into  a  clear  and  formidable 
 light.  According  to  general  belief,  especially  at  Rome,  the 
 Church  never  creates  a  dogma  new  in  itself ;  but,  in  defining 
 a  dogma,  simply  attests  some  belief  which  has  been  always  and 
 universally  professed. 
 
 It  was  consequently  maintained  that  a  declaration  which, 
 notwithstanding  all  the  helps  and  furtherances  described,  was 
 still  opposed  by  about  one-third  of  the  legitimate  representatives 
 of  Catholic  opinion,  could  not  by  the  strongest  resolution  in 
 the  world  be  carried  into  effect  ;  because,  as  the  universality  of 
 belief  would  be  thus  seriously  impugned,  not  only  in  the  past 
 but  in  the  present,  the  result  would  only  be  a  futile  endeavour 
 to  demonstrate  at  the  same  time  what  was  and  what  was  not. 
 
July.]  EIGHT  MONTHS  AT  EOME.  207 
 
 Those  who  up  to  the  last  day  believed  that  the  work  under- 
 taken by  the  Civilta  Cattolica  would  be  unsuccessful,  cannot  be 
 accused  of  presumption,  or  wilful  self-deception,  when  all  these 
 considerations  are  borne  in  mind.  The  vote  had,  on  the  whole, 
 justified  the  estimate  formed  of  the  state  of  opinion  in  the 
 Church,  and  left  room  for  a  reasonable  belief  that  the  definition 
 would  be  certainly  suspended,  if  it  did  not  altogether  fail.  But 
 the  contrary  to  all  this  soon  became  apparent.  The  Vatican 
 was  indeed  deeply  agitated  at  so  grave  a  resistance,  but  in  its 
 agitation,  "  ne  mosse  collo  ne  piego  sua  costa."* 
 
 On  the  day  of  the  final  vote,  the  legates  only  announced  to 
 the  Fathers  that  the  votes  of  "Placet  juxta  modum  "  would  be 
 taken  into  consideration,  and  a  special  report  drawn  up  in  the 
 next  Congregation. 
 
 2.  The  minority,  who  had  already  suspected  it,  then  dis- 
 covered that,  notwithstanding  their  votes,  the  business  was  at 
 once  to  proceed,  and  that  the  public  Session  for  the  definitive 
 promulgation  of  the  dogma  would  be  held  as  quickly  as  possible. 
 The  leaders  of  the  Opposition  of  different  nations  held  meetings 
 on  the  14th  and  15th,  in  order  to  settle  by  common  consent  the 
 line  of  action  to  be  adopted  in  this  dangerous  crisis  ;  and  it 
 was  proposed  to  nominate  a  Commission  on  behalf  of  the 
 minority,  who  should  implore  the  Pope  to  suspend  the  definition 
 of  the  dogma,  making  known  to  his  Holiness  their  number,  and 
 their  determination,  if  the  demand  were  not  complied  with,  to 
 repeat,  though  with  much  regret,  the  "  Non  placet " — already 
 given  in  the  private  Congregation — before  all  the  world  in  the 
 public  Session.  The  Commission  was  composed  of  Cardinal 
 Schwarzemberg,  and  the  Archbishops  of  Paris,  of  Lyons,  of  Milan, 
 and  of  Halifax.  They  spoke  most  strongly  to  the  Pope  of  the 
 dangers  now  threatening  the  Church  ;  they  earnestly  prayed  for 
 some  modification  of  the  scheme  ;  and  they  acquainted  him 
 with  the  intention  of  the  Opposition  to  repeat  the  "  Non  placet" 
 in  the  public  Session  if  obliged  to  do  so. 
 
 They  also  informed  him  that  to  this  end  they  could  reckon 
 confidently  on  about  120  Fathers,  who  fully  concurred  in  their 
 opinions.       The    Pope    returned    an    ambiguous    answer,    and 
 
 *  '  Neither  hit>  neck  lie  moved  nor  bent  his  side.' — 
 
 Longfellow,  '  Dante,'  Itif.  x.  75. 
 
208  EIGHT  MONTHS  AT  ROME.  [July. 
 
 showed  himself  ill-informed  in  the  matter ;  but  said  he  would 
 confer  with  the  legates,  promised  to  consider,  and  received  the 
 petition  of  the  Commission.  Bj  such  behaviour,  he  admitted 
 that  he  was  still  dubious  as  to  the  attitude  the  Opposition 
 might  assume,  and  would  not,  therefore,  give  any  decided  opinion 
 himself,  but  the  doubt,  if  he  ever  really  entertained  it,  was  soon 
 dispelled. 
 
 3.  This  took  place  on  the  Friday  ;  and  in  the  Congregation 
 held  on  Saturday  the  16th,  the  following  day,  no  other  effect  of 
 all  the  opposition  shown  at  the  last  vote  and  of  the  remon- 
 strances made  by  the  Commissions  to  the  Pope  was  apparent, 
 save  the  presentation  of  another  amendment  draw«  up  by  the 
 extreme  Infallibilists.  In  this  the  formula  of  Monday,  already 
 recorded  and  amended,  was  embodied  in  its  most  concise  ex- 
 pression, carefully  and  specifically  eliminating  the  proviso  that 
 the  consent  of  the  bishops  and  their  approbation,  though  in  a 
 less  exclusive  form,  was  necessary  in  order  to  render  the  Papal 
 decrees  infallible. 
 
 The  fourth  public  Session  of  the  Vatican  Council  was  then 
 definitively  fixed  for  Monday,  July  18th.  The  last  amendment 
 was,  in  the  first  place,  so  Avorded  that  the  Pontifical  decree 
 ex  cathedra  should  be  "  irreformabiles  ex  sese  absque  consensu 
 Ecclesiae  ; "  but  this  formula,  when  proposed,  was  not  accepted 
 by  the  assembly,  notwithstanding  its  favourable  leaning  towards 
 Infallibility.  It  was  requisite  in  order  that  this  amendment 
 should  gain  the  vote  of  the  majority,  to  modify  it  as  follows  : 
 "  Ex  sese  non  autem  ex  consensu  Eccleslae  irreformabiles  esse." 
 
 The  addition  of  this  new  clause  excluding  the  bishops  from 
 participating  in  the  universal  decrees  of  the  Church  was  an 
 incident  similar  to  that  which  occurred  on  the  introduction  of 
 the  word  "  anathema "  into  the  text  in  the  Congregation  of 
 Monday,  the  14th,  that  is  to  say,  the  clause  was  proposed  and 
 accepted  by  the  assembly  in  the  course  of  the  discussion  with- 
 out any  preparation  whatever.  We  may  infer  this  also,  from 
 the  fac;t  that  the  formula,  as  given  by  the  Giornale  di  Roma 
 and  every  other  official  document,  even  the  draft  of  its  pro- 
 mulgation read  at  the  public  Session,  contained  the  very 
 phrases  which  expressly  excluded  the  necessity  of  the  consent 
 of  the  bishops,  according  to  the  result  of  Saturday's  Congrega- 
 
July.]  EIGHT  MONTHS  AT  EOME.  209 
 
 tion  ;  whereas,  the  formula  given  a  little  while  before  by  the 
 Unita  Cattolica,  which  received  its  communications  direct  from 
 Rome,  contained  the  definitive  text  that  was  to  be  published, 
 but  no  mention  of  the  exclusion  of  the  bishops.*  It  is  clear 
 that  the  Unifa  Cattolica  had  received  its  information  from 
 Rome  immediately  after  the  voting  of  Wednesday,  the  13th, 
 and  previous  to  the  last  addition  made  in  the  text  in  the 
 meeting  of  Monday,  which  we  have  already  described.  There- 
 fore, if  up  to  the  day  of  voting  it  had  never  entered  into  the 
 heads  of  the  Commission  or  of  the  presidents  to  express  this 
 idea,  and  if  they  had  already  published  the  formula  which 
 resulted  from  that  vote  as  definitive,  there  is  ample  proof  that 
 the  clause  was  not  the  consequence  of  a  careful  considera- 
 tion by  the  majority,  but  simply  a  partial  opinion  presented 
 after  the  final  voting  under  the  form  of  an  amendment,  and 
 summarily  carried  through  on  the  IGth,  after  the  minority  had 
 retired  from  the  debate. 
 
 But  whose  idea  was  it  ?  at  whose  instigation  was  it  proposed  ? 
 The  Giornale  di  Roma  of  the  26th  of  July,  a  few  days  after,  re- 
 pelled the  accusation  made  by  other  newspapers,  that  the  words 
 excluding  the  consent  of  the  bishops  had  been  placed  there  by 
 the  Pope,  and  insisted,  instead,  that  they  were  inserted  by  the 
 Congregation  of  Saturday  ;  but  the  Giornale  di  Roma  did  not 
 add  at  whose  request  or  instigation  had  been  proposed,  in  the 
 last  Congregation,  an  addition  which  the  Commission  itself  up 
 to  that  time  had  never  brought  forward.  It  did  not  say  by 
 whose  authoritative  hand  the  vote  of  the  13th  had  been  taken 
 back,  after  being  once  published,  in  order  to  be  so  much  modi- 
 fied ;  and  therefore  the  Giornale  Ufficiale  failed  to  throw  any 
 light  on  a  question  which  remained  still  open  to  the  free  judg- 
 ment of  commentators.  This  was  all  the  answer  given  to  the 
 remonstrances  of  the  Commission  of  bishops  sent  to  the  Pope 
 after  the  last  voting.  Moreover,  the  public  Session  which  was 
 fixed,  as  we  have  seen,  for  Tuesday,  was  anticipated  by  twenty- 
 four  hours,  and  after  the  visit  of  the  Commission,  in  the  Congre- 
 gation of  Saturday,  at  which  the  new  amendment  was  voted,  it 
 was  settled   for  Monday,    the    18th.       Whether    the    Pope    had 
 
 *  "  Ideo  hujusmodi  Eomani  Pontificis  definitinnes  csso  ex  sese  irref'ormabiles." 
 TJnita  Cattolica,  Martedi,  19  Luglio. 
 
210  EIGHT  MONTHS  AT  EOME.  [July. 
 
 ascertained  that  the  minority  would  not  continue  their  resistance 
 till  the  public  Session — whether  the  die  being  once  cast,  it  was 
 considered  well  to  make  as  much  as  possible  out  of  the  chance, 
 and  at  the  same  time,  in  order  to  avoid  new  difficulties,  to  pro- 
 ceed as  quickly  as  possible  towards  the  attainment  of  the  object 
 now  become  indispensable  for  the  majority — whatever  were  the 
 reasons  that  determined  the  conduct  of  the  principal  actors  at 
 the  moment,  one  thing  is  certain,  that,  between  Friday  and 
 Saturday  a  great  change  was  observable  in  their  disposition,  and 
 that,  finally,  every  external  sign  of  hesitation  and  moderation  was 
 given  up.  It  was  said  that  during  the  voting  of  the  last  new 
 amendment  some  of  the  most  dispassionate  bishops  displayed 
 signs  of  deep  emotion,  called  forth  probably  by  the  consideration 
 of  the  rapidity  and  security  with  which  their  act  would  be 
 accomplished,  and  carried  to  its  ultimate  results  :  an  act  which 
 spread  over  the  future  of  the  Church  a  veil  impenetrable  to 
 human  eyes. 
 
 4.  At  the  close  of  Saturday's  Congregation,  a  protest,  after- 
 wards inserted  in  the  Giornale  di  Roma,  was  read  to  the  whole 
 assembly  on  behalf  of  the  presidents.  It  was  very  decided  in 
 style,  and  marked  by  that  violence  which  has  of  late  charac- 
 terised the  productions  of  the  Roman  Chancery.  This  protest 
 denounces  in  general  terms  all  that,  without  distinction,  it 
 characterises  as  "  le  calunnie  putridissime  "  (putrid  calumnies), 
 "  e  le  turpissime  menzogne  "  (shameful  lies),  not  only  of  the 
 heterodox  but  of  nominal  Catholics,  and  even  of  consecrated 
 ministers  of  religion,  against  the  proceedings  and  the  freedom 
 of  the  Council ;  and  especially  condemned  two  pamphlets  on 
 the  subject,  '  Ce  qui  se  passe  au  Concile,'  which  we  have 
 already  noticed,  and  another  recently  published,  entitled  '  La 
 derniere  heure  du  Concile,'  which  pointed  to  the  hope  of  a 
 future  Council,  in  the  arrangements  of  which  such  liberty  and 
 justice  should  prevail  as  are  requisite  for  effectually  remedying 
 the  ills  of  the  Church. 
 
 It  was  evident  from  a  protest  so  solemn,  signed  by  the 
 presidents  and  Secretary  of  the  Council,  against  anonymous 
 pamphlets  and  newspaper  articles,  that  assaults,  which  are 
 usually  disregarded  by  private  individuals,  were  keenly  felt  at 
 Rome ;  but  instead  of  producing  the  desired  effect,  they  seemed 
 
July.]  EIGHT  MONTHS  AT  ROME.  211 
 
 rather  to  show  that  the  authorities  experienced  the  need  of  sell- 
 defence. 
 
 Whatever  may  be  thought  of  the  substance  of  the  protest, 
 and  the  time  of  its  appearance,  the  form  in  which  it  was  drawn 
 up  met  with  much  disfavour.  Indeed,  persons  who  try  to  prove 
 too  much,  sometimes  end  by  proving  nothing.  One  may  pro- 
 test against  a  particular  lie  or  several  definite  lies,  but  to  protest 
 against  lies  in  general  is  a  work  of  supererogation.  Criticism 
 can  only  be  exercised  on  determinate  facts,  and  consequently 
 this  sort  of  generic  eloquence  is  unavailing,  and  of  no  historical 
 value. 
 
 Two  copies  of  the  protest,  signed  by  the  presidents,  were 
 distributed  to  each  of  the  Fathers,  who  were  invited  to  preserve 
 one,  and  to  sign  the  other,  consigning  it  to  the  archives  of  the 
 Council  as  a  perpetual  memorial.  This  document  accordingly 
 bore  the  signatures  of  those  who  usually  made  up  the  majority, 
 and  who  had,  in  fact,  done  the  whole  work,  including  the  framing 
 of  the  protest  itself,  which  will  descend  to  posterity  in  con- 
 nection with  the  history  of  the  Council,  and  will,  with  all  other 
 events,  be  only  then  rightly  estimated  when  it  has  undergone 
 the  scrutiny  of  succeeding  generations. 
 
 Before  the  close  of  the  Congregation  on  Saturday,  the  legates 
 announced  to  the  Fathers  that  the  Council  would  not  be  pro- 
 rogued, but  that  the  Sovereign  Pontiff  granted  them  a  vacation 
 during  the  summer  months  :  they  were  invited  to  i-eassemble  at 
 the  Vatican  in  the  beginning  of  autumn,  to  continue  their  work  ; 
 which,  by  the  way,  was  deprived  of  much  of  its  importance  and 
 utility  by  the  last  declaration. 
 
 5.  Every  possible  means  of  resistance  was  employed  by  the 
 minority  in  the  hours  that  remained  between  the  Congregation 
 of  Saturday,  and  the  Session  announced  for  Monday  ;  prayers 
 and  supplications,  written  and  verbal,  and  entreaties  of  every 
 sort  were  used.  Some  of  the  Fathers,  seeing  that  they  were  not 
 likely  to  obtain  any  redress,  proposed  simply  the  elimination  of 
 the  word  "  anathema,"  by  which  the  proposition  would  revert 
 to  its  original  form,  but  in  vain.  On  the  Sunday,  the  bishops 
 of  the  Opposition,  seeing  that  all  was  lost,  began  to  consider 
 whether  they  should  assist  at  the  public  Session,  and  openly 
 repeat   the    "  Non   placet,"    as  the   Germans   wished   from    the 
 
 V  2 
 
212  EIGHT  MONTHS  AT  KOME.  [July. 
 
 beginning,  or  whether,  following  the  opinion  expressed  bj  the 
 French,  thej  should  protest  and  leave  Rome.  The  latter 
 opinion  prevailed,  as  being  the  more  simple  and  easy  course, 
 and  the  one,  as  they  themselves  declared,  most  in  accordance 
 with  filial  duty.  But  it  seems  that  before  carrying  this  resolu- 
 tion into  practice,  one  of  the  leaders  of  the  Opposition,  the 
 Archbishop  of  Vienna,  on  that  very  Sunday  went  again  to  the 
 Pope  to  repeat  the  prayer  already  made  on  behalf  of  himself 
 and  his  colleagues,  and  to  inform  him  of  their  determination 
 in  the  event  of  its  rejection,  not  to  assist  at  the  public  Session. 
 This  time  the  message  met  with  a  very  decided  and  downright 
 denial  with  regard  to  the  thing  prayed  for,  and  very  scant 
 courtesy  as  to  the  matter  generally  ;  so  that  on  trie  return  of 
 the  last  messenger  of  reconciliation,  the  bishops  of  the  Oppo- 
 sition at  once  signed  the  protest,  and  left  Rome  in  great 
 numbers,  as  quickly  as  possible,  for  fear  of  any  strong  measures 
 being  adopted  towards  them  by  the  conquerors.  They  were 
 afraid,  also,  if  the  dogma  were  once  promulgated,  of  find- 
 ing themselves  under  the  difficult  alternative  suggested  by  the 
 "  anathema,"  namely,  of  being  constrained  either  to  submit  or 
 to  abandon  their  sees,  and  possibly,  of  finding  themselves  cast 
 out  of  the  bosom  of  the  Church  as  well.  This  fear  was,  along 
 with  the  motive  reason  of  filial  duty,  the  strongest  argument  in 
 favour  of  the  French  opinion  for  leaving  the  city.  If  the  dogma 
 were  once  proclaimed  in  the  public  Session — notwithstanding 
 the  "  Non  placet "  which  they  could  pronounce — and  with  the 
 addition  of  the  "anathema"  levelled  against  those  who  dissented 
 from  the  doctrines  contained  in  the  schemes,  what  could  they  do 
 when,  as  was  inevitable,  they  found  themselves  obliged  either  to 
 submit  or  resign  their  sees?  They  had  no  wish  to  be  caught  in 
 this  dilemma  in  Rome,  under  the  very  eyes  of  the  Pope,  and  pre- 
 ferred to  await  the  result  of  their  conduct  among  their  own  flocks, 
 in  their  respective  dioceses.  Accordingly,  sixty-three  bishops, 
 all  diocesans  and  representatives  of  the  most  illustrious  sees  in 
 Christendom,  affixed  their  names  to  the  document  on  that  same 
 Sunday,  and  by  the  evening  most  of  them  had  left  Rome,  and 
 the  circumscribed  limits  of  her  terrestrial  dominion. 
 
 6.  Now  all   was  over,    and   the    day   began    to  dawn    which 
 was   to  witness  the  fulfilment  of  the  destinies  of  the  Vatican. 
 
July.]  EIGHT  MONTHS  AT  EOME.  213 
 
 On  the  morning  of  July  18th  the  sun  rose  amid  threatening 
 clouds,  as  it  had  done  on  the  6th  of  December,  and  a  violent 
 storm  burst  over  the  Eternal  City  during  the  fourth  Session  of 
 the  Council,  just  as  incessant  rain  had  accompanied  its  first 
 meeting.  Both  the  Council  Hall  and  the  city  itself  presented 
 that  cold  and  severe  aspect,  which  seems  naturally  to  accompany 
 the  consummation  of  great  events  fraught  with  momentous  con- 
 siderations. No  representatives  of  the  Christian  powers  assisted 
 at  the  Session,  save  those  from  Brazil,  Holland,  Portugal,  the 
 Principality  of  Monaco,  and  some  small  states  of  no  political 
 importance.  The  bishops  of  many  eminent  sees,  such  as  Paris, 
 Vienna,  Turin,  and  Milan,  were  absent  from  the  Session,  as  also 
 those  who  formed  the  Opposition.  The  number  of  bishops  in 
 the  hall  was  535,  which  as  the  Council  numbered  692  showed 
 157  absent,  and  of  these,  with  the  exception  of  38  whose  absence 
 was  accounted  for,  and  whose  opinions  were  unknown,  all  had 
 consistently  opposed  the  dogma  to  the  last.  This  computation 
 agrees  with  the  number  reported  to  the  Pope  by  the  Com- 
 mission on  the  preceding  Friday,  when  they  implored  him  on 
 the  part  of  the  Opposition  to  suspend  the  definition. 
 
 Of  the  535  present  at  the  Session,  533  gave  a  favourable  v(jte; 
 those  who  said  "  Non  placet"  were  only  two,  the  Bishops  of 
 Caiazzo  and  of  Little  Rock  in  Arkansas,  a  Neapolitan  and  an 
 American  :  extremes  meet.  In  the  excitement  of  mind  which 
 prevailed  during  the  last  six  months  among  those  who  took  an 
 active  part  in  the  struggle,  everything  is  possible. 
 
 Comments  were  made  even  on  these  two  dissentients  thus 
 separated  from  the  rest  of  the  Opposition  and  left  behind, 
 and  it  was  insinuated  that  their  remaining  in  order  to  bear 
 testimony  to  the  liberty  of  the  Council,  was  due  to  some  con- 
 trivance of  the  majority.  This  idea  arose  from  the  fact  that 
 the  Bishop  of  Caiazzo  had  been  recently  nominated  to  his  see 
 by  the  Pope  ;  and  the  American,  imagining  himself  the  only 
 dissentient,  at  first  begged  not  to  be  called  forward,  but  on 
 hearing  that  one  of  his  brethren  was  prepared  to  give  a  contrary 
 vote,  he  resolved  to  do  the  same,  and  accordingly  pronounced 
 the  "  Non  placet,"  which  echoed  through  the  Council  Hall  as 
 the  last  protest  against  the  definition  of  the  dogma  of  Infalli- 
 bility.     In  such  a  momentous  crisis,  and  on   surh  occasions  as 
 
214  EIGHT  MONTHS  AT  EOME.  [July. 
 
 we  have  described,  people  may  suppose  and  assert  anything ; 
 but  why  should  one  imagine  abstruse  and  unlikely  reasons  for 
 the  conduct  of  these  two  representatives  of  the  Opposition, 
 instead  of  acknowledging  that  they  chose  the  regular  form 
 for  expressing  their  opinions,  and  afforded  a  striking  proof  of 
 moral  courage  by  their  conduct  before  the  Council  ?  No  sooner 
 had  the  Pope  pronounced  the  formula,  than  the  little  crowd  of 
 monks,  nuns,  and  the  like,  who  pressed  round  the  door  of  the 
 hall,  gave  vent  to  such  demonstrations  of  joy  as  were  hardly 
 consistent  with  the  sacredness  of  the  locality  ;  and  as  soon  as 
 the  noise  had  ceased,  the  Pope  made  a  short  speech,  in  which 
 he  acknowledged  the  greatness  of  the  dignity  assured  to  him  by 
 the  present  declai'ation,  and  declared  that  it  would  be  reflected 
 on  the  bishops,  and  become  a  source  of  advantage  to  them 
 likewise.  He  concluded  by  saying  that  he  trusted  all  those  now 
 absent,  would  give  their  adhesion  to  the  dogma.  Two  or  three 
 houses  in  the  city  were  decorated,  but  this  and  the  applause  at 
 the  door  of  the  Council  Hall,  were  the  only  signs  of  rejoicing 
 at  the  declaration  of  Infallibility.  In  the  evening  the  Govern- 
 ment offices,  the  religious  establishments,  and  a  few  private 
 houses  were  illuminated,  but  the  rest  of  the  city  remained  in 
 perfect  silence  and  profound  darkness.  It  seemed,  however,  as 
 if  the  elements  had  conspired  to  disturb  the  terrestrial  calm,  for 
 a  hurricane  broke  over  Rome  during  the  ceremony,  thunder- 
 bolts fell  in  two  or  three  places  while  the  service  was  pro- 
 ceeding between  half-past  eleven  and  twelve  o'clock,  and  both 
 the  heavens  and  the  city  of  Rome  appeared  to  bear  external 
 evidence  of  the  great  events  then  taking  place,  events  which  in 
 one  sense  closely  concerned  them  both. 
 
 7.  The  result  of  the  voting  gives  rise  to  considerations  very 
 important  in  the  history  of  mankind,  as  well  as  in  the  records  of 
 the  Council.  On  the  first  voting  for  Infallibility  on  Wednesday 
 the  13th  there  were  451  in  favour  of  the  dogma,  and  in  the 
 public  Session  533,  an  increase  of  82.  These  must  be  taken 
 from  the  91  absent,  arid  the  62  "juxta  modum,"  but  as  the 
 numbers  voting  on  Wednesday  amounted  to  601,  and  at  the 
 public  Session  only  to  535,  the  number  of  absentees,  far  from 
 diminishing,  had  increased  by  about  one-half,  and  thus  one  must 
 look  for  those  who  adhered  to  the  definition  after  Wednesday, 
 
July.]  EIGHT  MONTHS  AT  ROME.  215 
 
 as  far  as  the  calculation  admits,  chiefly  among  the  62  conditional 
 votes.  What  had  induced  these  Fathers  to  change  their  opinion  ? 
 The  formula  remained  the  same  in  substance  as  on  the  day  that 
 it  was  voted,  with  the  exception  of  the  amendments,  which 
 exaggerated  without  essentially  altering  it,  and  the  greater  part 
 of  the  sixty-two  who  had  voted  "  juxta  modum,"  were  known  to 
 be  personally  unfavourable,  if  not  actually  adverse,  at  least  for 
 the  present,  to  the  declaration  of  the  dogma.  What  was  the 
 reason  which  induced  them  so  quickly  to  change  their  opinion, 
 and  then  supposing  that  they  had  actually  done  so,  what  could 
 be  the  value  historically  of  a  double  and  conflicting  testimony  at 
 the  same  time,  and  on  the  same  subject?  Among  those  who  were 
 absent  from  the  Congregation  of  the  13th  were  Antonelli,  Berardi, 
 Grassellini  and  Hohenlohe  ;  M.  de  Merode,  the  warlike  minister 
 of  Castelfidardo,  and  Count  Ludovico  de  Besi,  Bishop  of  Canopo, 
 once  Vicar-Apostolic  in  China,  Padre  Luigi  da  Trento,  for- 
 merly Apostolic  preacher,  and  at  the  present  time  Vicar  of  the 
 Capitolo  di  San  Pietro,  were  likewise  Avanting  at  the  meeting. 
 Padre  Luigi  da  Trento  was  renowned  for  his  scientific  acquire- 
 ments, but  his  opinions  were  known  to  be  adverse  to  Infallibility, 
 and  the  Pope  having  observed  his  absence  at  the  public  Session, 
 remonstrated  with  him  on  the  point.  Cardinal  Guidi  had  given 
 up  the  triumphant  position  he  held  for  a  short  time,  and  though 
 he  had  voted  "juxta  modum  "  on  Wednesday  the  13th,  on  per- 
 ceiving that  resistance  was  vain,  he  retraced  his  steps  at  the 
 final  decision  by  giving  the  orthodox  "  Placet."  It  was  said 
 that  when  he  came  forward  to  vote  on  this  occasion  the  Pope 
 observed  him  attentively,  and  on  hearing  him  give  the  answer 
 "Placet,"  said,  "buon  uomo"  (good  man);  others  thought  the 
 words  were  "  pover  uomo "  (poor  man).  It  is  quite  possible 
 that  in  Italian  these  observations  might  bear  the  same  signifi- 
 cation. Several  prelates  of  the  minority,  the  French  especially, 
 had  at  the  last  moment  modified  their  opinion,  and  among  them, 
 if  I  mistake  not,  were  the  Bishops  of  Rheims,  of  Avignon,  and 
 of  Salzburg  ;  also  the  Archbishop  of  Pisa,  whose  vote  was  con- 
 sidered most  important  from  his  being  a  Cardinal  and  a  person 
 of  great  piety.  Up  to  this  time  he  had  been  reckoned  among 
 those  who  opposed  personal  Infallibility,  but  now  he  accepted 
 the    doctrine.      He    and    the    other    dissentient    cardinals   drew 
 
216  EIGHT  MONTHS  AT  ROME.  [July. 
 
 their  scarlet  hats  down  over  their  eyes,  and  remained  silent. 
 Thus  was  obtained  the  number  that  voted  favourably  at  the 
 public  session,  and  the  difference  between  that  and  the  number 
 of  favourable  votes  in  the  Congregation  held  on  Wednesday  is 
 explained.  Nearly  150  pastors  of  Catholic  flocks  were  absent 
 altogether,  though  they  occupied  some  of  the  most  important 
 and  illustrious  sees  in  Christendom.  Among  them,  as  we  have 
 already  observed,  were  the  Archbishops  of  Paris,  Vienna,  Turin, 
 and  Milan.  Also  the  Primate  of  Gaul,  the  Bishop  of  Orleans, 
 the  Primate  of  Hungary,  the  Archbishop  of  Prague,  of  Saint 
 Louis,  of  Colocsza,  and  the  Bishops  of  Mayence,  of  Treves, 
 of  Bosnia  and  Sirmio,  of  Nice,  of  Marseilles,  and  many  others ; 
 in  fact,  we  may  say  that  the  absent  prelates  were  not  only  men 
 who  occupied  eminent  positions,  but  men  eminent  in  themselves, 
 which  means  that  at  the  present  time  in  them  lay  the  best  and 
 surest  hopes  of  the  Church. 
 
 8.  The  protest  signed  by  sixty-three  bishops  of  the  Opposition 
 before  leaving  Rome  was  written  in  a  sober  and  respectful  style, 
 which  forms  a  striking  contrast  with  the  address  of  the  legates. 
 We  will  give  the  document  in  extenso,  on  account  of  its  im- 
 portance both  in  itself  and  in  regard  to  the  occasion  of  its 
 production  : — 
 
 Eeatissime  Pater. 
 
 In  congregatione  general!  die  xiii  hujus  mensis  habita,  dedimus  suffragia 
 nostra  super  schemata  prima3  constitutionis  dogmatical  de  Ecclesia  Christi. 
 
 Notum  est  Sanctitati  vestrje  octoginta  octo  patres  fuisse,  qui  conscientia 
 urgente  et  amore  sanctc'e  Ecclesise  permoti,  suffragium  suum  per  verba  non 
 placet  emiserunt :  sexaginta  duo  alios,  qui  suffragati  sunt  per  verba  juxta 
 modum,  denique  septuaginta  circiter,  qui  a  congregatione  abfuerunt  atque  a 
 suffragio  emittendo  abstinuerunt.  His  accedunt  et  alii,  qui  infirmitatilms  aut 
 aliis  gravioribus  rationibus  ducti,  ad  suas  dioeceses  reversi  sunt.  Hac  ratione 
 Sanctitati  vestra?  et  toti  mundo  suffragia  nostra  nota  atque  manifestata  fuere, 
 patuitque  quatn  multis  episcopis  sententia  nostra  probetur,  atque  hoc  mode 
 munus  officiumque  quod  nobis  incumbet  persolvimus.  Ab  eo  inde  tempore 
 nihil  prorsus,  evenit,  quod  sententiam  nostram  mutaret,  quin  imo  multa  caque 
 gravissima  acciderunt,  qua?  nos  in  proposito  confirmaverunt. 
 
 Atque  idco  nostra  jam  edita  suflragia  nos  renovare  et  confirmare  declaramus. 
 Coijfirmantes  itaque  per  hanc  scripturara,  suffragia  nostra  a  sessione  publica 
 die  dt'ciuioctava  hujus  mensis  habenda  ut  abesse  liceat  constituinius.  Pietas 
 enim  filialis  ac  rcvercntia,  quaj  missos  nostros  superrime,  ad  jiedes  Sanctitatis 
 vestra3,  advexit,  non  sinunt  nos  in  causa  Sanctitatis  vestra)  personam  adeo 
 proxime  concerncnte  palam  et  in  facie  ^latris  dicere  non  placet. 
 
July.]  J]1GHT  MONTHS  AT  ROME.  217 
 
 Et  aliunde  suffragia  iu  solerani  sessione  edenda  repeterent  dumtaxiit  suf- 
 iVagia  in  generali  congregatione  deprompta.  Eedimus  itaque  sine  mora  ad 
 greges  nostros,  quibus  post  tarn  longam  absentiam  ob  belli  timores  atque  pres- 
 santissimas  eorum  spirituales  indigentias  suminopere  necessarii  sumus,  dolentes 
 quod  ob  tristitiani  in  quibus  versamur  rernm  adjunctam,  etiam  conscientiarum 
 pacem  et  trauquillitatem  turbatam  inter  fideles  nostros  reperturi  sumus. 
 
 Interea  Ecclesiam  Dei  et  Sanctitatem  vestram,  cui  intemeratam  fidem  et 
 obedientiam  i)rofitemur  Domini  nostri  Jcsu  Christi  gratiaj  et  praesidio  toto 
 corde  commendantes  sumus  Sauctitatis  vestraa 
 
 Devotissimi  et  obedientissimi 
 
 (Here  follow  the  signatures.) 
 
 The  day  after  the  protest  had  been  signed  by  so  many  bishops, 
 the  Giornale  di  Roma  gave  an  account  of  the  public  Session,  in 
 which  it  said  that  the  dogma  of  Infallibility  had  been  unanimously 
 passed,  with  the  exception  of  two  votes  of  "  Non  placet,"  and 
 that  numbers  of  the  absent  bishops  had  sent  their  adhesion  to  it 
 in  writing,  and  all  the  members  of  the  majority  remaining  in 
 Rome  repeated  the  same  assertion.  It  is,  of  course,  very  diffi- 
 cult for  outsiders  to  penetrate  the  mysteries  of  the  secret  retracta- 
 tions and  mental  compromises  made  by  uncertain  consciences 
 within  the  hidden  recesses  of  the  Congregations  and  offices  of 
 Rome  ;  but  though  the  Giornale  di  Roma  might  choose  to  say 
 that  the  dogma  had  met  with  universal  assent,  such  words  could 
 not  avail  to  blot  out  the  protests  that  had  been  made,  to  account 
 for  the  voluntary  absences,  to  cancel,  in  fact,  the  whole  history 
 of  the  last  few  months.  Nothing  can  alter  the  final  dilemma, — 
 either  those  who  publicly  and  formally  protested,  adhered  to  their 
 protest — and  then  it  is  impossible  to  maintain  the  universal 
 acceptance  of  the  dogma,  for  whatever  may  be  said  of  the 
 favourable  votes,  the  number  of  Fathers  who  signed  the  protest 
 is  much  too  considerable  to  be  overlooked — or  supposing  those 
 who  protested  to  have  afterwards  retracted,  then  their  assent  to 
 the  dogma  was  more  detrimental  to  the  object  they  had  in  view, 
 than  the  most  ardent  opposition. 
 
 9.  From  this  first  test  it  became  apparent  that  the  decided 
 opinion  of  the  German  bishops  who  advocated  the  attendance  of 
 the  Opposition  at  the  public  Session,  in  order  to  repeat  the 
 "  Non  placet "  given  at  the  preceding  Congregation,  was  by  far 
 the  best  and  surest  course  ;  for  the  assertion  of  the  Giornale  di 
 Roma  gave  them  a  foretaste  of  the  false  statements  and  judg- 
 
218  EIGHT  MONTtIS  AT  EOME.  [July. 
 
 ments  they  must  in  future  expect  from  having'  followed  milder 
 counsels.  If  the  individual  who  induced  the  minority  to  adopt 
 this  course  acted  in  good  faith,  he  will  have  ample  cause  to 
 regret  his  advice,  for  the  sake  of  his  own  party  ;  if  otherwise, 
 upon  him  must  rest  the  responsibility  of  the  whole  matter. 
 Another  phase  of  the  question  was  opened  by  this  article — a 
 phase  of  "  approbation."  Now  that  the  dogma  is  declared,  it 
 is  evident  that  the  same  pressure  used  to  bring  about  its  pro- 
 mulgation will  be  exercised  to  secure  its  acceptance,  and,  without 
 doubt,  this  policy  will  succeed.  The  constitution  of  the  Church 
 in  the  nineteenth  century  renders  resistance  impossible ;  it  is 
 like  a  machine  worked  by  a  single  motive  force  which  casts 
 away  all  that  it  does  not  absorb  within  itself.  The  secondary 
 wheels  have  no  longer  any  controlling  power,  and  as  there  is  no 
 repugnance  to  throw  out  more  than  is  gathered  in,  there  is  no 
 regular  and  lawful  means  of  opposing  the  impulse  from  above : 
 indeed,  those  who  attempt  it  have  always  been  themselves 
 expelled.  Consequently,  the  dissentients  were  nearly  sure  to 
 give  their  approbation,  and  in  the  end  they  did  give  it,  almost 
 all  ;  but  whatever  its  theological  or  canonical  value  may  be, 
 it  is  certain  that  cotemporaries  as  well  as  posterity  will  have 
 much  difficulty  in  understanding  how  it  is  possible  to  retract  an 
 opinion  once  given,  to  say  at  the  same  time  yes  and  no  in  a 
 question  of  fact ;  a  question  whether  the  universal  Church  has 
 held  ah  itiitio,  and  does  hold  at  the  present  day,  the  doctrine 
 of  Infallibility.  One  can  understand  a  change  of  determination 
 from  devotion,  but  to  see  white  when  the  object  contemplated  is 
 black,  is  beyond  human  power,  and  passes  the  limits  of  reason- 
 able concession.  In  order  to  escape  this  contradiction  we  must 
 detract  from  the  value  of  the  votes  first  given,  but  in  doing  so 
 we  diminish  their  worth  as  a  testimony  both  in  the  first  and 
 second  case,  and  with  regard  to  the  Opposition  and  the  Majority. 
 If  the  whole  matter  were  not  a  question  of  fact,  but  an  attempt 
 to  produce  ex  novo  a  development  in  the  Church,  how  many 
 difficulties  arise  and  present  themselves  to  the  observer ! 
 
 We  will  not,  however,  enter  upon  this  view  of  the  question, 
 which  rather  concerns  theologians  and  canonists,  but  confine 
 ourselves  to  such  considerations  as  best  serve  to  guide  public 
 opinion ;    not   that  which   is  found   in   the   newspapers   or   the 
 
July.]  EIGHT  MONTHS  AT  EOME.  219 
 
 passing  politics  of  the  day,  but  that  which  is  based  on  con- 
 scientious conviction.  This  opinion,  in  the  long  run,  is  certain 
 to  ascribe  to  all  events  their  just  value  and  importance,  and  by 
 means  of  it  alone,  can  be  rightly  estimated  the  effects  of  the 
 Vatican  Council,  on  the  religious  and  political  condition  of 
 Catholicism. 
 
 10.  It  is  unnecessary  to  insert  here  the  scheme  "  De  Ecclesia," 
 which  any  one  can  study  now  that  it  is  not  only  published,  but 
 has  become  a  law  common  to  all ;  those,  however,  who  are 
 anxious  to  peruse  it,  will  find  it  in  the  Appendix.*  Meantime 
 it  is  well  to  call  attention  to  the  Canons,  which  contain  the 
 substance  and  last  decisions  of  the  scheme.  In  these  three 
 Canons,  and  the  paragraph  which  answers  to  the  fourth,  are  the 
 words  which  serve  as  the  key-note  of  the  drama  we  have  been 
 considering,  words  which  complete  the  work  pursued  for  many 
 centuries  with  wonderful  constancy,  and  which  secure  for  the 
 Catholic  Church  the  most  absolute  supremacy  known  upon 
 earth. 
 
 They  are  as  follows : — 
 
 Canon  I. 
 Si  quis  dixevit,  Beatum  Petrum  Apostolum  non  esse  a  Cliristo  Domino  cou- 
 stitutum  Apostolorum  omnium  principem  et  totius  Ecclesiaa  militantis  visibile 
 caput,  vel  eumdem  honoris  tantum,  non  autem  vera3  proprifeque  jurisdictionis 
 primatum  ab  eodem  Domino  nostro  Jesu  Christo  directe  et  immediate  accepisse, 
 anathema  sit. 
 
 Canon  II. 
 Si  quis  dixerit,  non  esse  ex  ipsius  Christi  Domini  institutione  sen  jure  divino, 
 ut  Beatus  Petrus  in  primatu   super   universam  Ecclesiam  habeat  perpetuos 
 successores,  aut  Romanum  Pontificem  non  esse  Beati  Petri  in  eodem  primatu 
 successorem,  anatliema  sit. 
 
 Canon  III. 
 Si  quis  dixerit,  Romanum  Pontificem  habere  tantummodo  officium  inspec- 
 tionis  vel  directionis,  non  autem  plenam  et  supremam  potestalem  jurisdic- 
 tionis in  universam  Ecclesiam,  non  solum  in  rebus  quas  ad  fidem  et  mores  sed 
 etiam  in  iis  qua3  ad  discipliuam  et  regimen  Ecclesiaj  per  totum  orbem  dif- 
 fusa3  pertinent  aut  eum  habere  tantum  potiores  partes,  non  vero  totam  pleni- 
 tudinem  hujus  supremaj  potestatis :  aut  banc  ejus  potestatem  non  esse  ordi- 
 nariam  et  immediatam,  sive  in  omnes  et  singulas  Ecclesias,  sive  in  omnes  et 
 singulos  pastores  et  fideles,  anathema  sit. 
 
 *  See  Appendix,  Document  XX. 
 
220  EIGHT  MONTHS  AT  ROME.  [July. 
 
 Paragraph  that  talcts  the  place  of  tlie  Ath  Canon. 
 
 Itaque  nos  traditioni  a  fidei  Christiana}  exordio  perceptfe  fideliter  inhajrendo 
 ad  Dei  Salvatoris  nostri  gloriam,  religionis  Catholica;  exaltationem  et  Chris- 
 tianorum  populorum  salutem,  sacro  approbante  coucilio,  docemus  et  divini- 
 tus  revelatum  dogma  esse  definimus  Romanum  Pontificem  cum  ex  cathedra 
 loquitur,  id  est  cum  omnium  Cliristianorum  pastoris  et  doctoris  munere 
 fungens,  pro  suprema  sua  apostolica  auctoritate,  doctrinam  de  fide  vel  moribus 
 ab  universa  Ecclesia  tenendam  definit  per  assistentiam  divinam  ipsi  in  Beato 
 Petro  promissam  ea  infallibilitate  pollere,  qua  divinus  Redemptor  Ecclesiam 
 suam  in  definienda  doctrina  de  fide  vel  moribus  instructam  esse  voluit,  ideoque 
 ejusmodi  Romani  Pontificis  definitiones  ex  sese,  non  autem  ex  consensu  Eccle- 
 sia3  irreformabiles  esse.  Si  quis  autem  huic  nostrse  definitioni  contradicere, 
 quod  Deus  avertat,  prajsumpserit,  anathema  sit. 
 
 11.  This,  then,  is  the  act  for  which  during  the  last  seven 
 months  a  never  varying  combat  has  been  waged,  with  the  result 
 that,  on  all  points  and  in  all  ages,  usually  attends  such  struggles, 
 namely,  in  the  triumph  of  authority,  whenever  that  authority  is 
 well  organised,  and  possesses  the  constancy  of  purpose  and  the 
 requisite  means  for  carrying  its  wishes  into  effect.  It  is  the 
 formal  and  solemn  act  by  which  the  Church  assumes  absolute 
 power,  in  such  a  way  that  one  man,  by  means  of  his  subor- 
 dinates, who  are  under  the  strictest  obligations  of  obedience, 
 and  are  deprived  of  all  freedom  of  judgment,  can  govern  the 
 consciences  of  more  than  a  hundred  millions  of  persons  who 
 acknowledge  his  sway  ;  consciences  which  must  reflect  the 
 will  and  the  ideas  of  their  head,  under  the  penalty  of  being 
 deprived  of  the  religious  rites  which  direct  and  comfort  them. 
 Thus  organised,  the  Roman  Catholic  religion  is  certainly  easily 
 guided  by  its  superiors,  and  is  well  qualified  for  intervening  in 
 social  or  political  strife,  with  its  immense  influence,  while  it 
 also  lends  itself  more  surely  to  become  an  instrument  of  party. 
 On  the  other  hand,  how  does  such  a  constitution  promote  that 
 universality  which  is  the  characteristic  of  Christianity  and  is 
 implied  in  the  very  name  of  Catholic?  It  is  almost  superfluous 
 again  to  remind  our  readers-  that  we  have  no  desire  to  pass 
 judgment  on  theological  questions  on  which  we  are  not  com- 
 petent to  decide,  but  simply  wish  to  place  before  them  the 
 social  and  civil  aspects  of  the  question,  and  the  practical  results 
 to  society  of  the  influence  of  the  Vatican  Council.  Weighing 
 these  considerations  by  past  experience,  it  seems  probable  that 
 
July.]  EIGHT  MONTHS  AT  EOME.  221 
 
 all  that  is  intelligent,  reasonable,  and  liberal  in  Catholicism, 
 finding  itself  bound  down  within  such  narrow  limits  by  external 
 authority,  will  press  forward  with  energy  until  it  reaches  a 
 position  of  greater  ease  and  freedom,  a  position  in  which  the 
 irresistible  impulse  of  modern  life  may  be  able  to  attain  its  full 
 development ;  and  it  will  be  a  great  thing  if  in  this  struggle 
 those  who  wish  to  preserve  their  religion,  and  yet  are  unable 
 to  follow  the  novelties  of  the  Vatican,  will  content  themselves 
 with  the  old  news,  the  good  news  par  excellence,  and  still 
 find  guidance  and  comfort  in  the  Gospel.  The  most  devout 
 and  well-disciplined  portion  of  Catholicism  will  no  doubt  strive 
 under  the  direction  of  the  Pope  to  set  itself  against  the  spirit 
 of  the  age — but  where  will  its  course  end  ?  That  is  a  ques- 
 tion which  none  can  answer,  and  which  will  probably  depend 
 in  great  measure  on  the  individual  dispositions  of  the  Popes  who 
 seek  to  make  the  experiment.  Of  course,  it  is  possible  that 
 some  Pope  of  large  and  liberal  ideas  may  arise,  but  what  could 
 he  do  ?  Might  not  his  best  endeavours  in  a  position  of  such 
 unlimited  power  be  attended  by  the  same  dangers  as  follow  on 
 a  policy  of  reaction  ?  Can  a  principle,  illiberal  by  nature,  ever 
 produce  real  fruits  of  liberty  ?  The  very  name  of  "  Catholic 
 parti/,^^  which  the  devout  Catholics  of  all  countries  have  spon- 
 taneously assumed,  seems  to  be  a  forecast  of  the  future,  and  to 
 indicate  the  opinion  of  those  who  have  given  up  the  universality 
 of  their  kingdom,  while  it  points  out  the  probable  condition 
 of  the  Church  of  Rome  in  its  laborious  struggle  with  modern 
 society.  The  world  which  previous  to  the  Vatican  Council 
 was  indiscriminately  termed  Catholic,  will  now  inevitably  split 
 into  two  divisions  ;  but  between  them  there  will  remain  a  con- 
 siderable number  of  persons,  who,  unable  to  follow  the  liberal 
 ideas  of  the  first  party,  and  impatient  of  the  yoke  of  the  second, 
 will  be  lost  in  the  burning  sands  formed  by  the  detritus  of 
 wasted  religious  beliefs  and  moral  principles,  which  constitutes 
 the  interminable  desert,  stretching  away  into  the  distance  along 
 the  borders  of  modern  civilisation. 
 
 12.  History  is  bound  to  award  to  the  author  and  originator 
 of  every  work  the  praise  or  blame  which  is  due  to  him.  All 
 must  remember  the  part  taken  by  the  Fathers  of  the  Civilta 
 CattoUca,  and  Monsignor  Manning,  Archbishop  of  Westminster, 
 
222  EIGHT  MONTHS  AT  ROME.  [July. 
 
 in  promoting'  the  dog-ma  of  the  personal  Infallibility  of  the 
 Pope,  and  all  know  that  it  was  their  mind  and  their  will  that 
 carried  it.  On  the  day  of  the  promulgation  of  the  dogma 
 Monsignor  Manning  received  as  a  gift,  from  the  Society  of  the 
 Jesuits,  a  portrait  of  Bellarmine  with  the  following  inscrip- 
 tion— 
 
 HENRICO   EDWARDO    MANNING, 
 
 ARCHIEP.    WKSTMONAST. 
 
 SODALES   SOC.   JESU, 
 
 COLLEGII   CIVILITATIS   CATHOLIC.E, 
 
 SE8SI0NIS    IV.     CONCILII    VATICANI 
 
 MNEMOSYNON. 
 
Conclusion.]  EIGHT  MONTHS  AT  ROME.  223 
 
 CONCLUSION. 
 
 1.  Two  years  have  elapsed  since  the  events  we  have  recorded 
 took  place,  a  period  which  appears  as  nothing  with  reference  to 
 the  history  of  human  thought,  but  which  affords  sufficient  space 
 for  measuring  the  results  already  effected  by  the  Vatican  Council, 
 especially  in  the  relations  it  has  established  with  Catholic 
 nations  and  with  society  in  general.  And  this  inquiry  is  the 
 more  opportune,  because  the  Council  being  now  prorogued,  it  is 
 important  accurately  to  estimate  its  results  during  this  period 
 of  interruption  and  repose.  They  may  be  considered  under 
 three  aspects,  corresponding  with  the  three  modes  in  which  the 
 interests  of  all  societies  are  affected,  namely,  the  religious,  the 
 social,  and  the  political. 
 
 2.  Under  the  religious  aspect,  the  immediate  effect  of  the 
 Vatican  Council  has  been  to  cause  a  feeling  of  weariness,  even 
 among  the  most  devoted  Catholics  ;  and  in  those  quarters  where 
 the  new  doctrines  have  been  most  favourably  received,  to  leave 
 an  impression  of  the  disproportion  between  the  object  longed 
 for  and  the  result  obtained ;  to  produce  in  the  human  mind 
 that  sort  of  vacuity  which  usually  accompanies  the  attainment 
 of  a  wish,  the  non  plus  ultra  of  the  reality  itself,  the  possession 
 of  anything  ardently  longed  for  by  an  individual,  a  people  or  an 
 institution.  The  calamities  in  which  the  policy  of  the  Vatican 
 have  resulted,  in  respect  to  its  own  temporal  condition  and  its 
 international  relations,  have  also  contributed  very  materially 
 to  strengthen  this  feeling. 
 
 3.  That  portion  of  the  Church  which  comprised  the  Oppo- 
 sition remains  like  the  conquered  after  a  battle,  in  a  shattered 
 and  irresolute  state  ;  and  we  are  unable  yet  to  form  any  con- 
 jectures as  to  its  sentiments,  or  as  to  the  line  of  action  which 
 it  may  adopt.     The   bishops  may  be  said   to   have  universally 
 
224  EIGHT  MONTHS  AT  ROME.  [Conclusion. 
 
 submitted  ;  and  although  the  individuals  who  held  aloof  preserve 
 a  distinct  character,  which  may  one  day  acquire  more  general 
 importance,  this  does  not  alter  the  fact  of  the  more  or  less 
 spontaneous,  but  almost  universal,  acceptance  on  the  part  of 
 the  episcopate,  of  the  work  of  the  Vatican  Council. 
 
 Among  the  inferior  ranks  of  the  hierarchy  the  case  was 
 different.  A  considerable  number  of  clergy  scattered  in  dif- 
 ferent countries,  especially  in  Germany,  and  a  still  larger 
 number  of  the  laity,  have  laid  the  foundations  of  a  state  of 
 separation,  the  importance  and  duration  of  which  it  would  as 
 yet  be  premature  and  speculative  to  foretell. 
 
 4.  Besides,  no  conscientious  or  impartial  obserter  can  fail 
 to  discern  in  the  submission  of  the  bishops,  and  equally  in 
 the  energetic  resistance  of  the  Old  Catholics,  an  absence  of 
 enthusiasm  and  a  forlorn  resignation.  This  resignation  almost 
 assumes  the  character  of  a  passive  resistance,  according  to  their 
 disposition  and  temperament,  among  a  considerable  number 
 of  intelligent  Catholics  capable  of  exercising  their  individual 
 judgment  on  the  doctrines  and  policy  which,  gradually  gaining 
 ground  in  these  latter  years  in  the  guidance  of  the  Church, 
 have  finally  brought  about  those  conclusions  which  are  their 
 seal  and  natural  consequence,  or,  we  might  rather  say,  the 
 compendium  and  formula  by  means  of  which  those  doctrines 
 have  been  converted  from  mere  matters  of  opinioji,  into  integral 
 parts  of  the  common  law  of  the  whole  Catholic  world. 
 
 5.  A  great  part  of  the  episcopate  accepted  the  doctrines 
 and  policy  that  prevailed  in  the  first  phase  of  the  Vatican 
 Council  from  a  feeling  of  duty,  or  a  desire  to  choose  the 
 lesser  evil,  or  other  similar  reasons,  rather  than  from  actual 
 conviction,  and  the  sincere  and  spontaneous  testimony  of  their 
 own  conscience.  This  applies  first  to  those  who  gave  in 
 their  adhesion  after  having  upheld  the  contrary,  as  un- 
 doubtedly in  their  case  the  primary  and  spontaneous  decision 
 of  conscience  must  have  essentially  affected  their  mind  and 
 modified  their  external  action  in  regard  to  the  tenets  they  finally 
 adopted  ;  and  it  applies  still  more  to  all  who,  after  evident  hesi- 
 tation, either  held  aloof  or  passively  accepted,  on  account  of 
 their  order  and  position  in  the  hierarchy,  doctrines  which  no 
 opposition  on  their  part  could  enable  them  to  repel.    Among  the 
 
Conclusion.]  EIGHT  MONTHS  AT  ROME.  225 
 
 inferior  clergy  the  proportion  of  those  who  possess  the  con- 
 sciousness and  often  the  painful  experience  of  the  clangers  and 
 difficulties  attending  the  application  of  those  doctrines,  and  the 
 tendency  of  that  policy,  is  much  greater  than  among  the  bishops  ; 
 but  an  equal  sentiment  of  order  and  discipline,  and  perhaps  a 
 lower  degree  of  personal  independence,  keeps  them  in  a  state  of 
 obedience  and  of  passive  resignation,  which  paralyses  their  action, 
 and  renders  them  mechanical  rather  than  intelligent  members  of 
 the  Church. 
 
 Among  the  laity,  all  who  are  contained  between  the  two 
 extremes,  that  is  between  the  Rationalists,  the  real  free-thinkers, 
 and  those  who  compose  what  is  properly  called  the  Catholic 
 party — that  multitude  which  includes  the  living  working  mass 
 of  the  Catholic  populations — feels  more  or  less,  with  a  per- 
 ception varying  with  the  intelligence  and  morality  possessed 
 by  each  individual,  the  practical  difficulties,  the  perils  and  the 
 misfortunes,  resulting  from  the  constant  prosecution  of  such 
 aims  as  we  have  described. 
 
 The  spirit  of  resistance,  moreover,  manifests  itself  differently 
 among  the  laity  and  among  the  clergy.  The  former,  not  being 
 controlled  by  any  special  conditions  or  restraints,  for  the  greater 
 part  break  loose  from  the  narrow  circle  which  confines  them  ; 
 and  temporarily  cease  to  belong  to  their  own  Church  (at  least 
 in  externals),  without  feeling  any  deep  or  lasting  convictions  in 
 the  matter,  or  being  supported  by  the  deliberate  approval  of 
 their  own  conscience. 
 
 Such  desertions  are  readily  and  zealously  noticed,  by  the  very 
 persons  who  actually  promote  them,  and  who  prefer  to  see  the 
 number  of  the  faithful  constantly  diminished,  rather  than  to 
 recognise  as  such  any  who  are  not  completely  and  blindly 
 submissive.  A  small  part  only  accept  the  ungrateful  and  difficult 
 task  of  resisting  at  the  same  time  the  oppressive  and  expul- 
 sive forces  which  assail  them  ;  and  have  in  consequence  the 
 greatest  difficulty  in  making  themselves  accepted  "da  Dio  e 
 da  nemici  suoi." 
 
 6.  A  decided  school,  or  rather  a  party,  stands  forth  in  opposi- 
 tion to  the  various  forms  of  resistance  we  have  specified,  and  to 
 the  great  multitude  whose  active  powers  are  neutralised  by  the 
 conflict    between    the    pressure    of   ecclesiastical    authority   and 
 
 Q 
 
226  EIGHT  MONTHS  AT  ROME.  [Conclusion. 
 
 the  reluctance  of  their  feelings  and  interests,  sometimes  even  of 
 their  reason  and  conscience,  to  submit  to  its  demands.  This 
 party  is  ardent,  impassioned,  and  fanatical,  and  is  from  character 
 and  education  little  familiar  with  the  interests  of  daily  life.  Its 
 programme  is  based  on  the  freest  interpretations  of  the  old 
 school  of  authority,  and  on  the  traditional  absolutism  of  the 
 Roman  Curia ;  and  it  is  bound  together  by  the  troubles  and 
 disappointments,  hopes  and  regrets,  to  which  our  days  of  rapid 
 and  violent  changes  give  such  ample  scope.  This  party,  strong 
 in  the  progressive  development  by  which  its  purposes  have  been 
 attained,  has  the  advantage  of  possessing  numerous  traditions 
 and  writings  which  have  all  contributed  to  its  success,  and  may 
 all  be  quoted  in  its  favour ;  and  even  more,  it  is  strong  in  con- 
 sequence of  the  preponderating  influence  exercised  by  its  practices, 
 and  methods  of  teaching  on  the  organisation  of  the  Church, 
 that  wonderful  organisation  which  has  been  matured  by  fifteen 
 centuries  of  experience  and  of  strife.  Furnished  with  these 
 formidable  elements  of  power,  it  exercises  an  unquestioned 
 supremacy  over  the  multitudes  that  will  not  obey,  but  cannot 
 resist  it.  Above  this  party,  which  by  its  movement  imparts  an 
 impulse  to  the  whole  Catholic  hierarchy,  stands  the  Pope,  as  its 
 highest  expression  and  representative  ;  indeed,  I  might  almost 
 say  its  real  personification,  for  on  him  necessarily  rests  the 
 whole  responsibility  of  its  progress,  owing  to  the  supreme 
 authority  with  which  he  is  endued,  an  authority  which  has 
 recently  attained  its  highest  development. 
 
 7.  In  consequence  of  the  informal  nature  of  this  book,  we 
 may  here  venture  to  make  a  slight  digression.  Great  moral 
 authorities  ought  to  be  impersonal,  in  order  to  resist  the  many 
 violent  and  cpnflicting  currents  of  interests  which  they  must 
 encounter  on  their  path  ;  and  these  latter  must  never  be  allowed 
 to  individualise  or  personify  the  obstacles  they  oppose,  for 
 there  are  combinations  of  power  against  which  no  isolated 
 force  or  resistance  can  possibly  prevail,  just  as  there  are  re- 
 sponsibilities to  which  no  human  individual,  however  great,  is 
 equal.  The  will  of  an  individual  is  a  narrow  passage,  difficult  of 
 access  for  general  interests.  An  individual  will  becomes  the 
 expression  of  the  desires  of  those  nearest  to  it,  or  of  those 
 who  arc    instrumental    in   carrying  out   its    own    designs  ;    and 
 
Conclusion.]  EIGHT  MONTHS  AT  ROME.  227 
 
 who,  having  thus  the  advantage  over  others,  impart  to  that  will 
 a  character  less  universal  and  a  disposition  to  become  tyran- 
 nical. The  greater  the  development  attained  by  these  tenden- 
 cies towards  isolation  and  concentration,  the  more  serious  are 
 their  consequences.  The  will  of  the  Pope  becoming  of  infinite 
 importance  in  the  Church,  his  responsibility,  and  the  difficulties 
 to  be  overcome  in  order  to  maintain  its  universal  and  uncon- 
 trolled exercise,  are  also  infinitely  increased.  How  much  we 
 might  learn  if  only  the  mighty  spirits  of  those  Popes  who  ruled 
 the  Church  in  times  of  great  conflict  and  violent  passions,  when 
 their  supreme  authority,  though  not  so  explicitly  affirmed  as  at 
 present,  was  in  reality  far  more  effective  and  more  widely  re- 
 spected, could  appear  again  among  us  !  If  only  we  could  freely 
 study  the  precious  documents  of  the  Vatican  archives,  and  find 
 out  the  real  connection  between  those  great  individualities  and 
 the  important  events  of  their  respective  ages,  what  part  they 
 took  in  them,  and  how  they  influenced  them,  we  should  be 
 greatly  enlightened  on  the  subject,  and  be  able  accurately  to 
 appreciate  the  conditions  of  an  authority  so  amazing,  in  its 
 collision  with  the  violent  passions  that  oppose  it.  Critical 
 works  on  ecclesiastical  history,  and  the  biographies  of  the  great 
 Popes  which  abound  at  the  present  day,  have  already  begun  to 
 raise  the  veil  from  that  period  of  history  especially,  which 
 treats  of  the  wonderful  vicissitudes  of  the  Reformation,  the 
 League,  the  English  revolution,  and  of  all,  in  short,  that  during 
 the  four  last  centuries  has  changed  the  face  of  Europe.  We 
 are  now  beginning  to  learn  how  to  estimate  the  absolute  will  of 
 individuals  with  regard  to  grave  misfortunes,  the  sole  responsi- 
 bility of  which  is  often  attributed  to  them  by  the  popular  voice. 
 But  in  the  meanwhile  how  many  persons  attribute  the  massacre 
 of  St.  Bartholomew,  the  assassination  of  Henry  IV.,  and  a 
 thousand  other  horrors  and  crimes  solely  to  the  instigation  of 
 the  Vatican  ? 
 
 The  fact  that  Paul  III.  first  accepted  the  dedication  of  the 
 works  of  Copernicus  has  not  availed  to  counterbalance  the  fact 
 that  the  imprisonment  of  Galileo  was  due  to  the  Papacy,  while 
 the  resistance  of  the  Lutherans  to  the  new  astronomical  theories 
 have  been  entirely  lost  sight  of  in  the  ever-widening  waves  of 
 universal    opinion  ;    and   in   those   days  the  work   was   not  yet 
 
 Q  2 
 
228  EIGHT  MONTHS  AT  KOME.  [Conclusion. 
 
 finished,  the  responsibility  of  the  government  of  the  Church  liad 
 not  jet  been  renounced  bj  the  whole  ecclesiastical  hierarchy,  in 
 order  that  it  might  reside  in  the  head  alone. 
 
 8.  But  to  return  to  our  subject  from  this  brief  digression, 
 it  will  easily  be  understood  that  the  action  of  the  Church 
 on  Catholic  society  is  retarded  in  its  free  development,  by  the 
 reciprocal  relations  of  its  internal  elements. 
 
 The  condition  of  the  Catholic  Church  is  not  satisfactory  or 
 hopeful  with  regard  to  her  external  relations,  either  from  a 
 purely  religious  view,  or  with  respect  to  societies  whose  con- 
 fession of  faith  differs  from  her  own.  The  spirit  of  absolute 
 and  unlimited  authority  in  Catholicism  finds  its  coun!erpart  in  a 
 spirit  of  equally  absolute  exclusiveness. 
 
 Catholicism  has  been  more  successful  in  the  second  tendency 
 than  in  the  first,  and  has  practically  succeeded  in  placing  the 
 faithful  in  a  condition  of  almost  hostile  isolation,  in  real  life, 
 from  the  members  of  all  other  Christian  confessions.  On  this 
 point  its  success  has  been  entire.  Catholics  at  the  present  day 
 very  often  neither  have,  nor  profess,  any  religion  whatever ;  but 
 they  rarely  attempt,  whether  as  individuals  or  as  societies,  to 
 fraternise  with  others,  or  in  the  slightest  degree  to  modify  their 
 views  from  contact  with  forms  of  religion  the  nearest,  and  most 
 akin  to  their  own. 
 
 On  the  contrary,  this  curious  phenomenon  may  be  observed 
 among  them  in  the  matter,  that  they  seem  to  draw  closer  to  those 
 confessions  of  faith  which  tend  most  towards  rationalism,  than  to 
 those  that  have  kept  the  nearest  to  religion.  The  same  results 
 have  been  generated  by  the  spirit  of  hostility  and  exclusiveness 
 as  by  the  spirit  of  authority,  both  these  sentiments  have  increased 
 and  reached  their  culminating  point,  just  in  proportion  as  their 
 practical  application  has  been  most  at  variance  with  the  temper 
 and  habits  of  the  age.  Such  exaggeration  at  the  present  day, 
 when  universal  tolerance  prevails,  is  a  source  of  great  diffi- 
 culty for  Catholics  in  their  intercourse  with  persons  of  kindred 
 confessions  of  faith,  for  though  always  obliged  in  such  intercourse 
 to  submit  to  an  outward  appearance  of  equality,  they  never 
 frankly  accept  it. 
 
 Again,  from  the  overstrained  application  of  the  spirit  of 
 exclusiveness  in  practical  life,  Catholic  institutions  are  unwilling 
 
Conclusion.]  EIGHT  MONTHS  AT  ROME.  229 
 
 to  make  any  interchange  with  others  ;  to  give  and  accept  at  the 
 same  time  any  active  co-operation  on  practical  points  of  morals, 
 or  on  grounds  of  common  interest,  but  they  keep  up  and  create 
 distrust  and  rancour  where  they  ought  rather  to  seek  friends, 
 or,  at  least,  auxiliaries.  These  evil  results  are  at  variance  both 
 with  the  spirit  of  the  Gospel  and  with  true  civilisation,  and  are 
 as  hurtful  to  the  religious  development  as  to  the  material  progress 
 of  nations. 
 
 9.  The  situation  that  we  have  described  is  one  of  the  princi- 
 pal hindrances  to  the  progress  of  modern  civilisation  among 
 Catholic  nations,  and  a  reason  why  it  can  only  be  attained  by 
 degrees,  at  the  cost  of  much  suffering  and  great  revulsions.  We 
 see  in  this  state  of  things  an  authority  at  once  inflexible  and 
 incapable  of  carrying  out  its  designs,  bearing  with  all  its  weight 
 on  an  unwilling  and  inert  multitude,  strong  enough  to  over- 
 power all  resistance  from  its  subjects,  but  incapable  of  assimi- 
 lating them  to  itself,  and  making  them  partakers  of  its  own  spirit. 
 It  is  an  authority  ever  at  war  with  the  rest  of  the  world  ;  ready 
 and  eager  to  create  difficulties  in  the  civil  society  in  which  it 
 moves,  but  unable  to  conquer  in  the  battle  it  has  provoked. 
 
 This  authority  is  ever  striving  after  the  realisation  of  an  ideal, 
 which  it  seeks  more  ardently  in  proportion  as  that  ideal  eludes 
 its  grasp,  and  escapes  from  the  region  of  human  sympathies  ; 
 and  for  this  it  wages  a  perpetual  warfare  with  the  science,  the 
 laws,  the  habits,  and  the  wants  of  modern  society — in  short,  with 
 all  that  constitutes  the  present  age.  We  see  here  the  reason  why 
 religious  institutions  which,  as  we  learn  from  the  history  of 
 great  nations,  should  be  and  are,  when  in  harmony  with  civil 
 life,  a  most  effective  element  of  order,  of  unity,  and  of  force, 
 prove  too  often  just  the  reverse.  Those  institutions  should  offer 
 to  mankind  repose  from  their  conflicts,  consolation  under  disap- 
 pointment, and  a  neutral  ground  whereon  they  may  meet  in  the 
 pilgrimage  of  life  ;  but  their  real  action  is  too  often  very  different. 
 They  become  an  inexhaustible  source  of  divisions  and  of  diffi- 
 culties ;  a  perpetual  battle-field,  on  which  none  are  indifferent 
 spectators  of  the  combat,  but  all,  both  friends  and  enemies,  when 
 engaged  in  the  fight,  may  prove  equally  dangerous  to  social 
 order.  Perhaps  the  most  marked  sign  of  the  times  is  to  be 
 found  in  the  fact  that,  in   the   unceasing  and  deadly   warfare  in 
 
230  EIGHT  MONTHS  AT  ROME.  [Conclusion. 
 
 which  the  Church  is  engaged,  her  enemies  if  worsted,  meet  with 
 only  slight  discomfiture,  whereas  her  friends  are  often  wholly 
 vanquished.  We  have  now  considered  the  second,  the  social 
 view  of  the  question. 
 
 10.  We  must  not  deceive  ourselves,  the  equipoise,  or  we  might 
 almost  say  the  mechanical  balance  of  the  moral  powers,  is  a  law 
 similar  to  that  which,  through  the  material  forces,  regulates  the 
 world  ;  it  is  therefore  superior  to  all  human  laws,  and  cannot  be 
 disturbed  without  causing  terrible  confusion  and  violent  reaction. 
 An  unnatural  state  of  things  outside  of  that  equilibrium  may  be 
 created  and  maintained  by  clever  artificers,  who,  in  so  doing, 
 demonstrate  the  power  of  human  intellect ;  but  before  long  the 
 inconvenience  of  such  a  position  is  manifested,  and  a  reaction 
 occurs  sooner  or  later,  becoming  more  violent  in  proportion  as 
 it  is  delayed,  and  most  violent  when  it  comes  too  late,  and  is 
 powerless  to  restore  the  primitive  order  of  things.  Very  often, 
 in  this  latter  case,  reaction  only  seems  to  drag  down  to  destruction 
 the  whole  work,  so  painfully,  and  sometimes  so  wonderfully, 
 built  up  and  kept  together. 
 
 Institutions  prosper,  and  constitute  the  happiness  of  societies, 
 according  as  not  only  in  their  foundation,  but  in  their  succes- 
 sive development,  they  conform  and  accommodate  themselves  to 
 the  rules  of  this  great  moral  law,  and  keep  the  limits  deter- 
 mined by  this  just  equilibrium.  In  the  precepts  of  the  Gospel, 
 and  its  full  and  comprehensive  teaching,  we  find  the  highest 
 expression  of  a  law  that  meets  all  the  needs  and  provides  for 
 all  the  conditions  of  humanity,  and  it  was  in  the  strength  of 
 this  law  alone  that  Christianity  in  four  or  five  centuries  con- 
 quered the  whole  of  the  known  world.  As  Christian  institutions 
 have  by  degrees  been  developed,  their  application  has  become 
 more  minute  and  complicated  (sometimes,  it  is  true,  with  won- 
 derful results),  but  they  have  lost  in  consequence  much  of  their 
 original  simplicity  and  breadth,  and  much  also  of  that  cha- 
 racter of  universal  adaptability  which  distinguished  primitive 
 Christianity. 
 
 "Brethren,  love  one  another,"  was  the  doctrine  taught  as  a 
 synthetical  precept,  by  one  of  the  earliest  and  most  illustrious 
 preachers  of  Christianity.  Dissensions  grew  as  the  tendency 
 to  define  and  particularise  increased  :  and   the  legal  definitive 
 
Conclusion.]  EIGHT  MONTHS  AT  KOME.  231 
 
 elevation  of  the  See  of  Rome  was  marked  by  the  schism  of  the 
 East. 
 
 The  process  of  ordering,  arranging,  and  defining  continued 
 until  thej  produced  a  system,  a  policy,  and  a  law,  which  awoke 
 differences  of  opinions,  passions,  and  interests  in  men's  minds, 
 divided  them  into  friends  and  enemies,  and  gave  rise  to  endless 
 controversies.  This  phase  was  replete  with  active  life  in 
 Christianity  and  in  the  Church  ;  and  the  vitality,  movement  and 
 collision  inherent  in  it,  produced  the  greatest  men  and  the  most 
 marvellous  institutions.  While  it  lasted,  there  were  many  ob- 
 stacles and  difficulties  to  be  encountered,  and  much  resistance, 
 moral  and  material,  to  be  overcome  ;  but  yet  men  continued  to 
 legislate,  to  order,  to  govern,  and  to  centralise,  until,  finally, 
 after  much  transitory  agitation  and  resistance,  a  great  part  of 
 Christian  Europe  refused  to  bend  any  longer  to  the  laws  of  Rome, 
 and  made  laws  for  itself.  Still  the  work  of  defining  and  particu- 
 larising proceeded,  until  casuistry  was  constituted  into  a  science, 
 and  the  framing  of  decrees  and  canons  went  on  till  the  18th  of 
 July,  1870.  The  result  of  an  infinite  number  of  circumstances, 
 which  arose  during  this  long  development  of  an  authority  so 
 unlimited  as  that  potentially  and  effectively  contained  in  the 
 Roman  Church,  has  been  to  evolve  and  perfect  a  system  which, 
 though  founded  on  a  law  most  pure  and  simple  (that  of  the 
 Gospel),  has  by  degrees  embodied  a  new  code  so  full,  so  minute, 
 so  uniform,  alike  in  principle  and  in  application,  in  theory  and 
 in  practice — applying  to  matters  of  greatest  breadth,  as  well  as 
 to  minute  particulars ;  pressing  equally  on  all  its  subjects,  with 
 scarcely  any  or  no  distinction  of  race  and  nation  ;  so  framed  as 
 to  bring  all  people  to  a  given  end  by  certain  means,  in  such  a 
 way,  and  by  none  other — that  human  nature,  finding  itself  thus 
 bound  down  by  a  rule  which  was  invariable,  not  only  in  sub- 
 stance, but  in  its  special  application,  began  to  react,  first  instinc- 
 tively and  submissively,  and  then  consciously,  openly  and 
 wildly. 
 
 11.  Amidst  all  these  explanations  and  definitions,  this  legis- 
 lation preserved  the  character  of  the  times  and  circumstances 
 whence  it  derived  its  birth  and  expansion.  Inflexible  in  its 
 nature,  the  more  it  was  enlarged  and  became  minute,  the  greater 
 also  became  the  number  of  cases  in  which  it  applied,  and  to 
 which   that  inflexibility  extended.      It  followed  in   consequence 
 
•232  EIGHT  MONTHS  AT  ROME.  [Cokclusion. 
 
 that  in  order  to  render  its  application  possible,  it  was  requisite 
 to  open  or  to  enlarge  a  safetj-valve,  which  might  serve  as  a 
 means  of  relief  from  such  severe  pressure,  and  thus  the  system  of 
 indulgence  became  widespread  in  the  economy  of  the  Church. 
 Without  this,  very  soon  there  would  not  have  remained  a  single 
 member  who  could  be  considered  truly  faithful  according  to 
 her  own  rules,  on  account  of  the  ever-increasing  difficulties  on 
 the  one  side,  and  the  weakening  of  religious  belief  and  of 
 individual  character  on  the  other.  Meanwhile,  time  rolled  on, 
 customs  changed,  and  both  found  themselves  more  than  ever  at 
 variance  with  the  laws  that  ruled  them.  The  expedient  we 
 have  noticed,  already  dangerous  on  account  of  its  influence  on 
 individual  character,  no  longer  sufficed  to  meet  the  evil  it  was 
 intended  to  obviate,  neither  could  the  patience  and  tolerance 
 with  which  tba  Roman  Curia  prudently  moderated  its  ecclesias- 
 tical policy,  provide  a  commensurate  remedy. 
 
 The  time  had  come  when  the  Curia,  which  claimed  for  itself 
 the  height  of  power  and  of  learning,  was  constrained  either  to 
 submit  to  the  modifications  demanded  by  the  new  character  and 
 exigencies  of  the  age,  or  else  to  find  itself  in  conflict  with  them. 
 The  authoritative  nature  of  its  constitution  prevented  its  pro- 
 gressive modification,  and  rendered  its  affinity  with  advance- 
 ment and  science  very  difficult ;  equally  so  its  relations  with 
 the  feelings  and  habits  gradually  unfolded  in  the  rest  of 
 mankind,  and  thus  by  little  and  little  became  visible  the 
 breach  between  Church  and  society,  which  had  formerly  been 
 united.  This  separation  increased  daily ;  and  the  more  ap- 
 parent it  was,  the  more  the  pressure  of  religious  institutions  in 
 Catholic  society  became  artificial  on  one  side,  and  intolerable  on 
 the  other. 
 
 The  Church,  on  her  part,  multiplied  laws,  penalties,  censures, 
 inquisitions  ;  framed  new  institutions,  and  founded  new  militant 
 religious  orders.  She  also  originated,  for  one  reason  or  another, 
 new  devotions,  new  associationsj  new  signs  of  fellowship,  and  tried 
 by  every  possible  means  to  advance  her  own  special  institutions. 
 Catholics  became  more  than  ever  a  separate  class,  living  under 
 an  exceptional  regime,  which,  though  containing  much  that  was 
 good,  was  yet  so  peculiar  and  uniform  as  to  render  it  little  adapted 
 for  universal  application,  and  in  the  end,  owing  to  their  numbers 
 being    restricted,   obedient    Catholics,    and,  as  they  are    called, 
 
Conclusion.]  EIGHT  MONTHS  AT  ROME.  233 
 
 "  praticanti,"  became,  what  indeed  at  the  present  day  they  are, 
 simply  a  party  in  the  Church.  The  age  was  not  propitious  to 
 religious  discussions,  nor  to  the  outward  exhibition  of  religious 
 passions  ;  and  accordingly  those  who  could  not  submit  to  the 
 regime  we  have  described,  never  thought  of  resorting  to  argu- 
 ment on  the  question,  nor  of  separating  themselves  from  the 
 Church  ;  they  did  not  try  to  bring  about  a  reform  or  to  create 
 a  schism ;  but,  with  regard  to  thought,  they  simply  gave  up 
 thinking  ;  and,  with  regard  to  practical  duties,  they  neglected 
 them  altogether  ;  so  that,  by  little  and  little,  they  fell  into  a  state 
 of  indifFerentism,  and  of  habitual  corruption.  Such  people,  how- 
 ever, still  hoped  ultimately  to  obtain  forgiveness ;  and  so  the 
 Church  was  able  to  retain  them  in  a  second  circle,  wider  than 
 that  which  comprises  her  faithful  children,  but  consisting,  as  it 
 were,  of  honorary  members  for  life,  on  the  condition  of  their 
 abstaining  from  argument  on  matters  of  principle  ;  of  observ- 
 ing a  few  external  practices  of  religion,  and  promising  a  final 
 repentance. 
 
 12.  The  unexpected  awakening  of  thought  in  Europe,  at  the 
 end  of  the  last  century,  made  the  falsity  of  such  a  moral  situa- 
 tion for  Catholics  keenly  felt  by  all  elevated  minds  and  gene- 
 rous hearts  ;  and  provoked  much  irreverence  and  dislike  to  a 
 regime  which  produced  alternately,  and  sometimes  contem- 
 poraneously, bigotry  and  immorality.  Indeed,  at  that  moment 
 began  the  phase  of  fierce  reaction  which  showed  itself  in 
 the  horrors  of  1793,  and  has  not  yet  come  to  a  close  with  the 
 misfortunes  of  1871.  The  antagonism  between  religion  and 
 intellect  being  thus  established,  and  the  Church  thrown  back 
 upon  herself  in  consequence  of  so  serious  a  breach  with  society, 
 she  still  clung  tenaciously  to  the  system  of  inexorable  and 
 invariable  pressure  which  had  hitherto  proved  unsuccessful,  and 
 which  now,  far  from  helping  her,  was  actually  prejudicial  to 
 her  interests,  by  rendering  her  difficult  of  access  to  mankind 
 in  general.  Thus  the  condition  of  the  Church  in  Catholic 
 countries,  with  regard  to  the  social  question  after  the  events  we 
 have  described,  is  very  much  that  of  a  refuge,  the  entrance  to 
 which  is  so  rugged  and  difficult,  that  its  proximity  is  a  source 
 of  irritation  rather  than  of  succour  to  the  people  who  dwell 
 around  it. 
 
234  EIGHT  MONTHS  AT  ROME.  [Conclusion. 
 
 This  state  of  discord  does  not  arise  from  the  inevitable 
 obstacles  that  must  be  encountered  in  the  pursuit  of  all  that  is 
 right  and  just,  but  comes  from  the  fact  that  a  man  who  would 
 be  a  good  Catholic  has  so  many  difficulties  to  contend  with,  in 
 regard  to  the  external  authority  that  guides  him. 
 
 A  good  Catholic  finds  such  a  voluminous  codex  of  what  is 
 relatively  good  and  evil  to  be  consulted,  so  many  customs 
 prescribed  by  time  to  be  respected  ;  so  much  of  the  learning  of 
 our  age  now  familiar  to  us  to  be  abandoned  ;  so  many  things  to 
 be  renounced  ;  scientific  opinions,  political  principles,  and  not 
 rarely  even  one's  country  to  be  given  up  ;  so  many  difficulties  to 
 be  overcome  regarding  the  institutions  that  govern  hs,  that  it  is 
 requisite  to  have  two  consciences,  one  to  judge  on  matters  of 
 religion,  and  the  other  on  civil  government.  Intelligent  minds, 
 which  are  the  first  to  feel  the  burden  of  such  a  trial  as  this,  are 
 driven  to  rebel ;  they  are  followed  instinctively  by  the  multitudes, 
 and  consequently  both  one  and  the  other  are  deprived  of  the 
 substantial  benefits  of  religion,  and  remain  embittered  and  for- 
 saken, without  guidance  and  without  comfort.  The  Church  is  still 
 before  them — the  Church  that  educates  their  children  and  guides 
 their  wives,  but  which  denies  to  them  that  peace  and  equanimity, 
 which  is  only  possessed  when  all  the  feelings  and  faculties  of 
 the  mind  meet  with  their  due  recognition.  The  Church  with- 
 holds from  them  this  peace,  because  they  profess  some  ideas  or 
 opinions  which  may  not  perhaps  be  faultless  in  themselves,  but 
 are  yet  of  a  nature  that  raises  and  ennobles  the  human  mind  ; 
 while  she  does  not  deny  her  blessings  to  souls  stained  with  the 
 greatest  crimes  when  they  implore  her  mercy.  From  this  result 
 naturally,  war  with  the  Church,  and  hatred  towards  the  priests 
 who  represent  her ;  and  if  the  open  enemies  of  religion  profit 
 largely  thereby,  it  is  because  they  find  the  ground  so  well  pre- 
 pared. To  this  state  of  antagonism  are  also  due  the  terrible 
 aberrations  prevailing  among  Catholic  populations,  for  the  reac- 
 tion has  been  proportioned  td  the  action  which  had  been  pro- 
 voked ;  and  their  rebellion  has  been  fierce  as  the  pressure  upon 
 them  by  the  Church  was  inexorable ;  nor  must  we  forget  that 
 one  of  the  permanent  causes  of  these  evils  is  found  exactly  there 
 where  their  chief  remedy  should  be  sought. 
 
 Hence  it  comes  that,  in  our  day,  Catholicism  has  sliown  itself 
 
Conclusion.]  EIGHT  MONTHS  AT  EQME.  235 
 
 unequal  to  the  difficulties  it  must  face,  and  impotent  against 
 contemporaneous  social  evils.  We  see  not  only  that  coxips  d^e'tat, 
 but  the  most  inhuman  revolutions  recur  among  Catholic  nations  ; 
 we  see  them  have  recourse  to  such  violent  measures  as  the  axe, 
 petroleum,  brigandage,  and  summary  executions  ;  and  the  Church 
 has  nothing  wherewith  to  calm  their  fury  but  vain  declamations, 
 and  tardy  lamentations ;  or,  descending  to  practical  efforts,  her 
 only  remedies  are  such  as  Peter's  pence,  the  French  pilgrimages, 
 mystical  associations,  and  periodical  religious  demonstrations. 
 Fighting  itself,  and  unsuccessfully,  among  the  combatants  already 
 so  numerous,  Catholicism  has  only  become  another  element  in 
 the  social  war,  which  it  is  unable  either  to  restrain  or  to  bring 
 to  a  victorious  close. 
 
 Here  we  meet  with  another  most  discouraging  phenomenon, 
 so  common  that  it  cannot  be  overlooked,  which  is  this. 
 
 Nearly  all  the  Governments  of  Europe,  both  Liberal  and 
 Conservative,  in  accomplishing  the  task  of  keeping  order  (a 
 difficult  one  at  the  present  day),  are  often  obliged  to  oppose  at 
 the  same  time  the  aggressions  of  revolution,  and  the  demands 
 of  the  Church.  We  are  far  from  wishing  to  pronounce  judg- 
 ment on  these  facts  individually  ;  but  their  frequent  recurrence 
 in  different  conditions  of  life,  reveals  to  us  an  organic  pheno- 
 menon worthy  of  the  deepest  attention. 
 
 13.  A  second  digression  is  necessary  at  this  point,  in  order  to 
 take  note  of  the  argument  of  those  who  hold  the  doctrines  of 
 absolutism — viz.,  that  it  is  not  the  part  of  the  Church  to  accom- 
 modate herself  to  progress,  to  science,  or  to  the  habits  of  the 
 age  ;  but  rather  that  it  is  the  part  of  these  to  submit  to  the 
 Church.  This  view  of  the  question  is  one-sided,  and  can  apply 
 only  to  Catholics,  as  it  takes  no  account  of  others  ;  but  even  as 
 regards  them  such  an  opinion  is  incorrect.  Without  making 
 science  and  material  progress  responsible  for  all  the  mistakes, 
 errors,  and  follies,  that  have  sought  refuge  under  their  shield,  and 
 which  are  reproduced  in  every  age  and  under  every  condition  of 
 human  nature,  it  is  clear  that  the  change  of  customs,  the  advance 
 of  science,  great  social  and  political  discoveries,  all  things,  in 
 fact,  which  are  included  under  the  term,  "  The  progress  of  the 
 age,"  are  providential  dispensations  beyond  the  limit  of  human 
 power ;  and   thus,  generally  speaking,  the  responsibility  of  the 
 
236  EIGHT  MONTHS  AT  EOME.  [Conclusion. 
 
 good  or  evil  attaching  to  them  does  not  fall,  or  cannot  be  rightly 
 charged  on  any  individual.  The  most  eminent  men  only 
 figure  as  instruments  in  these  grand  movements,  and  either  sink 
 or  swim  according  as  they  use  their  little  influence  with 
 equanimity  and  wisdom  among  those  irresistible  currents. 
 
 On  the  other  hand,  the  organised  and  disciplined  administra- 
 tion of  the  Church,  though  with  regard  to  principles  and  to 
 great  questions  founded  on  the  faith,  and  grounded  in  the 
 hea,rts  of  the  faithful,  is  yet  actually  in  the  power  of  a  small 
 number ;  especially  as  to  those  matters  which  are  not  essential 
 to  its  essence,  but  have  been  introduced  by  other  ages,  and  for 
 other  necessities.  * 
 
 The  same  remark  applies  to  points  of  discipline,  which  are 
 neither  integral  parts  of  the  Church's  system,  nor  from  their 
 nature  invariable,  but  which  contain  the  principal  subjects  of 
 dispute  and  of  danger,  and  are  exactly  those  points  which  enter 
 most  closely  into  the  social  and  political  life  of  nations.  As  the 
 Church  possesses  full  authority  on  these  matters,  she  is  likewise 
 inevitably  responsible  for  them  ;  not  only  because  the  unlimited 
 power  which  she  exacts  renders  her  so,  but  because  her  own  great 
 and  exalted  mission  is  one  of  good  tidings  and  of  peace — she 
 herself  being  founded  on  the  most  wonderful  sacrifice  ever 
 made  for  the  salvation  of  humanity. 
 
 14.  We  have  taken  a  broad  view  of  the  case,  and  considered 
 from  its  origin  the  state  of  things  which  now  meets  us  after 
 the  prorogation  of  the  Vatican  Council,  because  its  aspect  is  not 
 new,  neither  is  it  simply  the  result  of  the  work  of  the  Council. 
 It  is  rather  the  consequence  of  a  policy  long  since  begun, 
 constantly  followed,  with  varying  success,  and  especially  mani- 
 fested in  these  latter  years  in  the  Catholic  direction  ;  and  it  is  a 
 result  of  the  spirit  of  absolutism  which  prevails  in  the  guidance 
 of  the  Church.  The  subject  presents  no  new  features ;  and  the 
 events  of  1870  have  had  no  other  practical  effect  either  on  the 
 religious  or  social  side,  save  that  of  carrying  with  them,  directly 
 and  indirectly,  the  seal  and  sanction  of  an  Ecumenical  Council 
 in  favour  of  the  existing  state  of  things.  This  it  is  that  gives 
 the  deepest  importance  to  the  first  period  of  the  Vatican 
 Council  ;  its  sanction  of  the  past  is  of  equal  value  with  the 
 new  laws  and  regulations  it  has  introduced.     All  that  had  taken 
 
Conclusion.]  EIGHT  MONTHS  AT  EOME.  237 
 
 place  in  the  Church  from  the  Council  of  Trent  to  the  present 
 day,  a  period  of  more  than  300  years,  in  which,  owing  to  its 
 great  length,  may  be  found  most  of  the  causes  of  the  events  we 
 have  briefly  considered  ;  all  the  laws  and  ecclesiastical  customs 
 which  prevailed  in  those  three  centuries  had  never  been  brought 
 under  discussion,  and  had  never  received  the  solemn  sanction  of 
 the  Church.  Consequently,  a  Council  assembling  for  the  first 
 time,  after  that  long  interval,  had  a  grand  field  before  it  ;  thi-ee 
 centuries  of  experience,  and  no  binding  precedents  during  that 
 long  period.  The  fact  that  the  Council  did  nothing  to  show 
 its  appreciation  of  the  great  advantages  of  this  situation,  and 
 its  desire  to  profit  thereby  ;  but,  on  the  contrary,  the  fact  that  it 
 made  haste  to  pursue  in  the  first  Sessions  what  yet  remained  to 
 be  traversed  of  the  road  of  dogmatism,  and  of  absolutism,  this 
 it  is  that  imparted  so  serious  a  character  to  the  first  period  of 
 its  discussions,  and  at  once  detennined  the  real  position  of  the 
 Church  Avith  regard  to  modern  society,  and  the  Catholic  nations, 
 in  particular. 
 
 This  position  may  be  summed  up  in  one  word — immobility 
 — absolute  immobility,  as  opposed  to  the  decided  movement 
 and  progress  of  the  age.  In  the  present  state  of  things,  this 
 immobility  signifies  strife  ;  and  we  have  been  learning  for 
 nearly  a  century  the  evils  which  result  from  that  strife  ;  more- 
 over, so  far  as  human  foresight  can  reach,  there  seems  little 
 hope  of  its  cessation. 
 
 15.  We  now  turn  to  the  political  situation,  and  find  that,  from 
 this  point  of  view,  the  position  of  the  Church  since  the  proroga- 
 tion of  the  Council  is,  owing  to  extraneous  circumstances,  very 
 much  altered,  and  presents  an  entirely  new  aspect.  The 
 doctrine  of  Infallibility  was  proclaimed  at  Rome  on  the  18th 
 of  July,  1870  ;  and  at  Berlin,  on  the  19th  of  July  in  the  same 
 year  was  received  the  intimation  of  that  war  which  was  to 
 effect  the  ruin  of  the  temporal  power  ;  and  thus,  by  a  singular 
 disposition  of  Providence,  the  completion  on  one  side  of  the 
 edifice,  reared  with  such  perseverance  through  the  lapse  of 
 centuries,  was  to  coincide  with  the  commencement  of  its  demo- 
 lition on  the  other.  The  clay  feet  of  the  Colossus  were  broken 
 down  and  crumbled  into  dust,  just  as  its  head  was  surmounted 
 with  the  last  golden  crown.  At  the  very  moment  when  the  Papacy 
 
238  EIGHT  MONTHS  AT  ROME.  [Conclusion. 
 
 had  reached  its  utmost  development  of  power,  it  lost  its  most 
 effective  and  powerful  instrument  for  exercising  that  power  in 
 the  way,  and  with  the  intention,  for  which  it  had  been  raised 
 so  high.  At  the  time  when  the  Papacy  was  ready,  solemnly 
 to  proclaim  to  the  world  its  possession  of  the  ascendency  it  had 
 so  long  arrogated,  but  was  as  yet  unable  explicitly  to  assume,  at 
 that  very  moment  the  world  with  unwonted  indifference  saw 
 it  deprived  of  the  modest  and  limited  dominion  it  had  hitherto 
 enjoyed.  A  strange  result,  indeed,  but  one  which  might  have 
 been  foreseen,  though  little  expected  by  those  who  mainly 
 brought  it  about,  and  who  perhaps  awaited  a  very  different 
 result  of  their  labours. 
 
 16.  The  downfall  of  the  temporal  power  is  a  great  and  real 
 innovation  in  the  economy  of  the  Church,  and  it  places  the 
 aspect  of  her  political  relations  with  Catholic  nations  in  a  new 
 light ;  so  new,  indeed,  that  as  yet  one  cannot  estimate,  and  can 
 only  conjecture,  the  consequences  which  may  be  evolved. 
 
 The  most  important  point  in  this  new  phase  is  this  :  that 
 as  the  different  aspects  of  a  question  are  distinct,  rather  sub- 
 jectively in  regard  to  the  mind  of  the  observer,  than  in  reality 
 with  reference  to  the  actual  essence  of  the  question,  since  they 
 mutually  influence  each  other  and  are  ultimately  blended — so 
 this  novel  and  singular  phase  of  the  Church's  political  history 
 cannot  fail  to  react  in  some  way  or  other,  more  perhaps  than 
 is  now  imagined,  upon  her  own  condition,  and  her  religious  and 
 social  affinities. 
 
 17.  Every  attempt  has  been  made  in  past  years,  both  within 
 and  without  the  Church,  to  reconcile  her  with  the  politics,  the 
 science,  and  the  habits  of  the  age  ;  with  all  those  elements,  in 
 short,  which  constitute  the  sum  of  modern  civilisation,  in  the 
 hope  that  she  might  no  longer  be  compelled  to  stand  aloof  from 
 civilisation  in  the  position  either  of  an  enemy  or  a  victim,  but 
 might  remain  at  its  side  as  one  of  its  own  agents,  an  element 
 of  strength  and  moral  power.  All  such  attempts  have  hitherto 
 failed,  r^ach  of  them  has  been  marked  in  history  by  schisms, 
 strife,  or  profound  social  perturbations ;  but  society  has  not 
 made  a  single  step  towards  the  solution  of  the  problem,  and 
 the  policy  of  the  Church  has  proceeded  tranquilly  and  un- 
 alterably   on    its    own    way.       Although    many,    and     not     the 
 
Conclusion.]  EIGHT  MONTHS  AT  ROME.  .239 
 
 least  among  these  Dante  Alighieri,  have  been  more  dis- 
 cerning, society  at  large  has  not  attached  great  importance  to 
 the  influence  that  might  be  exercised  on  the  constitution  and 
 character  of  the  Church  by  such  a  centre  of  authority  as  the 
 Roman  Curia.  The  Roman  Curia  is  furnished  with  infinite 
 moral  and  material  forces  ;  and  by  the  education  of  its  members, 
 its  peculiar  traditions  and  forms,  it  stands  detached  from  the 
 ordinary  interests  of  life,  while  it  is  endowed  with  a  wonderful 
 hierarchical  organisation,  and  possesses  a  boundless  supremacy. 
 The  diminution  of  power  which  the  Church  has  recently  under- 
 gone, not  in  regard  to  her  spiritual  and  speculative  authority, 
 but  in  regard  to  that  practical  and  material  power  which  has 
 always  been  the  special  aim  of  what  is  properly  called  the 
 Roman  Curia,  is  a  new  phase  in  her  history.  Owing  to  this 
 fact,  the  political  element  in  the  Church  has  diminished,  while 
 the  purely  ecclesiastical  element  has  naturally  resumed  the  upper 
 hand  ;  as  the  mechanical  centralisation  of  a  State  ceases,  the 
 moral  uniformity  takes  its  place  as  a  spontaneous  effect  of  the 
 concordance  of  feeling  and  of  principles  ;  force  being  suspended, 
 conscience  remains.  This  state  of  things  must  necessarily  be 
 modified  by  the  opinions,  the  sentiments,  and  the  requirements 
 of  the  age.  The  bishops  and  clergy  who  living  the  ordinary 
 life  of  citizens  cannot  but  be  to  a  certain  degree  influenced  bv 
 that  common  life,  naturally  take  the  place  occupied  exclusively 
 up  to  that  time  by  the  Prelatura,  and  by  the  ecclesiastical  con- 
 gregations which  are  composed  of  mixed  elements,  and  the 
 pressure  of  the  Curia  on  the  episcopate  loses  considerably  there- 
 by, both  in  prestige  and  in  power. 
 
 These  modifications  are  not  the  effect  of  a  preconceived  wish 
 or  design,  but  the  notable  result  of  the  situation,  and  they  are 
 therefore  the  more  deep  and  real.  The  essential  transformation 
 in  the  practical  life  of  the  Church  which  we  have  described,  is 
 coincident  with,  and  balances  the  declaration  of  absolute  power 
 in  her  speculative  life.  What  will  be  the  result  of  such  a  clashing 
 combination  in  the  economy  of  the  Church  ?  How  can  these  two 
 different  orders  of  things  co-exist  ?  Which  of  them  will  pre- 
 vail ?  A  transformation  of  this  nature  should  be  accomplished  in 
 the  serene  air  of  liberty  in  order  to  produce  its  full  effects.  The 
 adverse  pressure  of  the  State,  or  of  the  violent  currents  of  public 
 
240  EIGHT  MONTHS  AT  ROME.  [Conclusion. 
 
 opinion  produced  hy  political  passions  in  times  of  revolution, 
 may  render  the  chang-e  unavailing-,  and  may  again  rivet  the 
 fetters  that  liberty  has  unloosed  ;  and  reproduce  under  the  form 
 of  some  hidden  and  powerful  combination,  the  same  phenomena 
 that  were  apparent  under  the  distinct  and  imposing  form  of 
 the  Curia  when  it  was  endued  with  temporal  power.  The 
 problem  consists  in  this  very  fact,  and  it  is  not  easy  of  solu- 
 tion ;  at  any  rate,  to  determine  it  a  priori  is  impossible,  for 
 our  experience  in  the  matter  hitherto  is  too  short,  and  cannot 
 throw  much  light  on  the  question.  At  any  rate,  in  weighing 
 the  different  results  that  have  accrued  to  the  Church  from  the 
 proceedings  of  the  last  three  years,  no  doubt  can  be  entertained 
 on  the  one  hand,  of  the  very  great  force  exercised  on  all 
 institutions  by  the  principles  that  govern  them,  while  on  the 
 other  hand  it  is  impossible  to  overlook  the  positive  influence 
 of  the  facts  and  interests  which  determine  the  conditions 
 under  which  those  institutions  exist.  Lastly,  we  must  not  forget 
 the  vital  strength  which  animates  a  great  organization  like  the 
 Church,  for  she  embodies  the  moral  and  religious  sentiments  of 
 numerous  and  powerful  races,  sentiments  which  derive  from  the 
 circumstances  of  the  age  the  means  necessary  for  their  active  and 
 effectual  development. 
 
 18.  The  present  situation  of  the  Church,  as  we  have  shortly 
 described  it,  with  regard  to  modern  society  and  the  religious 
 condition  of  Catholic  populations,  is  very  discouraging,  even  to 
 the  least  observant  eyes  and  the  most  prejudiced  judgment,  for 
 it  presents  many  deplorable  features.  So  far  as  to  the  Church 
 herself.  With  regard  to  society,  religion  is  one  of  its  integral 
 elements,  it  is  one  of  the  firmest  bonds  by  which  it  is  united, 
 it  is  the  foundation  that  sustains  the  social  edifice. 
 
 Abstract  theories,  multiplied  reasonings,  and  the  experiments 
 of  philosophers  and  of  statesmen,  have  never  yet  been  able  to 
 change  this  condition  of  humanity  in  the  least  degree  ;  on  the 
 contrary,  if  they  have  done  anything  they  have  rendered  it  more 
 apparent.  From  the  earliest  age,  a  people  is  found  to  be  religious 
 in  proportion  as  it  is  honest,  laborious,  moral,  and  strong  ;  and 
 with  disorder  and  decay  come  corruption  and  impiety  :  cotem- 
 poraneous  history  has  in  no  way  changed  or  added  to  this  rule, 
 and   all  the  endeavours  made  by  elevated  minds  and  determined 
 
Conclusion.]  EIGHT  MONTPIS  AT  HOME.  241 
 
 wills  to  confute  it   have  utterly  failed   before  the  logical  power 
 of  facts. 
 
 19.  The  religious  sentiment,  moreover,  resembles  the  other 
 faculties  of  the  human  mind  ;  when  kept  within  due  limits  and 
 applied  rationally,  it  helps  to  form  great  societies  and  strong 
 nations ;  when  hindered  and  turned  out  of  its  proper  course,  it 
 prepares,  or  follows,  the  decay  of  a  nation,  and  often  perishes 
 with  it.  All  constituted  societies  and  forms  of  civilisation 
 have  been  animated  by  some  religion  which  represented  their 
 mysterious  tie  with  the  Infinite,  that  is  to  say,  with  God. 
 The  small  and  degraded  populations  of  central  Africa  have 
 a  religion  that  guides  them,  just  as  the  cultivated  Greek 
 societies  and  the  mighty  Roman  societies  had  theirs  ;  and 
 without  doubt  religion  has  governed  and  still  controls,  though 
 many  fail  to  recognise  it,  the  marvellous  civilisation  of  the 
 present  age. 
 
 Art,  which  so  faithfully  and  indelibly  represents  the  spirit  of 
 the  times,  has  imprinted  the  character  of  this  civilisation  of 
 which  we  are  so  justly  proud  in  the  '  Divina  Commedia,'  in  the 
 '  Disputa  del  Sacramento,'  and  in  the  glorious  churches  scattered 
 over  the  face  of  the  earth.  The  religious  sentiment,  which  con- 
 tains in  itself  the  moral  tie  that  binds  society  together,  is  at 
 the  same  time  cause  and  effect,  it  is  an  integral  part  of  civilisa- 
 tion, its  very  germ  and  spirit.  The  birth  and  development  of 
 civilisation  are  alike  marked  by  a  strong  and  living  faith.  The 
 religious  sentiment  grows  with  civilisation  ;  feels  the  influence 
 of  expanding  reason  and  tends  itself  to  become  rational  ;  adapts 
 itself  to  the  refinements  of  civilisation,  and  inspires  the  arts  and 
 literature.  These  are  the  two  stages  which  conduct  civilisation 
 to  its  culminating  point.  When  society  degenerates  and  becomes 
 corrupt,  religion  does  the  same  ;  and  its  downfall  is  marked  by 
 excessive  devotion  to  outward  forms,  by  the  neglect  of  the  inward 
 reality,  and  by  the  growth  of  bigotry  and  indifference.  That 
 which  happens  on  a  large  scale  in  the  history  of  the  world  is 
 reproduced  in  a  minor  degree  in  the  life  of  separate  nations. 
 The  principle  is  invariable,  but  its  application  is  infinitely 
 various.  The  offences  of  men  do  not  subvert  the  principle,  but 
 only  corrupt  the  societies  in  which  they  live.  Societies  that 
 have  become  corrupt  fall  to  pieces,  but  other  communities  may 
 
 R 
 
242  EIGHT  MONTHS  AT  EOME.  [Conclusion-. 
 
 adopt  the  principles  they  have  lost,  and  carry  them  out  more 
 worthily.  Society  passes  away,  but  the  world  must  accom- 
 plish its  destiny.  The  paganism  of  classical  ages,  with  all  its 
 terrible  corruptions,  fell  to  rise  no  more,  and  at  the  present 
 day  not  a  single  pagan  exists  on  the  face  of  the  earth.  Mean- 
 while, Jewish  Monotheism,  which  was  relatively  obscure  and 
 hidden  in  a  corner  of  the  Roman  empire,  was,  in  its  decay, 
 transformed  into  Christianity,  and  spread  through  the  whole 
 world. 
 
 Christianity  itself  has  gone  through  a  reform  by  which  it  has 
 given  life  to  new  societies,  and  new  forms  of  modern  civilisa- 
 tion. By  reason  of  the  vast  area  over  which  these  transforma- 
 tions take  place,  much  of  their  working  is  above  the  judgment 
 of  man,  and  cannot  be  affected  in  any  way  by  the  will  of 
 individuals,  they  resemble  the  great  vicissitudes  of  the  material 
 world ;  we  may  confront  them,  but  can  neither  advance  nor 
 retard  their  progress  by  a  single  second. 
 
 On  the  other  hand,  men  are  undoubtedly  responsible  for  the 
 part  they  take  in  promoting  the  development  of  national  life, 
 which  accompanies  an  advanced  state  of  civilisation.  As 
 society  cannot  exist  without  a  religion,  neither  can  it  change  that 
 religion  just  as  it  pleases.  The  conditions  under  which  religion 
 exists,  are  beyond  and  above  the  ordinary  action,  and  effective 
 will  of  society,  and  surpass  its  calculable  powers.  It  is  of  course 
 possible  for  society  by  a  process  of  self-training  to  modify  its 
 religion,  to  educate  its  religious  as  well  as  its  civil  sense.  Society 
 may,  by  cultivating  simultaneously  its  feelings  and  reasoning 
 powers,  and  improving  at  the  same  time  its  religious  and  civil 
 institutions,  be  able  to  acquire  gradually  that  harmony  of  reason 
 and  of  will,  that  unity  of  action  in  all  its  faculties,  which  is 
 requisite  for  the  full  development  of  its  strength  and  greatness. 
 
 20.  The  examination  and  precise  definition  of  the  mystery  of 
 order,  social  and  moral — the  determination  of  the  point  at 
 which  individual  responsibility  for  great  revolutions  ceases,  and 
 also  where  it  begins — this  examination  is  the  quia*  at  which 
 "  deve  stare  contenta  la  umana  gente."  Yet  this  mystery  by  no 
 means  releases  any  nation  from  the  responsibility  as  to  its  own 
 destiny  which  naturally  belongs  to  it.      The  more  a  people  seeks 
 
 *  "  State  contenli,  luuana  gente,  al  quia." — Daute,  Vaig.  iii.  37. 
 
Conclusion-.]  EIGHT  MONTHS  AT  ROME.  243 
 
 to  be,  and  actually  does  become,  great  and  strong,  the  more 
 that  responsibility  increases ;  as  it  gains  in  power  it  is  more 
 directly  the  arbiter  of  its  own  fate  ;  and  the  unknown  sum  of 
 general  causes  and  influences  which  affect  it,  decreases  in  pro- 
 portion as  the  certain  and  evident  sum  of  its  wisdom  and  virtue 
 increases. 
 
 21.  Three  conclusions  evidently  result  from  this  brief  examina- 
 tion into  the  present  state  of  Catholic  populations,  under  the  con- 
 sideration of  their  religious,  social,  and  political  aspect.  First, 
 it  appears  that  the  relations  between  Church  and  State,  and  the 
 religious  and  civil  condition  of  the  inhabitants  of  Catholic 
 countries  in  our  day,  are  universally  considered  to  be  uncomfort- 
 able, dangerous  to  public  order,  and  obstructive  to  the  diffusion 
 of  civilisation  and  religion.  Secondly,  it  is  the  interest  of  the 
 Church,  for  the  sake  of  her  own  life,  and  for  the  fulfilment  of 
 her  own  mission,  to  modify  this  state  of  things  so  far  as  she  can. 
 Thirdly,  it  is  essential  for  society,  which  can  neither  exist  with- 
 out a  religion,  nor  can  change  its  religion  at  will,  to  adapt  itself 
 to  that  form  which  it  already  possesses,  endeavouring  to  improve 
 or  modify  it  in  such  a  way  as  is  most  easily  reconcilable  with 
 its  nature  and  principles.  This  last  condition  must  be  especially 
 observed,  in  order  that  the  two  interests  may  coalesce  favourably, 
 and  also  in  order  that  the  whole  scheme  of  improvement  may 
 have  a  practical  result,  and  not  remain  a  dead  letter.  Reform  in 
 religious  matters  cannot  satisfy  reason  in  the  abstract,  but  only 
 in  the  relative  sense,  because  faith  and  feeling  are  special  faculties, 
 having  their  own  proper  development.  Hence  appears  the 
 futility  of  the  work  of  those  rationalistic  reformers  who,  having 
 no  religion  to  begin  with,  endeavour  to  construct  one  that  may 
 satisfy  their  own  notions  ;  and  also  of  those  statesmen  who,  not 
 feeling  any  need  of  religion  themselves,  try  to  make  one  for 
 others.  The  first  class  endeavour  to  produce  faith  by  a  process 
 of  reasoning  ;  the  second  to  create  religious  feeling  out  of  scepti- 
 cism, and  both  these  errors,  very  common  at  the  present  day, 
 spring  from  a  profound  ignorance  of  the  origin  of  the  matter. 
 The  religious  sentiment  is  not  fostered  deliberately  by  a  rational 
 and  symmetrical  plan  fixed  a  priori,  but,  like  all  other  strong 
 convictions,  it  is  developed  by  education,  by  habit,  and  by 
 example,  and  it  is  nourished  by  affections, 
 
 a  2 
 
244  EIGHT  MONTHS  AT  ROME.  [Conclusiox. 
 
 Philosophers  and  statesmen  find  a  justification  for  religion 
 in  its  effects  rather  than  in  its  causes,  which  remain  a  mystery 
 to  them — a  problem  only  understood  by  its  results ;  and  yet  this 
 problem  is  solved  daily  by  the  multitudes  whose  social  con- 
 dition is  determined  by  the  education  and  the  habits  they  have 
 acquired  from  religion.  Moreover,  these  very  multitudes,  from 
 their  nature  are  accessible,  more  or  less  rapidly,  to  strong  and 
 profound  convictions ;  they  possess  intuitively  a  perception  of 
 justice  and  uprightness,  which  often  compensates  for  their  lack 
 of  reasoning  power,  and  are  not  so  easily  led  away  by  paradoxes 
 and  imposition  as  might  be  supposed. 
 
 22,  The  three  conclusions  we  have  now  stated  might  be 
 reached  by  different  ways,  but  they  are  unimpeachable,  and 
 indeed  are  unquestioned.  Objections  may  be  made  to  the 
 last  by  those  who  believe  in  a  society  composed  of  philosophers. 
 We  have  no  wish,  with  ancient  and  modern  history  in  our 
 hands,  to  engage  in  a  discussion  on  this  subject.  It  is  sufficient 
 to  state  our  conviction  that  those  who  profess  this  hazardous 
 opinion  seriously,  and  not  merely  as  a  matter  of  pretext  or 
 fashion,  cannot,  if  grave  and  conscientious  men,  in  the  presence 
 of  so  dangerous  a  responsibility,  and  in  a  matter  so  vital  to 
 society,  but  see  the  necessity  of  carefully  testing  their  experi- 
 ments in  the  region  of  speculation,  before  endeavouring  to  give 
 them  practical  effect ;  time  and  liberty,  render  justice  to  every 
 one,  and  everything.  This  being  conceded,  we  believe  that  such 
 persons  will  practically  find  little  to  change  in  the  constitu- 
 tion of  national  life  as  we  understand  it,  or  in  the  guidance 
 and  direction  of  those  interests  which  can  never  be  successfully 
 treated  hypothetically,  but  must  follow  the  rules  that  are  im- 
 planted in  the  history,  the  habits,  and  the  conscience  of  man- 
 kind, 
 
 23.  From  whatever  side  the  question  be  considered,  it  is 
 evident  that  to  enable  Catholic  nations  to  come  out  of  the  ab- 
 normal and  dangerous  condition  which  now  so  severely  tries 
 them,  and  to  proceed  quietly  on  their  road,  they  must  be 
 freed  from  the  antagonism  between  the  capital  principles  which 
 govern  them.  They  must  be  able  to  reconcile  their  religious  and 
 civil  opinions  under  the  ongis  of  liberty,  in  order   to  proceed 
 
Conclusion.]  EIGHT  MONTHS  AT  ROJtIE.  245 
 
 destiny,  and  to  contemplate,  without  grave  misgivings,  the  dark 
 possibilities  of  the  future. 
 
 24.  Thus  far  we  have  pursued  the  road  which  we  traced  for 
 ourselves.  Were  we  to  go  further,  we  might  be  in  danger 
 of  exceeding  our  limits,  and  of  entering  the  labyrinth  of  ques- 
 tions which  are  raised  by  the  conflict  between  Church  and  State. 
 We  have  been  careful  in  this  brief  sketch  not  to  touch  on  any 
 arguments  directly  regarding  canonical  or  theological  matters, 
 because  it  is  better  for  the  profane  not  to  meddle  with  these  ques- 
 tions. We  have  been  content  to  consider  the  deep  and  essential 
 affinity  of  the  subjects  under  discussion,  with  social  and  political 
 questions,  because  in  such  points  the  natural  instinct  of  self- 
 preservation  asserts  its  rights  in  each  of  us.  If  sometimes  we 
 have  transgressed  these  limits,  it  has  been  unintentionally,  and 
 owing  to  our  being  drawn  on  by  the  intimate  connection  that 
 exists  between  all  the  various  interests  discussed.  Keeping  to 
 our  resolution,  we  have  noticed  the  phenomena  manifested  in 
 Catholic  societies,  and  the  breach  between  religion  and  civili- 
 sation daily  widening  within  them  ;  the  substitution  of  two 
 consciences,  a  religious  and  a  civil,  in  opposition  to  each 
 other,  in  place  of  the  one  conscience,  to  which  all  feelings  and 
 faculties  should  be  subject,  as  supreme  guide  in  the  difficult 
 road  of  virtue  and  of  justice  ;  and  we  have  noticed  the  weakness 
 and  disorders  that  result  to  Catholic  nations  from  this  severance 
 of  moral  responsibility. 
 
 The  "  free  Church  in  a  free  State,"  which  is,  indeed,  a  wondei"- 
 ful  political  formula,  an  excellent  expedient,  according  to  official 
 opinion,  for  ameliorating  the  present  condition  of  Catholic 
 populations,  is  socially  an  impracticability,  especially  for  those 
 nations  that  have  one  single  form  of  religion,  the  influence  of 
 which  is  therefore  dominant  in  their  disposition,  their  habits,  and 
 their  civilisation. 
 
 The  only  case  in  which  this  ideal  could  be  carried  out  would 
 be  in  the  event  of  a  great  weakening  of  the  religious  sentiment 
 among  the  people,  and  the  entire  absorption  of  the  human  con 
 science  by  the  State  ;  but  the  State  in  itself  is  a  fact  and  not  a 
 conviction,  and  is  unable  to  satisfy  the  human  conscience,  which 
 cannot  divide  its  allegiance.  The  power  of  man,  who  is,  after  all, 
 physically  speaking,  but  a  weak  creature,  lies  in  his  intelligence 
 
246  EIGHT  MONTHS  AT  ROME.  [Conclusion. 
 
 and  conscience  ;  by  the  first  he  is  capable  of  acquiring  the  most 
 profound  knowledge  ;  by  the  second,  of  attaining  the  highest 
 moral  grandeur. 
 
 Nations  are  only  assemblages  of  men,  and  their  power  lies  in 
 their  conscience.  No  great  civilisation  has  ever  been  founded 
 on  scepticism  ;  and  no  society  has  ever  maintained  its  greatness, 
 if  the  elements  of  which  it  is  constituted,  are  in  permanent  and 
 irreconcilable  conflict. 
 
 We  have  considered  all  these  subjects  because  they  come 
 within  the  range  of  the  social  investigation  we  undertook  ;  but 
 it  is  impossible  to  go  further  without  entering  into  questions 
 that  we  have  avoided.  We  may,  however,  without*  infringing 
 this  rule,  suggest  a  few  general  considerations  tending  to  simplify 
 the  question  which  seems  so  difficult  and  intricate  as  to  be  almost 
 insoluble,  of  the  amicable  co-existence  of  the  Church  with  the 
 State  and  with  modern  society,  particularly  in  Catholic  countries, 
 the  interests  of  which  we  have  much  at  heart. 
 
 25.  The  principles  of  the  Catholic  Church  are  most  simple ; 
 her  mysteries  represent  dogma,  and  her  commandments  repre- 
 sent morals.  The  mysteries  are  in  every  religion  above  the 
 reach  of  human  reason  ;  the  commandments  contain  the  one 
 eternal  universal  moral  law,  the  observance  of  which  constitutes 
 the  life  and  prosperity  of  nations.  The  sum  of  both  is  ex- 
 pressed in  the  simple  and  comprehensive  words  : — "  On  these 
 two  commandments  hang  all  the  law,''  &c.  And — "  Thou  shalt 
 love  the  Lord  thy  God,  and  thy  neighbour  as  thyself." 
 
 Is  it  so  very  difficult  a  matter  to  live  in  accordance  with  this 
 precept  ?  Or  can  a  rule  be  found  in  any  past  or  future  system 
 of  legislation  more  suited  to  serve  as  the  basis  of  civilisation  than 
 this  ?  Is  it  likely  that  of  all  which  has  been  accomplished  in  the 
 Church  by  the  work  of  man  and  the  lapse  of  time,  beyond  the 
 limits  indicated  by  these  two  commandments,  nothing  will  be 
 modified  or  undone  by  the  same  agencies — man  and  time?  or, 
 again,  is  it  likely  that,  as  far  as  regards  society,  these  same 
 agencies  will  never  constitute  another,  otherwise  and  elsewhere, 
 than  within  the  limits  of  these  commandments? 
 
 26.  Time  and  men,  those  two  great  factors  in  all  institutions 
 and  forms  of  civilisation,  carry  out  their  work  under  different 
 conditions.     The  work  of  time  is  necessarily   irresistible  ;   we 
 
Conclusion.]  EIGHT  MONTHS  AT  KOME.  247 
 
 can  but  observe  and  submit  to  it.  The  work  of  man,  on  the 
 other  hand,  is  accomplished  by  successive  acts,  and  of  free 
 will,  and  thus  the  responsibility  falls  on  him  alone.  In  those 
 regions  of  elevated  principle,  where  passion  and  party  differences 
 vanish,  nations  regain  their  generic  character  which  is  deter- 
 mined by  the  concurrent  action  of  all  their  component  elements  ; 
 and  therefore  it  has  been  said  that  the  destiny  of  a  people  is  that 
 which  itself  has  merited.  The  truth  of  this  axiom  is  proved  by 
 long  experience,  though  it  may  be  liable  to  special  or  temporary 
 exceptions. 
 
 The  customs,  the  laws,  the  religious  type,  the  civil  type  of  a 
 nation  are  all  its  own  work,  the  application,  the  emanation  of 
 itself;  and  if  they  could  not  be  modified  by  education  and  study, 
 free-will  would  be  an  expression  void  of  meaning,  and  the  whole 
 world  would  become  the  prey  of  a  revolting  and  iniquitous 
 fatalism.  When  a  society  falls  into  a  state  of  decay  and  disorder, 
 the  blame  is  usually  thrown  upon  any  one,  or  anything,  as  is 
 most  convenient  at  the  time,  and  people  reciprocally  accuse  one 
 another ;  the  Government,  the  Liberals,  the  clergy,  the  sects,  the 
 Church  herself,  are  from  time  to  time  denounced  as  the  cause  of 
 the  evil.  All  these  have,  of  course,  in  varying  degrees,  their 
 own  measure  of  responsibility,  which  is  sometimes  partial, 
 sometimes  exceptional,  and  sometimes  very  serious ;  but  we 
 cannot  look  upon  them  as  apart  from  ourselves,  for,  after  all, 
 we  make  up  their  numbers,  we  determine  their  opportunities 
 of  action  ;  we  constitute  their  power  and  their  strength.  The 
 moral  state  and  the  prevalent  opinion  of  a  people  determine 
 the  morality  and  the  power  of  those  who  rule  it  materially  and 
 morally,  just  as  these,  in  their  turn,  guide  and  direct  the  opinion 
 of  their  subjects. 
 
 Having  thus  settled  the  respective  influences  and  the  collec- 
 tive responsibility  of  all  classes  in  a  nation,  with  regard  to  its 
 social  condition  and  the  development  of  its  prosperity,  we  can 
 more  easily  investigate  the  causes  of  the  dangers  and  difficulties 
 that  disturb  our  own  people  ;  determine  the  measure  of  responsi- 
 bility attaching  to  them,  and  ascertain  exactly  the  duty  of  each 
 section  of  society,  with  the  hope  of  supplying  some  remedy 
 for  the  evils  under  which  it  is  labouring.  The  opinions,  the 
 education,  and  the  moral  and  intellectual  condition  of  our  people 
 
248  EIGHT  MONTHS  AT  ROME.  [Conclusion. 
 
 are  such  as  to  condemn  them  to  a  perpetual  alternation  between 
 opposite  and  dangerous  extremes.  If,  for  instance,  those  races 
 that  we  call  the  Latin  races,  which  form  a  large  proportion  of 
 the  Catholic  nations,  be  affected  bj  the  religious  movement,  it 
 often  conducts  them,  by  a  strictly  logical  process,  to  a  state  of 
 theocracy  and  superstition.  If,  on  the  other  hand,  the  spirit  of 
 liberty,  and  the  exercise  of  reason  be  awakened  among  them,  it 
 often  happens  that  by  a  similar  process  of  logic  their  onward 
 social  and  political  march  is  only  arrested  when  they  have 
 reached  a  state  of  anarchy  and  impiety  ;  and  a  negation  of  all 
 responsibility,  is  the  effect  of  this  second  course.  The  law  of 
 reaction  and  of  compensation  originates  and  regulates  these 
 moral  oscillations,  giving  to  the  first  phase  greater  durability, 
 and  to  the  second  greater  force  and  intensity.  Wherever  the 
 Latin  races  have  settled  and  manifested  their  principles  by  their 
 institutions  and  forms  of  government,  they  seem  to  forget  that 
 their  strength  can  only  consist  in  so  ruling  their  faculties  and 
 sentiments  as  to  render  them  practically  useful,  just  as  the 
 economy  of  human  life,  social  and  individual,  consists  in  a 
 tempered  moderation.  A  people  whose  life  is  passed  between 
 one  phase  of  superstition  and  tyranny,  and  another  of  anarchy 
 and  impiety,  resembles  an  individual  who  spends  half  his  ex- 
 istence in  habitual  excess,  and  the  rest  in  fasting,  in  both  cases 
 the  result  must  be  death. 
 
 27.  Having  already  spoken  of  logic,  we  would  here  protest 
 very  strongly  against  the  manner  in  which  it  is  used.  Owing  to 
 the  scholastic  form  in  which  it  has  mingled  with  the  traditions 
 of  the  period  of  our  intellectual  development,  logic  has  often 
 proved  a  source  of  evil,  and  has  led  to  disastrous  conclusions. 
 In  the  form  in  which  it  has  passed  into  our  method  of  reason- 
 ing and  thinking,  logic  is  an  imperfect  instrument,  by  which 
 man  endeavours  to  reach  the  truth  ;  it  is  a  machine  to  create 
 truth.  No  doubt  on  many  occasions  this  artificial  process  has 
 been  helpful  to  the  weakness  of  the  human  mind,  especially 
 in  the  earlier  ages ;  it  was  a  means  of  eliciting  the  truth  on 
 testing  a  subject  by  two  propositions,  just  as  a  spark  is  pro- 
 duced by  two  currents  of  electricity.  But,  granting  all  the 
 services  rendered  us  by  logic,  we  must  not  forget  that  it  is 
 only  an    artifice,  that    the    infinite  can  never  be  contained  in 
 
Conclusion.]  EIGHT  MONTHS  AT. ROME.  249 
 
 the  finite  ;  and  that  though  all  can  aspire  to  the  truth,  and  find 
 it  in  some  degree,  it  is  not  given  to  all  to  possess  it,  and  possess 
 it  always.  In  all  truth  there  is  something  above  our  compre- 
 hension, which  must  be  supplied  by  faculties  other  than  those 
 of  the  intellect ;  faculties  that  we  must  educate  and  develop 
 in  order  to  use  them  efficaciously.  This  is  the  reason  why 
 nothing  is  more  likely  to  lead  us  to  absurd  conclusions  than 
 the  process  of  argument  familiar  to  us  from  long  habit,  which 
 we  call  logic  ;  and  it  misleads  us  irremediably,  because  logic- 
 ally. Our  mental  errors  all  involve  a  syllogism,  and  therefore 
 they  last  so  long,  and  produce  so  much  harm. 
 
 The  religious  principle,  guided  only  by  logic  to  its  utmost 
 development,  often  becomes  abstract,  mystical  and  intolerant ; 
 it  loses  its  chief  characteristic,  that  of  being  the  companion, 
 the  creator  and  the  soul  of  civilisation  ;  it  isolates  itself,  and 
 becomes  a  great  and  sometimes  an  insuperable  obstacle  to  real 
 progress.  If  the  human  mind  blindly  follows  logic  it  may  lose 
 religion,  and  being  unable  to  appreciate  subtle  distinctions,  but 
 adhering  to  absolute  deductions,  may  even  cast  it  off  entirely ; 
 and  society,  being  thus  set  free  from  the  ties  which  bind  it 
 together,  loses  its  strength  and  prosperity,  and  falls  into  a  state 
 of  anarchy.  In  each  of  these  cases  an  inflexible  logic  has  been 
 followed  out  with  a  like  result — that  of  arriving  at  an  absurd 
 conclusion. 
 
 28.  We  have  been  led  by  these  considerations  to  a  point 
 where  we  may  consider  the  Church  and  society  as  standing 
 on  common  ground,  where  their  respective  interests  meet,  and 
 where  it  is  possible  to  form  such  judgments  on  the  condition  of 
 both,  as  may  help  the  practical  solution  of  the  social  problem 
 affecting  Catholic  nations.  But  here  we  have  reached  the  proper 
 limit  of  a  book  so  moderate  in  compass,  and  of  so  general  a 
 character  as  the  present  work.  It  remains  for  individuals  to 
 form  for  themselves,  according  to  their  opportunities,  the  con- 
 clusions to  be  deduced  from  the  facts  we  have  indicated.  It  is 
 not  our  business  to  settle  in  what  way,  or  how  far,  the  Church 
 can,  and  ought  to  carry  out  the  modifications  demanded  by  the 
 very  existence  of  Catholic  society  ;  any  more  than  we  can  deter- 
 mine the  progress  of  human  society,  or  limit  its  irresistible 
 course.     The  Churclt  and  society  have  each  a  wide  field  open  to 
 
 n  3 
 
250  EIGHT  MONTHS  AT  KOME.  [Conclusion. 
 
 them,  where  their  respective  powers  for  good  may  be  duly  deve- 
 loped ;  the  Gospel  and  liberty.  Every  civil  law  may  be  in 
 harmony  with  the  Gospel,  and  every  religious  institution  may 
 be  in  harmony  with  liberty.  How  best  to  ensure  the  simple  and 
 faithful  observance  of  both  our  religious  and  civil  obligations,  is 
 a  secret  never  yet  discovered  on  account  of  its  very  simplicity  ; 
 and  who  knows  if  it  will  ever  be  discovered  amid  the  distracting 
 struggles  and  the  absorbing  passions  that  agitate  humanity. 
 
 29.  It  is,  indeed,  most  desirable  that  this  secret,  this  happy 
 solution  of  difficulties  should  be  brought  to  light,  though  here 
 we  do  not  intend  to  enter  upon  the  arduous  question  of  the 
 religious  future  of  the  age.  Without  doubt,  religious  con- 
 victions have  on  all  sides  received  a  violent  shock  ;  and  none 
 can  foretell  the  results  of  the  great  social  revolutions  that  have 
 taken  place  ;  they  may  work  the  ruin  of  societies  and  insti- 
 tutions ;  they  may  derange  the  equilibrium  of  nations,  and 
 change  the  course  of  the  world  ;  but  as  these  hypotheses  are 
 purely  speculative,  their  consideration  cannot  conduce  to  any 
 certain  conclusion,  or  to  any  practical  effect.  Whatever  the 
 universal  religious  condition  of  the  world  may  be,  our  duty  is 
 to  attend  to  our  own,  to  find  out  in  what  our  difficulties  and 
 dangers  consist,  and  to  discover  the  essential  difference  between 
 our  social  state,  and  that  of  other  Christian  populations. 
 
 Among  those  nations  religion  and  civilisation  have,  with 
 more  or  less  harmony,  marched  in  unison,  supporting  and  at 
 the  same  time  correcting,  each  other ;  they  are  able  to  co-exist 
 not  indeed  without  some  divergencies,  but,  at  all  events,  without 
 causing  variance  and  enmity. 
 
 Among  our  people,  on  the  contrary,  there  seems  to  be  defini- 
 tively established  a  mortal  strife  between  the  religious  principle 
 represented  by  an  exclusive  inflexible  authority,  embodied  in  a 
 form  absolute  and  immutable  in  all  its  parts  ;  and  that  moral 
 revolution,  of  which  the  latter  must  eventually  feel  the  influence, 
 which  has  itself  a  form  equally  concrete  and  organic,  and  which 
 tends  to  become  equally  exclusive,  inflexible  and  despotic.  Our 
 people,  as  well  as  other  nations,  obey  the  universal  law,  and 
 follow  their  appointed  destinies,  but  with  very  different  results, 
 for  the  latter  attain  their  ends  without  catastrophes  or  great 
 struggles;  whereas,  the  path  of  the  former  is  marked  by  terrible 
 
Conclusion.]  EIGHT  MO^^THS  AT  ROME.  251 
 
 losses  and  ruin,  owing  to  the  violence  of  the  current  that  sweeps 
 them  along.  Such  considerations  are  of  the  utmost  importance 
 to  Catholic  nations  ;  for  their  course  has  been  hitherto  marked 
 bj  a  brilliant  light,  which  still  shines  upon  their  path,  and 
 forbids  our  indulging  any  disparaging  estimates  as  to  their 
 moral  and  political  inferiority. 
 
 30.  Therefore,  before  bringing  these  reflections  to  a  close, 
 we  would  remind  Catholic  nations  that  though  they  may  try  to 
 find  the  causes  of  their  abnormal  condition  in  their  institutions, 
 yet  habits  form  laws  as  much,  or  perhaps  more,  than  laws  form 
 habits ;  and  as  the  universal  sentiment  of  a  society  is  the 
 element  that  nourishes  its  institutions,  their  life  or  their  death 
 depends  upon  the  state  of  that  element. 
 
 It  is  requisite  for  the  well-being  of  Catholic  nations,  not  only 
 that  their  own  vitality  be  preserved,  but  that  they  do  not  prove 
 occasions  of  ruin  to  others,  and  it  is  necessary  that  they  find 
 their  own  moral  equilibrium.  They  must  learn,  moreover,  that 
 they  will  no  more  attain  this  moral  equilibrium,  this  essential 
 condition  of  life,  through  the  inexorable  mysticism  of  the 
 Catholic  party,  than  they  would  through  the  utter  dissolution 
 of  all  principle.  They  will  not  find  it  in  scepticism,  because 
 nothing  can  be  created  by  negation,  nor  in  new  divisions, 
 because  these  only  give  rise  to  anger  and  discord ;  and  by 
 separating  the  energetic  and  ardent  part  of  society  from  the 
 rest,  renders  the  former  weaker,  and  leaves  the  latter  a  prey  to 
 reaction  and  hatred.  Catholic  nations  will  find  their  wished-for 
 peace  only  in  a  real  modification  of  their  principles,  a  work 
 requiring  time  and  thought,  by  which  their  religious  and  civil 
 institutions,  being  in  conformity  with  the  eternal  principles  of 
 morality  and  truth,  may  subsist  in  harmony  and  may  assimilate 
 with  the  various  phases  and  developments  of  human  nature. 
 
 31.  If,  on  the  other  hand,  we  could  prevail  on  those  to  whom 
 is  entrusted  the  direction  of  Catholic  institutions,  and  of  the 
 exercise  of  their  influence,  to  listen  to  our  arguments  with  un- 
 prejudiced minds,  we  would  point  out  that  although  the  spirit  of 
 the  age  is  not  congenial  to  religious  belief,  yet  that  real  resist- 
 ance and  active  enmity  are  never  attracted  by  movements  of  an 
 exclusively  religious  or  speculative  character,  nor  even  by  those 
 that  directlv  concern  faith  and  morals.   Such  resistance  is  evoked 
 
252  EIGHT  MONTHS  AT  KOME.  [Conclusion. 
 
 by  movements  political  rather  than  religious — material  rather 
 than  spiritual,  and  touching  discipline  rather  than  morals  or 
 dogma.  Nor  is  this  unnatural,  for  morality  in  itself  is  one  and 
 eternal,  whereas  its  legal  expressions  are  variable  and  transitory. 
 Consequently,  it  is  evident  and  logical  that  these  legal  expressions 
 may  change,  and  be  affected  by  social  movements  and  the  pro- 
 gress of  the  age  ;  whereas  morality  in  itself  can  be  assailed  by 
 no  real  opposition  other  than  that  eternal  antagonism  between 
 right  and  wrong  which  must  affect  all  institutions,  and  is  in- 
 separable from  the  history  of  the  universe  itself.  Two  truths 
 cannot  contradict  one  another.  There  cannot  be  one  truth  for 
 the  Church  and  another  for  the  State,  any  more  than  fhere  is  one 
 truth  for  religion  and  another  for  science.  That  which  is  good 
 for  one  nation  cannot  be  evil  for  another ;  and  all  those  who 
 maintain  such  antitheses  are  in  error.  A  true  and  sublime  re- 
 ligion, firmly  rooted  on  the  earth  and  reaching  to  heaven,  can 
 never  be  opposed  to  truth  and  goodness,  for  that  opposition  could 
 only  be  directed  against  evil. 
 
 Therefore,  when  the  conditions  of  the  strife  are  such,  that 
 goodness  and  truth  are  on  one  side,  and  all  the  strength  and 
 energy  of  human  nature  rally  round  them  ;  evil  diminishes  and 
 retreats  to  the  position  of  impotence  and  subordination  which  it 
 is  intended  to  hold  in  the  order  of  the  universe.  The  nearer 
 we  approach  this  ideal,  the  more  surely  shall  we  attain  that 
 happy  state  of  things  on  which  the  prosperity  and  grandeur  of 
 nations  depends  ;  and  the  social  and  political  problems  which 
 at  first  sight  appeared  inexplicable,  will  resolve  themselves  as 
 naturally  as  the  snow  melts  away  beneath  the  genial  rays  of  the 
 sun. 
 
 32.  We  might  sum  up  the  principal  wants  of  Catholic  nations 
 as  follows  :  their  sense  of  right  and  wrong  should  be  simplified 
 and  rendered  clearer,  and  they  should  be  relieved  from  the 
 burden  of  artificial  evils  that  oppress  them,  in  order  that  they 
 may  acquire  the  power  of  discerning  what  is  really  evil,  and 
 maybe  able  to  oppose  it.  They  must  learn  to  be  guided  in  their 
 struggle  by  the  spirit,  and  not  by  the  letter  of  the  law,  because 
 the  spirit  teaches  what  is  upright  in  practice,  whereas  the  letter 
 is  incapable  of  amending  what  is  wrong.  "  Quid  leges  sine 
 moribus."     Much    is  to  lie  done  before  tliese  results  can  be  at- 
 
Conclusion.]  EIGHT  MONTHS  AT  ROME.  253 
 
 tained  ;  in  the  first  place,  it  is  requisite  that  the  authorities  by 
 which  Catholic  nations  are  governed,  and  the  principles  bj 
 which  they  are  led,  should  not  be  the  production  of  absolute  and 
 exclusive  ideas,  isolated  from  the  rest  of  the  world  ;  but  should 
 rest  upon  universal  opinion,  and  express  the  mind  of  the  whole 
 Church,  for  only  in  this  way  can  she  adopt  and  assimilate  the 
 various  forms  of  good  which  are  now  extraneous  to  her,  but  with 
 which  she  should  be  in  unison.  To  this  end  it  is  necessary  that 
 her  hierarchy,  instead  of  being  only  the  exponent  of  supreme 
 authority,  should  be,  as  it  was  originally,  the  impersonation  of 
 the  loftiest  virtue  and  self-sacrifice.  In  taking  the  first  step, 
 religion  escapes  the  danger  of  being  only  the  appendage  or 
 instrument  of  a  party,  and  becomes,  what  in  truth  she  ought  to 
 be,  the  originator  and  fosterer  of  social  order,  the  friend  and 
 benefactor  of  humanity.  In  taking  the  second  step,  religion 
 becomes  active,  and  descends  from  the  region  of  abstruse 
 speculation  to  enter  upon  that  of  facts,  a  region  in  which  self- 
 abnegation  and  virtue  are  necessary  elements  of  progress. 
 
 Having  reached  this  point,  religion  has  fulfilled  her  mission  ; 
 the  rest  is  beyond  our  power  and  responsibility,  and  the  destiny 
 of  nations  remains  in  the  hands  of  Him  who  created  the  uni- 
 verse. But  up  to  that  point  the  responsibility  is  ours ;  and 
 we  must  answer  for  the  evil  resulting  from  a  state  of  things 
 we  ourselves  have  brought  about,  and  jealously  maintain,  with 
 an  energy  worthy  of  a  better  cause,  in  despite  of  evidence  and 
 reason. 
 
 33.  Even  if  the  facts  which  we  have  specified  did  not  exist, 
 the  peculiar  form  in  which  the  internal  working  and  the  external 
 movement  of  the  Church  manifest  themselves,  are  such  as  to 
 prevent  our  undertaking  a  discussion  respecting  them,  of  laying 
 down  rules  or  making  suggestions  to  the  authorities  that  guide 
 and  direct  her  course.  The  foundation  on  which  these  authorities 
 rest  their  power,  the  connection  existing  between  them,  and  all 
 their  movements,  depend  upon  special  laws  which  are  inac- 
 cessible to  external  considerations,  and  thus  on  practical  grounds 
 we  have  no  language  in  which  to  interchange  our  ideas.  Just 
 as  the  State  is  obliged  to  provide  for  its  necessities,  so  now  the 
 Church  must  herself  seek  the  best  means  of  reconciling  the 
 difficulties  she  encounters,  of  meeting  the  new  conditions  of  life 
 
254  EIGHT  MONTHS  AT  ROME.  [Conclusion. 
 
 brought  about  by  the  lapse  of  time  and  the  experience  of  the 
 past ;  this  being  the  only  way  in  which  the  woi'd  reconciliation 
 can  bear  a  real  signification,  as  a  point  of  meeting  and  not  of 
 departure.  It  remains  for  the  Church  to  find  the  best  means  of 
 reconciling  the  substance  of  religion,  that  is,  faith  and  morality, 
 with  the  great  development  of  reason  and  with  the  new  social 
 and  civil  conditions  of  nations  ;  harmonising  the  good  she  teaches 
 with  the  good  which  may  be  learned  from  science,  from  legisla- 
 tion, and  from  the  ever-varying  and  progressive  movement  of 
 human  society.  It  is  the  part  of  the  Church  to  be  a  help  rather 
 than  a  hindrance  to  society  in  the  tempest  through  which  it  is 
 now  passing ;  an  anchor  of  safety  rather  than  a  dangerous  rock 
 on  which  split  the  efforts  of  those — who  placed  at  the  helm  of 
 State,  with  the  duty  of  guiding  the  ships  tossed  about  by  the 
 angry  surges  of  the  social  deep — must  either  strive  to  keep  clear 
 of  such  obstacles,  or  falling  upon  them,  be  dashed  to  pieces, 
 leaving  at  the  mercy  of  the  waves  the  broken  fragments  of  a 
 ruined  and  shipwrecked  society. 
 
 34.  At  this  very  moment  when  the  Church,  distracted  by  the 
 many  and  serious  controversies  that  trouble  her,  called  together 
 her  States  General,  and  looked  trustfully  to  her  Ecumenical 
 Assembly  for  the  solution  of  her  difficulties,  it  was  specially 
 incumbent  on  her  to  carry  out  the  course  of  action  indicated  by 
 the  steps  she  had  already  taken.  Preliminary  events  do  not  as 
 yet  point  to  the  fulfilment  of. this  obligation,  but  still  it  is  summa 
 lex  for  the  Church,  because  essential  for  the  general  safety,  to 
 discover  some  means  of  escape  from  the  prevailing  dangers ;  to 
 take  some  step  towards  the  solution  of  the  great  problem  that 
 touches  so  nearly  her  own  life  and  the  very  existence  of  Catholic 
 nations.  She  may  find  that  help  in  the  marvellous  strength  of 
 her  own  constitution,  in  her  extensive  authority,  and  well-proved 
 ability  in  dealing  with  matters  of  difficult  interpretation  ;  or, 
 what  would  be  still  more  satisfactory,  she  may  find  in  a  full  and 
 free  discussion,  the  best  solution  of  her  difficulties. 
 
 35.  It  is  true  that  to  modify  in  any  way  the  religion  of  a 
 people  while  a  strong  and  independent  Rationalism  j)revails  in 
 the  world,  is  a  work  so  hard  and  so  full  of  difficulties  impossible 
 to  express  a  pi'iori,  that  it  can  never  be  accomplished  cither  by  a 
 Canon  of  the  Church  or  by  a  law  of  the  State,  but  must  be  the 
 
Conclusion.]  EIGHT  MONTHS  AT  EOME.  255 
 
 combined  operation  of  time  and  human  efforts.  Still,  if  we  have 
 the  right  to  look  to  any  special  agents  for  help  in  this  great 
 work,  it  is  surely  to  those  who  received  the  injunction,  "  Go 
 and  bring  forth  fruit  ;"*  and  who  were  likewise  reminded  as  a 
 commentary  on  this  mission,  that  "  a  good  tree  cannot  bring  forth 
 corrupt  fruit. "t  We  look  to  those  prophets  and  apostles  of  good 
 tidings  of  whom  it  was  said  that  they  should  be  known  by  their 
 fruits ;  not  by  their  privileges  or  vestments,  not  by  the  wisdom 
 of  their  laws  or  the  harmony  of  their  institutions,  not  by  the 
 possession  of  worldly  goods,  or  by  the  power  they  had  attained, 
 but  simply  by  the  fruits  they  brought  forth,  "  wherefore  by 
 their  fruits  ye  shall  know  them."| 
 
 *  St.  John,  XV.  16.  t  St.  Matthew,  vii.  18.  J  St,  Matthew,  vii.  20. 
 
APPENDIX   OF    DOCUMENTS. 
 
 CONTENTS. 
 
 Documents.  Page 
 
 I.  Bull  op  Convocation  of  the  Council 259 
 
 11.  French  Correspondence  from  the  '  Ciyilta  Cattolica  '    . .      . .  2G2 
 
 III.  Proclamation  of  the  Bishops  at  Fulda        263 
 
 IV.  Letter  op  Padre  Giacinto       266 
 
 V.  Pastoral  op  the  Archbishop  of  Paris 268 
 
 VI.  Pastoral  OP  THE  Bishop  OP  Orleans      273 
 
 VII.  Promulgation  op  the  Jubilee 294 
 
 VIII.  Allocution  op  the  Sistine  Chapel         296 
 
 IX.  Bull  "  Multiplices  inter  "      298 
 
 X.  Allocution  at  the  First  Session 303 
 
 XI.  Bull  for  the  Pope's  Election 304 
 
 XII.  Bull  for  limiting  Censures 306 
 
 XIII.  The  Canons  published  in  the  '  Allgemeine  Zeitung  '  and  the 
 
 '  Sud-Deutsche  Presse  ' 311 
 
 XIV.  Statistical  Extract  from  Franscini 320 
 
 XV.  Last  Letter  op  Montalembert        321 
 
 XVI.  Address  of  the  Catholics  of    Coblenz   to  the    Bishop  of 
 
 Treves       f^21 
 
 XVII.  New  Order  of  the  Council,  etc.    Article  by  Dollinger       . .  326 
 XVIII.  The  Scheme  "  De  Fide  " 332 
 
 XIX.  Formula  op  Adhesion  to  the  Dogma  of  Infallibility  given 
 
 BY  the  '  ItALIE,'  at  THE  END  OP  JUNE  1870 337 
 
 XX.  The  Scheme  "De  Ecclesia,"  from  the  '  Giornale  di  Roma  '    ..  337 
 
DOCUMENTS. 
 
 DOCUMENT  I. 
 
 SANCTISSIMI  DOMINI  NOSTUI 
 
 PlI 
 
 DIVINA  PROVIDENTIA 
 
 PAPAE  IX. 
 
 LITTERAE   APOSTOLICAE 
 
 QVIBVS 
 
 INDICITVR    OECVMENICVM    CONCILIVM 
 
 KOMAE    HABENDVJI 
 
 ET    DIE    IMMACVLATAE    CONCEPTIONI 
 
 DEIPARAE   VIRGINIS   SACRO   AN.   MDCCCLXIX 
 
 INCIPIENDVM. 
 
 PIVS    EPISCOPVS 
 SERVYS   SERVORVM   DEI 
 
 Ad  futuram  rei  memoriam. 
 
 Aeterni  Patris  Unigenitus  Filiua  propter 
 nimiam,  qua  nos  dilexit,  caritatem,  ut  univer- 
 suinhumanum  genus  a  peccati  iugo,  ac  daemo- 
 nis  captivitate,  et  erroiiun  tenebris,  quibus 
 primi  parentis  culpa  iamdiu  misere  preme- 
 batur,  in  plenitudine  temporum  vindicaret, 
 de  caelesti  sede  descendens,  et  a  paterna 
 gloria  non  recedens,  mortalibus  ex  Imina- 
 culata  Sanctissimaque  Vii-gine  Maria  indutus 
 exuviis,  doctrinam,  ac  vivendi  discipliiiam  e 
 caelo  delatam  manifestavit,  eamdemque  tot 
 admirandis  operibus  testatam  fecit,  ac  sc- 
 metipsum  tradidit  pro  nobi.-!,  oblationein  et 
 hostiam  Deo  in  odoreni  suavitatis.  Ante- 
 quam  vero,  devicta  morte,  triuraphans  in 
 caelum  consessurus  ad  dexteram  Patris  con- 
 scenderet,  misit  Apostolos  in  mundiun  uni- 
 versum,  ut  praedicarent  evangelium  omni 
 creaturae,  eisque  potestatem  dedit  regendi 
 Ecclesiam  suo  sanguine  acquisitam,  et  con- 
 stitutam,  quae  est  columna  et  firmamentum 
 veritatis,  ac  caelestibus  ditata  thesauris  tutum 
 salutis  iter,  ac  verae  doctrinae  lucera  omni- 
 bus populis  ostendit,  et  instar  navis  in  ultum 
 
 saeculi  huius  ita  natat,  ut,  pereunte  mundo, 
 omncs  quos  suscipit,  servet  illaesos.^  Ut  au- 
 tem  eiusdem  Ecclesiae  regimen  recte  semper, 
 atque  ex  ordine  procederet,  et  omnis  chris- 
 tianus  populus  in  una  semper  fide,  doctrina, 
 caritate,  et  eommunione  persisteret,  turn 
 semetipsum  perpetuo  afluturum  usque  ad 
 consummationem  saeculi  promisit,  tum  etiara 
 ex  omnibus  unum  selegit  Petrum,  quern 
 Apostolorum  Principem,  suumque  bic  in 
 terris  Vicarium,  Ecclesiaeque  caput,  funda- 
 mentum  ac  centrum  constituit,  ut  cum  or- 
 dinis  et  bonoris  gradu,  tum  praecipuae, 
 plenissimaeque  auctoritatis,  potestatis,  ac 
 iurisdictionis  amplitudine  pasceret  agnos,  et 
 oves,  confirmaret  fratres,  uuiversamque  re- 
 geret  Ecclesiam,  et  esset  caeli  ianiitor,  ac 
 ligandorum,  solvendorumque  arbiter,  mansura 
 etiam  in  caelis  iuiiciorum  suorum  defini- 
 fioneJ^  Et  quoniam  Ecclesiae  uuitas,  et  in- 
 tegritas,  eiusque  regimen  ab  eodem  Christo 
 institutum  perpetuo  stabile  permanere  debet, 
 iccirco  in  Eomanis  Pontiiicibus  Petri  suc- 
 cessoribus,  qui  in  bac  eadem  Eomana  Petri 
 Cathedra  sunt  coUocati,  ipsissima  suprema 
 Petri  in  omnem  Ecclesiam  potestas,  iurisdic- 
 tio,  Primatus  plenissime  perseverat,  ac  viget. 
 Itaque  Romani  Pontifices  omnem  Domi- 
 nicum  gregem  pascendi  potestate  et  cura 
 ab  ipso  Cbristo  Domino  in  persona  Beati 
 Petri  divinitus  sibi  commissa  utentes,  nun- 
 quam  intermiserunt  omnes  perferre  labores, 
 omnia  suscipere  consilia,  ut  a  solis  ortu 
 usque  ad  oCcasum  omnes  populi,  gentes, 
 nationes  evangelicam  doctrinam  agnoscerent, 
 et  in  veritatis,  ac  iustitiae  viis  ambulantes 
 vitam  assequerentur  aetemam.  Omnes  au- 
 tem  norunt  quibus  indefessis  curis  iidem 
 Romani  Pontifices  fidei  depositum,  Cleri 
 disciplinam,  eiusque  sanctam,  doctamque 
 institutionem,  ac  matrimonii  sanctitatem 
 dignitatemque  tutari,  et  cbristianam  utrius- 
 que  sexus  iuventutis  educationem  quotidie 
 magis  promovere,  et  populorum  religionem, 
 pietatem,  morumque  honestatem  fovcre,  ac 
 iustitiam  defendere,   et  ipsius  civilis  socie- 
 
 1  San.  Max.,  Serm.  89. 
 
 2  Sau.  Leo,  Serm.  ii. 
 
260 
 
 THiC  VATICAN  COUNCIL. 
 
 [Document  I. 
 
 iatis  trauquillitati,  ordiiii,    prosperitati,  ra- 
 tionibus  consiilore  stiidueiint. 
 
 Neque  omiseiunt  ipsi  Pontifices,  ubi  oppor- 
 luuum  existimai'unt,  in  f^ravissimis  prae- 
 seitim  temporum  perturbationibus,  ac  sanc- 
 tissimae  nostrae  religionis,  civilisque  so- 
 cietatis  calamitatibus  generalia  convocare 
 Concilia,  ut  cum  totius  catholici  orbis 
 Episcopis,  qiios  Spiritus  Sajictus  posuit 
 regere  Hcdesiam  Dei,  collatis  consilii.s,  con- 
 iimctisque  viribus  ea  omnia  provide,  bapien- 
 terque  constituerent,  quaeadfidei  potissimum 
 dogmata  definienda,  ad  grassantes  errores 
 profligandos,  ad  catliolicam  propugnandam, 
 illustrandam  et  evolveiidam  doctrinam,  ad 
 ccclesiasticam  luendara  ac  reparandam  dis- 
 ciplinam,  ad  corruptos  populorum  mores 
 corrigendos  possent  conducere. 
 
 lam  vero  omnibus  cumpertum,  explora- 
 tumque  est  qua  horribili  tempestate  nunc 
 iactetur  Ecclesia,  et  quibus  quautisque  malis 
 civilis  ipsa  affligatur  societas.  Etenim  ab 
 acerrimis  Dei  hominumque  hostibus  catliolica 
 Ecclesia,  eiusque  salutaris  doctrina,  et  vene- 
 randa  potestas,  ac  suprema  huius  Apostolicae 
 Sedis  auctoritas  oppugnata,  proculcata,  et 
 sacra  omnia  despecta,  et  ecclesiastica  bona 
 direpta,  ac  Sacrorum  Antistites,  et  specta- 
 lissimi  viri  divine  ministerio  addicti,  homi- 
 nesque  catholicis  sensibus  praestantes  modis 
 omnibus  divexati,  et  Eeligiosae  Familiae 
 extinctae,  et  impii  omnis  generis  libri,  ac 
 pestiferae  ephemeiides,  et  multiformes  per- 
 niciosissimae  sectae  uudique  diiiusae,  et 
 iniserae  iuventutis  institutio  ubique  fere  a 
 Ciero  amota,  et  quod  peius  est,  non  paucis 
 in  locis  iuiquitatis,  et  erroris  magistris 
 commissa.  Hinc  cum  summo  Nosti'O,  et 
 bonorum  omnium  moerore,  et  nunquam 
 satis  deplorando  animarum  damno  ubique 
 adeo  propagata  est  impietas,  morumque 
 corruptio,  et  eS'renata  licentia,  ac  pravarum 
 cuiusque  generis  opinioniim,  omniumque 
 vitiorum,  et  scelerum  contagio,  divinarum, 
 liumanarumque  kgum  violatio,  ut  non 
 solum  sanctissima  nostra  religio,  vcriim 
 ctiam  liumana  societas  miserandum  in  mo- 
 dum  pertm-betur,  ac  divexetur. 
 
 In  tanta  igitnr  calamitatum,  quibus  cor 
 Nostrum  obruitar,  mole  supremum  Pastorale 
 ministerium  Nobis  divinitus  commissum 
 exigit,  ut  omnes  Nostras  magis  magisque 
 exeramus  vires  ad  Ecelesiac  reparandas 
 ruinas,  ad  universi  Dominici  gregis  salutem 
 curandam,  ad  exitialcs  eorum  impetus  cona- 
 tusque  reprimcndos,  qui  ipsam  Ecclesiam, 
 si  fieri  unquam  posset,  ct  civilem  societatem 
 iunditus  evertere  connituntur.  Nos  quidem, 
 1  )eo  auxiliante,  vel  ab  ipso  supremi  Nostri 
 Pontificatus  exordio  imnquam  pro  gravissimi 
 Nostri  officii  debito  destitimus  pluribus  No£- 
 
 tris  Consistorialibus  Allocutiouibus,  et  Apo- 
 stolicis  Litteris  Nostram  attollere  vocem,  ac 
 Dei,  eiusque  sanctae  Ecclesiae  causam  Nobis 
 a  Christo  Dumino  concreditam  omni  studio 
 coustanter  defendere,  atque  huius  Aposto- 
 licae Sedis,  et  iustitiae,  veritatisque  iura 
 propugnare,  et  iuimicorum  liominum  insidias 
 detegeie,  errores,  falsasque  doctrinas  dam- 
 nare,  et  impietatis  seclas  proscribere,  ac 
 universi  Dominici  gregis  saluti  advigilare  et 
 consulere. 
 
 Verum  illustribus   Praedecessorum   Nos- 
 tiorum   vestigiis    iuliaerentes,    opportunum 
 propterea  esse  existimavimus,  in  Generale 
 Concilium,   quod    iamdiu    Nostris    erat    in 
 votis,    cogere    omnes    Venerabiles    Fratres 
 totius   catholici   orbis  Sacrorum  Antistitesi 
 qui  in  soliicitudiuis  Ndfetrae  partem  vocati 
 sunt.  _   Qui  quidem  Venerabiles  Fratres  sin- 
 gulari  in  catholicam  Ecclesiam  amore  incensi, 
 eximiaque  erga  Nos,  et  Apostolicam   hanfc 
 Sedem  pietate  et  observantia  spectati,  ac  de 
 animarum  salute  anxii,  etsapientia,  doctrinae 
 eruditione    praestantes,    et   una    Nobiscum 
 tristissimam   rei   cum  sacrae  tum  publicae 
 conditionem  maxime  dolentes,  nihil  antiquius 
 habent,  quam  sua  Nobiscum  communicare, 
 et  conferre  consilia,  ac  salutaria  tot  calami- 
 tatibus adhibere  remedia.     In  Oecumenico 
 enim  hoc  Concilio  ea  omnia  accuiatissirae 
 examine  sunt   perpendenda,   ac  statuenda, 
 quae  hisce  praesertim  asperrimis  temporibus 
 maiorem  Dei  gloriam,  et  lidei  integritatem, 
 divinique  cultus  decorem,  sempiternamque 
 honiimim  salutem,  et  utriusque  Cleri  dis- 
 ciplinam,    eiusque    salutarem,    solidamque 
 culturam,  atque  ecclesiasticarum  legum  ob- 
 servantiam,    morumque    emendatiouem,    et 
 christiinam iuventutis institutioiiem,  et  com- 
 munem  omnium    picem  et   concordiam   in 
 priniis  respiciunt.     Atque  etiam  iiitentis.vimo 
 studio  curandum  est,  ut,  Deo  bene  iuvantc, 
 omnia  ab  Ecclesia,  ct  civili  societate  amo- 
 veautur  mala,  ut  miseri  errantes  ad  rectum 
 veritatis,  iustitiae,  salutisque  tramitem  re- 
 ducantur,  ut  vitiis,  erroribusque  elimiiiatis, 
 augusta     nostra    religio   eiusque   salutifer.i 
 doctrina  ubique  terrarum  reviviscat,  et  quo- 
 tidie  magis  propiigetur,  et  dominetur,  atque 
 ita  pietas,  honestas,  probitas,  iustitia,  caritas 
 omnesque  cliristianao  virtutos  cum  maxima 
 humanac     societatis    utilitate     vigeant,    et 
 afflorescant.     Nemo  enim  inficiari  unquam 
 poterit,   catholicae  Ecclesiae,   eiusque   doc- 
 trinae vim  non  solum  aeternam   hominum 
 salutem    spectare,    verum    ctiara    prodesse 
 temporal  i  populorum  bono,  eorumquc  verac 
 prosperitati,  ordini,  ac  tranquil!  itati,  et  hu- 
 manarum  quoque  scienliarum  progressui  ac 
 soliditati,  veluti  sacrae  ac  profanae  hibtoriae 
 annalea  splendidissimis  factis  clare  apcrtc- 
 
Document  I.] 
 
 THE  VATICAN  COUNCIL. 
 
 261 
 
 que  ostendunt,  et  constanter,  evidentLrque 
 dfinonstiant.  Et  quoniam  Christus  Do- 
 itiiuus  illis  verbis  Nos  iQirifice  recreat,  rcficit, 
 et  consolatur:  Ubi  sunt  duo  vel  tres  congre- 
 gati  in  nomine  meo  ibi  sum  in  medio  eorum ;' 
 iccirco  dub  i  tare  non  possumus,  quin  Ipsi^  in 
 hoc  Concilio  Nobis  in  abuudautia  divinae 
 suae  gratiat"  praesto  esse  vebt,  quo  ca  omnia 
 statuere  pos^iinus,  quae  ad  raaioreni  Eccltsiac 
 suae  synctae  utilitatem  quovis  mo.lo  perti- 
 nent. Ferventissimis  igitur  ad  Deum  lumi- 
 nuin  Patrem  in  humilitate  cordis  Nostri 
 dies  noctesque  fusis  precibus  hoc  Concilium 
 oiunino  cogendum  esse  censuimus. 
 
 Quamobrem  Dei  ipsius  omiiipotentis 
 Patris,  et  Filii,  et  Spiiitus  Sancti,  ac  bea- 
 torum  eius  Apostolorum  Petri  et  PhuU  aucto- 
 ritate,  qua  Nos  quoque  in  terris  fungimur, 
 freti  et  innixi,  de  Veuerabilium  Fratrum 
 Nostrorum  S.  K.  E.  Cardinalium  concilio  et 
 assensu,  sacrum  Oi  cumeiiirum  it  Generale 
 ConciUum  in  hac  alma  Urbe  Nostra  Eoma 
 futuro  anno  millesiiuo  oetingentesimo  sexa- 
 gesimo  none,  in  Basilica  Vaticana  habendum, 
 ac  die  octava  mensis  Decembris  Imniaculatae 
 Deiparae  Virginis  IMariae  Couceptioni  sacra 
 incipiendum,  prosequendum,  ac  Domino 
 adiuvante,  ad  ipsius  gloriain.  ad  universi 
 Chrifetiani  populi  salutem  absolvendum.  et 
 perficiendum  hisce  Litteris  indirimus,  an- 
 nuntiamus,  convocamus  et  statuimus.  Ac 
 proiude  volumiis,  iubemus,  omnes  ex  omnilius 
 loeis  tarn  VenerabilesFratrcsPatriarchas.  Ar- 
 chiepiscopos,  Kpiscopus,  quam  Dilectus  Filios 
 Abbates,  omnesque  alios,  qiiibus  iure,  aut  pri- 
 vilegio  Conciliis  Genendibus  residendi,  et 
 sententias  in  eis  dicendi  facta  est  potestas, 
 ad  hoc  Oecumenicum  Concilium  a  Noliis 
 indicium  venire  debere,  requirentes,  Lor- 
 tautes,  a'lmouentes,  ac  nihilominus  eis  vi 
 iurisiurandi,  quod  Nobis,  et  huic  Sanctae 
 Sedi  praestiterunt,  nc  sanctae  obedienti;ie 
 virtute,  et  sub  poeiiis  iure,  aut  consuetudine 
 ill  celebratioiiibus  Co:iciliorum  adversus  non 
 accedentes  ferri.  et  proponi  solitis,  man- 
 dantcs,  arcteque  praecipieutes,  ut  ipsimet, 
 nisi  forte  iusto  detinenntur  iraptdimeuto, 
 quod  tam-n  per  lejiilimos  procuratores 
 yynodo  probare  debebunt,  Sacro  huic  Con- 
 cilio omruijo  adesse,  et  interesse  teneantur. 
 
 In  eam  autem  sp.m  eriiiimus  fore,  ut 
 Deus,  in  cuius  manu  sunt  iiomimmi  c  ;rda, 
 Nostris  volis  pnp  tins  annuens  ineftabili 
 sua  misericordia  et  gratia  efficiat,  ut  omnes 
 supremi  omnium  populorum  Principes,  et 
 Modenitores  praesertim  Ciitholici  quotidie 
 m  igis  noscentes  maxima  Imna  in  human. m 
 societatem  ex  catholica  Ecclesi-.i  rtdundare, 
 ipsamque  firmissimum  esse  Iniperiorum,  Ke- 
 gnorumque  fuudamentum,  non  solum  minimo 
 
 1  Matth.,  cap.  xviii,  v.  20. 
 
 impediant,  quomiuiis  Venerabiles  Fratres 
 ISacrorum  Antistiies,  aliique  omnes  supra 
 commemoiati  ad  hoc  Concilium  vtniant, 
 verum  etiam  ipsis  libenter  faveant,  opemque 
 ferant,  et  stutliosissime,  uti  decet  Catholicos 
 Princii^es,  iis  cooperentur,  quae  in  mniorem 
 Dei  gloriam,  eiusdemque  Concilii  bonum 
 cedere  que.nit. 
 
 Ut  vero  Nostrae  hae  Litterae,  et  quae  in 
 eis  continentur  ad  notitiam  omnium,  quorum 
 oportet,  perveniaiit,  neve  quis  illoium  ignoran- 
 tiae  excusationem  practendat,cum  praesertim 
 etiam  non  ad  omnes  eos,  quibus  nominatim 
 illae  essent  iiifimaudae,  tutus  foi  sitaii  pateat 
 accessus,  vnhuuus,  et  mandamus,  ut  in 
 Patriaichalibus  Basilicis  Lateianensi,  Vati- 
 cana, et  Libcriana,  cum  ibi  raultitiido  populi 
 ad  audiendam  rem  divinnm  congregari  solita 
 est,  p'dam  clara  voce  per  Curiae  Nostrae 
 cursores,  aut  a!i(]uos  publicos  nolarios  le- 
 gantur,  lectaeque  in  valvis  dictarum  Eccle- 
 siarum,  itemque  Cancelleriae  Apostolicae 
 portis,  et  Campi  Florae  solito  loco,  et  in 
 aliis  cousuetis  locis  affigantur,  ubi  ad  lec- 
 tioneni  et  notitiam  cunctorum  aliquandiu 
 expositae  pendeant,  cuniqiie  inde  amove- 
 buntur,  earum  nihilominus  exempla  in 
 eiusdem  locis  remaneant  iiffixa.  Nos  enim 
 }!er  liuiusmodi  lectionem,  publicationem, 
 iifQxionemque,  cmnes,  et  quoscumque,  quos 
 praedictae  Nostiae  Litterae  compreheudunt, 
 post  spatium  duurum  mensium  a  die  Litte- 
 rarum  publicationis  et  affixionis  ita  vohimus 
 obligatos  esse  et  adstiicfos,  ac  si  ipsisinet 
 illae  c<iram  lectae  et  intimat  le  essent,  tran- 
 sumptis  quidem  eaivim  quae  manu  publici 
 notari  scripta,  aut  subscnpta,  et  sigillo  per- 
 sonae  alicuius  Ecfd^  siaaticae  in  dignitate  con- 
 stituiae  munita  fuerint,  ut  fides  certa,  et  iiidu- 
 birata  habeatur,  mandamus  ac  decernimus. 
 
 NuUi  eigo  omnino  iiominum  liceat  hanc 
 paginam  Nostrae  indictionis,  annuntialionis, 
 convocationis,  statuti,  decreti,  mandati,  prae- 
 cepti,  et  obsecrali.mis  infriugere,  vel  ei  ausu 
 temeraiio  crmtraire.  Si  quis  autem  iioc 
 attentare  praesumpserit,  mdignationem  Om- 
 nipotentis  Dei.  ac  Beatorum  Peiri  et  Puuli 
 Ajjostolorum  eius  se  noverit  incursurum. 
 
 Datum  Eomae  apud  Sanctum  Petrum 
 Anno  Inca-uationis  Dominicae  millesimo 
 oetingentesimo  sexagesimo  octavo,  tertio 
 kalendas  lulias. 
 
 Poutificatus  Nostii  Anno  Vicei-imotertio 
 
 >^  EGO   PIVS  C.VrHOrJCAE   ECCLE- 
 
 SIAE  EPISCOPVS 
 
 Loco  tj<  Signi 
 
 »J<  Ego  Marius  Epi^c.  Ostiensis  et  Veli- 
 ternus  Card.  Decanus  Mattel  Pro- 
 Datarius. 
 
 >XH  Eg)  Coustantinus  Episc.  Portuen.  et 
 S.  liufinae  Card.  Patrizi. 
 
 S 
 
262 
 
 THE  VATICAN  COUNCIL. 
 
 [Document  II. 
 
 ^  Ego  Aloisius  Epi.-.c.  Pracnestiiins  Card. 
 
 Amat  S.  R.  E.  Yice-Cancellarius. 
 (J<  Ego  Nicjlaus  Episc.  Tusciilanus  Card. 
 
 "Paracciani  Clarelli  a  Secretis  Bre- 
 
 vium. 
 y^  Ego   Caniillus  Episo.  Albanus   Card. 
 
 Di  Pietro. 
 ^  Ego   Carolus    Augustus   Episc.    Snbi- 
 
 nensis  Card.  De  Keisach. 
 (T«  Ego   Philippus   Tit.   S.    Lauieutii   in 
 
 Luciua  Proto-Piesb.  Card.  De  An- 
 
 gelis  Arcliiep.  Finnauus,  et  S.  R.  E. 
 
 Camerariiib 
 y^  Ego   Fabius  Maria  Tit.    S.    Stc]ihaui 
 
 in     Monte     Coelio     Presb.     Card. 
 
 Asquini. 
 yji  Ego  Alexander  Tit.  S.  Siisannae  Presb. 
 
 Card.  Baruabo. 
 i^  Ego  Joseph   Tit.    S.   Mariae   in   Ara 
 
 Caeli  Presb.  Card.  Milesi. 
 hp  Eg.)  Petrus  Tit.  S.  Marei  Piesb.  Card. 
 
 De  Silvestri. 
 y^  Ego  Carolus  Tit.  S.  Mariae  de  Populo 
 
 Presb.  Card.  Sacconi. 
 y^  Ego  Angelus  Tit.  SS.  Andreae  et  Gre- 
 
 gorii  [n  Monte  Coelio  Presb.  Card. 
 
 Quaglia. 
 >J<  Ego  Fr.  Antonius  Maria  Tit.  SS.  XII 
 
 Apost.     Presb.     Card.     Panebianco 
 
 Poenitenliarius  Maior 
 >J<  Ego  Antoninus  Tit.  SS.  Quatuor  Coro- 
 
 nator.  Presb.  Card.  De  Luea. 
 »J<  Ego    losepli    Andreas    Tit.    S.    Hie- 
 
 ronymi  lUyricorum  Presb.  Card.  Biz- 
 
 zarri. 
 ^  Ego   loannes    Bapt.    Tit.    S.    Callixti 
 
 Presb.  Card.  Piira. 
 y^  Ego  Fr.  Pliilippus  Maria  Tit.  S.  Xysti 
 
 Pre.sb.  Card.  Guidi  Archiep.  Bono- 
 
 nieiisis. 
 >J<  Ego     Gustavus     Tit.    S.     Marine    in 
 
 Transpontina     Presb.    Card.    d'Ho- 
 
 henlolie. 
 »J<  Ego  Aloisius  Tit.  S.  Laurentii  in  Pane 
 
 Pcrna  Presb.  Card.  Bilio. 
 y^  Ego   liUciauus    Tit.    S.    Pudeiitianae 
 
 Pre.sb.  Card.  Bonaparte. 
 y^  Ego   Joseph    Tit.    SS.    Marcellini    et 
 
 Petri  Presb.  Card.  Berardi. 
 y^  Ego  Hapliael  Tit.  SS.  Crucis  in  Hiern- 
 
 salem  Presb.  Card.  Monaco. 
 y^  Ego    lacobus  S.  Mariae    in  Via  Lata 
 
 Protn-Diac.  Card.  AnlonelU 
 y^  Ego  Prosper  S.  Mariae  Scalaris  Diac. 
 
 Card.  Caterini. 
 y^  Ego  Theodulphus  S.   Eustacl.ii  Diac. 
 
 Card.  Mertel. 
 ►J<  Ego  Dominiciis  S.  Mariae  in  Dominica 
 
 Dial'.  C  .rd.  Consolini. 
 ^  Ego  Eduardus  SS.  Viti  et  IModcsti  Diac. 
 
 Card.  Borromco. 
 
 y^  Ego    Hannibal   S.   Mariae   in  Aquiro 
 Diac.  Card.  Capalti. 
 
 M.  Card.  Mattei,  Pro-Datarius. 
 
 N.  Card.  Paracciani  Clakelij. 
 
 Loco  +  Plumbi 
 Beg.  ill  Secretaria  Brevium. 
 Visa  de  Curia  D.  Bruti 
 L  Cugnlonius. 
 (Dalla  Civilta  Cattolva, 
 18  luglio  1868.) 
 
 DOCUMENT   II. 
 
 CORRISPONDENZA    DI   FrANCIA. 
 
 .5.  Per  cio  che  riguarda  la  parte  dom- 
 niatica,  gia  dissi  che  i  cattolici  des  derereb- 
 bero  che  il  futuro  Concilio  Ecumeuico  pro-' 
 mulgasse  le  dottrine  del  Syllabus.  Potrebbe 
 darsi  ciie  il  Concilio,  enimciando  con  tor- 
 mole  aifermative  e  col  necessario  svolgi- 
 mento  le  proposizioni  stanziate  nel  Syllabus, 
 sotto  forma  negativa,  facesse  compiutamente 
 sparire  11  malinteso  che  su-siste  non  solo 
 nolle  sfere  del  potere,  ma  ben  anco  in  un 
 gran  numero  d'  intelligenze  per  altro  colte, 
 ma  non  intendenti  di  stile  teologico.  Checche 
 ne  sia,  coll'  andar  del  tempo  i  pregiudizii 
 si  dilegueranno,  gli  occhi  si  avvezzeranno 
 alia  lucp,  e  la  verita,  essendo  immortale, 
 trionfera  colle  sole  sue  forze. 
 
 I  cattolici  riceveranno  con  gioia  la  pro- 
 clamazione  del  futuro  Concilio  suU'  infalli- 
 bilita  dommatica  del  Sommo  Ponteiice.  Essa 
 riuscirebbe  indirettamente  ad  annullare  la 
 famigerata  Dichiarazione  del  1C82,  senza  che 
 fosse  necessaria  una  speciale  discussione  di 
 quel  malaugurati  quattro  articoli,  che  fu- 
 rono  per  si  gran  tempo  I'aninia  del  Galli- 
 canismo.  Nessuno  pero  si  dissimula  che  il 
 Sommo  Pontefice,  per  un  sentiment©  di  au- 
 gusta  riserbatezza,  non  voglia  da  per  se 
 prendere  1'  iniziativa  d'  una  proposizione,  che 
 sembra  riferrisi  a  lui  direttamente.  Ma  si 
 spera  che  la  manifestazione  unaniine  dello 
 Spirito  Santo  per  la  bocca  dei  Padrl  del 
 futuro  Concilio  Ecumenico  la  dennira  per 
 acclamazione. 
 
 Finalmente  un  gran  numero  di  cattolici 
 emettono  il  voto  che  il  futuro  Concilio 
 chiuda  il  cielo  degli  oranggi  resi  dalla 
 Chiesa  alia  Vergiiie  Imniacolata,  promul- 
 gando  il  dogma  della  gloriosa  Assunzione  di 
 lei. 
 
 Siffatti  sono  i  voti  in  cio  che  riguarda  il 
 dogma.  I  bisogni  dclla  Chiesa  di  Francia, 
 in  cio  che  .spctta  alia  disciplina,  sono  molte- 
 plici  ed  esigono  spiegazioni  piii  estese,  che 
 
Document  III.] 
 
 THE  VATICAN  COUNCIL. 
 
 263 
 
 io  prendo  la  liberta  di  rimettere  ad  una 
 prossima  corrispondenza. 
 
 —  E  a] trove: 
 
 II  presentimeuto  delle  tiaversie  politiche, 
 che  forse  potrebbero  nascere,  nell'  aiiimo  di 
 molti  si  combina  con  una  non  so  quale  con- 
 fidenza  di  un  esito  fortunato.  Bisogna 
 altresi  avvertire,  come  una  nota  caratteris- 
 tica,  la  persuasione  quasi  direi  univer.-iale, 
 the  trovahi  nella  piii  parte  dei  c;ittolk-i. 
 Es-i  credono  che  il  future  Concilio  sara 
 luolto  breve,  e  che  rassomiglieia  sotto  questo 
 rispctto  a  quello  di  Calcedoniii.  Quetta 
 idea  non  precede  soltanto  dalle  difticolta 
 sentite  di  tenerts  era  lunga  assemblea;  ma 
 rarapolla  anzi  tutto  dal  sentimento  che  1 
 Vescovi  di  tutto  il  moudo  si  troveranno  d' 
 accordo  nelle  questioni  principali,  in  guisa 
 che  la  minorita,  per  quanto  eloqucnte  esser 
 pos^a,  non  potra  durarla  in  una  lunga  oppo- 
 sizione.  Finalmente  non  potrebbero  non 
 vedersi  senza  un  certo  stupore  delle  lotte 
 jirolungate  di  opinoini  e  di  discorsi  nel  seno 
 del  future  Concilio. 
 
 (Dalla  Civilta  Catloiica,  6  febbraio  1SG9.) 
 
 DOCUMENT    III. 
 
 Pastorale  collettita  dei  Vescovi 
 tedeschi  kiuniti  a  fulda. 
 
 Anche  quest'  anno  noi  Vescovi  tedeschi, 
 nello  spirito  di  Gesii  Cristo  e  della  sua  santa 
 Chiesa,  che  anzitutto  e  spirito  di  unila  e  di 
 comunione,  ci  siamo  uniti  a  Fulda  presso  al 
 sepolcro  di  San  Bonifacio,  in  fralcrna  con- 
 ferenza.  Scope  di  queste  adunanze  non  e 
 gik  quello  di  emanare  decisioni  obbligatorie 
 in  matcrie  ecclesiastiche,  il  che  secondo  le 
 leggi  della  Chiesa  puo  farsi  soltanto  nelle 
 assemblee  ecclesiastiche  propriameute  tali  e 
 tenute  nella  dovuta  forma  (nei  Siuodi  o 
 Cuncilii) ;  ma  esse  hanno  unic;imeute  per 
 iscopo  di  renderci,  mediante  vicendevoli 
 colloqui,  pill  atti  ad  adempiere  nel  modo 
 migliore  il  nostro  sacro  ministero,  e  di  colti- 
 vare  fra  noi  quell'  unione  e  carita,  che  e  la 
 madre  e  nutrice  di  ogni  bene. 
 
 Naturalmente  in  quest'  anno  un  oggetto 
 principale  della  nostra  conft-renza  fu  di  pre- 
 pararci  al  I'oncilio  Ecumenico,  al  quale  il 
 nostro  Santo  Padre  Pio  IX  ba  convocato 
 tutti  i  Vescovi  della  terra. 
 
 A  questo  riguardo  noi  abbiamo  giudieato 
 cosa  buona  e  salutare,  prima  di  separarci,  di 
 rivolgere  in  cnmuue  ai  ncslri  amati  dio- 
 cesani,  ecclesiastic!  e  secolaii,  alcune  brevi 
 parole. 
 
 Allorche  erasi  fatta  oerta  la  convocazione 
 
 di  un  Concilio  Ecumenico,  per  una  parte  gli 
 animi  dei  fedeli  furono  riempiti  da  pia 
 aspettazioue  e  lieta  speranza,  e  migliaia  di 
 essi  tengoiio  rivolti  con  fii^liale  fiducia  i  loro 
 sguardi  a  Roma.  Non  qua-i  fosse  il  Concilio 
 un  mezzo  magico  per  togliere  da  noi  ogni 
 male  e  pericolo,  e  per  mutare  d'  uu  tratto  la 
 faccia  della  terra,  ma  perche,  secondo  la 
 costituzione  data  da  Cristo  nella  sua  divina 
 sapienza  alia  Chiesa,  1'  unione  dei  succ.ssori 
 degli  Apostoli  intoino  al  successor >i  di  San 
 Pietro,  ill  un  Concilio  Ecumenico,  e  il  mezzn 
 principale  per  mettere  in  piii  ehiara  luce  la 
 verita  salutare  del  Cristianesimo,  e  \ier  intro- 
 durre  nella  vita  piii  etfir-acemeiite  la  sua 
 santti  legge.  Cio  che  il  santo  pontefice 
 Giegorio  Magno  dice  si  belLimente,  che  nel 
 corso  dti  tempi  le  porte  della  divina  verita 
 e  sapienza  si  aprono  sempre  di  piii  alia 
 eristic nita,  questo  si  eifettu  i  nel  modi)  piu 
 grandiose  median te  i  Concilii  Ecumenici. 
 Dair  essere  poi  Ii  dottiina  di  Cristo  esatta- 
 mente  cono&ciuta  e  la  sua  legge  piii  univer- 
 salmente  osservata  dipende  senza  dubbio, 
 come  r  eterno,  cosi  pure  il  vero  benessoo 
 tempoiale  dcdi'  nman.ta  Percio  i  figli  fedi  li 
 della  (,'liiesa  hanno  salutiito  in  ogni  tempo  i 
 Concilii  Ecumenici  con  gioia  e  con  santa 
 fiducia.  Egli  e  nostro  sacro  dovere  di 
 nutrire  in  noi  ste.>si  e  di  diifondere  negli 
 altri  citali  seiitimenti  anche  riguardo  all' 
 iiuniinente  Concilio. 
 
 Tuttavia  non  possiamo  disimularci,  che 
 d'  altra  parte  persino  da  membri  fervoiosi  e 
 fedeli  della  Chiesa  si  nutrono  timori,  atti  a 
 scemare  la  fiducia.  Si  aggiunge  che  dagli 
 avversari  della  Chii  sa  vengonu  mosse  accuse, 
 le  quali  non  hanno  altro  scope,  che  di  susci- 
 tare  vastameute  la  dittidenza  e  1'  avversione 
 coiitro  il  Concilio,  e  di  risvegliare  persino  il 
 sospetto  dei  Governi.  Cosi  si  seutono  delle 
 voci  che  il  Concilio  possa  e  voglia  proniul- 
 gare  nuovi  dogmi  di  fede,  i  quali  non  i-i 
 contengono  nella  rivelazione  di  Dio  e  nella 
 tradizione  della  Chiesa.  e  che  esse  possa  e 
 intenda  stabilire  dei  principii  che,  pregiu- 
 dicievoli  agli  interessi  del  Crist ianesimo  e 
 della  Chiesa,  sieno  incompatihili  colle  giuste 
 pretese  dello  Stato,  colla  cidlta  e  colla 
 scieriza,  come  pure  colla  legitima  liberta  e 
 colla piosperita  temporale  dei  popoli.  Si  va 
 ancor  piu  innanzi;  ei  accusa  il  Sauto  Padre 
 che  egli,  sotto  1'  influsso  di  un  [lartito,  voglia 
 puramente  usare  del  Concilio  come  di  un 
 mezzo  per  accrescere  smodat  mente  il  potere 
 della  Sede  Apostolica,  per  cainbiare  I'antica 
 e  vera  costituzione  della  Chiesa,  per  ista- 
 bilire  una  signoria  spiritnale  incompatibile 
 colla  cristiana  liberta.  Nun  si  ha  rossore 
 di  designare  il  Capo  supremo  della  Cbiesa  e 
 r  Episcopato  con  nomi  di  fazioue,  che  noi 
 S   2 
 
264 
 
 THE  VATICAN  COUNCIL. 
 
 [Document  III. 
 
 finqui  eravaiuo  usi  di  seiitiresolamentedalla 
 bocca  dei  piii  dichiaratineniici  della  Cliiesa. 
 Quindi  non  si  ha  alciin  riguaido  di  far 
 sentire  il  sospetto,  clie  no7i  sara  roncessa  ai 
 Vescovi  la  piena  liberta  di  discussione,  e  fhe 
 manchera  anche  agli  stessi  Vescovi  la  neces- 
 saria  cogniziono  e  11  necessario  coraggio 
 per  adempiere  il  loio  dovere  nel  Concilio,  e 
 ill  conseguenza  di  cio  si  pone  persiuo  in 
 questione  la  validita  stessa  del  Concilio  e 
 delle  sue  decision!. 
 
 Da  qualunqiie  parto  piovengano  qucsti  e 
 simili  discorsi,  cssi  non  sono  certamente 
 dcttati  di  fe.ie  viva,  da  ftdele  amore  alia 
 Chiesa,  da  un'  incrollabile  fiducia  in  quell' 
 aiutt),  che  nou  mai  il  Signore  alia  sua 
 Chiesa  sottrae.  Cosi  non  hanno  mni  peii- 
 sato  i  nostri  padri  nella  fede,  nou  mai  i  santi 
 di  Dio;  cio,  amati  dioce^aiii,  e  coutrario 
 senza  dubbio  anche  al  vostro  intiino  convin- 
 cimeuto  cristiano.  Non  pertauto  iioi  voglia- 
 mo  anche  i  splicitamente  esortarvi  a  nou 
 vi  lasciar  sedurre  da  tali  discorsi,  a  non 
 vacillare  [ler  cagione  di  essi  nella  vostra  fcde 
 e  nella  vostra  speranza. — Giammai  un  Con- 
 cilio Ecumenico  pronunciera  ne  pud  pronun- 
 ciare  una  nuova  dottriva,  die  non  sia  con- 
 tenuta  nelln  Sacra  Scrittura  o  nella  Tradi- 
 zione  Apodolicn  ;  come  in  generale  la  Chii  s  i, 
 quando  pronuncia  in  cose  di  fede,  nou  pro- 
 niulga  nuove  doUrine,  ma  mette  I'aniica  e 
 originaria  verita  in  chiara  luce  e  la  difende 
 contro  nuovi  errori. 
 
 Giammai  un  Concilio  Ecumenico  puo  pro- 
 mulgare  c  promulghera  dottrine,  le  quali 
 sono  in  contraddizione  coi  principii  delhi 
 giustiz'a,  col  diritto  dello  Stato  e  delle  sue 
 autoritk,  colla  moralita  e  coi  veri  interessi 
 della  scieiiza,  o  colla  legitt!ma  liberta  e  col 
 benesscre  dei  popoli.  In  generale  il  Con- 
 cilio non  istabilira  nuovi  principii,  ne  altri 
 da  quelli,  cl.e  sono  scritti  dalla  fede  e  dalla 
 coscienza  nel  cuore  di  tutti  voi,  die  furono 
 sacri  ai  popoli  cristiani  di  tutti  i  secoli,  e  sui 
 quali  ora  e  sempre  ripusa  la  prosperita  degli 
 Stati,  r  autorita  dei  superiori,  la  liberta  dii 
 popoli,  e  che  costituiscono  la  base  di  ogni 
 vera  scienza  e  uioralita. — E  perche  possiamo 
 noi  fare  qucsta  d  chiarazione  con  tale  pre- 
 cisione  (^  fiilanza  ■?  Ptrche  noi  si  .mo  aecer- 
 tati  dalla  fede,  che  Ciesh  Crislo  e  colla  sua 
 Chiesa  tutti  i  di  sino  alia  line  del  mondo, 
 che  In  Spirito  Santo  uon  la  abbandona  inai, 
 e  le  ricorda  ogni  cosa  e  la  introduce  in  ogni 
 verita,  per  modo  che  essa  e  e  rimane  la  co- 
 lonna  e  il  sost:  gno  della  verita,  cni  le  stesse 
 poite  diir  inferno  nun  pos.sono  espugnare ; 
 finalmente  i)erchb  noi  crediamo  e  sappianio 
 che,  quando  i  succcssori  di  I'ii  tro  e  degli 
 Apostoli,  il  Papac  i  Vescovi,  adnnati  legitti- 
 mameiitc   in  un  Com-ilio  Ecununico,  fan  no 
 
 delle  decisioni  in  cose  della  fede  e  della 
 Icgge  morale,  sono  assicurati  contro  ogni 
 eriore  della  provvidenza  e  assistenza  divina. 
 
 A  quella  nianiera,  che  Cristo  e  il  mcde- 
 simo  ieri  e  oggi  e  in  eterno,  e  la  sua  parola 
 dura  sempre,  quand'  anche  passino  cielo  e 
 terra;  cosi  anche  la  sua  Chiesa  rimane  la 
 stessa  in  ogni  tempo,  e  la  verita  di  Cristo 
 rimane  in  lei  perpetua  e  immutabile.  Anche 
 il  solo  temcre  che  un  Cimcilio  Ecumenico 
 nelle  sue  decisioni  dottrinali  possa  errare 
 contro  la  verita  della  Tradizione,  che  esso 
 possa  in  alcun  modo  alterare  nella  sua 
 essenza  la  costituzione  della  Chiesa  sfabilita 
 da  Dio,  e  un  disconoscere  la  virtii  delle 
 divine  promesse  fatte  alia  santa  Chiesn,  e 
 r  eilicacia  dell'  aiuto  della  divina  grazia. 
 Fguuhnente  nessuno  ha  ragiane  di  temere,  che 
 il  Concilia  Ecumenico  p)-inda  inronsiderata- 
 mente  e  con  prccipitazione  delle  risoluzioni,  le 
 quali  senza  necessita  si  oppongano  ai  vigenti 
 rapporti  e  ai  bisogni  della  presente  eta,  op-' 
 pure  che  esso,  seguendo  ilfanatismo  di  umani 
 pensumenti,  voglia  trapiantare  nelV  eta  pre- 
 sente costumi  e  istituzioni  di  tempi  trascorsi. 
 E  come  si  puo  anche  solo  raginnevolmente 
 temere  una  tal  cosa  da  un'ailunanza  dei 
 Vescovi  di  tutto  il  mondo  cattolicn,  i  quali 
 forniti  delle  piii  ricche  esperienze  della  vita, 
 fami;^liaii  alle  condizioni  dei  piii  svariati 
 paesi,  aL'gravati  dalla  responsabilita  della 
 pill  santa  missione,  dal  Capo  supremo  della 
 Chiesa,  vengono  adunafi  principalmente  alio 
 scope,  per  deliherare  con  lui,  in  quale  modo 
 migliore  le  eterne  verita  della  religione 
 debbansi  attuare  nella  presente  eta,  e  come 
 il  beneficio  del  Cristianesimo  si  possa  meglio 
 conser\are  e  trasmettere  alle  presenti  e 
 future  generazioni  ? 
 
 Egli  e  eon  si  poco  fondamento  e  con  si 
 poca  giustizia  che  si  temerebbe  di  veder 
 attentare  alia  liberta  delle  deliberazioni  del 
 Concilio.  Quanto  poco  ccdoro  che  cio  pen- 
 sano,  conoscono  1  sentimenti  del  Papa,  i 
 sentimenti  dei  Vescovi  e  il  modo  di  pro- 
 Cfdere  della  Chiesa !  Noi  sai)piamo  nel 
 modo  piu  certo  che  e  volere  formale  e  di- 
 chiarato  del  Santo  Padre  di  non  mettere  al- 
 cun est  H'olo  alia  liberta  e  alia  duiata  delle 
 di  liberazioni,  e  cio  e  nella  natura  stessa  delle 
 cose.  Infatti  in  un  Concilio  della  Chiesa  i 
 varii  partiti  non  combattnno  ton  tutte  le 
 iirti  ileir  eloquenza  per  ottencre  la  vittoria  ; 
 i  diversi  niembri  dell'  Asscmblea  non  cer- 
 cauo  di  vincerla  sui  loro  avversarii  coll' 
 acquisto  di  una  maggioranza  favorevole  alle 
 I'ro  opiuioni.  A  malgrtido  delle  difl'erenze 
 di  sentire,  tutti  sono  :intici])atamente  d'  ac- 
 cordo  sui  principii  della  fede,  e  non  tcn- 
 dono  che  ad  nno  scopo,  che  e  la  salute  delle 
 aniine  e  il  bene  del  Cristianesimo.     f.c  dis- 
 
Document  III] 
 
 HE  VATICAN  COUNCIL. 
 
 265 
 
 cussioui  non  banno  duuque  per  oggel  to  di 
 viiicere  uu  awersario  o  di  far  trionfare  uu 
 interesse  particiilare  ;  nou  ai  disciite  se  uon 
 per  fare  risplendere  la  verita  sotto  ogni  suo 
 aspetto  e  per  uon  decider  nulla  prima  di 
 aver  risolto  tiitte  le  difficolta  e  chiarito  tutto 
 cio  che  e  osuuro.  In  cio  che  riguarda  soprat- 
 tutto  le  eterne  veriia  della  fede,  il  Coucilio 
 non  decidera  nulla  prima  di  aver  esnurid 
 tutti  i  mezzi  della  seienza  e  delle  piu 
 mature  deliberazioni. 
 
 E  che  direm  noi  a  proposito  degl'  indegni 
 sospetti  che  suppongono  che  i  Vescovi 
 potrebbero  per  cousiderazioni  umane  ri- 
 uunciare  nel  Coucilio  alia  libcita  della  pa- 
 rola,  che  e  uno  dei  lore  oblilighi?  Noi 
 ricord  mdoci  del  comando  del  uostro  Maes- 
 tro nou  ri.si)onderemo  con  ingiurie  a  coloro 
 che  c'  iusultano,  e  ci  couteutererao  di  dire 
 seuiplicemente  e  lealniente :  Quiindo  i  Ves- 
 covi della  Chiesa  Cattolica  saianuo  riuniti 
 inConcilio  Ecumenico,  non  d^mcuticheranno 
 mai  il  piu  santo  dd  Joro  doveri,  il  dovere  di 
 rendere  testhnonianza  alia  verita :  si  ram- 
 menteranno  di  quelle  parole  dell'  Apostolo  : 
 Chi  vuol  piacere  agli  uomini,  non  e  servo  di 
 Crista;  ricordaudosi  del  couto  che  duvranuo 
 rendere  ouanto  prima  dinanzi  al  tribuuale 
 di  Dio,  peuseranno  ch'  tssi  nr)n  hanno  altra 
 regola  da  seguire  clie  quella  della  luro 
 coscienza. 
 
 Nou  abbiam  creduto  che  fosse  indegno  di 
 noi  il  difendere  1'  Epi^copato  Cnttolico  e  il 
 Concilio  Ecumenict;  coutro  questi  tiisti  sos- 
 petti; noi  sappiamo  che  lo  stesso  Apostolo 
 dei  Gentili  nun  ha  disdegnato,  nell'  interesse 
 deir  Apustolico  suo  miuistero  e  del  suo 
 amore  per  le  auime  e  per  la  Cliiesa,  d;  re^- 
 pingerne  in  tal  mndo  le  accuse  piii  instis- 
 sisteuti. 
 
 Ma  quando  si  giunge  persino  ad  incrimi- 
 uare  ed  oltraggiare  le  intenzioni  dtl  Santo 
 Padre  e  la  Santa  Sede  Apo^tolica  stessa, 
 dimenticaiido  completameute  il  rispetto  e 
 r  afietto  die  dobbiamo  alia  Chiesa  ed  al  suo 
 capo,  quando  lo  si  rappreseuta  lui,  clie 
 Cristo  ha  costituito  pastore  di  tutti  e  di  cui 
 fece  la  pit  tra  suUa  quale  riposa  tutta  la 
 Chiesa,  come  un  partito  e  come  lo  ^truuiento 
 d'un  partito;  quando  gli  si  attribuiscoiio 
 progetti  di  domiunzione  ed  ambiziosi,  asso- 
 lutameiite  come  coloro  che  davauti  Ponzio 
 Pilato  accusarono  altre  volte  Cristo,  il  fou- 
 datore  della  Chiesn,  ili  es.sere  un  ribelle  e 
 di  ammutinare  il  pupolo,  le  parole  ci  man- 
 cano  per  esprimere  il  nostro  dolore  nell' 
 udire  simili  discorsi,  e  per  dichiaiarci  contro 
 lo  spirito,  da  cui  sono  inspirati. 
 
 Nulla  e  tanto  contrario  ed  estraneo  all' 
 csseuza  della  Chiesa  Cattolica  quanto  lo 
 sinrito  di  partito.     11  divin  Salvatorc  cd  i 
 
 suoi  Ap jstoli  nou  banno  condaunato  nulla 
 piu  energicameute  della  scissione  e  della 
 divisioue  iu  partiti,  ed  e  precisamente  per 
 impedire  ogni  fatto  di  questo  genere  e  con- 
 servare  1'  uidta  degli  anirai  mediante  il 
 legame  della  pace,  che  Cristo  ha  scelto  fra 
 tutti  gli  Apobtjli  uno  solo  per  fare  di  lui  il 
 ceutro  deli'  unitii  ed  il  pixstore  supremo, 
 sottoporre  tutti  all'  autorita  paterua  di  quel 
 pnstore  ed  u  lire  a  lui  tutti  i  vescovi,  j^reti  a 
 fe  leli  d"l  luondo  intero  col  legame  indisso- 
 lubile  deir  obbedienza,  fondata  sulla  fede  e 
 sulj'  amore. 
 
 E  vero  che  la  Chiesa  si  compone  di  una 
 ianneii^a  quautita  di  caratteri  nazionali  ed 
 iiidividuili.  Essa  abbraccia  le  as.sociazioni, 
 corporazioni  e  mauifestazioni  pivi  diverse 
 della  vita  religio.-a;  essa  t  dleia  e  pr"tegge 
 persino  la  varieta  delle  dottrine  teoriclie  e 
 pratiebe;  ma  non  toUeia  ed  approvamiii 
 partiti,  ed  essa  stessa  non  e  mai  un  partito. 
 Per  un  ciiore  cattolico,  tinci  e  la  sua  fede  ed 
 il  suo  amore  non  sonoo^curati  dalle  passioni, 
 e  iinpossibile  che  sotto  il  rapporto  religioio 
 e>l  ecclesiastico  sia  mai  penetrato  dallo 
 spirito  di  parte,  poiche  la  sua  fede  lo  induce 
 a  subordinare  con  umilta,  amore  e  fiducia 
 illimitata,  il  suo  proprio  giudizio  e  piu 
 ancora  i  suoi  interessi  e  le  sue  passioni  alia 
 Sede  suprema,  di  cui  Cristo  c' impose  di 
 ascoltare  gl'  insegnamenti  ed  alia  quale  si 
 applica  eternameute  la  sua  paiola;  "  Chi  vi 
 ascolta,  mi  ascolta." 
 
 Al  prossimo  Concilio  Ecumenico,  questa 
 Sede  suprema  ed  infallibile  della  Cliiesa 
 parlera  a  tutti,  o  piuttosto  sara  Cristo  ed  il 
 suo  Spirito  Santo,  che  parlerauno  mediants 
 r  orgauo  di  quella  Sede,  e  tutti  gli  uomini 
 di  buoua  volonta,  tutti  coloro  che  amano 
 Iddio,  udiranno  la  voce  di  Cristo  :  "  La  voce 
 della  verita,  deUa  giustizia,  della  pace  di 
 Cristo." 
 
 Come  Pietro  e  i  suoiApostoli  non  avevano 
 che  una  sola  e  stessa  opinione  al  prirno  Cou- 
 cilio di  ti eiusalemme,  e  non  parlavaiio  che 
 una  sola  lingua,  cosi  pure  uon  vi  saia  oggidi 
 che  una  sola  opinione  ed  una  sola  lingua, 
 sara  rivelato  a  tutto  il  mondoche,  come  nella 
 prima  comuuit'a  cristiana,  auebe  oggidi  tutti 
 gli  adereuti  della  Chiesa  Cattolica  nou 
 hanno  che  un  cuore  ed  un'  anima  sola. 
 
 E  da  questa  f.-nte  dell'  uniia  che  deriva 
 nella  (Jhiesa  tutto  cio  che  v'  ha  di  grande,  di 
 buono  e  di  salutare;  vi  si  riferiscono  tutti 
 i  vautaggi  del  Cristianesimo  e  sol  tanto  me- 
 diante questa  unita  noi  partecipiamo  alia 
 luce  ed  alia  vita  di  Cristo.  Percio  Cristo 
 nella  sua  preghiera  dopo  la  Ceua  imploro 
 dal  suo  Padre  Celeste  i  benetizi  di  questa 
 unita,  iioiche  i  benefizi  di  questa  unita  com- 
 prcndouo   tutti   gli  altii  beui  di  salute,  la 
 
266 
 
 THE  VATICAN  COUNCIL. 
 
 [Document  IV. 
 
 lede,  r  amore,  la  forza.  la  pace  e  tuttc  Ic 
 benedizioni. 
 
 AU'opposto,  dalla  si-issione  e  dalla  seccs- 
 sione  sono  sorti  i  niali  pegj^iori,  da  cui  siano 
 iiiai  stati  atflitti  il  Cristianesimo  ed  il  nioudo, 
 ineutre  die  al  contraiio  la  salvezza  dipende 
 dalla  conciliazione  e  dal  ristabiliinento  dell' 
 iniitk. 
 
 Se,  air  epoca  nostra,  come  dobbiamo  rico- 
 noscerlo,  grazie  al  Cielo,  molti  iiuili  di  pas- 
 sati  tempi  nefasti  furouo  guariti ;  se  la  vita 
 ecclesiastica  e  religiosa  ha  guadagnato  forza, 
 malgiado  tiitte  le  ciicostanze  sfavorevoli,  e 
 se  e  stato  fatto  molto  bene  per  la  salute  delle 
 aninie  e  la  consolazione  dei  poveri  e  di  co- 
 loro  che  soft'rouo ;  se  il  coraggio  della  fede  e 
 r  amore  per  la  Cliiesa  sono  divenuti  piii  furti 
 in  tutti  gli  ecclesiastici  ed  i  laici ;  se  in  tutlo 
 I'nniverso  il  regno  di  Dio  ciesci'  c:)n  novello 
 vigore  e  porta  friitti ;  se  anche  tutti  gli 
 attacchi  contro  la  Ciiiesa  e  tutt'  i  suoi  pati- 
 uienti  non  si  rivolgono  chi;  a  suo  vantaggio, 
 noi  non  dubitiamo  che  cio  non  sia  soprattutt.o 
 il  risidtato  di  quell'  airaonia  intima  e  di 
 quella  unit:i  di  sentimento  che,  se  si  ecctt- 
 tuano  alcune  tristi  ed  insignificanti  pertur- 
 bazioui,  regna  in  tutto  il  mondo  cattolico. 
 
 Non  e  vana  iattanza,  ma  rcndere  omuggio 
 ad  una  verita  evidente  dire  che  tutti  i  Vescovi 
 del  mondo  cattolico  sono  uniti  fra  loro  e  colla 
 Sede  Apostolica  nella  piii  pert'etta  uuita,  c 
 che  il  clero  ed  il  popolo  sono  pure  d'  accordo 
 coi  loro  Vescovi;  e  cosi  che  I'unione  piii 
 cordiale  esiste  generalmentc  fra  i  varii  servi 
 della  Chi<sa  e  che  i  cattolioi  di  tutte  le  na- 
 zioni  si  sentono  pure  d'aecurdo  ed  uniti  nella 
 fede  6  neir  amore  per  la  Chiesa ;  le  calamita 
 e  le  burrasche  dei  tempi  non  fecero  che  con- 
 solidare  questa  unita  e  specialmente  1'  affet- 
 tuosa  cooperazione  di  tutte  le  nazioni  a  pro- 
 teggere  il  Santo  Padre,  gravemente  minac- 
 ciato,  ha  stretto  sempre  piu  i  legami  di 
 questa  unita. 
 
 Nelio  spirito  di  questa  unita,  come  in- 
 viati  da  Cristo,  in  nemo  di  Cristo  e  per  il 
 Suo  Cuore,  noi  consigliamo,  preghiamo  e 
 scougiuriamo  tutti  c  partioolarmente  i  iiostii 
 fratelii  nel  sacerdozio  e  nel  santo  ministero 
 deH'iiisegnamcnto,  di  mantenere  e  svilup- 
 pare  questa  perielta  coucordia,  secondo  la 
 loro  posizioiie,  coUe  parole,  gli  scritti  e 
 I'cscmpio,  facendo  sparire  completamente 
 tutti  i  confiitti  che  potrebbero  essere 
 avvenuti  prccedeiitemeiite  da  una  parte  o 
 dair  altra,  ed  astenendosi  da  tutto  cio  cho 
 potreljbe  !:ervire  di  aliiuento  alia  discordia 
 e  risvcgliarc  le  pa-sioni  umane. 
 
 Fra  brevo  noi  lasccrcmo  per  lungo  tempo 
 le  nostre  dioccsi,  cd  i  nostri  cuori  sono 
 grandemente  conimossi,  allorchc  pcnsiamo 
 ai  gravi  pcricoli  dell'  eta  presente.     In  con- 
 
 segu.juza  abbiamo  deciso  ed  ordinato  che 
 siano  indirizzate  preghiere  durante  tre 
 giorni  al  Sacro  Cuore  di  Gesii,  incomin- 
 ciando  dall'  8  dicembre  di  quest' anno  in 
 tutte  le  parrocchie  delle  nostre  diocesi. 
 Noi  ci  riserbiamo  di  piendere  ulteriori  dis- 
 posizioni  intorno  a  queste  preghiere. 
 
 La  grazia  e  la  pace  di  Gesu  Cristo,  I'in- 
 tercessione  della   Santissima  Vergine   e  di 
 tutti  i  Siinti,  sia  e  rimauga  con  voi  tutti. 
 Fatto  a  Fulda,  il  6  settembre  186U. 
 »J<  Paolo,  Arc'vescovo  di  Colonia. 
 ►J<  Gregorio,  Arciv.    di    Monaco  e  di 
 
 Frisinga. 
 i^  Enrico,  Principe   Vescovo   di  Bres- 
 
 lavia. 
 yji  G.  Antonio,  Vescovo  di  Wurzliorgo. 
 ^J<  Cristoforo    Fiorenzo,    Vescoco    di 
 
 Fulda.  , 
 
 >J«  GiGLTELMO    Em.,    Vescovo   di    Ma- 
 
 gonza. 
 ^54  E  uo A  RDO  G  lAGOMO,  Vescovo  d"  Hildes-, 
 
 heim. 
 tj^  LciGi,  Vescovo  di  LeontopoU  in  ji.  i. 
 
 Vicario  Apasfolico  di  Sassonia. 
 ^  CoRRADO,  Vescovo  di  Paderbona. 
 >J<  Pancrazio,  Vescovo  di  Augsborgo. 
 (^  jMattia,  Vescovo  di  Treveri. 
 »J4  NicoLO,  Vescovo  d'Alicarnasso  p.   i. 
 Vicario    Apostolico     di     Lusscm- 
 burgo. 
 y^  Gio.  Enrico,  Vescovo  cVOsnabruck  e 
 Provicario  delle   Missioni    setten- 
 trionali  tedesche  e  danesi. 
 >J<  Francesco    Leopoldo,    Vescovo    di 
 
 Eirhstaedt. 
 Y^  IjOTARIo,  Vesrovo  di  Leuca  in  p.  i.  e 
 Vic.  cap.  dell'  Arcidiocesi  di  Fri- 
 Imrgo. 
 >^  FiLiPPO,  Vescovo  di  Ermeland. 
 ^J<  Gio.  Nepomuceno,  Vescovo  di  Culm. 
 ►J<  NicoLo,  Vescovo  di  Spira. 
 »J(  Carlo  Giuseppe,   Vescovo  eletfo  di 
 Bottenbourg. 
 
 (Dalla  Bivista  Universale,  ottobre  1869, 
 fasc.  84,  vol.  X.) 
 
 DOCUME^T  IV. 
 
 Lettera  m  Padre  Giacinto. 
 Au  B.  P.  General  des  Carmes  deeliausses. 
 
 MON  TKks-REV.  PeRE, 
 
 Depuis  cinq  aniiees  que  dure  mon  minis- 
 tero a  Notrc-Dame  do  Paris,  ct  malgrc'  les 
 attaques  ouvertes  et  les  delations  cache'es 
 dunt  j'ai  e'te'  I'objet,  voire  estime  et  votre 
 confiance  ne  m'ont  pas  fait  un  seul  instant 
 dc'faut.     J'cu  consLrvu  do  uombreux  te'iuoi- 
 
Document  IV.] 
 
 THE  VATICAN  COUNCIL. 
 
 267 
 
 gnnges  ecrits  de  votre  main,  et  qui  s'adrcssent 
 a  mes  predications  autaiit  qu'a  ma  personne. 
 Quoi  qu'il  arrive,  j'cn  garderai  ua  souvenir 
 reconnnissant. 
 
 Aujourd'liui  cependant,  par  un  brusque 
 changement  dont  je  ne  cherche  pas  la  cause 
 dans  votre  ccsur,  mais  daus  les  mene'es  d'uu 
 parti  tout-puissant  a  Rome,  vons  acciisez  ce 
 que  vous  encouragiez,  voiis  blamez  ce  que 
 vous  approuviez,  et  vous  exigez  que  je  paile 
 un  langage,  ou  que  je  garde  un  silence  qui 
 ne  scraient  plus  I'entiere  et  loyale  expres- 
 sion de  ma  conscience. 
 
 Je  n'he'site  pas  un  instant.  Avec  ime 
 parole  fausse'e  par  un  mot  d'ordre  ou  mutile'e 
 par  des  reticences  je  ne  saurais  remonter  sur 
 la  chaire  de  Notre-Dame.  J'en  exj^rime 
 mes  regrets  a  I'intelligent  et  couraj;eux 
 aroheveque  qui  me  I'a  ouverte,  et  m'y  a 
 maiutenu  centre  le  mauvais  voulotr  des 
 borames  dont  je  parlais  tout-h,-rbeure.  J'en 
 exprinie  mes  regr*  ts  a  I'imposant  auditoire 
 qui  m'y  eiivirounait  de  son  attention,  de 
 ses  sympathies,  j'allais  presque  dire  de  son 
 amitie'.  Je  ne  serais  digne  de  I'auditoire,  ni 
 de  I'eveque,  ni  de  ma  conscience,  ni  de  Dicu, 
 si  je  pouvais  cousentir  a  jouer  devant  eux  un 
 pareil  role. 
 
 Je  m'eloigne  en  meme  temps  du  convent 
 que  j'liabite,  et  qui,  dans  les  circonstances 
 nouvelles  qui  me  sont  faites,  se  change  pour 
 moi  en  une  prison  de  I'ame.  En  agissant 
 ainsi  je  ne  suis  point  infidele  a  mes  vceux  : 
 i'ai  promis  I'oheissance  monastique,  mais 
 dans  les  limitcs  de  I'honnetote'  de  ma  con- 
 science, de  la  dignite  de  ma  persfmne  et  de 
 mon  ministere.  Je  I'ai  promise  sous  le 
 be'nefice  de  cette  loi  supe'rieure  de  justice  et 
 de  royale  libevte  qui  est,  selon  I'apotre  saint 
 Jacques,  la  loi  propre  du  chretien. 
 
 C'est  la  pratique  la  plus  parfaite  de  cetto 
 liberte  sainte  que  je  suis  venu  demander  au 
 cloitre,  voici  plus  de  dix  annees,  dans  I'e'lan 
 d'un  enthousiasme  pur  de  tout  calcul  hu- 
 main,  je  n'ose  pas  ajouter  de'gage  de  toute 
 illusion  de  jeunesse.  Si  en  echauge  de  mes 
 sacriiices  on  m'otfre  aujourd'aui  des  chaiues, 
 je  n'ai  pas  seulement'le  droit,  j'ai  le  devoir 
 de  les  rejeter. 
 
 L'iieure  presente  est  soltnnelle.  L'Eglise 
 traverse  une  des  crises  les  plus  violentes,  les 
 plus  obscures  et  les  plus  decisives  de  son 
 existence  ici-bas.  Pour  la  premiere  fois 
 depuis  trois  cents  ans,  im  Concile  CEcu- 
 me'uique  est  non-seulement  convoque',  mais 
 declare  neVessaire :  ce  sont  les  expressions 
 du  Saint-Pere.  Ce  n'est  pas  dans  un  pareil 
 moment  qu'un  pre'iiicateur  de  I'Evaugile, 
 fut-il  le  dernier  de  tons,  pent  cousentir  a  se 
 taire,  i-omme  ces  chieus  muets  d'Israel, 
 gardiens  intideles,  a  qui  le  proi)liete  reprorhe 
 
 de  ne  pouvoir  point  aboyer :  Canes  muti.  non 
 valenfes  latrare. 
 
 Lps  saints  ne  se  sont  jamais  tus.  Je  ne 
 suis  pas  I'un  d'eux,  mais  toutefois  je  me  sens 
 de  leur  race,  filii  sanctorum  sumiis,  et  j'ai 
 toujours  ambitionne  de  mettre  mes  pas,  liies 
 larmes,  et  s'il  le  fallait,  mon  sang  dans  les 
 traces  oil  ils  ont  laisse  les  leurs. 
 
 J'e'leve  done  duvant  le  Saint-Pere  et  de- 
 vant le  Concile  ma  protestation  de  chre'tieu 
 et  de  pretre  contre  ces  doctrines  et  ces 
 pratiques,  qui  se  nomment  romaiues,  mais 
 ne  sont  pas  chretiennes,  et  qui  dans  leurs 
 envahisseraents  tnu jours  plus  audacienx  tt 
 plus  funestes,  tendent  a  rhangrr  la  constitu- 
 tion de  I'Eglise,  le  fond  coinme  la  forme  de 
 son  enseignement,  et  jusqii'a  I'esprit  de  sa 
 1  ie'te'.  Je  proteste  contre  le  divorce  impie 
 autant  qu'in  sense'  qu'on  s'eftbrce  d'accom- 
 plir  entre  1  Eglise,  qui  (  st  notre  mere  sulon 
 I'e'ternite,  tt  la  societe'  du  dix-ueuvieme 
 siecle,  dont  nous  somme.-s  1-  s  tils  selon  le 
 temps,  et  envc  rs  qui  nous  avons  aussi  des 
 devoirs  et  des  tendresses. 
 
 Je  ))roteste  contre  cette  opposition  plus 
 radicale  et  )dus  effrayante  encore  avec  la 
 nature  humaine  atteinte  et  revolte'e  par  ces 
 faux  docteurs  dans  ses  aspirations  les  plus 
 indestructibles  et  les  plus  saintts.  Je  pro- 
 teste par-dessus  font  contre  la  perversion 
 sacrilege  de  I'Evaugile  du  Fils  de  Dieu  Ini- 
 meme,  dont  I'espiit  et  la  lettre  sont  e'gale- 
 ment  foule's  aux  pieds  par  le  pharisaisme  de 
 la  loi  nouvelle. 
 
 Ma  conviction  la  plus  profonde  est  que  si 
 la  France  en  particulier  et  les  races  latinos 
 en  gene'ral,  sont  livre'es  a  I'anarchie  sociale, 
 morale  et  religieuse,  la  cause  principale  en 
 est  non  pas  sans  doute  dans  le  catholicisnie 
 lui-meme,  mais  dans  la  maniere  dont  le 
 catholicisme  est  depuis  longtemps  couipris 
 et  pratique. 
 
 J'en  appelle  au  Concile  qui  va  se  re'unir 
 pour  chercher  des  remedes  a  I'exces  de  nos 
 maux,  et  pour  les  appliquer  avec  autant  de 
 force  que  de  douceur.  Mais  si  des  craintes 
 que  je  ne  veux  point  partager  venaient  k  se 
 re'aliser,  si  I'auguste  assemblee  u'avait  pas 
 plus  de  liberte'  dans  ses  de'libe'rations,  qu'elle 
 en  a  deja  dans  sa  pre'paration ;  si  en  im  mot 
 elle  e'tait  privee  des  caracteres  essentiels  a 
 un  Concile  fficume'uique,  je  crierais  vers 
 Dieu  et  vers  les  hommes  pour  en  re'iOamer 
 un  autre  ve'ritablement  re'uni  dans  le  Saint- 
 Esprit,  non  dans  Te^prit  des  partis,  repre'- 
 sentant  reellement  I'Eglise  universeile,  non 
 le  silence  des  uns,  I'opprej^sion  des  autres. 
 — "Je  soufli-e  cruellement  a  cause  de  la 
 souftrance  de  la  fille  de  mon  peuple;  je 
 pousse  des  cris  de  doulenr,  et  I'e'pouvante 
 ma  saisi.    N'est-il  plus  de  baumu  a Galaad? 
 
268 
 
 rilE  VATICAN  COUNCIL. 
 
 [Document  V. 
 
 et  n'y  a-t-il  plus  la  de  niedecin  ?  Pourquoi 
 done  n'est-elle  pas  t'ennee  la  blessure  de  la 
 fille  de  inon  peuple  ?"     (Je're'mie,  viii.) 
 
 Et  enfin  j'en  appelle  k  votre  tribunal,  6 
 Peigiieur  Jesus,  Ad  iimm  Domine  Jesu  tri- 
 hunal  appello.  C'est  en  votre  pre'seiice  que 
 j'c'cri-'  res  lignes;  eVst  a  vs  pi.  ds,  apres 
 avoir  beancoup  prie,  bi  auconp  re'He'uhi,  beau- 
 coup  souffert  beaucoup  atteadu  ;  c'est  a  vos 
 pieds  qui'  je  les  sigue.  J'en  ai  la  coufiance: 
 si  les  homnies  les  coiidamuent  sur  la  terre, 
 vou-i  les  approuverez  dans  le  ciel.  Cela  me 
 sulHt  ijour  vivre  et  pour  niourir. 
 
 Faris-Pafsy,  le  20  mptemhre  18C.9. 
 
 Fr.  Hyacinthe, 
 
 Superirur  des  Carmes  (IeLh;iiis&es  (i-  P.ii'is,  (It-iixicuic 
 deliniu  ur  de  I'Ordre  dans  la  province  d' Avignon. 
 
 (Dai  Giornali  contemporanei,  cotiie  dnll' 
 Italic,  n"  2;-},  sett.  1S6.».) 
 
 DOCUMENT    V. 
 
 LkT'IRE  PASrORALE  DE  MoNSEIGNEUK  L'Ar- 
 CMEVEQUE  DE  PaRIS  SUU  LE  PROCHAIN 
 CONCILE. 
 
 (Jeorges  Darboy,  par  la  grace  de  Dieu  et 
 I'autorite  du  Saint-Siege  apostolique,  arche- 
 veque  de  Paris,  grand  aumouier  de  PEiii- 
 pi  reiir. 
 
 Au  clerge  et  aux  fideles  de  notre  diocese, 
 salut  et  be'nediotion  en  Notre  -  Seigneur 
 Je'sus-Cbrist. 
 
 Nos  tres-chers  Frercs, 
 
 II  y  a  deux  ans,  le  Souverain  Pontife  a 
 nianifeste'  aux  e'veques  le'unis  a  Rome  aufpur 
 de  lui  le  vif  de'sir  de  convoquer,  anssitot 
 qu'il  le  pourrait,  un  Concilc  gene'ral  pour 
 rechercber  avec  eux  les  n  medes  neces- 
 saires  aux  maux  pre'sents  de  I'Eglise. 
 Quelqnes  mois  apres,  il  a  publie'  la  bulle 
 d'indiction  qui  fixe  I'ouverture  du  Concile 
 an  8  de'cembie  procliain,  et  un  peu  plus  tard 
 11  a  demanile'  a  tous  les  fideles,  en  leur  ac- 
 cordaut  une  indulgence  pleniere  en  forme  de 
 jubile",  d'appeler  par  leurs  supplications  les 
 lumiercs  et  les  giac.  s  de  Dieu  sur  les  travaux 
 de  cctte  grande  assemblee.  Ainsi  le  moment 
 approche  oii  les  e'veques  du  monile  catho- 
 lique  vont  re'])ondre  a  I'appel  du  Saiut-Pere,  ' 
 ct  oil  vous-menies,  nos  tres  -  chers .  freres, 
 devrez  vous  meler  a  leur  oouvre  par  vos 
 prieres  it  vos  actes  d(;  pie'te'.  II  iraporto 
 done  de  vous  exposcr,  au  moins  brievement, 
 ce  qui  va  s'accomplir,  et  les  motifs  (jue  vous 
 avez  d'y  prendre  un  religicux  inte'ret. 
 
 Ce  qui    rend    plausible    et    moralemcut 
 
 ne'oessaire  aujourd'hui  la  tenued'un  Concile, 
 c'e&t  I'e'tat  ge'ne'ral  du  monde;  ca  qui  I'au- 
 torise,  c'est  la  constitution  meme,  le  droit  et 
 le  devoir  de  I'Eglise,  divinement  e'tablie 
 pour  veiller  au  salut  des  ame- ;  ce  qui  per- 
 raet  d'y  rattacher  de  solides  et  consolautes 
 espeiances,  c'est  avec  les  disipositions  de 
 re'piseoj)at  la  bene'.liction  d'en  haut  et  I'as- 
 sLstance  promise  du  Saint-Esprit. 
 
 L'e'tat  general  du  monde  est  tel  qu'il 
 pre'occupe  les  moralisles  et  les  p  litiques 
 autant  que  les  hommes  de  religion.  Est-ee 
 a  dire  que  notre  ^ie;de,  conside're  dans  I'en- 
 semble  de  ses  acles,  soitplus  mauvais  que 
 les  siecles  ante'rieurs,  qu'il  souffre  de  choses 
 que  le  passe'  n'aurait  pas  conuues  et  qu'il 
 se  piesente  avec  une  plus  ^rande  somme 
 d  ignorances  et  de  perversite's  ?  Nous  nc 
 pouvons  pas  I'admettre :  les  erreurs  et  les 
 crimes  sout  de  toutes  les  ^poques  ;  le  libre 
 aibitie  ile  la  cre'ature  a  ses  def.iillances  et 
 ses  emportements  inevitables,  et  riiupaifaite 
 liumanite  marcl.e  vers  son  but  et  accomplit 
 sa  destiiiee,  en  traversant  des  vicissitudes 
 pleiues  de  grandeurs  et  de  mi^eres  qui  re- 
 commenceut  toujours  et  ne  se  ressemblent 
 jamais.  Elle  cherehe,  sans  parvenir  a  le 
 realiser  parfaitemeiit  ui  pour  longtemps, 
 re(|uilibre  des  elements  dont  se  compose  le 
 monde:  autorite'  et  liberte',  droit  et  devoir, 
 inte'ret  et  conscience,  Etat  et  Eglise.  Ce 
 qu'elle  regie  se  pratique  mal  ou  ne  dure  pas. 
 Dans  les  milieux  complexes  et  si  variables 
 oil  elle  se  raeut  avec  des  loives  et  des 
 faiblesses  qui  restent  les  memes,  le  bien  et 
 le  mal  preunent  des  aspects  qui  se  modifient 
 sans  cesse;  et  cbaque  ge'neration  semble 
 avoir  ses  vertus  et  ses  vices  pre'feres.  Dres- 
 ser le  tableau  comparatif  de  ces  e'volutions 
 morales,  et  faire  la  part  de  responsabilite 
 qui  revient  aux  divers  ages  et  aux  diverses 
 re'gions,  est  une  oeuvre  oil  Ton  pent  difficile- 
 ment  etre  ( t  paraitre  impartial,  une  ceuvre 
 qui  d'ailleurs  ici  ne  sera  it  pas  a  sa  place. 
 Tout  ce  que  nous  voulous  dire,  c'est  que 
 notre  temps  ne  nous  fait  p'S  penr,  et  que 
 nous  I'aimons,  malgre'  ses  de'fauts ;  car  il  a 
 des  de'fauts,  et  nous  n'avons  point  envie  de 
 les  dissimuler. 
 
 Personne  eu  effet  ne  refusera  de  recon- 
 nriitre  que  bien  des  cboses  se  passent  qui 
 genent  Faction  de  I'figlise  et  comproinettent 
 le  salut  des  ames,  et  qui  du  reste  sont  une 
 cause  de  sonfirance  et  une  menace  pour  la 
 socie'te  civile.  Les  verite's  de  la  i'oi,  I'au- 
 torite des  saintes  Ecritures,  la  divinitc  du 
 cliristianisme,  I'existence  meme  de  Dieu  ne 
 sont-elles  pas  ineessamment  attaque'es  par 
 une  criliquo  intenipe'rante,  ou  par  uu 
 scepticisme  froid  et  railleur,  qui  preunent 
 la  ne'gation  pour  do  la  loroe  et  le  rire  pour 
 
DOCUMKNT  v.] 
 
 THE  VATICAN  COUNCIL 
 
 269 
 
 de  la  hardiesse  et  de  la  raison  ?  Les  jour- 
 naux,  les  livres  et  les  discours  puMics  ne 
 sont-ils  pas  a  toute  heure  dirio;es  contre  ce 
 qu'il  y  a  de  plus  iie'cessaire  et  de  plus  sacre', 
 la  religion,  la  morale,  la  famille  et  la 
 soeie'te  V  La  liberie  de  parler  et  d'e'erire 
 lie  va-t-elle  pas  jusqu'a  Textreine  liceuce, 
 ouvrant  le  cheniiu  a  la  liberie  de  tout  iaire 
 et  de  tout  de'fnire  ?  Car  la  logique  n'est 
 pus,  autaiit  qii'oii  le  croit,  absente  des  choses 
 humuincs.  Si  en  eft'et  les  droits  de  Dieu 
 soiit  con  teste's  et  mecnuniis,  comment  ceux 
 de  I'homme  ne  seraient-ils  pas  precaires  et 
 plus  que  discutaliles  ?  Et  comment  y 
 aurait-il  des  autorite's  sur  la  terre,  si  I'au- 
 torite  n'est  pas  dans  le  ciel?  Mais  s'il 
 n'existe  de  droits  nuUe  part,  il  n'existe  point 
 de  devoirs  non  plus;  des  lors  le  respect  n'a 
 rieu  a  lii're  duns  le  moiide,  la  force  s»  iile  y 
 regne,  et  tout  est  en  proie  a  tous.  Ce  n'est 
 done  pas  seuleiheiit  la  religion  qui  est  en 
 cause,  c'est  anssi  I'ordre  public  et  la  Irau- 
 quillite  des  Etats:  les  tophistes  sement  le 
 vtnt,  et  las  nations  moissonnent  la  tem- 
 pete. 
 
 Telle  est  la  situation  morale  de  notre 
 epoque.  Du  reste,  le  ^aint-Pere,  en  y 
 cherchant  un  remede,  Fa  de'crite  dans  les 
 termes  suivant^ :  "  Depuis  loiigteinps,  dit-il, 
 tout  le  monde  salt  et  constate  quelle  hor- 
 rible temj^ete  subit  aujourd'liui  I'Eglise,  et 
 de  quels  maux  immenses  soufi're  elle-meme 
 la  socie'te'  civile.  L'Egli-^e  catholique  et  t-a 
 doctrine  salutaire,  sa  puissance  ve'ne'rable  et 
 la  supreme  autorite'  de  ce  tSie'ge  apostolique, 
 sont  attaque'es  et  foule'es  aux  i>ieds  par  des 
 eunemis  acharnes  de  Dieu  et  des  hommes; 
 toutes  les  choses  sacre'es  sont  voue'es  au 
 mepris,  et  les  biens  ecclesiastiques  dila- 
 pide's ;  les  pontifes,  les  hommes  les  plus 
 veue'rables  cousacre's  au  divin  miuistere,  les 
 personnages  emineuts  par  leurs  sentiments 
 catlioliques  sont  tourmente's  de  toutes 
 manieres ;  on  aneantit  les  communautes 
 religieuses ;  des  livres  impies  de  toute 
 espece  et  des  journaux  i)estilentiels  sont 
 repandus  de  toutes  parts ;  les  soctes  les  plus 
 pernicieuses  se  multiplient  partout  et  sous 
 toutes  Ls  formes :  I'euseignement  de  la 
 mallieureu.-e  jeunesse  est  presque  partout 
 retire  au  clerge,  et  ce  qui  est  encore  pire, 
 confie  en  beaucnup  de  lieux  a  des  maitres 
 d'erreur  et  d'iniquite.  Par  suite  de  tous 
 ces  faits,  pour  notre  desolation  et  la  desola- 
 tion de  tous  les  gens  de  bien,  pour  la  perte 
 des  ames,  qu'on  ne  pourra  jamais  assez 
 pleurer,  I'impiete,  la  corruption  des  moeurs, 
 la  licence  sans  fiein,  la  contagion  des 
 opinions  perverses  de  tout  genre,  de  tous 
 les  vices  et  de  tous  les  crimes,  la  violation 
 des  lois  divines  et  humaines,  so  sont  par- 
 
 tout  propage'es,  k  ce  point  que,  uon-seule- 
 meut  notre  tres-sainte  religion,  mais  encore 
 la  socie'te'  humaine  sont  mise'rablement  dans 
 le  trouble  et  la  confusion." 
 
 Cette  pcinture  est  triste,  et  de  tels  maux 
 out  besoin  d'etre  combattus  avec  zele  et 
 vigueur.  Non  pas  qu'il  faille  se  flatter  d'en 
 avoir  entierement  ruison,  quelque  effort  qu'on 
 fasse;  mais  il  est  poshible  d'en  arreter  le 
 de'veloppeinent  et  d'en  limiter  les  funestes 
 consequences;  d'ailleurs  le  role  des  justi-s 
 da'is  cette  vie  de  luttes  et  d'e'preuves,  c'est 
 de  venir  en  aide  a  la  vertu.  Or,  tel  est  pre'- 
 cise'ment  le  droit  et  le  devoir  de  I'Eglise. 
 Elle  est  iuslitue'e  de  Dieu  pour  e'clairer, 
 dir'ger  et  soutenir  les  ames  par  la  pre'dicatioii 
 lie  la  ve'rife',  par  ses  regies  de  discipline  et 
 l^ar  I'efficacite  des  sacrements.  Cette  mis- 
 sion de  salut,  Je'sus-Clirist  la  coiifie'e  aux 
 apotres  et  aux  e'veques  leurs  successeurs ;  ils 
 la  reinplissent  depuis  dix-lmit  siecles,  veillant 
 sur  tout  le  troupeau  oil  le  Saint-Esprit  les  a 
 places  pour  gouverner  I'E.iilise  de  Dieu,  sous 
 la  commune  lioulette  du  Souverain  Pontife, 
 successem'  de  Pierre,  charge'  de  paitre  les 
 agneaux  et  les  brebis.  En  conse'quence, 
 I'objet  de  leur  travail  est  de  se  maintenir  et 
 de  maintenir  h  s  fideles  dans  I'unite,  qui  a 
 pour  signe  public  et  permanent  la  communion 
 avec  le  Pape,  divinemeut  invt  sti  d'une  pri- 
 maute  d'honneur  et  de  juiidictiou  s'etendant 
 a  t'lute  I'Eglise. 
 
 L'oeuvre  s'accomp'.it  dans  ces  conditions ; 
 que  les  eveques  soient  disperses  ou  reuuis, 
 ils  instruisent  et  gouvernent  avec  autorite  et 
 succes.  Les  de'liberations  ge'iie'rales,  les  re- 
 solutions concertees  ne  sont  done  pas  absolu- 
 ment  ne'cessaires  duns  I'Eglise  ;  mais  elles  y 
 out  toujours  paiu  d'une  force  conside'ruble  et 
 d'une  grande  elficacite'.  On  n'a  rien  trouve 
 de  meilleur  que  cette  union  des  conscils  et 
 des  sollicituiles  pour  faciliter  la  de'tinition 
 des  dogmes  de  foi,  pour  refuter  et  dissiper 
 les  erreurs  les  plus  re'pandues,  pour  mettro 
 en  lumiere  et  de'velopper  la  doctrine  reli- 
 gieuse,  pour  maintenir  et  relever  la  discipline 
 eccle'siastique,  pour  corriger  et  perfectionner 
 ks  moeurs.  On  n'a  rien  trouve  de  meilleur 
 non  plus  pour  engager  les  Chretiens  a  rece- 
 voir  avec  promptitude  et  respect  les  de'cisions 
 doctiinales  et  disciplinaires  de  I'Eglise,  for- 
 mule'es  et  de'cre'te.  s  par  les  e'veques  du  monde 
 entier  qui  ne  prcnoncent  qu'en  tenant  compte 
 tout  a  la  fois  de  la  reve'lation  dont  ils  sont 
 les  gardiens,  etdes  sentiments,  des  habitudes 
 et  des  besoins  de  leurs  dioceses,  dont  ils  sont 
 les  pasteurs  et  les  guides. 
 
 Aussi  le  Saint-Pere  de'clare-t-il  opportune 
 la  re'union  d'un  Concile,  ou  tous  les  e'veques 
 du  monde  catholique  teront  appele's  a  s'eu- 
 tendre  sur  le  caractere  et  la  portec  des  maux 
 
270 
 
 THE  VATICAN  COUNCIL. 
 
 [DOCUMKNT  V. 
 
 actuels,  et  sur  les  remedes  qu'il  est  expedient 
 de  leur  appliquer.  "  Le  Cuncile  cecumeiiique, 
 dit  la  BuUe  d'indietion,  devradonc  examiner 
 avec  le  i^lus  grand  soin  et  de'terrainer  co  qu'il 
 couvient  (ie  faire,  en  ces  teoips  si  calamiteux, 
 pour  la  plus  grando  gloire  de  Dieu,  pour 
 I'integrite'  de  la  foi,  pour  la  splendeur  du 
 culte,  pour  le  salut  e'ternel  des  hommes,  pour 
 la  discipline  et  la  Sdlide  instruction  du  clerge 
 re'gulier  et  se'culier,  pour  robservation  des 
 lois  ecclesiastiques,  pour  la  reforme  des 
 niceurs,  pour  I'education  ciiietienne  de  la 
 jeunesse,  pour  la  paix  ge'ne'rale  et  la  Concorde 
 universelle.  II  nous  faudra  travailler  aussi 
 de  toutes  les  forces  de  notre  esprit,  et_  avec 
 I'aide  de  Dieu,  a  delivrer  de  tout  mal  I'Eglise 
 et  la  societe'  civile,  a  ramener  dans  la  voie  de 
 la  verite',  de  la  justice  et  du  salut  les  raal- 
 heureux  qui  s'egarent.  Enfin  nous  devons 
 re'primer  tout  vice  et  repoubser  toute  erreur, 
 afin  que  notre  auguste  religion  et  sa  doctrine 
 salutaire  reprennent  partout  une  vigueur 
 nouvelle,  qu'elles  se  propageut  de  jour  en 
 jour,  qu'elles  reconqiiierent  leur  legitime 
 empire,  et  qu'ainsi  la  pie'te',  I'lionuetete',  la 
 probite,  la  justice,  la  charite  et  toutes  les 
 vertus  refleurissent  pour  le  salut  du  monde. 
 Non-seulement,  en  efiet,  la  puissante  in- 
 fluence de  I'Eglise  et  de  sa  doctrine  a  pour 
 objet  direct  le  salut  eterncl  des  liommes, 
 niais  aussi,  et  personne  ne  le  niera,  le  bon- 
 heur  teni[>oiel  des  peuples,  leur  ve'rituble 
 prosperile',  le  maintien  de  la  paix  et  de 
 I'ordre,  le  progres  meine  et  la  solidite  des 
 sciences  liumaines:  les  I'aits  les  plus  e'clatants 
 de  I'histdii'e  ne  le  prouvent-ils  pas  constam- 
 ment,  et  de  la  maniere  la  plus  e vidente  ?  " 
 
 Tel  est  done,  ainsi  qu'ou  le  voit  par'  les 
 paroles  du  Saint-Pere,  tel  est  I'objet  ge'ne'ral 
 dont  s'occupera  I'assemble'e  des  eveques. 
 Naturellement  il  se  de'compose  en  divers 
 points  qui  dtviendront  a  leur  tour  I'objet  de 
 de'cisions  spe'cialcs,  et  donneront  lieu  sans 
 doute  a  des  inesures  particuli^res.  Mais 
 cela  ne  pent  se  faire  sans  qu'on  agisse  par  Ik 
 meme  sur  vos  opinions  et  vos  doctrines  pour 
 les  fixer  et  pent  etre  les  corrigcr,  et  sur 
 certains  de'tails  de  votre  conduitc  privee  ou 
 sociale  pour  y  apporter  quelque  heureuse 
 modification.  Cette  perspective  ne  vous  a 
 pas  toujours  ete  pre'sentee  d'une  n)aniere 
 satisfaisantc,  tt  plusieurs  semblent  avoir 
 pris  a  tache  de  vous  inquie'ter  a  ce  sujet.  lis 
 vous  out  dit,  par  exemple,  qu'on  imposerait' 
 a  votre  foi  catholique  des  articles  quo 
 jusqu'ici  vous  n'e'tiez  pas  teiius  de  croire; 
 que  des  questions  inte'ressant  la  socie'te  civile 
 ct  les  relations  do  I'Eglise  et  de  I'Etat 
 seraient  traite'es  et  de'cide'es  dans  un  esprit 
 d'opposition  aux  lois  et  aux  niojurs  iH)liti(iues 
 du  temps  prc'buat;  qu'on  enleverait  certain 
 
 vote  par  acclamation,  qu'ainsi  les  eveques  ne 
 seraient  pas  libres,  et  que  la  minorite',  fut- 
 elle  eloquente,  serait  traite'e  comme  uii 
 parti  d'opposition  qu'etoufierait  bientot  la 
 niajorite'. 
 
 Mais  rassurez-vous,  nos  tres-cliers  freres. 
 Ces  plaintes,  au  moins  prematurees,  ne 
 peuvent  prendre  leur  source  que  dans  une 
 oonnaissance  iraparfaite  des  clioses,  et  ces 
 menaces  offensantes  viennent  assure'ment 
 d'liommesplus  hardis  qu'autorises.  L'Eglise 
 n'est  pas  une  ecole  de  desordre  et  de  vio- 
 lence ;  les  e'veques,  ses  representants  et  ses 
 iiiterpretes  au  concile,  ne  voudront  pas  se 
 departir  du  plus  religieux  respect  pour  la 
 ve'rite  et  des  {>lus  grands  e'gards  pour  les 
 personnes,  et  ils  tiaiteront  leurs  droits  comme 
 ceux  des  autres  avec  une  conscience  re'- 
 flechie  et  avec  un  profond  sentiment  de 
 justice.  * 
 
 D'abord,  en  ce  qui  touebe  les  de'finitioiis 
 nouvelles,  si  le  Concile  cccumeuique  ordonne 
 de  croire  explicitement  des  choses  qu'on 
 pouvait  nior  jusqu'ici  sans  etre  be'retique, 
 c'est  que  ces  cboses  seraient  deja  certaines 
 et  generalement  adinises;  car  en  ces  matieres 
 les  e'veques  sent  des  te'moins  qui  constatent, 
 et  non  pas  des  auteurs  qui  inventent.  Pour 
 qu'une  verite  devienuc  article  de  foi,  il  faut 
 qu'elle  ait  e'te  re'vele'e  de  Dieu  et  qu'elle  soit 
 contenue  dans  le  depot  que  les  siecles 
 chre'tiens  gardent  fidelement  et  se  trans- 
 mettent  I'un  a  1' autre  sans  alte'ration.  Or, 
 ou  n'en  s-axn-ait  douter,  cinq  ou  six  cents 
 eveques  n'attesteront  pas,  a  la  face  de  Fuui- 
 vers,  avoir  trouve  dans  les  croyances  do  leur 
 Eglise  respective  ce  qui  n'y  est  pas.  Si  done 
 ils  proijosent,  en  concile,  des  verites  a  croire, 
 c'cst  qu'elles  existent  deja  dans  les  monu- 
 ments de  la  tradition  et  dans  le  coramun 
 enseignement  de  la  tbeologie,  et  qu'ainsi 
 elles  ne  sont  pas  une  nouveaute'. 
 
 II  y  a  plus  :  les  eveques  auraient  re(;u  dt  s 
 siecles  anteriem-s,  par  voie  de  tradition,  cer- 
 taines verite's  considerables,  qu'ils  ne  s'cni- 
 presseraient  pas  pour  cela  de  les  declarer 
 articles  de  foi.  Le  pouvoir  de  I'enseignement 
 ne  leur  a  piis  ete  donne'  pour  la  (icfctructiou, 
 mais  pour  I'e'dification.  A  vant  done  d'ajouter 
 aux  obligations  du  peuple  cbre'tien  et  d'ac- 
 croitre  jieut-etre  les  obstacles  qui  s'opposeut 
 au  retour  de  nos  freres  dissidents,  ils  vou- 
 draient  examiner  se'rieusement  les  disposi- 
 tions ge'ne'rales  du  moiidci  et  recliercher  si 
 CIS  nouvelles  de'finilions  de  foi  sont  oppor- 
 tunes  tt  vraiment  re'clnme'es  par  I'ctat  des 
 esprits.  C'est  de  la  sovte  que  nos  aine's  f)nt 
 proce'de',  comme  le  tcmoigne  1  iiistoire  des 
 Conciles,  et  c'est  do  la  sorte  aussi  que.  pro- 
 cc'dera  la  procliaine  assemble'e  des  e'vcqui  s. 
 Si  done  elle  ordonne,  sous  peine  d'anatlicmc, 
 
Document  V.] 
 
 THE  VATICAN  COUNCIL. 
 
 271 
 
 lie  croire  de'sormais  quelque  ve'rite  qui 
 jusqu'a  present  n'etait  pas  de  foi  catholique, 
 c 'est  que  cette  verite'  se  trouverait  deja  flans 
 la  tradition  legue'e  par  vos  ancetres,  et  qu'elle 
 serait  d'uilleurs  jugee  utile  au  progres  du 
 sentiment  religieux  et  au  triomphe  de 
 I'Eglise.  Dans  ces  conditions,  delibe're's  en 
 concile  par  le  Pape  et  les  e'veques.  des  de'crets 
 com  me  ceux  que  redoutent  plusieurs  per- 
 sonncs,  n'auraient  rien  d'abusif  ni  de  i3e'- 
 rilleux;  il^  SL-raient  au  coutiaiie  Texercice 
 re'giilier  d'un  droit  et  ne  pourrnieut  qu'avoir 
 en  de'fiuitive  de  salutaiies  efluts.  II  n'est 
 pas  loisible  de  penser  autrement  a  qui  veut 
 rester  catholique. 
 
 Ensuite,  quant  aux  questions  qui  inte'res- 
 sent  plus  directement  la  societe  civile  et  ks 
 mpports  de  I'Eglise  et  de  I'Etat,  quelques- 
 uiis  d'entre  vous  craigiient  qu'on  ne  les 
 decide  dans  un  sens  oppose  aux  lois  et  aux 
 nicBurs  politiques  de  I'Earope,  et  qu'on  no 
 cre'e  ainsi  eutre  les  devoirs  <lu  fidele  et  du 
 citoyen  un  antagonisme  violent  et  doulou- 
 reux. II  fuut  le  reoonnaitre,  bon  nombre 
 d'e'crivains,  quoique  places  a  des  points  de 
 vue  contraiies,  se  sent  acconle's  pour  e'veiller 
 ces  alarmes  et  out  tout  fait  pour  les  nourrir 
 et  les  re'pandre.  Mais  peut-etre  n'y  a-t-il  la 
 que  des  maleiiteudus;  en  ce  cas,  des  ex- 
 plications plus  completes  comme  le  concile 
 peut  en  fournir  re'ussiroiit  a  les  faire  cesser. 
 
 Au  fond,  qua  peuvent  vouloir  les  eveques 
 rassemble's  a  Rome  de  toutes  les  parties  du 
 monde,  sinon  servir  la  cause  de  I'Eglise  et 
 do  la  socie'te'  V  Quelle  est  leur  doctrine  sur 
 les  matieres  dont  il  s'agit  ?  En  ce  qui  vous 
 conc«rne,  par  exemple,  ils  diraient  sans 
 doute  que  vous  etes  une  nation  baptise'e  et 
 qu'ainsi  vous  appartenez  a  Jesus-Christ, 
 (^ue  par  consequent  vos  lois  et  vos  raceurs 
 doivent  etre  chre'tiennes,  et,  comme  elles  ne 
 le  sont  pas  assez,  qu'il  y  a  done  lieu  de  les 
 corriger,  en  les  rendant  plus  conformes  a 
 I'Evangile,  et  par  Ik  meme  plus  en  rap^jort 
 avt'C  vos  veritables  inte'iets  du  temps  et  de 
 I'e'ternite'.  Partant  de  ces  principes  et  de  ces 
 faits,  ils  ajouteraient  probablement  que  la 
 liberte'  de  la  presse,  telle  que  vous  I'avez 
 faite,  est  un  ele'meut  de  dissolution  univer- 
 selle  et  qu'il  importe  de  la  contenir  dans  de 
 plus  justes  bornes  ;  que  la  liberte' des  cultes, 
 e'tant  souvent  prise  pour  le  droit  le'gal 
 d'outrager  tons  les  cultes  et  de  n'en  jirofesser 
 aucun,  doit  etre  autrement  entendue  et 
 pratiquee ;  que  la  morale  n'est  pas  un  vain 
 mot,  qu'il  n'y  en  a  pas  deux.  I'une  prive'e  et 
 I'autre  publique,  mais  une  seule,  laquelle 
 nous  oblige  tons,  individus  et  nations  ; 
 qu'enfin  le  nombre  et  la  force  ne  sufBsent 
 pas  a  tout  justifier,  et  qu'ainsi  tons  encore, 
 princes  et  peuples,  ont  besoin  d'avoir  raison 
 
 pour  valider  leurs  actes.  Ce  sent  la  certaine- 
 ment  des  verite's  que  vous  n'ignorez  pas,  et 
 que  deja  nous  vous  avons  dites  et  re'pete'es, 
 sans  vous  blesser  ni  vous  nuire.  Mais  cette 
 fois,  elles  vous  seront  explique'es  par  le  con- 
 cile avec  plus  d'autorite'  et  de  vigueur,  et 
 sans  doute  aussi  avec  plus  de  precision. 
 Qu'avez-vous  done  a  y  perdre,  puisque  vous 
 saurez  mieux  deschiises  dont  la  connaissance 
 est  pour  vous  un  devoir  et  un  interet  de 
 premier  ordre  ? 
 
 Mais,  dites-vous,  en  appliquant  ces  prin- 
 elites  aux  de'tails  de  notre  vie  privee  et 
 sociale,  on  nous  placera  sous  I'inspiration  et 
 la  tutelle  du  clerge',  et  la  the'ocratie  est  au 
 bout  d'une  telle  entreprise.  Soyez  sans 
 peur,  nos  tres-chers  freres :  vous  ne  mourrez 
 pas  de  cette  maladie;  vous  n'en  etes  pas 
 atteints,  et  vous  avez  tout  ce  qu'il  faiit  pour 
 Li  pre'venir.  Bieu  des  anne'es  s'e'couleront 
 avant  que  les  soixante  journaux  que  Paris 
 voit  e'clore  chaque  matin,  et  les  douze  mille 
 volumes  qu'il  pulilie  par  an,  acceptent  la 
 censure  eccle'siastique,  et  qu'ainsi  la  liberte 
 de  la  presse  vous  soit  ravie  pur  vos  arche- 
 veques ;  peut-etre  penserez-vous  qu'il  ne 
 faut  pas  se  donner  le  tort  de  craindre  un 
 pe'ril  aussi  lointain.  II  en  est  de  meme  pour 
 la  liberte'  des  cultes  :  vous  n'attendez  pus  de 
 nous  sans  doute  que  nous  les  mettions  tons 
 sur  un  rang  d'e'galite',  puisque  nous  tenons 
 I'un  d'eux  pour  le  meilleur  et  le  sful  vrai. 
 Or,  telle  e'tant  notre  conviction  et  notre  foi 
 au  sujet  du  catholicisme,  vous  ne  pouvez 
 que  nous  trouver  logiques,  si  nous  vous 
 pressons  avec  instance  d'y  adherer  et  de 
 vous  y  maintenir  fidelement.  Est-ce  done 
 a  dire  que  nous  aliens  combattre  mate'rielle- 
 ment  les  autres  cultes,  en  provoquant  centre 
 eux  des  mesures  se'veres  et  des  de'crets  d'tx- 
 pulsiou  ?  En  ve'rite,  vous  ne  le  croycz  pas : 
 nous  sommes  assez  de  ce  siecle  pour  ne  pas 
 reclamer  de  telles  choses,  et  vous  en  etes 
 trop  pour  les  faire.  Apres  comme  avant  le 
 Concile,  a  cote'  des  catholiques  il  y  aura  dt-s 
 dissidents,  on  peut  le  pre'voir.  Ainsi  tout 
 ce  que  vous  nommez  vos  conquetes  vous 
 restera.  Loin  done  d'appre'hender  que  le 
 concile  ne  tranche  violemment  toutes  ces 
 questions  delicates  et  ne  regie  tous  ces 
 details  epineux,  plusieurs  craignent  au  con- 
 traire  qu'il  ne  trouve  pas  le  moyen  de  vous 
 aider  efficacement  a  rendre  sage  la  liberte 
 de  la  presse  et  a  re'tablir  en  Europe  I'unite 
 si  desirable  des  croyances  religieuses. 
 
 Est-d  besoin  d'ajouter  qu'en  rappelant  la 
 regie  et  I'ideal,  les  eveques  ne  fermeront 
 pas  les  yeux  sur  le  cote'  positif  et  les  exi- 
 gences de  la  vie  re'elle,  et  qu'en  traitant  des 
 sujets  qui  toucheraient  a  la  politique,  ils 
 n'oublieront   pas  ce  qu'ils  doivent  a  leur 
 
'2 
 
 THE  VATICAN  COUNCIL. 
 
 [Document  V. 
 
 pays  ?  Nous  ii  avons  donue  a  peisonne  le 
 droit  de  suspeder  nofre  patiiotisme  ;  la  re- 
 ligion, la  voix  du  siin_',  rinte'ret  nieiiie,  tout 
 nous  commande  la  syinpathio  et  le  devoue- 
 ment  pour  nos  concitoyens,  et  tout  nous 
 engage  a  servir,  duns  la  mesure  de  nos 
 forces,  leurs  destine'es  terrestres.  Cost  un 
 commun  drapeau  qui  uous  couvre,  vine  com- 
 mune loi  qui  nous  prote'i^e  ;  nous  vivons  de 
 la  meme  vie  et  voulons  etre  iivec  vous  dans 
 toutes  les  vicissitudes,  a  la  peine  encore  plus 
 qu'a  la  fortune.  L'iude'pendance  et  la  gran- 
 deur de  la  nation  nous  sont  au=si  cheres 
 qu'a  vous:  la  France,  cest  le  sol  que  nos 
 aieux  ont  habite  ct  qui  garde  leurs  osseraeufs 
 avec  leur  souvenir  et  lenr  histoire ;  c'est  le 
 coin  de  terre  que  vous  honorez  de  vos  travaux 
 et  de  vos  vertus,  et  oil  coulent,  chaque  jnur, 
 vos  sueurs  et  vos  larmes.  Notre  cojur  y 
 tient  par  toutes  ses  fibres.  Le  sentiment 
 religieux  nous  y  attache  aussi,  soit  parce  que 
 Dieu  meme  insi)ire  aux  hommes  I'amour  du 
 sol  natal  ct  met  le patriotisme  au  nombre  de 
 nos  obligations,  en  nous  prescrivant  d'aimer 
 nos  semblables  et  surtout  ceux  qui  nous  sont 
 plus  proches,  soit  parce  que  nous  troiivous 
 dans  notre  pays  une  grande  facilite  pour 
 pratiquer  la  religion  et  remplir  les  devoirs 
 que  la  conscience  nous  impose.  S'il  est 
 certains  jioints  oil  nous  voudrions  expriniur 
 des  regrets  et  des  voeux,  ce  pent  etie  I'objet 
 de  demandes  et  d'explieatiuns  que  vous  no 
 refu^erez  pas  d'entendre. 
 
 Du  reste,  nous  ne  I'ignorons  pas  jjIus  que 
 vous,  dans  le  milieu  complexe  et  tourmente 
 oil  nous  vivons,  tout  e^t  inatiere  ou  pietixte 
 a  des  reclamations  contradictoires  et  a  des 
 pre'tentions  ri vales,  et  nulle  solution  u'est 
 entierement  satisfaisante  ou  durable.  Aussi 
 croyons-nous  que,  dans  les  aflaires  reli- 
 gienses,  il  faut  maint(  nir,  malgre  les  imper- 
 fections qu'on  y  pent  voir,  les  rapports  de 
 I'Egliseet  de  I'Etat  tels  que  le  concordat  les 
 a  de'termiue's.  Sans  doute  une  mutuelle  con- 
 descendance  ne  tranche  pas  les  difReultes ; 
 elle  les  assoupit,  mais  les  laisse  vivre,  et  Ton 
 pent  dire  ainsi  que  la  moderation  meme  a 
 ses  de'savantages ;  mais  il  n'est  pas  expe'dient 
 non  plus  de  tout  surmener  avec  I'impuissant 
 dessein  de  tout  refaiie,  car  I'aprete'  du  zele 
 aigrit  les  esprits  et  la  violence  ne  Unit  rien. 
 Ce  qui  est  done  possible  et  plausible,  c'est 
 de  b'en  tenir  a  de  sages  transactions  qui 
 garantisscnt  sufEsamment  tons  les  interets 
 et  tons  les  droits  essentiels,  et  c'est. la  que 
 tend  le  patriotisme  des  e'vcciues.  lis  sunt 
 dispose's,  autant  que  les  hommes  politiques 
 peuvent  I'etre  d'autre  part,  a  ne  point  obe'ir 
 a  des  ardeurs  intemperantes,  mais  a  mesurer 
 leur  action  sur  les  circonstances  et  a  faire 
 pre' va loir,  dans  le  reglcment  des  questions 
 
 mixtcs,  ces  tenqje'raments  qui  sont  la  con- 
 dition di;  la  maiche  correcte  et  prospere  des 
 choses  humfiines. 
 
 Enfin,  nos  trca-chers  freres,  ce  qu'i.n  a  dit 
 de  I'entrainement  avec  lequel  certain  dogme 
 serait  vote  d'acclamation  par  la  majorile  des 
 e'veques,  e'toutfant  ainsi  la  liberie'  de  leurs 
 collegues  dont  la  conscience  ne  j-e  trouverait 
 pas  tout  de  suite  pe'ne'tre'e  des  memes  luraieres 
 irresistibles,  nierite  a  peine  qu'on  s'y  airete 
 pour  le  re'futer.  Le  bon  sens  et  I'histoire 
 protestent  contre  ces  insinuations  mal  venu.  s 
 et  vaines.  Si,  iiour  les  plus  graves  motifs, 
 I'Eglisejuge  qu'il  faut  vous  imposer,  sous 
 peine  de  damnation  eternelle,  I'obligation  de 
 croire  a  I'avenir  ce  qu'elle  ne  vous  avait  pas 
 demande  de  croiie  ju^qu'a  present,  elle  ne  le 
 fera  point  de  maniere  a  de'conside'rer  son 
 acte,  en  le  de'p;millant  des  conditions  qui 
 peuvent  le  reconnnauder  &  vos  yeux.  Elle 
 n'e'dictera  pas  d'enthousiasme  une  peine 
 aussi  teriible  que  celle  de  I'anatheme,  et 
 cinq  ou  six  cents  eveques,  re'unis  pour  de'li- 
 be'rer  sur  des  iute'rets  si  graves,  ne  s'empor- 
 teront  pas  a  les  de'eider  de  haute  lulte,  ou 
 de'daignant  d'ecouter  et  de  calmer,  s'il  y  en 
 a,  des  scrupules  respectables  et  pre'sentes 
 avec  niodestie.  Est-ce  que  I'Eglise  a  jamais 
 manie'  les  ames  avec  ce  sans  l'a9on,  et  com- 
 mencera-t-elle  demain  ? 
 
 Dans  le  concile  de  Je'rusalem,  qui  fut  le 
 premier  des  Conciles  et  leur  servit  de  modtile, 
 on  a  delibe're,  quoique  tuns  les  membres  de 
 cette  auguste  assemble'e  fusseut  person- 
 nelleinent  infaillibles,  et  tons  ont  pu  dire 
 leur  avis,  meme  apres  I'avis  du  plus  autoiise'. 
 Un  Concile  cecume'nique  s'est  tenu  trois 
 siecles  plus  tard,  oil  il  s'agissait  de  de'linir 
 et  de  formuler  la  foi  de  I'Eglise  touch;int  la 
 consubstantialite'  du  Verbe,  en  d'autres  ter- 
 mes  d'affirnier  la  divinite  de  Je'sus-Chiist,  le 
 dogme  fondamental  du  christianisme,  un 
 dogme  pour  lequel  e'taient  morts  plusieurs 
 millions  de  martyrs,  un  dogme  qui  avait 
 renverse'  les  religions  anciennes  et  fait  la 
 conquete  du  monde,  malgre  les  legions 
 romaines  et  les  lois  de  i'empire.  Certes,  si 
 jamais  dogme  devait  e'chapper  a  toute  de'li- 
 be'ration,  c'e'tuit  celui-la ;  s'il  y  avait  une 
 erreur  e'clatante  et  absurde,  au  pdnt  de  vue 
 du  christianisme,  c'etait  celle  d'Arius,  et 
 pourtant  on  de'libe'ra  dans  le  Concile  de 
 Nicee ;  on  entendit  les  raisons  des  contra- 
 dicteurs,  si  iufirmes  qu  elles  fussent ;  on  ne 
 vota  point  par  acclamatiim.  Ce  pie'ce'dent, 
 pour  ne  parler  que  de  celui-lii,  nos  tres-chers 
 fieres,  doit  vous  rassurer :  on  ne  sera  pas 
 moins  libre  a  Rome  aujourd'hui  qu'on  nc 
 le'tait  a  Nicc'e  il  y  a  qninze  sieeles,  et  le 
 procluiiu  concile  ne  fle'trira  pas  son  ceuvre  en 
 snppiimant  la  discussifm. 
 
Document  VI.] 
 
 THE  VATICAN  COUNCIL. 
 
 273 
 
 Vous  le  voyez  done,  il  n'y  a  rien  de 
 serieux  iii  de  fonde  dans  les  alarmes  que 
 vuus  auraient  fait  concevoir,  au  sujet  du 
 conciie,  Ics  paroles  de  qiielques  per^ioniies 
 pre'venuesou  siiupleinent  iire'lie'chies  et  inala- 
 droites.  Le  but  de  cette  asseinblee  est 
 eleve  et  d'une  supreme  import  cnce  ;  ses  tra- 
 vaux  seront  conduits  avec  une  tagesse  dnnt 
 la  pre'sidence  du  Saiut-Pere  est  la  garantie  ; 
 les  e'veques  y  porteront  un  e'gal  souci  de  leur 
 dignite,  de  vos  inteiets  et  de  vus  droits. 
 Pour  vous,  aidez-les  par  Li  priere  et  les 
 Lonnes  ceuvres ;  et,  afin  qu'elles  soient  plus 
 iiieritoires  et  plus  efficaces,  pr.ifitez  de  la 
 giace  que  le  Souveiain  Pontife  accrorde  sous 
 la  forme  d'une  indulgence  ple'nieie.  Selon 
 I'invilation  qu'il  adresse  au  monde  eutier, 
 preparez-vous  par  de  p'eux  exereices  au 
 jubile'  qui  va  s'ouvrir ;  et,  en  ce  qui  vous 
 concerne,  ramenez  dans  I'Eglise  et  faites-y 
 regner  la  purete  des  mceurs  antiques,  la 
 sincerite  et  I'energie  de  la  fui,  la  pratique 
 genereuse  de  la  charite. 
 
 Permettt'Z  qu'en  nous  e'loignant  de  vous 
 pour  quclque  temps,  nous  sollicifions  le 
 secours  de  vos  pricres  fraternelles,  afin  que 
 Dieu  srtit  avcc  n.ms  dans  nos  travaux  et 
 qu'il  be'nisse  le  retour  comme  le  de'part. 
 De  notre  cote,  nous  ne  manquerons  pas  de 
 poiter  Vdtre  souvenir  devant  lui,  dans  les 
 sanetuaires  privile'gies  de  Rome,  et  d'assurer 
 de  nouveau  le  S.iint-Pere  de  votre  religieux 
 et  filial  devouement. 
 
 (Seguono  gli  articoli  rignardanti  il  Giuhileo 
 che  omettianio.) 
 Donne  a  Paris,  sous  notre  seing,  le  sceau 
 de  nos  armes  et  le  contre-sting  du  secre'taire 
 ge'ne'ral  de  notre  Archevecle,  le  28  octobre 
 1869. 
 
 >J<  GEORGES, 
 Archeveque  de  Paris, 
 Grand  Aumonier  de  I'Empereur. 
 Par  Maiidfment  de  Monseigneur  rArchevequc: 
 E.  Petit,  Ch.  hon.  Seer.  gen. 
 
 DOCUMENT  VI. 
 
 Lettre  de  Monseignecr  l'Eveqve  d'Ou- 
 
 LEAKS   AH    ClERGE    DE   SON  DlOCESE. 
 
 Messieprs, 
 
 En  m'adressant  vos  aJieux  et  vos 
 vceux,  avant  mon  de'part  pour  Rome,  vous 
 m'avez  dit  les  inquietudes  et  le  tiouble  que 
 repandent  autour  de  vous,  parmi  les  fideles, 
 les  violentes  pole'miques  soulevees  dans  les 
 
 journaux'relativement  au  futur  Conciie,  et 
 en  particulier  toucbant  la  definition  de  I'iu- 
 faillibilite'  du  Pape. 
 
 Ces  inquie'tudes,  je  les  ai  comprises. 
 
 II  s'agit  ici  du  Saint-Pere  et  de  ses  pri- 
 vileges, c'est-a-dire  de  ce  qui  parle  le  plus 
 au  coeur  catbolique.  II  est  naturel  a  la 
 pie'te'  tiliale  de  vouloir  orner  un  pere  de  tons 
 les  dons,  de  toutes  les  pre'rogatives ;  et  com- 
 bien  il  est  pe'iiible  a  des  flls  d'euteudre  dis- 
 cuter,  la  ou  il  leur  serait  doux,  au  cuntraire, 
 de  voir  acclamer  ce  qu'ils  considerent  comme 
 I'bonneur  et  la  gloire  de  leur  pere. 
 
 Des  polemiques  sur  I'infaillibilite  du  Sou- 
 verain-Pontife  devaient  done  ine'vitablenient 
 susc'.ter  dans  les  ames  ces  dt-ux  sentiments, 
 tous  deux  respectables. 
 
 Miis,  si  douces  et  si  cl  eres  que  soient  les 
 suggestions  de  I'amour  filial,  ii  y  a.  Mes- 
 sieurs, voiis  le  sentez,  dans  une  question 
 aussi  delicate  que  la  proclamation  d'un 
 dogme,  autre  cbose  a  conside'rer  et  a  e'couter 
 que  les  e'ians  du  sentiment.  II  y  a  les 
 raisons  pjur  et  centre,  qui  out  pu,  dans  une 
 question  ujn  definie,  partager  de  grands 
 esprits:  il  y  a  de  plus  Ls  iute'iets  memo  du 
 Pere  ve'ncre'  et  cheri  qu'on  vondrait  exalter, 
 et  qu'on  pourrait  comprumettre  :  il  y  a  s-ur- 
 tout  les  inte'iets  de  I'Eglise,  qui  sont  avant 
 tout  les  sicns :  il  y  a  en  fin  I'interet  sacie  des 
 ames,  I'etat  des  esprits  contemporains,  dont 
 il  faut  bleu  aussi  tenir  comptc :  il  y  a,  en  un 
 mot,  a  cote  des  avantages  qu'on  croirait  voir, 
 les  inconve'aients,  qu'il  convieiit  de  peser 
 miiiement  et  gravement.  Voila,  Messieurs, 
 ce  qui  ne  doit  pas  s'ouhlit-r,  si  on  ne  vent 
 point  s'expostr,  malgre  les  meilleures  inten- 
 tions, a  meler,  sans  le  vouljir,  la  querelle  ^ 
 I'amour,  et  faire  dune  question  de  tbe'ologie 
 line  quettion  d'enthousiasine  ou  de  colere. 
 
 A  Dieu  ne  plaise.  Messieurs,  que  je  veuille 
 contrister  ini  seul  de  mes  vene'rables  Fieies 
 duns  I'Episcopat !  S'il  n'y  avait  que  des 
 Evequcs  qui  eussent  exprime'  ici  leurs  pen- 
 sees  d'apies  les  inspirations  de  leur  con- 
 Kc.ence,  j'aurais  garde'  le  silence,  et  ecoute 
 avec  respect  dis  discussions  respectueuses, 
 sans  contredire,  ui  leurs  doctrines  pour  ou 
 contre  la- question,  ni  lexirs  vues  pour  ou 
 centre  I'opportunite.  Sans  vouloir  juger  ici 
 aucune  conduite,  telle  eut  e'te'  la  mienne. 
 Et  si,  plus  tard,  au  Conciie,  j  avals  e'te' 
 appele  a  me  prononcer  cntre  eux,  je  I'aurais 
 fait,  pour  ma  part,  dans  la  simplicite'  de  ma 
 conscience,  dans  la  ve'rite'  et  la  charite'  de 
 mon  anie. 
 
 Mais  il  n'en  a  pas  ete  ainsi,  il  s'eu  faut ; 
 et  la  question,  jete'e  d'une  tout  autre  maniere 
 dans  le  public,  a  produit  dans  les  ames  les 
 inquietudes  que  vous  m'avez  expose'es,  et  sur 
 ksquellcs,  ainsi  que  je  vons  I'ai  promis,  je 
 
274 
 
 THE  VATICAN  COUNCIL. 
 
 [Document  VI. 
 
 me  fai.s  un  devoir  de  vous  dire  niaintenant 
 ma  pensee. 
 
 Mais,  auparavant,  je  dois  rappeler  ce  qui 
 s'est  dit,  ce  qui  s'est  fait  jusqu'ici,  et  oil  la 
 question  en  est  k  ce  moment. 
 
 I.  Ce  que  je  commencerai  par  vous  faire 
 remarquer,  Messieurs,  c'est  qu'une  telle  ques- 
 tion regardait  le  Concile,  et  aurait  du  n'eire 
 traite'e  que  par  lui. 
 
 Malheurcusement,  des  journalistes  intem- 
 pe'rants  n'ont  pas  reserve'  ce  soin  a  la  future 
 Assemblee  de  I'Eglise.  For<;;int  les  portes 
 du  Concile,  avant  mcme  et  longtemps  avant 
 qu'il  put  etre  re'uni,  ils  se  sont  hate's  d'ouvrir 
 le  debat  sur  un  des  sujets  tlie'ologiques  les 
 plus  delicats,  et  d'annoncer  a  I'avance  en  quel 
 sens  le  Concile  de'ciderait  et  devait  de'cider. 
 C'etait  un  effort  pour  creer  dans  I'opinion 
 un  courant  favorable  a  leurs  desirs,  et  pour 
 peser,  de  tout  le  poids  de  cette  opinion  pre- 
 judicielle,  sur  les  Eveques  assembles. 
 
 Dois-je  aller  jusqu'a  mentionner  ici  les 
 pieuses  industries  qui  ont  ele  imaginees  dans 
 le  meme  but?  On  a  e'te'  jusqu'a  distributer 
 dans  les  rues,  jo  I'ai  v^l,  il  y  a  deux  ans,  et 
 on  n'a  ])as  cesse'  de  le  fiire  depuis,  des  mil- 
 liers  de  iietites  feuilles  imprirae'es,  contenant 
 le  voeu  de  croire  a  I'iufaillibilite  personnelle 
 et  separe'e  du  Pupe.  On  les  fiusait  signer  a 
 de  bons  fldeles,  dont  beaucoup,  assure'ment, 
 ii'etitiint  guere  the'ologiens,  et  n'entendaient 
 certes  pas  le  premier  mot  de  la  quebtion.' 
 
 Deux  journaux  surtout,  la  Ciiilta  CaltoUca 
 et  VUnivers,out  pris  ici  la  plus  etonnante 
 des  initiatives.  Tandis  que  le  Saint- Fere 
 impostiit  un  prudent  et  rigoureux  silence 
 aux  Consulteurs  des  Congre'gations  irmaint-s 
 charges  des  travaux  preparatoires  au  Con- 
 cile, ils  n'ont  pas  eraint  de  livrer  au  public 
 les  questions  qui,  selon  eux,  doivent  etre 
 agitees  et  re'solues  par  la  future  Assemblee. 
 lis  out  annonce',  en  particulier,  que  Li  ques- 
 tion de  rinfaillibilite  persontu  lie  du  Pape  y 
 serait  de'finie:  bien  plus,  qu'elle  serait  de'- 
 finie  par  aiclamation. 
 
 Cette  delicate  question  ayant  e'te'  ainsi 
 souleve'e,  et  jete'e  dans  la  rui;  et  dans  la 
 presso,  un  prelat  beige,  mon  saint  ami,  Mgr 
 Dechamps,  re'cennnent  nonnne'  Arclieveque 
 de  Malim  s,  a  public'  un  e'crit  special  sous  ce 
 litre  :  Est-il  oppoiiun  dr  dfffinir,  dans  le  pro- 
 chain  Concile,  VinftiiUihUite  du  Fape^  et  il 
 a  repondu  afiSrmativc  ment.  Deja,  dans  un 
 premier  ecrit,  le  nouvt;l  archeveque  de  West- 
 minster, le  pieux  et  eloquent  Mgr  Manning, 
 avait    traite  la  meme  question,  au   memo 
 
 '  II  y  a  ceitaines  villes,  oti  des  laics  ont  prIs  rinltiii- 
 tive  vis-a-vls  de  leurs  cures,  et  sont  alles  leur  dcniandir 
 de  signer,  soil  le  voeu  de  croire  d  rinlaillibilito,  soil  dos 
 petitions  sur  ce  siijpt  pour  le  Concile. 
 
 point  de  vue,  et  en  a  traite  depuis,  plus 
 expresse'ment  encore,  dans  une  seconde  lettre 
 a  ses  dioce'sains.  Les  journaux  anglais,  ca- 
 tholiques  et  protestants,  ont  pris  une  part 
 active  k  la  controverse. 
 
 D'un  autre  cote'  les  Eveques  allemands 
 reunis  a  Fulda,  le  Memorial  <iiploinati.que 
 ritnnon(;ait  il  y  a  quelques  jours,  outre 
 cette  Lettre  si  pleine  de  mesure,  d'ele'vation 
 et  de  gravite',  que  toute  I'Europe  a  admiree, 
 ont  adresse  au  Souverain-Pontife,  mais  sans 
 le  livrer  a  I'avide  puldicite'  des  joinnaux,  im 
 Memoiri%  pour  liii  dtmanderde  ne  pirmettre 
 pas  que  la  question  de  son  infailliliilite'  per- 
 sonnelle flit  pose'e  au  procl  ain  Concile. 
 
 Les  choses  en  e'taient  la,  qiiand  la  con- 
 troverse s'est  re'veille'e  en  France  entro 
 plusieurs  de  nos  veneres  CoUegnes.  Malheu- 
 reuscment  les  journaux  s't^i  sont  imme'diate- 
 ment  empare's  avec  une  ardeur  extreme :  la 
 prompte  et  vive  simultane'ite'  des  attaqucs  a  ^ 
 e'mu  le  public ;  une  certaine  jiresse,  sous  les  ' 
 yeux  de  laquelle  s'agitait  ce  de'bat,  s'en  est 
 tiistement  e'gayee,  et  d(  s  publicistes  connus 
 se  sont  moque's  de  ce  qu'ils  appelaient  la 
 gutrre  sainte. 
 
 En  fin,  d'autres  ecrivains,  la'iques  ou  eccle- 
 siastiques,  en  France,  en  AngleUrre  et  en 
 Allemagne,  suivant  I'excmple  qui  leur  avait 
 ete  doane',  ont  rompu  le  silence  et  expiime 
 a  leur  tour  leiu's  opinions  et  leuis  craintes. 
 
 II  e'tait  difficile,  devant  ce  spLCtacle,  de 
 ne  pas  se  dire  :  si  la  question  se  traite  deja 
 de  la  sorte  devant  le  jjublic,  que  scra-ce, 
 si  elle  vient  a  etre  introduite  au  Concile  'i 
 Et  il  e'tait  impossible  de  ne  pas  sentir,  une 
 fois  de  plus,  le  toit  grave  des  journalistes 
 qui,  les  premiers,  ont  soulevc,  avec  une 
 supreme  indiscretion,  une  question  de  cette 
 nature. 
 
 La  question,  en  effet,  est  ties-grave.  Car 
 il  s'agirait  de  proclamer  un  dogme  nouveau, 
 le  dogme  de  rinfaillibilite'  personnelle  et 
 sejiare'e  du  Pape. 
 
 Nous  disons  dogme  nouveau,  non  pas  en 
 ce  sens,  vous  le  comprcnez,  Messieurs,  qu'uu 
 dogme  serait  cre'e  par  le  Concile  :  I'Eglise 
 ne  crce  pas  les  dogmes,  elle  les  de'clare;  et 
 il  ne  faut  pas  ici  d'eqnivnque.  Je  dis  dogme 
 nouveau  en  ce  sens  que  jamais,  depuis  dix- 
 buit  siecles,  les  fideles  ne  furent  tonus,  sous 
 peine  de  cesser  d'etre  catholiques,  a  croiic 
 ainsi. 
 
 II  s'agirait  done  d'obliger  desormais  tons 
 les  cathuliques  a  croire,  sous  peine  d'ana- 
 ti.eme.  que  le  Pape  est  infaillible,  meme, 
 je  me  sers  des  propres  expiessions  de  Mgr 
 I'Arclieveque  de  Westminster,  quand  il  pro- 
 nonce  Seul,  "  tN  DKHORS  DU    COHI'S  KPISCOl'AL, 
 
 RKUNi  on  Disi'KUsE ;  ■'  et  qu'il  pout  de'finir 
 les  dogmes  seul,  "sicparement,  iNPferENDAM- 
 
Document  VI.] 
 
 THE  VATICAN  COUNCIL. 
 
 275 
 
 MENT  DE  l'episcopat;"  '  Siins  aucun  concours 
 expres  ou  tacite,  antecedent  ou  subsequent, 
 des  Eveques. 
 
 Or  ce  n'est  pas  la,  ou  le  voit,  un  dogme 
 speculatif :  c'est  une  prerogative  qui  aurait, 
 dans  la  re'alite'  pratique,  les  plus  serieusts 
 consequences. 
 
 Telle  est  la  question  que  nous  voyons 
 cliaque  matin  traite'e  et  trauihee,  par  un 
 jourualisme  teme'raire,  avec  la  plus  e'trange 
 Uberte'. 
 
 Plusieurs  du  reste  la  traitent  de  telle 
 sorte,  qu'a  leurs  yeux  il  n'y  a  la  aucune 
 difficulte'.  II  suffit  pour  cela,  dit  I'un  deux, 
 de  savoir  son  Cate'chisme.  Bossuet,  apparem- 
 ment,  ne  le  savait  pas ;  ni  Fenelon,  qui  en- 
 tendait  I'infaillibilite'  autremeut  que  Bellar- 
 min,  qui  ne  s'accorde  pas  de  tout  point  ioi 
 avec  d'autres  tlie'olo-ieus  rouiaiiis.  A  en- 
 tendre oes  journalistes,  la  proclamation  du 
 dogme  de  I'iufaillibilite'  du  Pape  est  si  ne'ces- 
 saii'e,  si  facile,  et  si  certaine,  que  le  Concile 
 n'aura  meme  pas  a  examiner ;  et  douter  un 
 instant  de  sa  de'cision,  ce  serait  lui  faire 
 injure  :  ce  serait  aussi  se  montrer  suspect,  a 
 tout  le  moins,  d'un  bien  tiede  devuuement 
 pour  I'Eglise  et  pour  le  Pape. 
 
 C'est  ce  qu'ils  disent,  et  avec  de  tels 
 outrages  pour  clux  qui  ne  pensent  pas 
 comme  eux,  qu'en  verite'  il  n'y  a  plus  de 
 limites,  et  le  de'bat  s'envenime  e'trange- 
 ment. 
 
 Cepeiidant  tout  le  monde  ignore  absolu- 
 ment  ce  que  jugera  boii  de  faire  ou  de  ne 
 pas  faire  sur  ce  point  le  Concile,  qui  n'existe 
 pas  encore. 
 
 Mais  en  attendant,  Messieurs,  ccs  exces 
 de  la  controverse  troublent  les  fideK  s,  et  les 
 jettent  dans  la  situation  evidemment  dan- 
 gereuse  que  vous  m'avez  dite.  Car,  si  le 
 Concile  vieut  a  juger  convenable  de  ne  pas 
 suivre  la  ligne  qu'on  lui  trace  si  imperative- 
 ment,  ne  paraitra-t-il  pas  a  plusieurs  avoir 
 manque  a  sou  devoir?  On  affirme,  et  avec 
 raison,  que  les  Eveques  auront  au  Concile 
 une  pk-ine  et  entiere  liberie,  Mais  vrai- 
 ment  quelle  liberie  leur  laissent,  des  a 
 present,  de  telles  discussions,  meoets  de 
 cette  fa^on  par  le  jourualisme  ?  A  la  maniere 
 dont  ils  poursuiveut  ce  debaf,  ne  semblent- 
 ils  pas  denoncer  a  I'avance  comme  des  schis- 
 matiques  ou  des  Leretiques,  ceux  qui  se 
 permettront  d'etre  d'un  sentiment  con- 
 tra ire  ? 
 
 Ce  sont  Ik,  Messieurs,  des  re'flexions  de 
 sens  commun,  qui  m'dut  e'te'  expose'es,  de 
 vive  voix  et  par  e'crit,  non-seuUmeut  par 
 vous-memes,  ninis  bien  des  fois  deja  par  une 
 
 1  Lettre  pastorale  de  Monseigneur,  sur  lo  Ci.nzHe 
 cecumenique  et  I'ivfaillibilile  du  I'ontife  roinain. — 
 
 foule  d'esprits,  et  des  meilleurs,  et  des  plus 
 chre'tiens,  que  ces  pole'miques,  autour  de 
 moi  ou  loin  de  moi,  preoccupent  et  agitent. 
 
 J'ai  attendu  beaucoup  avant  de  me  re- 
 soudre  a  prendre  la  parole  sur  un  tel  sujet. 
 Vous  m'y  avez  de'cide',  Messieurs.  Je  m'in- 
 quietais  en  eflet,  non  pas  de  savoir  si  cer- 
 tains bomnies  suspecteront  plus  ou  moins  et 
 calomnicrout  mon  zele  pour  le  Pape  et  pour 
 I'Eglise,  mais  ce  que  j'avais  a  taire  pour 
 servir  comme  je  le  dois  ces  causes  si  clieres. 
 J'ai  examine,  longuement,  suns  toutes  ses 
 faces,  et  smtout  au  point  de  vue  pratique,  la 
 question  discute'e  duns  les  journaux.  J'y  ai 
 vu,  pour  ma  part,  des  difflculte's  de  plus 
 d'une  sorte,  et  qui  doivent,  ce  me  semble, 
 frapper  ceux  memes  qui  sont  le  plus  con- 
 vaincus,  the'ologiquement,  de  I'iufaillibilite 
 pontificale. 
 
 Je  n'ai  certes  aucun  gout  a  me  jeter  dans 
 une  mele'e  si  violente.  Je  ge'mis  de  la  con- 
 Iroverse  qui  s'agite  devant  le  public,  et 
 si  j'e'cris,  ce  n'est  pas  pour  I'irriter,  mais 
 plutot  pour  la  calmer,  et  meme,  s'il  se  pou- 
 vait,  la  supprimer;  car,  i^our  moi,  je  la  crois 
 tres-inopportuiie,  tres-regret table  pour  le 
 Baint-Siege  lui-meme,  et  les  quert-Ues  qui 
 viennent  d'avoir  lieu  n'ont  fait  qu'ajouter  a 
 ma  conviction,  deja  ancienne,  sur  cette  iuop- 
 portunite. 
 
 Ce  sont  ces  difflculte's  que, — sans  toucher 
 au  fond  Uicme  de  la  question  the'ologique, — 
 je  voudrais  exposer  simplement  dans  cet  e'crit. 
 
 Je  ne  discute  pas  I'infaillibilite,  mais 
 I'opportunite'.  Et  du  reste,  les  vues  que  je 
 pre'senterai  ici  ne  me  sont  pas  personnelles. 
 Je  m'en  suis  entrctenu  souvent  avec  un 
 grand  nombre  de  mes  ve'ne're's  CoUegues,  de 
 France  et  d'ailleurs,  et  ces  raisoiis  nous 
 out  paru  si  graves,  a  eux  comme  a  moi,  qu'a 
 tout  le  moins  sont-elles  de  nature  a  faire  re- 
 fle'chir  la  presse  religieuse,  et  a  lui  persuader 
 enfin  de  re'server  aux  Eveques  de  si  de'li- 
 cutcs  discu-sions. 
 
 II.  Ces  de'bats,  je  vous  I'ai  dit,  Messieurs, 
 ne  m'ont  pas  raoins  etonne  qu'attriste.  Car 
 enfin,  avant  cette  inge'ience  et  ces  eclats 
 d'une  certaine  presse,  la  question  u'e'tait  pas 
 puse'e.  Le  silence  s'e'tait  fait,  grace  a  Dieu, 
 sur  des  querelles  qu'il  vaut  mieux,  je  I'ai 
 toujours  pen»e',  oublii-rque  raviver.  Jnmais 
 I'autorite'  du  Saint-Pere  n'avait  e'te'  plus 
 respectee  dans  I'Eglise.  ni  sa  parole  niieux 
 ecoutee.  Jamais  Ls  Eveques  n  avaient  e'te 
 plus  empresses  a  se  serrer  autour  de  la  chaire 
 pontificale,  accourant,  non  pas  meme  sur  un 
 ordre,  mais  sur  un  simple  de'sir  du  Pape,  des 
 cxtremites  du  moiide,  au  centre  de  la  catho- 
 licite'. 
 
 P^nquoi  done  lu  Concile  pouvait-il  etie  une 
 
276 
 
 THE  VATICAN  COUNCIL. 
 
 [DOCUMKNT   YL 
 
 occasion  de  provoquer  des  coiitroveises  sur 
 les  prerogatives  pontificales?  Est-ce  dans 
 ce  but,  est-ce  pour  se  faire  declarer  infaillible, 
 que  le  Saint-Pere  a  voulu  assembler  les 
 Eveques  du  monde  entier?  La  de'tiuition 
 de  rinfaillibilite  personnelle  est-elle  eutre'e 
 pour  quelque  chose  dans  les  motifs  et  les 
 causes  de  la  convocation  du  Concile?  Pas 
 le  moins  du  monde. 
 
 Quand  le  Pape  Pie  IX  annonga,  dans  deux 
 allocutions  celebres,  aux  Eveques  rassemble's 
 a  Eome  en  1867,  son  prqjet  de  convoquer  un 
 Concile  oecume'nique,  il  ne  dit  pas  un  mot 
 de  la  necessite  ou  de  I'utilite  de  faire  eriger 
 en  dogme  de  foi  par  la  future  Assemble'e  son 
 Infiiillibilite'  personnelle. 
 
 Et  les  cinq  cents  Eveques  reunis  alors 
 a  Eome,  dans  leur  ailresse  au  Saint-Pere, 
 en  reponse  a  cette  communication,  ne  di- 
 rent  pas  non  plus  un  seul  mot  de  cette 
 question. 
 
 Enfin,  dans  la  Bulle  d'indiction,  oii  le 
 Saint-Pere  a  trace  si  largoment.  et  avec  un 
 si  grand  langage,  le  programme  du  futur 
 Concile,  il  ne  fut  de  nieme  nullemeut  parle' 
 de  son  infailliliilite'  personnelle. 
 
 Non,  nuUe  part,  dnns  aucun  des  actes  du 
 Saint-Peie,  cette  preoccupation  de  grandir 
 son  autorite'  au  moyen  du  Concile  et  a  l,i 
 faveur  de  ce  respect  dont  le  monde  entoure 
 ses  vertus  et  ses  malheurs,  n'apparait  un 
 seul  instant. 
 
 Vous  le  Siivez,  Messiein-s.  ce  sont  d'autres 
 et  bien  gransis  buts  que  le  Vicaire  de  Jesus- 
 Christ  assigne  a  I'Assemble'e  des  repre'sen- 
 tants  de  I'E-lise  catholique. 
 
 "Porter  reniede  aux  maux  du  siecle  pre'- 
 seut  dans  rEgli.se  et  la  socie'te,"  voila  pour- 
 quoi  le  Pape  a  convoque  le  Concile  ;  et  de 
 la  certes,  que  de  questions  posf'es  par  ks 
 temps  nouveaux,  et  par  la  crise  actuelle !  On 
 se  demande  de  toutes  parts  avec  anxicte  si, 
 a  une  cpoqiie  aussi  incertaine — oii  d"vin  mo- 
 ment h  I'autre  peuveut  surgir  des  e've'nements 
 capnbles  de  ditsoudre  lo  Concile  nvant  qu'il 
 ait  acbeve'  son  couvre — les  Eveques  auront 
 meme  le  temp.s  de  les  traiter. 
 
 Et  c'est  au  milieu  de  tant  d'urgentes  tt 
 necessaires  questions  qu'on  voudrait  tout  a 
 coup  en  Jeter  une  nouvelle,  impre'vue,  inat- 
 tendue,  d'une  solution  diflicile  assure'mcnt, 
 et  pleine  d'orages  !  Kt  que  Ton  s'expos-erint, 
 en  siiivant  la  voie  tracee  par  ks  jcjurnalistcs, 
 au  lieu  de  ce  magnifique  spectacle  d'Mni(jn 
 que  le  monde  attend  de  nous,  a  on  doiiner 
 mi  tont  contraire ! 
 
 llelas  !  on  jieui;  prevoir  deja,  a  rAprefc  de 
 ces  de'bats  preliniiiiaire.s,  ce  que  cette  ques- 
 tion, si  on  I'y  portait,  pourrait  soulever  de 
 discu.ssions  au  sein  du  ('oncile  ! 
 
 Mais  pourquoi  I'y  porter  ?     Est-ce  que  la 
 
 ne'cessite  y  force  ?  Est-ce  que  les  pe'rils  du 
 temps  I'imposent  ? 
 
 Non.  Mais  j'entends  dire  qu'il  s'agit  ici 
 d'un  principe. 
 
 D'un  principe  ?  I'"h  quoi !  re'pondrai-je  a 
 mon  tour,  ce  principe,  si  e'en  est  un,  est-il 
 done  ne'cessaiie  a  la  vie  de  I'Eglise,  qu'il 
 devienne  dogme  de  fui?  Comment  alors  ex- 
 pliquez-vous  que  I'Eglise  ait  ve'cu  di.\-huit 
 siecles,  sans  que  ce  principe  cssentiel  a  sa 
 vie  ait  e'te'  de'Hai  'i  Comment  expliquez-vous 
 qu'elle  ait  fornuile'  toute  sa  doctrine,  produit 
 tous  ses  docteurs,  condamne'  toutes  les  ke're'- 
 sies,  sans  cette  dt'iinition?  De  ne'cessite  il 
 n'y  en  a  e'videmmcnt  aucune  ici,  et  la  solu- 
 tion de  cette  question  n'est  pas  plus  indis- 
 pensable qu'elle  n'e'tait  re'clamee. 
 
 La  raison,  d'ailleurs,  en  est  simple. 
 L'Eglise  est  infaillible,  %t  rinfaillibilite'  de 
 I'Eglise  suflfit  a  tout  jusqu'a  cette  heure. 
 Craignez-vous  qu'a  I'avenir  elle  devienne 
 insuttisaute,  et  vous  flatteriez-vons  que  ceux 
 qui  ne  voudront  pas  croire  k  rinfaillildlite' 
 de  I'Egiise  unie  au  Pape,  croiront  plus 
 facilement  a  I'lnfaillibilitt'  peisonnelle  et 
 se'par(?e  du  Pape  ? 
 
 Est-ce  qu'il  y  a  d  ms  I'Eglise  catholique 
 un  doute  sur  rinfaillibilite  de  I'Eglise  ?  Est- 
 ce  qu'ifi  tous  ne  sont  pas  d'accord?  Est-ce 
 que  le  moindre  fidele  ne  se  salt  jias  en  commu- 
 nion avec  son  pasteur,  qui  est  en  commimion 
 avec  soia  Eveque,  qui  est  en  communion 
 avec  le  Pape?  Est-ce  que  cela  ne  suffit  pas 
 pleinement  a  la  se'curite'  de  notre  foi  ?  et 
 dans  cet  accord  merv(  illcux  de  te'muignages, 
 les  fideles  n'ont-ils  pas  tous  une  sure  garantie 
 centre  I'errenr  ? 
 
 Craignez-vous  que  I'Eglise  ne  puisse  plus 
 vivre  a  I'avenir  sur  les  memes  bases  qui  Font 
 soutenue  dans  un  passe  de  dix-neuf  sieeles  ? 
 
 (Jue  1  arlez-vous  done  de  la  ne'cessite  de 
 faire  dans  \m  Concile  une  dc'finition  nou- 
 velle sur  la  regie  de  la  foi,  et  de  constituer 
 dogmatiquement  une  7iouvelle  regie  de  foi  ? 
 Quoi!  c'cst  en  notre  siecle  qu'il  dLvieiit 
 ne'cessaire  de  venir  metire  cela  en  quesiion, 
 de  toucher  a  ce  principe  constitutif,  a  cc 
 ressort  principal  <le  la  vie  do  I'Eglise  !  Nous 
 aurions  e'te  constitues  durant  t.mt  de  siecles 
 d'une  fa^on  dcl'ectueuse  ou  incomplete! 
 
 A])re.s  dix-linit  cent  soixante-dix  aime't  s 
 d'eiiseignement,  il  faiit  qu'on  en  vienne  a  se 
 den.ander  dans  mi  Concile,  qui  a  le  droit 
 d'enseigner  infailliblenient  I  Et  cela  a  la 
 f.:ce  du  monde  inciedule  et  piotestant  qui 
 nmis  regarde  1  Non,  laisson.s-lfi  ces  questions 
 que  lien  n'appdle.  Que  des  publicistes 
 teme'raires  n'aillent  pa.«,  avant  rheure, 
 etonner  et  desorienter  le  bon  sens  ilcs  fideles 
 par  des  controverscs  violenfes,  qui  semblent 
 voiiloir  imposer  d'avance  ces  questions  aux 
 
Document  vi.] 
 
 TFIE  VATICAN  COUNCIL. 
 
 277 
 
 Eveques.  Poiir  moi,  Messieurs,  ma  pense'e, 
 en  la  soumettant  a  mes  veneres  Collegues, 
 est  formelle  sur  ce  point.  Quand  le  cheue 
 est  vingt  fois  se'culaire,  creuser,  pour  clier- 
 clier  ]e  glaud  origiuaiie  sous  ses  racines, 
 c'est  vouloir  e'branler  I'arbre  eiitiez- ! 
 
 III.  Mais  n'y-a-t-il  pas  deja,  Messieurs, 
 des  pre'ce'dents  decisifs  pour  cette  question 
 d'opportunite  qui  nous  occupe  ?  Je  rap- 
 pellerai  d'abord  la  sage  conduits  du  Concile 
 de  Trente  et  du  Pape  Pie  IV. 
 
 An  fond,  du  temps  du  Concile  de  Trente, 
 la  question  qui  passionna  si  vivement  les 
 esprits,  et  fut  meme  sur  le  point  d'amener 
 la  dissolution  du  Concile,  c'e'tait,  sous  une 
 autre  forme,  carles  questions  ne  reviennent 
 jamais  absolument  sous  les  memes  formes, 
 celle-la  meme  dont  nous  traitons  ici. 
 
 Comment  oublier  avec  quelle  sagesse  le 
 Saint-Siege  sut  ecarter  le  peril  de  ces  con- 
 troverses  en  e'cartant  le  debat? 
 
 Pie  IV,  a  la  fin.  voyant  combien  les  esprits 
 etaient  emus,  ecrivit  a  ses  le'gats  pnur  leur 
 ordonner  de  retirer  le  sujet  du  litige,  et 
 declara  qu'il  ne  fallait  rien  trailer  qui  put 
 provoquer  des  discussions  orageuses  et  jeter 
 de  la  division  parmi  les  Evequt  s.  II  posa 
 cette  regie  si  sage  qu'il  ne  f^Jlait  rien 
 decider  que  de  leur  consentement  unaniiue: 
 Ne  definireiitur,  nisiea,  de  quibus  inter  Patres 
 unanimi  consensione  constaret* 
 
 Le  Concile  comprit  qii'il  avait  autre  chose 
 a  faire,  devant  les  erreurs  du  temps,  que 
 d'e'riger  en  dogmes  des  opinions,  si  respec- 
 tables qu'elles  fussent,  mais  controverse'es 
 parmi  les  d(jcteurs,  et  de  lie'trir  des  theolo- 
 giens  catholiques.  Et  la  discussion  fut  mise 
 de  cote',  sans  doinmage  aucun  pour  I'Eglise. 
 
 Je  me  souviens  tres-bien,  ct  plus  d'un 
 Eveque  pre'sent  a  Rome  en  1 867  pent  se  le 
 Rippeler,  qu'une  des  plus  seri'  uses  pre'oc-cu- 
 pations  de  Pie  IX,  avant  de  se  decider  a 
 convoquer  le  Concile  du  Vatican,  c'etait 
 qu'il  u'y  surgit  quelque  question  de  nature 
 a  provoquer  des  discussions  orageusis  et  des 
 divisions  dans  I'Episcopat.  Mais  le  Pape 
 se  souvint  de  la  couduite  si  sage  du  Concile 
 de  Trente  et  de  Pie  IV,  et,  sur  I'espoir 
 qu'on  ne  I'oublierait  pas  au  futur  Concile,  il 
 passa  outre 
 
 Kst-ce  qu'on  penserait  que,  pour  soulever 
 et  tiancher  une  question  aussi  delicate  que 
 celle  de  la  de'finition  dogmatique  annonce'e, 
 nous  sommes  aujourd'hui  en  des  temps  plus 
 favorables  que  ceux  du  Concile  de  Trente ; 
 et  que  nous  vivions  a  une  e'poque  de  foi  plus 
 vive,  et  de  plus  generate  soiimission  a 
 I'Eglise  ! 
 
 1  Voir  ce  recit  dans  Pallavicini,  '. 
 et  ailleurs  encuie. 
 
 XIX,  ch.  XV; 
 
 Un  autre  prece'dent  de  sagesse  et  de 
 mode'ration  qu'il  faut  rappeler  ici,  c'est  la 
 conduite  du  Pape  Innocent  IX  a  I'e'gard  de 
 Bossuet.  Quand  Bossuet  ecrivit  son  Ex-po' 
 sition  de  la  doctrine  cathoUque,  apres  avoir,  a 
 I'article  de  I'autorite  du  Saint-Siege,  etabli 
 fortement  la  primaute'  de  droit  divin,  la  pri- 
 mautc'  d'honneur  et  de  juridiction  de  saint 
 Pieire,  et  des  Papes  ses  successeurs,  il  passa 
 sous  silence,  expressement  et  a  dessein,  la 
 question  de  I'jnfaillibilite'  pontificale. 
 
 "  Quant  aux  chost  s  dont  on  salt  qu'on 
 dispute  dans  les  ecoles,  quoique  les  Ministres 
 ne  cessent  pas  de  les  alle'guer  ^oitr  rendre 
 cette  puissance  odieuse,  il  n'est  pas  ne'cessaire 
 d'en  parler  ici,  puisqu'elles  ne  sont  pas  de  la 
 foi  cathoUque." 
 
 Ce  silence  re'flechi  et  calcule  a  I'endroit 
 de  I'infaillibilite  du  Pape  empecha-t-il  In- 
 nocent XI  d'npprouver  I'ouvrage  ?  Bien 
 loin  de  la;  car  ce  saint  Pape  adressa  a 
 Bossuet  deux  brefs,  dans  lesquels  il  lefelici- 
 tait  d'avoir  ecrit  ce  livre  avec  une  methode  et 
 une  sagesse  bien  propres  a  ramener  les  U^r€- 
 tiques  dans  la  vote  du  salut,  et  a  procurer  a 
 I'Eglise  les  plus  grands  biens  pour  la  propaga- 
 tion de  la  foi  orthodoxe. 
 
 Bossuet,  d'ailleurs,  en  ecartant  avec  soin, 
 dans  la  pense'e  si  sagement  exprime'e  par 
 Innocent  XI ,  le  point  controverae',  n'avait 
 fait  qu'imiter  le  Catechisme  du  Concile  de 
 Trente  J'ai  In  et  relu  ce  grand  Cate'chisme, 
 compose  sur  I'ordre  du  saint  Concile  et  des 
 Souverains  Pontifes,  par  les  plus  celebres 
 the'ologiens  remains  :  je  I'ai  lu,  avec  la 
 pense'e  expresse  de  chercher  s'il  parlait,  oui 
 on  non,  de  I'infaillibilite  du  Pape,  et  j'ai 
 constate'  qu'il  n'en  dit  pas  un  seul  mot. — Et 
 il  n'en  est  pas  question  non  plus  dans  la 
 solennelle  profession  de  foi,  dresse'e  par 
 I'ordre  de  Pie  IV  et  inse're'e  au  pontifical 
 remain. 
 
 Enfin,  pourquoi  ne  citerions-nous  pas  ici 
 I'exemple  du  ve'ne're'  Pie  IX  lui-meme  V 
 On  salt  qu'il  y  a  deux  ans  environ,  en  18(37, 
 cent  quatre-vingt-huit  ministres  anglicans 
 lui  e'crivirent  pour  lui  tc'moigner  de  Itur 
 bonne  volunte,  et  lui  demander  les  bases 
 possibles  de  I'union.  Que  tit  le  Tres-Saint 
 Pere?  Dans  une  re'ponse  pleine  de  charite' 
 et  de  sagesse,  il  parla  de  I'autorite  de 
 I'Eglise,  il  parla  de  la  supre'matie  du  Pape  ; 
 mais  il  ne  parla  pas  de  son  infaillibilite. 
 
 Et  c'est  quand  le  Saint-Pere,  dans  I'ins- 
 piration  de  son  noble  et  pacifique  coeur, 
 donne  de  tels  esemples  de  moderation  et  de 
 sagesse,  que  des  journalistes,  en  s'abritant 
 derriere  le  nom  venere  qu'ils  profunent  dans 
 de  semblables  luttes,  out  entrepris,  a  force 
 d'afiirmatii ins  tranchantes,  de  peser  sur 
 I'opiniou  publiquf,  tandis  que,  du  meme 
 T 
 
278 
 
 THE  VATICAN  COUNCIL. 
 
 [Document  vi. 
 
 coup,  comme  s'ils  voulaient  intimider  ks 
 Eveques  et  leur  fermer  la  bduche,  ils  tieii- 
 neut  suspenthies  au-dessus  de  leiirs  tetes  dt  s 
 insultes  pleines  de  violence  et  de  fiel ! 
 
 Je  puis  leur  dire  :  Vous  ne  counaissez  ni 
 Pie  IX,  ni  rEpiscopat. 
 
 IV.  Nous  parlions  de  nos  freres  des  com- 
 uiunions  separees.  C'est  en  effet  quaud  on 
 se  place  a  leur  point  de  vue,  que  la  question 
 d'une  de'fiiiition  de  I'infaillibilite'  personiielle 
 du  Pape  parait  surtout  grave  et  pi-rilleuse. 
 
 Qu'on  y  songe :  il  y  a  75  millions  de 
 chre'tiens  orientaux  se'pare's ;  il  y  a  pros  de 
 90  millions  de  protestunts  de  tuutes  nuances. 
 Certes,  s'il  est  un  interet  supieme  pour 
 I'Eglise,  un  vceu  ardent  de  tuns  les  ciieurs 
 vraiment  catholiques,  c'est  Men  le  retour  a 
 I'unite'  de  tant  de  freres  sortis  du  giron  de 
 la  ineme  mere,  et  aujourd'hui  e'loignes  de 
 nous.  Voila  la  grande  cause  pour  laquelle 
 il  faudrait  etre  prets,  tons,  a  donuer  son 
 sang,  et  trembler  a  la  seule  pense'e  de  ce  qui 
 pourralt  la  mettre  en  peril.  Aussi  quelles 
 invitations  pressantes  du  8aint-Pere  aux 
 Eglises  orienlales !  Quel  appel  aux  coni- 
 uuinions  protestantes  ! 
 
 Eh  bieii,  qu'est-ce  qui  separe  de  nous  les 
 Orientaux?  La  supre'matie  du  Pape.  lis 
 ne  veulent  pas  la  recunnaitre  comme  de 
 droit  divin.  C'est  le  iiohit  sur  lequel  on  n'a 
 jamais  pii,  ni  apres  Lyon,  ni  apres  Florence, 
 les  de'cider  se'rieusement,  efficacement,  et 
 amener  un  retour  durable. 
 
 Et  voila  qu'a  cette  difficulte,  insurmon- 
 table  jusqu'a  ce  jour,  qui  les  tient  depuis 
 neuf  siecles  se'pare's  de  I'Eglise  et  de  nous, 
 on  voudrait  ajouter  une  difficulte  nouvelle  et 
 beaucoup  plus  grande,  e'lever  entre  eux  et 
 nous  une  barriere  qui  n'a  jamais  existe,  en 
 un  mot  leur  imposer  un  dogme  dont  on  ne 
 leur  paila  jamais,  les  menagant,  s'ils  ne 
 I'accepteiit  pas,  d'uii  nouvel  anatlieme! 
 
 Car,  te  n'cst  plus  seulement  la  primaute 
 de  juridiction  qu'ils  devront  reconnaitre, 
 c'est  rinfaillibilite'  personnelle  du  Pape,  "  en 
 
 DEHOKS  ET  SEPAREMENT  DU  CORPS-  EPIS- 
 COIAL."' 
 
 ye  pourrait-il,  je  le  demande,— et  ici  je 
 re'pete  simplement  ce  que  le  bou  sens  a  deja 
 inspire'  a  ceux  qui  out  voulu  y  re'fle'chir,— se 
 pourrait-il,  vis-a-vis  des  Egli.ses  Orientales 
 separe'es,  rien  de  plus  contradictoiro  qu'une 
 telle  conduite,  etdemoiiis  persuasifqu'un  tel 
 langage  :  "  Nous  vous  invitons  a  [iroliter  de 
 la  grande  occasion  du  Concile  oicumeuique, 
 pour  vous  expliquer  et  vous  entendre  avec 
 nous.  Mais  voici  auparavant  ce  que  nous 
 nllons  fairc :  e'lever  un  nouveau  mur  de 
 se'paration,  une  nouvelle  et  plus  haute 
 1  MoDScignour  Manning. 
 
 barriere  entre  vous  et  nous.  Un  fosse  nous 
 se'pare ;  nous  allons  en  faire  un  abime. 
 Vous  vous  etes  refuses  jusqu'a  present  a  re- 
 connaitre la  simple  Primaute  de  juridiction 
 du  Pontife  Romain  ;  nous  allons  vous  obligor 
 prealablement  a  croire  bien  autre  cliose,  et  a 
 admettre  ce  que  jusqu'ici  des  docteurs 
 catholiques  eux-memes  n'ont  pas  admis : 
 nous  allons  eriger  en  dogme  une  d(.ctrine 
 bien  plus  obscure,  pour  vous,  dans  I'Ecriture 
 et  dans  la  Tradition,  que  le  dogme  meme 
 non  encore  accepte'  par  vous,  a  savoir, 
 rinfaillibilite    personnelle   du     Pape,,   seul, 
 
 INDEPENDAMMENT        ET         SEPAREMENT       DES 
 
 EvEQi'ES.  Voila  dans  quelles  condiiions 
 nous  venous  vous  proposer  I'entente." 
 
 Parler  ainsi,  ne  serait-ce  pas  vraiment  une 
 de'rision  ?  Et  ne  serait-ce  pas  aussi  un  mal- 
 heur  ?  appeler  et  eloigner  en  meme  temps  ? 
 
 Ces  conside'rations  devront  frapper  encore 
 plus,  si  Ton  re'fle'cliit  a  I'e'tat  d' esprit  des 
 clire'tiens  scbismatiques  de  I'Orient.  Lors-^ 
 qu'on  traite  avec  les  hommes,  il  faut  bien 
 savoir  oii  ils  en  sont.  Or,  slir  ce  point,  oix 
 en  sont  nos  freres  separe's  ? 
 
 lis  en  sont  restes  preoise'ment  aux  temps 
 du  schisme,  au  IX  siecle.  lis  n'ont  pas 
 man-he  depuis.  lis  ne  connaisseut  pas  les 
 controverses  qui  se  sont  agitees  sur  ces 
 maticres  dans  I'Eglise  Occidentale.  lis 
 n'ont  lu  ni  Bossuet,  ni  Bellarmin,  ni  Mel- 
 chior  Cano.  Et,  quelque  conviction  jierson- 
 nelle  qu'on  puisse  avoir  sur  I'infaillibilite  du 
 Pontife  Romain,  it  faut  bien  reconnaitre  que 
 le  IX  siecle  etait  loin  d'etre  dispone  a  la 
 de'Hnition  d'un  tel  dogme.  En  fait,  jusque- 
 la,  les  Conciles  c'taient  la  grande  forme  de 
 la  vie  de  I'Eglise;  il  s'en  assemblait  sans 
 cesse;  toutes  les  plus  graiid<s  de'finitions 
 dogmatiques  avaient  e'te  rendues  t  n  Concile. 
 Les  Grecs  ne  sont  done  en  rien  prepare's  k 
 la  de'linition  qu'on  voudrait  leur  faire  im- 
 poser par  le  Concile  du  Vatican.  Ma  con- 
 vic-titm  profonde  est  qu'un  des  eliets  certains, 
 ine'vitables.  d'une  telle  definition,  serait  de 
 faire  reculer  bien  loin  la  re'uuion  des  Eglises 
 Oiientales.  Une  telle  conside'ration  ne 
 paraitra  le'gcre  k  aucun  de  ceux  qui  savent 
 le  prix  des  ames. 
 
 tin  fait  re'cent  montre  si  la  crainte  que 
 nous  exprimons  ici  est  sans  fondemont : 
 c'est  la  re'pouse  faite  k  I'envoyedu  Souverain- 
 Pontife  par  le  vicaiie  ge'neral  du  Patriarche 
 schismatique  de  Constanfint)ple.  Parmi  les 
 raisons  alle'guees  par  lui  pour  decliner  I'in- 
 vitation  venue  de  Rome,se  trouvait  celle-ci: 
 que  "  I'Eglise  grecque  ne  pent  reconnaitre 
 I'infaillibilite'  du  Pape,  et  sa  snpe'riorite'  sur 
 Ic'S  Conoilis  aicume'niques."' 
 
 1  CMUa  Ca'tolica.  cbronique  du  Concilc.—Cite  par 
 Moiisiigneur  TEveque  de  Grenoble. 
 
Document  vi.] 
 
 THE  VATICAN  COUNCIL. 
 
 279 
 
 Les  schismatiques  armeniens  parlent  le 
 meme  langage,  et  j'ai  eu  sous  les  yeux  un 
 journal  arme'uieii  qui  pre'teud  que  si  Rome 
 les  invite  au  Concile,  c'est  "  pour  leur  im- 
 poser  rinfaillibilite  du  Paiie.' 
 
 Ou  dira  peut-etre :  Mais  de  quoi  vous  preoc- 
 cupez-vous  ?  Les  Schismatiques  ne  veii- 
 lent  pas  de  I'union.  Qu'importe  entre  eux  et 
 nous  une  barriere  de  plus ! — Je  suis  loin, 
 pour  ma  part,  de  perdre  ainsi  I'espe'rance, 
 et  sans  connaitre  les  desseins  de  Dieu  sur 
 les  peuples,  je  ne  me  ciois  pas  permis  de 
 sceller  aiosi  la  tombe  de  ces  antiques  nations 
 clire'tiennes,— surtout  quand  je  viens  a  penscr 
 que  dans  cette  tombe,  dans  ce  sol  de  I'Orient, 
 reposent  des  cendres  comme  celles  des 
 Athanase,  des  Cyrille,  des  Basile,  des  Gie- 
 goire,  des  Chrysosiome,  mele'us  a  celles  d^ss 
 Paul,  des  Antoine,  des  Hilarion,  des  Pacome, 
 et  de  tant  d'autres  saints  a  jamais  illustres. 
 
 Mais  quand  cida  serait,  quand  aucua 
 souffle  de  Dieu  ni  aucun  effort  des  li'^mmes 
 ne  devrait  rappeler  de  I'erreur  qui  les  a 
 perdus  ces  vieux  peujtles  de  I'Orient,  non, 
 alois  meme  je  ne  croirais  pas  qu'il  lut  de  la 
 charite'  de  Je'sus-Chrisfc,  et  de  la  mission 
 d'un  grand  Concile,  de  les  eloigner  da  vantage, 
 et  (le  luur  rendre  le  retour  plus  difficile. 
 -  J'ai  eu  souvent  I'heureuse  occasion  de 
 m'entretenir  longuement  des  iate'rets  de  ces 
 antiques  Eglises,  avec  les  Evoques  oricntaux 
 qu'il  m'a  e'te  donne  de  rencoutrer  a  Eome 
 dans  nos  grandes  reunions  ;  et  en  outre,  une 
 correspondance  particuliere,  active,  avec 
 plusieurs  d'entre  eux,  m'a  permis  de  con- 
 naitre un  pen  I'e'tat  des  cnoses. 
 
 Ce  que  j'ai  appris  d'eux,  c'est  ceci  :  un 
 grand  desir  du  rapprochement. — Oui,  dans 
 cet  immobile  Orient,  beaucoup  d'ames  sont 
 travaille'es  jiar  ces  aspirations. — Et,  en  meme 
 temps,  de  vives  susceptibilite's,  pour  les 
 moindres  de'tails  de  leuis  vieilles  coutunies  : 
 k  combien  plus  forte  raison,  pour  ce  qui  est 
 des  grandes  questions  dogmatiques. 
 
 Certes,  le  Concile  de  Trente  eut  une  tout 
 autre  condnite,  et  des  me'nagements  bien 
 antrement  dignes  de  I'Eglise  de  Jesus-Christ 
 vis-a-vis  des  Eglises  oiientales,  et  cela,  dans 
 une  question  d'une  capitale  importance. 
 Tout  the'ologien  salt  comment,  a  la  demande 
 des  ambassadeursve'nitieus,  le  fameux  canon  : 
 Si  quis  dixerit  Ecclesiaia  erkare,  chef- 
 d'oeuvre  de  prudence  the'ologique  et  de 
 charite,  fut  tempere  de  maniere,  tout-a-la- 
 Ibis,  a  maintenir  la  verite  et  a  menager  les 
 Orientaux. 
 
 V.  La  question  est  plus  delicate  encore  en 
 ce  qui  touche  le  Protestantisme.  C.'r  le 
 sehisme  oriental,  du  moins,  admet  I'autorite' 
 des  Conciles   03cumeniqucs — de  ceux   qn'il 
 
 regarde  commetels— et  I'autorite'  de  I'Eglise, 
 dnnt  il  se  persuade  fttire  toujours  partie. 
 Tandis  que  le  Protestantisme  n'admet  pas 
 cette  antorite'.  La,  snr  ce  point  pre'cis  ct 
 de'cisif,  I'autorite'  de  I'Eglise  est  la  grande 
 controverse  entre  Ini  et  nous.  Le  Protes- 
 tantisme est  avant  tout  la  ne'gation  de 
 I'autorite'  de  I'Eglise.  Dans  ce  principe  de 
 division  est  son  essence,  sa  plaie  fatale.  Et 
 c'est  ce  que  beaucoup  de  nos  freres  separes 
 commencent  a  entievoir.  lis  sentent  qu'un 
 principe  qiu  permet  la  division  a  I'infini, 
 qui  permet  meme  de  n'etre  plus  chre'tien 
 tout  en  demeurant  toujours  protestant,  ne 
 pent  pas  etre  le  vrai  principe  chieiien.  De 
 la  ce  travail  qui  se  fiiit  au  sein  du  Protes- 
 tantisme, ces  glands  et  consolants  retours, 
 dont  surtout  I'Angleterre  et  I'Ame'rique 
 nous  donnent  le  spectacle,  et  ces  aspirations 
 vers  I'union,  qui  sont,  je  le  sals,  au  coeur  de 
 tant  de  Protestants. 
 
 Qui,  parmi  nous,  ne  compatit  a  ce  travail 
 et  a  ces  souflfrances  de  tant  d'ames?  Qui 
 ne  les  appelle  avec  amour-?  Qui  ne  prie 
 av  c  elles  ?  car  elles  prieut,  je  le  sais  encore, 
 pour  ce  grand  et  supreme  inte'iet,  I'union  des 
 Eglises  clire'tiennes.  "Nous  sommes,"  me 
 disait  a  Orle'ans  meme  le  docteur  Pusey,  il 
 y  a  deux  ans,  '•  hnit  mille  en  Angleterre, 
 qui  prions,  chaque  jour,  pour  I'union." 
 
 All !  si  les  rapprochements  tant  desires 
 purveuaient  enfin  a  se  faire!  Si  I'Angle- 
 terre surtout,  la  grande  AngU  terre,  se  re- 
 tournait  un  jour  vers  nous  !  De  toutes  les 
 reconciliations  que  le  monde  a  vues,  ce 
 serait  assure'meut  la  plus  heureuse  et  la  plus 
 fe'coude.  Je  le  disai.^,  dans  ce  livre  de  la 
 touverainete  pontijicale,  ecrit  en  quelque 
 .'iorte  sous  le  feu  des  luttts  pour  le  Saiut- 
 Sie'gc,  je  le  disais  avec  confiance  aux 
 Anglais  maitres  d'eux-memes  et  de  kurs 
 pre'juges :  "  Vous  avez  e'te',  il  y  a  trois 
 siecles,  les  plus  redoutables  ennemis  de 
 I'uuite' :  quel  honueur  il  y  aurait  pour  vous 
 a  ramener  en  Europe  I'uiiite' !  Cet  e'tendard 
 de  la  Catholicite  chretienne,  comme  il  sierait 
 a  vos  mains  de  le  relever,  et  k  vos  vaisseaux 
 de  le  porter  par-deLi  les  mtrs  sur  toutes  les 
 teries  que  vous  visitez  !  Heureux  ceux 
 a  qui  il  sera  donne  de  voir  ces  temps 
 meilleurs,  qui  peut-etre  ne  sont  pas  e'loigne's !" 
 
 Eh  bien !  le,  Concile  a  ranime  chez  un 
 grand  nombre  du  nos  freres  separes,  1 1  chez 
 nous,  ces  esiierances.  Ah !  sans  doute,  on 
 doit  le  c.aindre,  elles  ne  seront  pas  toutes 
 realise'es.  Mais  au  moins,  df-s  retours  par- 
 tiels  peuveut  se  voir,  et  en  grand  nombre ; 
 surtout  une  puissante  impidsion  pent  etre 
 donnee.  Le  temps,  aveu  la  grace  dc  Dieu, 
 ferait  le  reste. 
 
 Que  du  moins  le  Concile,  pour  ceux  a  qui 
 
 t2 
 
280 
 
 THE  VATICAN  COUNCIL. 
 
 [Document  vi. 
 
 le  Saint-Pere  adressait  nagiiere  ce  pressant 
 appel,  lie  devieiine  pas  la  plus  dure  des 
 pierres  d'arhoppemeut ! 
 
 Ne  parlez  d  nc  plus  de  leur  imposer  prea- 
 lablemeiit,  pour  condition  de  retour,  1  in- 
 faillibilite'  personiielle  et  se'pare'e  du  Pape  ! 
 Car  ce  serait  I'oubli  de  toute  prudence  coninie 
 de  toute  charite'. 
 
 Les  nouveaux  catlioliques,  ai-je  oui  dire, 
 sout  pleins  de  ferveui-  pour  ce  dogme.  Oui, 
 certains  nouveaux  catlioliques  peut-etre. 
 Mais  je  connais,  moi,  d'autres  convertis, 
 que  I'annonce  d'une  definition  a  troubles. 
 Je  connais  certains  proti  stants,  de'sireux  de 
 venir  a  nous,  que  cela  soul  fait  reculer.  J'en 
 connais  que  cette  de'finition  repoussera'.t 
 absoluraent. 
 
 11  faut  etre,  ce  me  semble,  Men  peu  ou 
 bien  mal  renseigne  sur  les  dispositions 
 actuelles  de  nos  freres  separe's,  pour  ne  pas 
 voir  qii'on  eleverait  la,  infailliblement,  une 
 uouvelle  bairiere,  peut-etre  a  jamais  infran- 
 chissable.  entre  eux  et  nous. 
 
 Mais  attendez  done  !  dirai-je  aux  impa- 
 tients  :  l(>s  scliismes  et  les  here'sies  ne  sont 
 pas  e'ternels.  L'Eglise  a  bien  attendu,  sans 
 cette  de'finition,  dix-liuit  siecles,  et  la  ve'rite', 
 garde'e  par  elle,  a  e'te  bien  gardee. 
 
 VI.  II  est  d'autres  pe'iils,  d'un  aulre  ordre, 
 et  tres-graves  encore.  II  faut  calculer  les 
 conse'queuces  que  pourrait  avoir  un  tel 
 acte  au  point  de  vue  dts  Gouvtrnenients 
 modernes  :  c'est  la  une  politique,  ou  pour 
 mieux  dire,  une  sagesse  dont  I'Eglise  ne 
 pent  se  de'partir.  Je  sais  que  beaucoup 
 d'Evcques,  et  des  plus  courageux,  en  sont 
 pre'occupe's. 
 
 Et  ceites,  non  sans  cause  ;  car  il  y  a.  de 
 serieuses  raisons  de  craiiidre,  a  ce  poiut  de 
 vue  encore,  que  les  inconve'nients  possibles 
 de  la  definition  ne  soient  tres-cuuside'rables. 
 
 Voyons  les  faits  ;  examinons  I'etat  de 
 I'Europe. 
 
 Sur  les  cinq  grandes  puissances  euro- 
 pe'ennes,  trois  ne  tout  pas  eatholiques  :  la 
 Eus.sie,  la  Prusso  et  I'Angleterre.  Je  ne 
 ])iirle  pas  ici  de  I'Ameriquc  et  des  Etats- 
 Unis.  Et  piiinii  les  Etats  stcondaires  de 
 I'Europe,  un  grand  nombre  au^si  apparticn- 
 ncnt  au  schipine  et  a  I'lie'rcsio,  la  Saxe,  la 
 Suede,  le  Danemark,  la  Suisse,  la  Ilollande, 
 la  Grece.  Qui  ne  salt  quels  ombragcs  tous' 
 ces  Gouvernements  nourristent  encore  con- 
 tre  I'Eglise?  Or,  je  pose  simplcnient  la 
 trcs- grave  question  quo  voici  :  Cioit-on 
 qu'une  definition  dc  1  infaillibilite  person- 
 mile  du  Pape  soit  de  nature  a  di&siper  ces 
 oiiibrages  ?  Quand,  pai-  uu  prejuge'  inve'te're', 
 qu'on  ne  dc'truira  pas  (ni  I'aggravant,  ces 
 gouvernements   rogardeiit   Ic    Pape   cjnnne 
 
 un  souverain  e'tranger,  croit-on,  de  bonne 
 foi,  que  declarer  le  Pape  iufaillible,  ce  sera 
 reiulre  nieilleure  la  position  des  eatholiques 
 dans  tous  ces  pays  ?  Croit-on  que  la  Russie, 
 que  la  Suede,  que  le  Danemark  en  devien- 
 di-ont  plus  doux  pour  leurs  sujets  eatholiques  ? 
 Leurs  baines  contre  Eome  en  seront-elles 
 apaisees,  et  le  rapprochement  rendu  plus 
 facile  ? 
 
 Si  quf'lqu'un  etait  tente  de  trailer  a  la 
 Ic'gere,  comme  chime'riques,  ces  craintes  sur 
 les  dispositions  des  Gouvernements  noii 
 eatholiques,  je  rappellerais  ici  simplement 
 les  faits  contemporains.  Pourquoi  done,  en 
 182G,  Its  Archeveques  et  Eveques  catiio- 
 liqtus  d'Irlande,  et  ceux  d'Angleterre  ct 
 d'Ecosse,  out-ils  ete  oblige's  de  signer  les 
 deux  de'clarations  que  jai  sons  les  yeux  ? 
 
 Dans  I'une,  les  Arclievftques  et  Eveques 
 eatholiques  d'Angleterre  et  d'Ecosse,  places 
 en  face  de  ce  grief :  "  On  accuse  les  eatho- 
 liques de  paitau;er  leur  fide'lite  entre  leur  ' 
 souverain  temporel  et  le  Pape,"  y  ve'pondent 
 longuement  ;  et  dans  I'autre,  les  Arche- 
 veques et  Eveques  eatholiques  d'Irlande 
 sont  forces  d'en  venir  a  protester  qu'ils  ne 
 croient  pas  "qu'il  soit  licite  de  tuer  une 
 personne  quelconque,  sous  pre'texte  qu'elle 
 serait  heretique  :" —souvenir  exagere,  mais 
 evident  et  permanent  des  bulles  lance'es 
 centre  Henri  VIII — et  de  plus — ceci  est  a 
 remarquer — "  qu'il  n'est  pas  exige  d'eux  de 
 eroire  que  le  Pape  est  iufaillible."' 
 
 Qu'on  se  re'crie  tant  qu'on  voudra  sur 
 I'injustice  de  ces  ombrages  et  de  ces  pre'- 
 ventions,  de  telh  s  de'clarations  solennelles 
 impose'es  a  I'Episcopat  d'un  grand  pays,  de- 
 montrent  assez  quelle  est  la  puissance  de 
 ces  pie'vcntions.  J'ai  lu  cette  de'claiation 
 des  Eveques  d'Irlande,  je  dois  le  diie,  la 
 rougeur  au  front.  Combien  ils  ont  du 
 soutMr  d'avoir  a  repousser,  et  de  trouver 
 vivantes  dans  leur  pays,  de  pareilles  de- 
 fiances, qui  s'attaquaient  a  tout  ce  qu'il  y 
 a  de  plus  sacre'  dans  la  conscience,  de  plus 
 de'licat  dans  I'lionneur  ! 
 
 En  vent-on  d'autres  preuves  encore  ?  On 
 salt  les  lois  atroces  qui  resterent  si  long- 
 temps  suspendues  sur  la  tete  des  eatholiques 
 d  Angleterre  et  d'Irlande,  et  qu'ils  out  eu 
 tant  de  peine  a  fair  abolir.  Eh  bien,  quand 
 le  ce'lebre  Pitt,  a  la  fin  du  siiicle  dernier, 
 dans  une  pense'e  politique  que  je  veux  eroire 
 genereuse,  songea,  pour  la  premiere  fois,  a 
 de'livrer  de  ce  joug  les  eatholiques,  qu'est-ce 
 qui  obse'dait  et  arretait  tout  court  I'liomme 
 d'Etat  anglais  ?  La  Puissance;  pnntificale, 
 les  vieux  souvenirs  dis  de'mele's  des  Papcs 
 avec  les  couronnes.  C'est  pourquoi,  avant 
 tout,  il  voulut  savoir  qtielles  etaient  sur  ce 
 poiut  les  dnctriot  s  catlioliques,  et  il  s'adrcssa 
 
Document  vi.] 
 
 THE  A^ATICAN  COUNCIL. 
 
 281 
 
 cIrus  ce  but  a  toutes  les  pins  savantes  llni- 
 versites  de  France,  de  Belgique,  d' llspagne 
 et  d'Alkma.2;ne. 
 
 J'ai  sous  les  venx  les  rejionses  dcs  Uni- 
 vei site's  de  Paris,  de  Douai,  de  li.uvain, 
 d'Alcala,  de  Salamanqne,  de  Vidladolid: 
 tontes,  se  pla^aut  !in  pnint  de  vue  dn  droit 
 divin,  et  laissant  de  cote',  par  conse'qnent,  ce 
 qui  a  pu  etie  le  dnr"t  pnblic  d'un  autre  age, 
 re'pondint  expresse'ment  que,  ni  le  P:ipe,  ni 
 les  Caidinaux,  ni  aucun  corps  on  individu 
 de  I'Eglise  romaiiie,  n'ont,  de  par  Jesus- 
 Christ,  aucune  anturite'  civile  siu-  I'Angle- 
 terie,  aucun  pouvoir  de  delier  les  sujets 
 de  S.  M.  Britannique  de  leur  scrmeat  de 
 lide'lite'. 
 
 Cctte  doctrine,  prnfessee  alors  par  les 
 plus  grandes  Universite's  de  I'Eglise  catho- 
 lique,  pouvait  rassnrer  Pitt  snr  la  doctrine 
 contiaire,  prolesse'e,daus  des  bulles  celebres, 
 il  le  faut  dire,  par  plus  d'un  Pape.  Mais 
 supposez  la  Papaute'  de'claree  infaillible  : 
 cette  de'finition  dogmatique  de  I'infaillibilite' 
 (In  Pape  ne  serait-elle  pas  de  nature  a 
 raviver  les  vieilles  defiances?  Certes,  on 
 pent  le  craindre,  et  voici  pourquoi : 
 
 Les  Gonvernements  non-catlioliques,  en 
 effet,  ne  croiront  pas  a  cette  infaillibilite' ; 
 et  ce  ponvoir  immense,  reconnu  dogmatique- 
 ment  an  Pape,  le  Pape,  selon  eux,  en  pourra 
 abuser,  en  outrepasser  b  s  limites.  Mais, 
 ce  qui  sira  grave  a  leurs  j'eux,  leurs  sujets 
 catholiques  y  croiront,  et  seront  obliges  de 
 se  soiimettre  a  toutes  ses  decisions,  meme 
 les  plus  abusives  au  point  de  vue  de  ces 
 Gouvernements  non -catholiques  :  comment 
 ne  pas  voir  que  des  lors  le  pouvoir  pontifical 
 leur  semblera  Men  plus  redoutable  ct  plus 
 odieux  ?  lis  out  deja,  ils  couserveut  contre 
 I'Eglise  les  de'fiances  ombrageuses  que 
 chacun  salt  :  combien  plus  suspecteront-ils 
 le  Pape  infaillible,  c'est-a-dii'e  un  seul 
 bomrae,  qui,  a  leur  point  de  vue,  leur  oifiira 
 bien  muius  de  garanties  que  I'Eglise.  c'est- 
 a-diie  que  les  Eveques  de  leur  pays  tt  de 
 tous  les  pays? 
 
 VII.  Et  ks  Gouveriiements  des  nations 
 catholiques  elles-memes,  de  quel  ceil  ver- 
 ront-ils  proclamerle  dogme  nouveau?  C'est 
 ce  qu'il  faut  se  demander  aussi.  Car  enfin, 
 les  (:!ouvernements  ne  se  regaideront  jamais 
 comme  de'sinteresses  dans  la  question.  Qiu 
 leur  persuadera  qu  elle  ne  les  regarde  pas  ? 
 
 Ici  encore,  pour  appre'cier  sans  illusion  et 
 selon  la  ve'rite'  les  conse'quences  de  la  de'fini- 
 tion dogmatique  annonce'e,  et  sollicite'e  avec 
 taut  de  bruit  par  des  journalistes — qui, 
 certes,  devraient  cesser,  I'heure  en  est  venue, 
 de  se  meler  dans  les  aifaires  les  plus  in- 
 times,  les  plus  gravis,  et  les  plus  re'servees 
 
 de  lEglise, — pla9ons-nous  dans  la  re'aliie' 
 des  choses,  dans  les  faits ;  voyons  ( e  qui 
 est,  et  ce  qui  sera. 
 
 Le  grand  fait,  maliieureux,  mais  incon- 
 ti  stable,  et  plus  que  jamais  subsistant,  le 
 voici :  c'est  que  les  pouvoirs  publics,  meme 
 c'lez  les  nations  catholiques,  sont  pleius 
 d'ombrages  centre  I'Eglise.  C'est  ce  que 
 toute  rhistnire  proclame;  car  Thisfoire  est 
 j)leine  des  confiits  eutre  les  deux  puis- 
 sances. 
 
 IMais  que  parle-je  du  passe'?  A  I'heure 
 meme  ou  j'e'cris  ct  s  lignes,  est-ce  que  trois 
 des  quatre  grandes  puissances  catholiques 
 de  I'Europe,  I'Autriche,  ITtalie  et  I'Espa^ne 
 ne  sont  pas  engage'es  plus  ou  moins  dans 
 de  tristes  luttes  avec  I'Eglise?  Et  c!,ez 
 nous-memes,  dim  moment  a  I'autre,  ne 
 peut-il  pas  surgir  uu  litige  ?  Et  ce  mot  ne 
 serait-il  pas  encore  trop  doux,  dans  la  ter- 
 rible e'ventualite'  de  telle  revolution  pos- 
 sible ? 
 
 Voila  la  situation  :  les  Gouvernements 
 catholiques  out  ete',  sont,  ou  pcuvent  se 
 tiouver  de  plus  tn  plus  en  conflit  avec 
 I'E-lise. 
 
 Certes,  nul  plus  que  moi  ne  de'plore  ces 
 redoutables  conflits,  quand  ils  se  produi- 
 sent;  et  si  pen  de  gout  que  j'aie  pour  ces 
 luttes,  peut-etre  ai-je  mi.ntre',  on  me  pardou- 
 nera  de  le  rappeler,  que  je  ne  suis  pas  de 
 ceux  qui  reculent  alors  et  faiblissent  ?  Mais 
 la  n'est  pas  la  question,  et,  f{ue  les  Gou- 
 vernements soient,  ou  non,  coupables,  ce 
 n'est  pas  non  plus  de  cela  qu'il  s'agit.  II 
 s'agit  de  savoir  de  quel  ceil,  aujourd'hui,  les 
 Gouvernements  verraient  declarer  le  Pape 
 infaillible. 
 
 Est-ce  la  une  timide  preoccupation?  Et 
 I'Eglise  doit-ello,  dans  ses  Conciles,  ne  con- 
 sultant que  les  principes  de  sa  pleine  in- 
 de'pendance  a  I'egard  des  Gouvernements 
 humains,  agir,  de'cre'ter,  de'finir,  meme  sur 
 les  questions  pratiques  les  plus  de'licates, 
 comme  si  les  Gouvernements  n'existaient 
 pas,  et  sans  s'inquie'ter,  en  aucune  sorte,  de 
 savoir  si  ses  actes  les  blesseront,  ou  non,  au 
 vif? 
 
 Telle  n'est  pas,  telle  ne  fut  jamais,  dans 
 les  choses  qui  ne  sont  point  de  ne'cessite,  la 
 coutume  de  la  i-ainte  Eglise. 
 
 Ah  !  si  d'un  coup,  et  par  une  simple  pro- 
 clamation dogmatique,  on  pouvait  couper 
 court  aux  confiits,  supprimcr  les  vieux 
 ombrages,  et  rendre,  par  de'cret,  les  Gou- 
 vernements des  nations  catholiques  deciles 
 a  I'Eglise  et  au  Pape,  comme  des  brebis ! 
 Cela  en  vaudrait  la  peine  I 
 
 Mais  s'en  flatter,  aujouid'hui  surtout, 
 serait  la  plus  chime'rique  des  illusions. 
 
 Qnelqu'un  pcut-il  douter  qu'une  de'finition 
 
282 
 
 THE  VATICAN  COUNCIL. 
 
 [Document  v: 
 
 do^'matique  de  riii'aillibilite  personnelle 
 du  Pape,  loin  de  supprimur  les  defiances 
 aucieunes,  ne  ferait  qu'eu  raviver  les  causes, 
 ou,  si  Ton  veut,  les  eternels  pre'textes,  en 
 leur  donnant  une  appareuce  de  plus  ? 
 
 Quels  sont,  en  etiet,  ces  pre'textes  ?  Certes, 
 je  ne  pre'tends  en  rien  justifier  ici  les  Gou- 
 vernements :  presque  toujours,  presque  par- 
 tout,  ils  ont  voulu  opprimer  1  Eglise ;  mnis 
 il  faut  voir  les  hommes  tt  Its  choses  comme 
 ils  sont. 
 
 II  y  a  d'abord  ici  les  souvenirs  du  passe. 
 
 En  declarant  le  Pape  infaillible,  pourront 
 sj  demander  les  Souverains,  le  de'clarera-t-on 
 impeccable  ?  Non.  La  declaration  qu'on 
 provoque  ne  devant  rien  ajouter  ni  re- 
 trancher  a  ce  qui  est,  a  ce  qui  fut,  cc  qui 
 b'est  deja  vu  se  pourra  voir  encore.  Or  on 
 a  vu,  il  faut  le  dire  avec  respect  et  avec 
 tristesse,  mais  il  faut  le  dire, — car  I'liistoire 
 y  condainiie,  et  Baronius  lui-memi',  lo  grand 
 bistoriographe  de  I'Eglise  romaine,  nous 
 enseigne  qu'il  ne  faut  pas,  en  bistoire,  dis- 
 simuler  la  verite' ;  '  or,  on  a  vu  dans  cette 
 longue  et  incomparable  serie  des  P(jntifes 
 remains,  quelques  Papes,  en  petit  nombre, 
 mais  entin,  il  y  en  a  eu,  des  Papes  qui  se 
 sont  montre's  faibles,  des  Papes  ambitieux, 
 des  Papes  entreprenants,  confondant  le 
 spirituel  et  le  temporel,  affectaut  des  pre'- 
 tentions  domiiiatrices  sur  les  couronnes. 
 On  n'est  pas  assure  d'avoir,  dans  t  lute  la 
 suite  des  siecks,  un  Pie  IX  sur  le  trone 
 pontifical. 
 
 N'est-il  pas  natural  de  penser  que,  si  le 
 Pripe  est  proclame'  infaillible,  ces  reflexions 
 se  pre'seuterunt  d'elles-inem'S  aiix  Gouverne- 
 mi  nts  d'aujourd'liui  ?  Et  deja,  n'est-il  pas 
 inutile,  et,  je  Tajouterai,  tres-dangereux  de 
 re'veilltr  de  tels  souvenirs  ?  Certes,  ce  n't-st 
 pas  moi  qui  les  reveille !  mais  pourquoi 
 d'imprudents  avocats  de  la  Papante  se 
 donneut-ils  tons  les  jours  la  tiiste  mission 
 de  les  re'veiller,  et  de  les  enveuimer  .-' 
 
 Mais,  en  outre,  on  se  demandera  sur  quels 
 objets  s'cxercera  cette  infaillibilite  person- 
 nelle. Quand  il  n'y  aurait  que  les  matieres 
 mixtes,  oil  les  cimflifs  furent  toujours  si 
 frequents,  quelles  sont  ici  les  limites  ?  Qui 
 It^s  de'terminera  ?  Le  spirituel  no  touclie- 
 t-il  pas  au  temporel  de  tons  cotes  ?  Qui 
 porsuadera  aux  Gouvernemeiits  que  le  Pape 
 ne  passera  plus,  jamais,  dans  aucun  en- 
 trainement,  du  spirituel  au  temporel  ?  Des 
 lors,  la  proclamation  du  nouvean  dogme  ne 
 paraitra-t-clle  pns,  non  aux  tlic'ologiens 
 liabiles,  mais  aiix  Gouverncments,  qui  ne 
 sont   pas   the' rlogiens,    consacrer,   dans    le 
 
 •  Et  il  stifflt  do  lire  dans  ses  AnnaJcs  I'liistoire  du 
 dixirme  siecle  pour  v«.ir  que  lui-menie  ne  la  dissimulc 
 
 Pape,  sur  des  matieres  peu  definies  et 
 parfois  non  definissables,  une  puissance 
 illimite'e,  souveraine,  sur  tons  leurs  sujets 
 catholiques,  et,  pour  eux  Gouvernements, 
 d'autant  plus  sujette  aux  ombrages,  que 
 I'abus  leur  paraitra  toujours  possible  V 
 
 Alors  on  se  souviendra  des  doctrines 
 formule'es,  sinon  definies,  dans  des  Bulles 
 ce'lebres. 
 
 Certes,  ce  n'est  pas  moi  qui  ai  la  moindre 
 envie  de  defendre  ici  Philippe-le-Bel  et  s.  s 
 imitateurs.  Mais  enfin,  dans  la  Bulle  Uiiain 
 sandain,  par  exemple,  Boniface  VIII  ne 
 de'clare-t-il  pas  qu'il  y  a  deux  glaives,  le 
 spirituel  et  le  temporel,  que  ce  dernier  aussi 
 appartient  a  Pierre,  et  que  le  successeur  de 
 Pierre  a  le  droit  d'in.stituer  et  de  juger  les 
 souverains?  Fotesfas  spiritualis  terrenam 
 potestatem  instituere  Jmbet  d,  judicore. 
 
 Et  dans  la  J5ulle  AuscuUa  fili,  il  deman- 
 dait  au  Roi  d'envoyer  a  Rome  les  Arche- 
 veques  et  les  Eveques  de  France,  avec  les 
 abbes,  etc.,  j^our  y  trailer  de  tout  ce  qui 
 paraitrait  utile  au  bon  gouvernemext  du 
 royaume  de  France. 
 
 Et  apres  meme  que  le  protestantisme  fut 
 venu  changer  si  profonde'ment  I'e'tat  de 
 I'Europe,  Paul  III,  dans  la  fameuse  Bulle 
 qui  excommuniait  Henri  VIII,  ne  deliait-il 
 pas  de  leur  serment  de  ndelite'  les  sujets  du 
 roi  d'Angleterre,  et  n'otfrait-il  pas  I'Angle- 
 terre  a  qui  la  voudrait  conque'rir,  donnant, 
 a  ceux  qui  en  feraient  la  comjuete,  tons  les 
 biens,  meubles  et  immeubhs,  des  Anglais 
 devenus  dissidents  ? 
 
 Croit-on  que  oette  Bulle  soit  oublie'e  en 
 Angleterre?  P^t  les  declarations,  dont  je 
 citais  tout  a  I'heure  quelques  mots,  pense- 
 t-on  qu'elles  n'ont  pas  ete  demande'es  aux 
 Eveques  catlioliques  d'Irlande  par  le  sou- 
 venir, tout  vivant  encore,  de  cette  Bulle? 
 Me  sera-t-il  peimis  de  dire  ici  toute  ma 
 pense'e,  et  n'est-il  pas  pcmis  de  le  demander 
 apres  I'histoire :  cette  Bulle  eftVayaiite,  a 
 I'e'poque  oil  elle  fut  public.',  n'e'tuit-elle  pas 
 de  nature  a  pre'cipiter,  plutot  qu'a  ramener, 
 la  nation  anglaise?  Est-il  bieu  certain 
 qu'elle  n'a  pas  ete  pour  la  Chre'tiente'  un 
 grand  lualheur?  Du  moins,  en  pensant 
 ainsi,  on  ne  contredirait  aucun  dogme 
 catholique,  pas  meme  celui  de  I'inf'aillibilite 
 du  Pape,  si  elle  venait  jamais  a  etre  e'rige'e 
 -  en  dogme. 
 
 Je  suis  triste,  et  qui  ne  le  serait  ?  en  rap- 
 pelaut  CCS  grands  et  douloureux  faits  de 
 I'histoire;  mais  ils  nous  y  forcent,  ceux  dont 
 la  legerity  vt  la  te'me'rite'  remuont  ces  ques- 
 tions brulantes.  Ils  nous  y  forcent,  et  ma 
 conviction  profonde  est  que  tout  cela  jette 
 dans  les  meilleurs  esprits  un  trouble  deplo- 
 rable, et  que  si  on  avait  enirepris  de  rondre 
 
Document  vi. 
 
 THE  VATICAN  COUNCIL. 
 
 283 
 
 la  puissance  pontificale  odieuse,  on  ne  pour- 
 rait  rlen  faire  de  mieux  que  de  perpe'tuer  de 
 telles  controverses. 
 
 .  Ciir,  enfin,  pmuTont  encore  se  demander 
 les  Souverains,  niemn  catholiqnes,  la  procla- 
 mation dogmatique  de  I'infaillibilite  du  Pape 
 reudra-t-elle,  oui  ou  non,  a  I'avenir  dr.  telks 
 Bui  les  impossibles?  Qui  done  alors  empe- 
 cliera  un  nouvt-au  Pape  de  de'finir  ce  que 
 plusieurs  de  ses  pre'deVesseurs  out  eni-eigne': 
 que  le  Vicaire  de  Je.sus-Christ  a  un  pouvoir 
 (Urect  sur  le  tempoiel  des  princes;  quil  est 
 dans  ses  attributions  d'instituer  et  de  deposer 
 les  souverains  ;  que  les  droits  civils  des  lois 
 et  des  peuples  lui  sont  subordonne's  ? ' 
 
 Mais  alors,  et  apres  la  proclamation  du 
 dogme  nuuveau,  nul  clerge',  nul  eveque,  nul 
 catliolique  ue  pourra  recuser  cette  doctrine 
 si  odieuse  aux  Gouvemements ;  c'est-a-dire 
 qu'a  leurs  yeux  tous  les  droits  civils,  poli- 
 tiques,  comme  toutes  les  croyances  reli- 
 gieuses,  seraient  entre  les  mains  d'un  seul 
 liomme ! 
 
 Et  vous  penseriez  que  les  Gouvemements 
 verraient  avec  indiffe'rence  I'Eglise  s'assem- 
 bler  de  tous  les  points  du  moiide,  pour 
 proclamer  un  dogme  qui,  suivant  eux,  peut 
 avoir  de  telles  consequences  ! 
 
 Et  iLs  pourront  etre  d'autant  plus  induits 
 a  couside'rer  la  definition  de  I'infaiilibilite' 
 du  Pape  comnie  une  conse'cration  implicite 
 de  ces  doctrines  si  ndoute'es,  que  ces  doc- 
 trines sont  loin  d'etre  abandonne'es.  Sans 
 cesse  les  joumaux,  qui  se  donnent  parmi 
 nous  comme  les  purs  repre'sentants  des 
 principes  remains,  e'talent  ces  theories  dans 
 leurs  colonnes,  les  e'tablissent  a  grand  ren- 
 fort  d'Hrguments,  et  vont  menie.  jus<ju'a 
 signaler,  comme  entachee  d"atheisme,  la 
 doctrine,  a  laquelle  tiennent  si  fort  les 
 souverains,  catholiqnes  comme  non  catlio- 
 liques,  de  I'iude'pendanee  des  deux  puis- 
 sances cliacune  dans  sa  sphere. 
 
 II  y  a  tres-peu  de  temps  que  nous  lisions, 
 citees  avec  eloge  par  un  journal  frauQais, 
 les  paroles  suivanti  s,  ou  Ton  compare  aux 
 manicheens  ceux  qui  &outiennent  que  les 
 deux  glaives  ne  sont  pas  dans  la  meme 
 main  : 
 
 "  Y  aurait-il  done  deux  sources  d'autorite' 
 et  de  pnuvoir,  deux  fins  supremes  pour  les 
 ctembresd'une  meme  socie'te',  deux  butscUvers 
 dans  I'idee  de  I'etre  ordonnateur,  et  deux 
 destine'es  distinct  es  chez  un  meme  homme 
 qui  est  a  la  fois  membre  de  I'Eglise  et  sujet 
 de  I'Etat?  Mais  qui  ne  voit  de  suite  I'ab- 
 surdite'  d'un  semblable  systemeV  C'est  le 
 dualisme  des  manicheens,  sinon  I'athe'isme.' 
 
 1  Ignorc-t-on  que  Bcllavmin  lui-inemc  fut  mis  a  Wn- 
 dfx  iiouv  ii'avoir  pas  souteuu  Ic  jiouvoir  direct  clu 
 Tape  sur  les  couruuu'  s  ? 
 
 C'etuit  la  aussi  ce  que  pre'tcndait  I'abbe' 
 de  Lamennais,  dans  les  emportements  de  sa 
 logique ;  et,  contie  le  premier  des  quatre 
 articles,  il  posait  ce  dilemme  :  ultramontain 
 ou  uthe'e.  Ces  exces  lui  ont  pen  reussi.  Et, 
 au  f./nd,  sous  re  rapport,  les  e'crivains  dont 
 il  h'agit  ici  sont  de  I'e'eole  de  Lamennais. 
 Mais  plus  ils  reprocheront  aux  Gouveme- 
 ments de  ne  pas  admettre  la  doctrine  de  la 
 Bulle  Unam  sanctam,  it  de  tenir  a  cette 
 inde'pendance  des  deux  puissances,  plus  ils 
 de'montreront  eux-memes  la  force  des  re'pu- 
 giiances  et  I'universalite  des  repulsions  que 
 je  redoute. 
 
 Et  quand  je  parle  de  I'independance  des 
 deux  puissances,  loin  de  moi  la  pense'e  de 
 mettre  en  doute  un  seul  instant  la  divine  et 
 ceitaine  autorite  de  I'Eglise,  pour  definir, 
 proclamer,  et  rappeler,  aux  Gouvemements 
 comme  aux  sujets,  les  saintes  et  eternelles 
 regies  du  juste  et  de  I'injuste !  Mais  la 
 n'est  pas  la  question,  on  le  salt  bien,  et  c'est 
 trop  evident ! 
 
 Non,  les  vicilles  susceptibilite's  ne  sont 
 pas  pres  de  disparaitre :  un  journalisme  pas- 
 sioiine'  a  tout  fait  jiour  les  ranimer;  et  nulle 
 23art,  on  le  peut  affirmer  avec  certitude,  ni 
 en  France,  ni  dans  la  catholique  Autriche, 
 ni  dans  la  Baviere  et  sur  les  bonis  du  Khin, 
 ni  dans  I'apostolique  Espagne,  ni  dans  ce 
 Portugal,  qui  naguere  chassait  les  Sceurs  de 
 charite',  les  dispositions  des  Gouvemements 
 europeens  ne  sont  favorables  a  la  proclama- 
 tion du  dogme  annonce. 
 
 L'heure  vous  parait-elle  done  venue  de 
 reveiller  d'un  bout  de  I'Europe  a  I'autre  les 
 haines  centre  le  Saint-Sie'ge  ? 
 
 Ou  plutot,  l'heure  pre'sente  n'est-elle  pas 
 deja  pleine  d'assez  nombreux  et  d'assez 
 grands  pe'rils  ? 
 
 Veut-on  mettre  a  I'ordre  du  jour,  dans 
 I'Europe  entiere,  la  se'paration  de  I'Eglise  et 
 de  1  Etat  ? 
 
 Veut-on  meme  faire  courir  au  Concile 
 d'autres  chances  ?  Que  faudrait-il,  dans 
 I'e'tat  actuel  de  I'ltalie  et  de  I'Europe,  pour 
 amener  les  plus  grands  malheurs  ? 
 
 II  est  impossible  de  se  le  dissimuler:  il  y 
 a  des  esprits  qui  tiennent  a  pousser  I'Eglise 
 aux  demieres  extre'mites  ! 
 
 Dans  quel  inte'ret  ? 
 
 VIII.  J'arrive  maintenant  aux  difficulte's 
 theologiques,  non  precisement  de  I'infailli- 
 bilite pontificale, — ce^te  question,  encore  une 
 fois,  je  ne  la  traite,  ni  d;ius  un  sens,  ni  dans 
 un  autre, — mais  aux  ditBculte's  theologiques 
 de  la  definition  :  car  ces  dittieulte's-la,  si  elles 
 sont  vraiment  se'rieuses,  sont  aussi  une  forte 
 raison  coutre  I'opportunite. 
 
 Les  jourualistes  qui  sembleul  vnuloir  en- 
 
284 
 
 THE  VATICAN  COUNCIL. 
 
 [Document  vi 
 
 joindre  au  Cnncile  de  defiuir  linFaillibilite 
 du  Pape,  et  de  la  de'finir  par  acclamation,  se 
 douteut-ils  des  conditions  dans  lesquelles 
 le  Coucile  aurait  a  faire  cette  definition? 
 Certes,  on  ne  le  dirait  pas,  k  la  mauiere 
 dont  ils  en  parlent ;  — corame  ils  ne  se  dou- 
 tent  gueres  de  ce  qu'il  y  a  d'etrange,  de 
 prodigicusement  anormal,  et  de  tout  a  fiiit 
 impossible,  dans  le  role  qu'ils  se  donnent 
 depuis  six  mois  surtout,  en  s'ingerant  au 
 point  oil  ils  le  font,  dans  les  atFaircs  les 
 plus  intimes  du  gouvernement  de  I'Eglise. 
 
 J  3  ne  suis  pas  surpris  d'ailleurs  de  leur 
 extraordinaire  imprudence.  lis  ne  sont  pas 
 theologiens.  Vous,  Messieurs,  vous  con- 
 uaissez  toutes  les  questions  que  je  vais 
 rappeler :  elles  vous  sont  enseignees  duns 
 vos  ecoles.  Mais  en  meme  temps  qu'on 
 vous  les  enseigne,  on  vous  apprend  k  ne  pas 
 « n  cntretenir  inutilement  les  fideles.  Pre- 
 trei,  nous  avons  iin  double  devoir,  u'est 
 d  e'tudier  les  choses  obscures  et  de  ne  pre- 
 cher  que  les  chnses  daires.  Quant  aux 
 laiques,  encore  une  fois,  je  ne  leur  reproche 
 pas  d'igaorer,  mais  je  leur  reproche  d'agiter 
 et  de  trancher  les  questions  qu'ils  ignorent. 
 II  ne  savent  pas  a  quelles  diffiuulte's  ils 
 louchent  e'tourdiment,  et  je  suis  malheu- 
 reusement  oblige  de  les  en  avertir,  en  vous 
 rappelant,  a  vous.  Messieurs,  ce  que  vous 
 savez  deja. 
 
 "  En  matiere  si  grave,  si  delicate  et  si 
 complexe,  dit  avec  une  raison  superieure 
 Mgr  I'Eveque  de  Poitiers,  on  ne  doit  se 
 laisser  guider  iii  par  I'enthousiasme,  ni  par 
 Je  sentiment  personnel ;  tons  les  mots  doi- 
 vent  etre  pe  -e's  et  explique's,  toutes  les  faces 
 de  la  question  examine'es,  tons  les  cas  prevus, 
 toutes  les  fausses  af)plications  e'carte'es,  tons 
 les  inconve'nients  balance's  avec  les  avan- 
 tages." " 
 
 Au  reste,  Mgr  I'Eveque  de  Poitiers  n'est 
 pas  le  seul  a  parler  ainsi.  Parmi  les  theo- 
 logieus,  les  plus  grands  partisans  de  I'in- 
 faillibilite'  avouent  eux-meines  les  prodi- 
 gieuses  difficultes  pratiques  qui  peuveut  se 
 rencontrer  ici.  Ce  sont,  disent-ils,  des  diffi- 
 cultes inextricables,  intricatissimse'  difficul- 
 tatcs ;  et  les  plus  liabiles,  ajoutent-ils.  out 
 toute  la  peine  du  monde  k  s'en  tirer ;  in  quihus 
 dissolvendis  multum  theologi  peritiores  laho- 
 rant. 
 
 1"  Difficultes  tirees  de  la  ne'cessite'  de 
 de'finir  les  conditions  de  Facte  ex  cathedra, 
 tons  les  actes  pontificaux  n'ayant  pas  ce 
 caractere ; 
 
 2"  Difficulte's  tire'es  du  double  caractere  du 
 I'ape,  considcre  soit  comme  doctcur  prive', 
 soit  comme  Pape ; 
 
 1  Ilonielie  prononccv^'  dans  la  chapcUe  dc  son  Giaiid- 
 Scminaire. 
 
 3°  Difficulte's  tiie'es  des  multiples  ques- 
 tions <le  fait  qui  se  peuvent  poser  a  propos 
 de  t  lut  acte  ex  cathedra  ; 
 
 4"  Difficultes  tire'es  du  passe  et  des  fails 
 historiques ; 
 
 5"  Difficulte's  tire'es  du  fond  meme  de  la 
 question  ; 
 
 6°  Difficulte's,  en  fin,  tire'es  de  I'e'tat  des 
 esprits  conteniporains. 
 
 La  premiere  chose  a  faire  par  le  Coucile, 
 avant  de  porter  ici  une  definition  dog- 
 matique,  ce  serait  done  de  determiner  les 
 conditions  de  I'iufaillibilite';  car  definir  I'in- 
 faillibilite  du  Pape,  sans  pre'ciser  et  de'finir 
 les  conditions  de  cette  infaillibilite',  ce  serait 
 ne  rien  de'finir,  parce  que  ce  serait  definir 
 trop,  on  pas  assez. 
 
 Mais  comment  de'terminer  ces  conditions  ? 
 Les  theologiens  en  disputant,  soit  en  theorie, 
 in  abstracto,  soit  in  concrefo,  et  en  fait.  Ln 
 un  mot,  quand  et  comment  le  Pape  est-il 
 infaillible  ?  Voila  ce  qu'il  faudra  deter-' 
 miuer.  Mais  c'est  ici  que  les  difficultes 
 ne  sont  pas  medioeres. 
 
 Le  Pape,  toutes  les  fois  qu'il  parte,  est-il 
 intaillible  ?  Des  theologiens  I'ont  peuse'. — 
 Ou  bien  ne  I'est-il  que  quand  il  parte,  comme 
 on  dit,  ex  cathedra  ? 
 
 Mais,  c'est  pre'cisement  pour  definir  les 
 conditions  de  la  parole  ex  cathedra,  que  le 
 Concile,  s'il  jugeait  k  propos  d'entrer  dans 
 cette  question,  aurait  fort  k  etudier  et  fort  a 
 faire 
 
 Qu'est-ce,  en  etfet,  que  la  parole  ex  cathe- 
 dra '/  quelles  en  sont  les  comlitions  V  On 
 discute  la-dessus  dans  toutes  les  ecoles  :  les 
 uns  exigent  plus  et  les  autres  moins.  Le 
 Cardinal  Orsi  ne  parle  pas  pre'cise'ment 
 comme  le  Cardinal  Beltarmin,  ni  Bellarmin 
 comme  le  Cardinal  Capetlari,  qui  fut  depuis 
 le  Pape  Gre'goire  XVI. 
 
 Mansi  parle,  soit  de  "  Conciles  assemble's 
 pre'atabteraent,"  soit  de  "  docteurs  appeles," 
 soit  de  "Congregations  institue'es"  et  de 
 "supplications  publ'ques."  ^^ Sans  cela,  dit- 
 il,  (jue  Bossuet  le  sache  hieii,  nous  ne  recon- 
 naiss<ms  plus  le  Fape  comme  iiifadlible." ' 
 
 Bellarmin  essaie  de  concilier  ceux  qui 
 disent :  Pontifex  consilium  audiat  pastorum, 
 avec  ceux  qui  disent  qu'il  pent  definir  tout 
 seul,  etiam  solus.  ^ 
 
 Eh  bien !  devant  toutes  ces  divergences 
 d'opinions,  et  je  n'eii  cite  ici  que  quelques- 
 unes, — car  on  en  compfe  un  bien  plus  grand 
 nombre,  meme  parmi  les  theologiens  uttra- 
 montains. — comment  agira  le  Concile?  II 
 faudra  done  quit  entreprenne,  approuvant 
 les  luies,  reprouvant  les  autres,  la  rude  tache 
 dc  faire,  d'uiie  fa^on  dogmatique  et  absolue, 
 
 1  J)o  Jlaistic,  du  Pape,  liv.  1,  ch.  x.  v. 
 -  Diapixtalioiics  Bcdarmini. 
 
Document  yi.] 
 
 THE  VATICAN  COUNCIL. 
 
 285 
 
 nil  choix  parmi  toutes  ces  opinions  tlieo- 
 Ingiques :  niais  sur  quelles  bases,  certaiues, 
 claires  et  indiscutables,  s'appuiera-t-il  pour 
 cela? 
 
 Encore  une  fois,  quest-ce  done  exacte- 
 meut  qu'un  acte  ex  cathedra  1 
 
 Est-ce  un  simple  brefV  Oui,  disent  les 
 nns ;  non,  disent  les  autres.  Est-ce  un  res- 
 crit?  Meme  partage  d'opinions.  Est-ce  une 
 bulle,  une  allocution  eonsistoiiale,  une  ency- 
 clique  ? 
 
 Faut-il,  dans  I'acte  ex  cathedra,  que  le 
 Pape  s'adresse  a  toute  I'Eglise  ? — Oui,  disent 
 la  plupart. — Non,  dit  un  Anglais,  professeur 
 la'ique  de  the'ologie '  et  journaliste  contem- 
 porain  :  quand  il  ne  parlerait  qu'a  un  seul 
 Eveque,  ou  meme  a  un  simple  lai'que,  il  pent 
 avoir  voulu  enseigner  ex  cathedra.  Et  c'est 
 assez. 
 
 Eh  bien,  alors,  faut-il  au  moins,  corame 
 plusieurs  le  re'clament,  pour  qu'il  n'y  ait 
 aucun  doute  sur  son  intention,  que  le  Pape 
 de'finisse  la  doctrine  sous  la  sanctioa  d'un 
 anatheme  contre  I'erreur  ? 
 
 —  On  suffit-il,  comrae  d'autres  le  pre'ten- 
 dent,  qu'il  exprime,  d'une  maniere  quel- 
 couque,  son  intention  de  faire  un  dogma  ? 
 
 —  Ou  bien  eniin,  comme  le  soutient  en- 
 core le  tlie'ologien  la'ique  que  je  citais  tout 
 a  i'heure,  peut-il  parler  ex  cathedra,  meme 
 quand  il  n'exprimerait  pas  clairement  son  in- 
 tention d'imposer  la  foi  ?  Etiamsi  ohligatio 
 assensum  priestaudi  non  diserte  exprimatur.^ 
 
 —  Ou  bien,  faut-il,  comme  certains  autres 
 le  veident,  que  le  Pape  ait  coasulte?  Et 
 s'il  le  faut,  qui  doit-il  consulter  ?  Quelques 
 e'veques?  ou,  a  de'faut  d'e'veques,  les  cardi- 
 naux?  ou,  a  defaut  des  cardinaux,  les  con- 
 gregations romaines  ?  ou,  a  de'faut  des  ccm- 
 gregations  romaines,  des  tbeologiens,  des 
 docteurs,  et  combien?  Suf&rait-il  d'un  de'- 
 cret  qu'il  aurait  dresse'  seul  dans  son  cabinet  ? 
 Pourquoi  distinguer,  disent  quelques-uns,  la 
 oil  les  paroles  des  promesses  ne  distinguent 
 pas  ■? 
 
 Voici  du  reste  un  autre  theologien  con- 
 temporain,  I'allemand  Phillips,  que  cette 
 difficulte'  n'arrete  pas.  Pour  lui,  la  de'fi- 
 nition  ex  cathedra  ne  demande  que  le  Pape 
 consulte  qiii  que  ce  soit :  ni  le  Concile,  ni 
 I'Eglise  romaine,  ni  le  CoUe'ge  des  cardinaux. 
 Le  docteur  allemand  va  plus  loin  encore : 
 iJ  n'est  pas  necessaire,  selon  lui,  que  le 
 Pape  reflechisse  murement ; 
 
 Ni  qu'il  etudie  soigneusement  la  question  a 
 
 1  M.  Ward,  De  ivfallib  litatis  ixti'vsione,  tliesis  'luo- 
 dec-nui.  p.  35. — M.Ward  est  un  ancien  ministre  anglican 
 converti,  zele  catholiquo  atijounl'hui.etqui  a  ete,  qnoi- 
 que  la'ique,  profe^:seur  de  theologieau  Grand-Seniinaire 
 de  I'archevech^  de  Westminster. 
 
 —  Ibid.     Thesis  duodecima. 
 
 la  hnni'ire  de  la  parole  de  Dieu  ecrite  et  tra- 
 ditiditnelle  : 
 
 Ni  qu'il  e'leve  sa  priere  vers  Dieu  avant  de 
 prononcer. 
 
 Sans  toutes  ces  conditions,  sa  decision  n'en 
 serait  pas  moins  anssi  valide,  oussi  valable, 
 aussi  obligatoire  pour  toute  VEglise,  que  s'il 
 avail  observe  toutes  les  precautions  que  dicte 
 la  foi,  la  p^e'te',  le  bon  sens. 
 
 Que  faut-il  done,  selon  ce  doctenr.  pour 
 qu'une  de'finition  soit  ex  cathedra  ?  Le 
 voici :  "  II  reste  a  dire  d'apres  cola,  pour 
 de't'eudre  la  valeur  d'une  decision  ex  cathe- 
 dra, qu'elle  existe,  lorsque  le  Pape,  dans  im 
 Concile  ou  hors  d'un  Concile,  verbalement 
 ou  par  ecrit,  douno  a  tous  les  fideles  chre'- 
 tiens,  comme  Vicaire  de  Jesus-Clirist,  au 
 nom  des  apotres  Pierre  et  Paul,  ou  en  vertu 
 de  I'autorite'  du  Saint-Sie'ge,  ou  en  d'autres 
 termes  semblables,  avec  ou  sans  la  menace  de 
 I'anatheme,  une  de'cision  relative  au  dogme 
 ou  a  la  morale."  (Phillips,  diet.  Gosehlez, 
 article  Pape.) 
 
 D'apres  ce  the'ologien,  I'Eglise  n'a  pas  le 
 droit  de  mettre  une  restriction  ni  une  con- 
 dition quelconque,  quant  a  la  validite,  a 
 I'exercice  de  I'infaillibilite'. 
 
 Un  e'crivain  franyais,  auteur  d'un  re'cent 
 traite  De  Papa,  ne  dit  guere  autre  chose, 
 et  ne  demande,  pour  que  le  Pape,  parlant 
 a  I'Eglise  universelle,  soit  infaillible,  qu'une 
 condition,  non  pas  qu'il  ait  prie',  non  pas 
 qu'il  ait  de'libe're,  e'tudie,  consulte,  niais 
 simplement  qu'il  ait  eu  I'intention  de  faire 
 un  dogme,  et  qu'il  n'ait  pas  ete  violente. 
 
 M.  "Ward,  nous  I'avons  vu,  ne  demande 
 meme  pas  que  le  Pape  s'adresse  a  I'Eglise  : 
 qu'il  s'adresse  a  un  seul  Eveque  ou  a  un  seul 
 la'ique,  cela  suffit. 
 
 Voila  done  de  quelle  sorte  quelques-uns 
 ne  craignent  pas,  aujourd'hui,  de  traiter  ces 
 immenses  questions  ! 
 
 Je  dis  quelques-uns,  et  je  prie  qu'on  veuille 
 remarquer  ce  mot;  car,  je  ne  vondrais  pas 
 que  toutes  les  plus  extremes  theories  parus- 
 sent  etre,  contre  mon  intention,  mises  au 
 compte  de  toute  la  the'ologie  catholique. 
 
 Eh  bien  !  en  pre'sence  de  toutes  ces 
 opinions,  le  Concile  declarera-t-il  qu'il  y  a 
 une  forme  ne'cessaire,  sous  laquelle  le  Pape 
 SERA  TENTJ  d  oxercer  sim  iiifaillibilite'?  ou 
 bien  la  forme  n'y  ferait-elle  rien?  et  lePape 
 sera-t-il  infaillible,  quand  et  de  la  maniere 
 qu'il  jugera  bon  de  I'etre,  sans  avoir  ni 
 prie',  ni  e'tudie',  ni  consulte',  et  s'adressant  au 
 premier  fidele  venu  ? 
 
 Et,  puisque  de'terminer  en  quelles  cir- 
 constances  le  Pape  est  infaillible,  c'est  deter- 
 miner aussi  dans  quelles  conditions  il  ne 
 Test  pas,  il  y  aura  done  a  de'finir  ici  deux 
 
286 
 
 THE  VATICAN  COUNCIL. 
 
 [Document  vi. 
 
 dogmes,  an  lieu  d'un  :  le  dogme  de  I'mfailli- 
 bilite,  et  le  dogme  de  la  faillibilite?  On 
 decliirei'a,  coinine  de  foi,  non-seulement  que 
 le  Pape  est  infaillible  dans  telles  et  telles 
 conditions,  niais  qu'en  dehors  de  ces  con- 
 ditions, il  est  faillible. 
 
 Et  comment,  encore  une  fois,  s'y  prendra- 
 t-on  pour  fixer  ces  limites?  Ou  sont-elles 
 clnirement  dans  I'Ecriture?  Ou  sont-elles 
 duns  lenseignement,  si  vaiie'  et  si  contra- 
 dictoire  ici,  des  theologiens?  Quelles  opi- 
 nions va-t-ou  eriger  en  dogmes  V  ou  en 
 lieie'sies  ? 
 
 Et  si  on  ne  le  fait  pas,  dans  quel  inconnu 
 va-t-on  Jeter  I'Eglise  ? 
 
 IX.  Mais  CH  n'est  pas  tout :  outre  la  ques- 
 tion de  droit,  il  y  aura  encore  la  question  de 
 fait.  Qui  de'eidera,  en  fait,  que  telle  decision 
 du  Papo  remplit  toutes  les  conditions  d'un 
 de'cret  ex  cathedra  '?  Ce  discernement  seru- 
 t-il  toujours  facile?     Non. 
 
 C'est  ce  que  reconnaissent  de  bonne  foi 
 les  partisans  les  plus  avances  de  I'infuilli- 
 bilite'  pontificale.  Le  theologien  anglais 
 Ward,  par  exemple,  dit  expresi-e'ment  ; 
 "  Puisque  toutes  les  allocutions  pontiflcalcs, 
 toutes  les  lettres  apostoliques,  nieme  toutes 
 les  encycliques,  ne  contiennent  pas  des  defi- 
 nitions ex  cathedra,  il  faut  regarder  de  preg 
 pour  discerner  d'une  fa^on  suffisante  quels 
 ^ont  ceux  de  cesactesoii  le  Souverain-Pontife 
 doit  etre  cense'  parler  ex  cathedra ;  et  il  faut 
 y  regar<ler  de  pres  dans  les  actes  memes  ex 
 cathedra,  c'est-a-dire  dans  les  actes  infailli- 
 blcs,  pour  bien  discerner  ce  qu'il  enseigne 
 ex  cathedra,  c'est-a-dire  infailliblement." ' 
 
 Et  ce  discernement  est  si  difficile  parfois 
 aux  theologiens  eux-memes,  que  M.  Ward 
 reconnait,  avec  une  modestie  qui  1  honore, 
 Avoir  commis,  et  opinialrement  soutenu  une 
 grave  meprise,  toucluuit  la  nature  des  actes 
 pontificaux  de  diverses  sortes,  oil  avaient 
 e'te  fletries  les  propositions  signale'es  plus 
 tard  dans  une  piece  recente  emanee  de  Rome. 
 II  avait  cru,  et  il  aflirmait,  que  chacun  des 
 actes  qui  a  fourni  des  propositions  au  recueil 
 appele  Syllahm,  devait  etre  regarde'  par  cela 
 eeul  comme  ayant  le  caractere  d'un  acte  ex 
 cathedra.  Ce  qu'il  confesse  maintenant  avec 
 franchise  avoir  etc'  une  grosse  erreur. 
 
 L'histoire  cccle'siastique,  du  reste,  est 
 pleine  de  faits  semblables.  Qu'on  se  rap- 
 pelle  certains  actes  conside'rables  des  Papes, 
 dans  h'S  temps  passe's,  sur  Icsquels  les  theo- 
 logiens out  tant  dispute,  et  disputent  encore, 
 
 >  Circa  has  igitur  allocuiiones  ct  littcras  apostolicas 
 adlMborandum  est,  ul  satis  digno.-catur  in  quibusnam 
 earum  Ponlifex  ex  cailiedia  loqui,  ct  (luiiiiiam  ex 
 cathedra  docere,  jure  ceiiseatur. 
 
 pour  savoir  s'ils  sont,  oui  ou  non,  ex  cathe- 
 dra. 
 
 Quand  le  Pape  Etienne  condamna  saint 
 Cypri(  n  dans  la  question  du  bapteme  des 
 he're'tiques,  a-t-il  parle  ex  cathedra  i  Les  uns 
 affirment,  les  autres  nient. 
 
 Quaid  le  Pape  Honorius,  consulte  sur  la 
 question  du  monothe'lisme  par  Sergius,  Pa- 
 triarche  de  Constantinople,  et  d'autres  £ve- 
 ques  orientaux,  ecrivit  ces  fameuses  lettres 
 qui  donnerent  lieu  a  tant  de  de'bats,  a-t-ii 
 parle  ex  cathedra  i  Les  theologiens  out  en- 
 core la-dessus  vivenient  discute. 
 
 Qui  de'cidera  done  V  L'Eglise.  II  fauilra 
 done  souvent  en  revenir,  de  fait,  a  une 
 decision  de  I'Sglise. 
 
 I' t  en  eflet,  outre  les  deux  questions  de 
 fait  dont  parle  M.  Ward,  et  qui  se  doivent 
 poser  a  propos  de  tout  ^icte  ex  cathedra  :  — 
 i'acte  est-il  ex  cathedra  ? — Et  s'il  1  est,  sur 
 quoi  porte  pre'cise'ment  la  de'finition? — il  y 
 en  a  un  autre,  pas  si  simple  dans  la  pi-atique 
 qu'on  pourrait  le  croire  d'abord,  et  que 
 voici : 
 
 Ne  se  peut-il  jamais  rencontrer,  en  effet, 
 dans  la  suite  des  siecles,  tel  Pape  de  la 
 liberte'  duquel  on  puisse  legitimement 
 douter  ? 
 
 Les  plus  zele's  sont  bien  forces  de  le  recon- 
 naitre,  et  d'adniettre,  en  pre'sence  de  l'his- 
 toire, qu'un  Pape,  sous  I'influence  de  la 
 crainte,  pent  de'finir  I'erreur. 
 
 Voila  done,  dans  certaines  circonstances, 
 une  troisieme  question  de  fait,  a  constater : 
 la  pleine  et  entiere  liberte  du  Pape. 
 
 N'y  en  a-t-il  pas  une  quatrieme?  car,  si 
 un  Piipe,  nieme  declare  infaillible.  pourrait 
 encore,  menie  dans  un  acte  ex  cathedra,  errer 
 sous  le  coup  de  Tintimifiation  et  de  la  cndnte, 
 ne  le  pourra-t-il  jamais  par  entiainement, 
 par  passion,  par  imprudence? — Les  theolo- 
 giens, partisans  de  I'infaillibilite',  expliquent 
 que  non :  Dieu,  disent-ils,  ne  fera  pas  de 
 miracle  dans  le  premier  cas,  pour  empecher 
 un  Pape  faible  de  ce'der  a  la  crainte ;  m;iis 
 il  en  fera  toujours  un  dans  le  second,  pour 
 empeclier  un  Pape  passionne'  ou  te'me'raire 
 d'errer  par  imprudence ; — et  cela,  ajoutent 
 quelques-uns,  nieme  quand  le  Pape  u'aurait 
 pris  aucune  des  pre'cautions  qu'on  ajjporte 
 d'ordinaire  dans  une  afi'aire  serieuse  :  ils 
 savent  qu'un  Pape  pent  de'finir  I'erreur  par 
 faiblesse,  pas  autrement. 
 
 Voilk  1  explication  de  ces  theologiens. 
 Mais  je  pose  ici  cette  question :  Stra-t  il 
 toujours  facile  d'appre'eier  la  contrainte 
 qu'aura  pu  subir  un  Pape?  Non.  II  pent 
 se  rencontrer  des  cas  oil  une  telle  constata- 
 tion  soit  chose  fort  delicate;  et  "  tous  les  cas 
 doivent  etre  prevus." 
 
DOCUMKNT^VI,] 
 
 TtlE  VATICAN  COUNCIL. 
 
 287 
 
 Comme  aussi,  "  toutcs  les  facts  de  la  ques- 
 tion examinees." 
 
 Croit-ou  que  la  solution  de  toutes  ces 
 difficulte's  serait  une  mince  liesogne  pour  le 
 Coiicilc?  Et  ces  e'crivaius  quotidiens,  qui 
 en  parlent  si  tuit  a  leur  aise,  parce  que  les 
 difficulte's  ne  les  inquietent  guere, — ils  ne 
 L  s  voient  seulement  pas— sont-ils  autorise's, 
 comme  ils  le  font,  h,  prescrire  aux  Eveques 
 de  s'en  charger  ? 
 
 X.  C'est  LieiitOt  fait  de  dire  que  la  ques- 
 tion, aujourd'liui,  est  juge'e;  mais  les  vrais 
 the'ologien.<,  les  the'olo^iens  se'ritux,  savent 
 bien  qu'au  fond  il  n'en  est  rien ;  et  que,  si 
 le  Concile  ici  veut  proce'ler  avec  la  maturite 
 et  la  gravite'  dout  ces  saintes  assemble'es  de 
 I'Eglise  ne  se  sont  jamais  depaities,  lorsqu'il 
 s'est  agi  de  proclamer  les  dogmes,  de  bien 
 longs  labeurs  peuvent  etre  re'serve's  a  ses 
 de'iiberatioiis. 
 
 La  tradition,  quels  que  puissent  etre  ses 
 temoignages,  est-elle  done  ici  unanime,  et 
 I'histoire  sans  eiubarras?  C'est  sur  ce  ter- 
 jain  surtout  que  la  de'tinition  de  Tiufailli- 
 bilite  pontificale,  si  le  Concile  cicijait  devoir 
 s'eii  oceuper,  I'entrainerait  force'aient  dans 
 les  plus  longues  et  les  plus  delicates  re- 
 cherchts. 
 
 Par  la  de'finition,  en  effet,  de  I'infaillibilite 
 personnelle  du  Pape,  ce  ne  serait  pas  I'aveuir 
 seulement  qu'on  engagerait,  ce  serait  aussi 
 tout  le  passe'.  Car,  si  le  Pape  est  infaillible, 
 il  I'a  toujours  e'te'.  La  proclamation  de  ce 
 dogme  doiinerait,  duu  coup,  le  caractere  de 
 de'cisioiis  infuillibles  k  tout  ceque  les  Papes, 
 depuis  dix-huit  siecles,  out  jamais  decide, 
 s'ils  Tavaient  fait  dans  les  conditions  et  les 
 formes  que  I'ou  aurait  de'terniiuees  pour 
 I'exercice  de  linfaillibilite.  Je  dis  que  le 
 Concile  ne  pourrait  rien  avoir  a  examiner 
 de  plus  grave  et  de  plus  epineux. 
 
 Je  rappelais,  tout  a  I'heure,  deux  souve- 
 nirs liibtoriques,  la  dispute  du  Pape  saint 
 Etienne  avec  saint  Cyprien,  et  la  reponse 
 du  Pape  Honorius  k  iSeigius  au  sujet  du 
 monotlielisme.  Eh  bien,  s'il  e'tait  jirouve 
 que  saint  Etienne  avait  prononce'  ez  cathedra, 
 infailliblenient,  obligatoirement,  saint  Cy- 
 prien et  les  Eveques  qui  out  resiste  ne 
 croyaient  done  pas  a  I'infuillibilite  du 
 Pape? 
 
 Et  saint  Augustin,  qui  les  excuse,  parce 
 que,  dit-il,  I'Eglise  n'avait  pas  encore  pro- 
 nonce,'  n'y  croyait  done  pas  non  plus  ?  Et 
 quand  il  ecrivait,  au  sujet  des  Donatistes: 
 qu'apres  le  jugement  de  E,ome,  il  restait 
 encore  celui  de  I'Eglise  universelle,  restabat 
 adhuc  plenarium  universse   Ecclesiae   conci- 
 
 '  Saint  Augustin,  L'e  Bapl.ismo. 
 
 liiini,'  il  croyait  done  qu'apres  le  jugement 
 de  Uome,  Ic  jugement  de  I'Egliso  devait 
 entrcr  pour  quelque  chose  dans  la  definition 
 de  la  foi?  Voila  un  iiouvel  exemple  des 
 difficulte's  que  I'examen  des  faits  historiques 
 pent  soulever. 
 
 De  meme  pour  Honorius.  On  a  ecrit  des 
 volumes,  pour  prouver  que  les  actes  du 
 6'  Concile,  qui  I'a  condamne,  avaieut  ete 
 alte'ie's;  des  volumes,  pour  prouver  que  ce 
 Pape  n'a  pas  re'ellement  enseigne  I'he're'sie  ; 
 ties  volumes  eiu-ore,  [lOur  prouver  qu'Ho- 
 norius  n'a  e'crit  qu'une  lettre  privee. 
 
 Quoi  qu'il  en  soit  de  ces  discussions,  si 
 facheuses  a  soulever, — qu'Honorius  ait  e'te 
 lie'retique  et  condamne'  justenient  comme  tel 
 par  un  Concile  oecume'uique.  qui  a  prononce', 
 Honorio  hxrttico  anathema;  ou  qu'il  ait  ete 
 simplement  un  fauteur  de  I'he'resie,  et  re- 
 prouve'  comme  tel  par  les  Papes  ses  succes- 
 seurs,  dans  la  formule  de  serment  qu'ils 
 pronon(;aient  a  leur  sacre  :  Qui  pravis  eorum 
 assertionihusf omentum  impendit ; — c'est  ainsi 
 que  s'exprime  le  Liber  diurnus  pontiftcalis, 
 recueil  des  actes  authentiques  de  la  chan- 
 cel lerie  romaine, — tn  dehors  de  ces  points 
 d'hi.~toire  incontestes,  une  autre  question, 
 fort  se'rieuse  assure'ment,  se  presente  ici. 
 
 Dans  ce  temps-la,  le  Concile  cecumenique, 
 I'Eglise  par  consequent,  cunside'rait  done  le 
 Souverain-Pontife  lui-meme,  adressant  sur 
 une  question  de  foi  a  de  grandes  eglises,  des 
 lettres  dogmatiques,  Litteras  dvgmaiicas,'' 
 comme  sujet  a  I'erreur  ;  et  les  Eveques  reu- 
 nis,  comme  compe'tents  pour  le  condamner 
 et  lui  dire  anatheme? 
 
 Et  le  pape  Leon  II  a  confirme  la  sentence 
 du  Concile;  les  Eglises  d'Orient  et  d'Occi- 
 dent  I'ont  accepte'e.  Le  pape  Leon  II  et 
 les  Eglises  croyaient  done  e'galement  qu'un 
 pape,  sexpliquant  sur  des  questions  de 
 foi  portees  a  son  tribunal,  peut  meriter 
 I'anatbeme  ? 
 
 Voila  un  point  sur  lequel  le  Concile  aurait 
 encore  a  se  prononcer. 
 
 Je  n'ai  ni  la  pense'e  ni  le  temps  de  faire 
 ici,  ce  qu'il  serait  ne'cessaire  que  le  Concile 
 fit  pour  proce'der  avec  la  circonspection 
 accoutume'e  des  Conciles,  une  revue  com- 
 plete de  I'histoire.  Je  laisse  les  difficulte's 
 que  peuvent  soulever  les  Papes  Vigile  et 
 Libere ;  mais  je  demande  permission  de 
 rappeler  encore  un  seul  fait.  Au  moyen- 
 age,  un  Pape,  Pascal  II,  fait  a  un  empercur 
 d'Alletuagne,  Henri  V,  une  concession  telle- 
 ment  exorbitante  sur  Tinvestiture  des  Eve- 
 ques, qu'un  Concile  8'ass(  mble  a  Vienne,  et 
 qu'un  Archeveque,  qui  devait  plus  tard 
 monter   lui-meme   sur  la  chaire  de  Saint- 
 
 '  Epist.  ad  Geor.  Ele us.  xlviii 
 2  Cone.  t.  Ill,  p.  1331. 
 
288 
 
 THE  VATICAN  COUNCIL. 
 
 [Document  vi. 
 
 Pierre,  sous  le  nom  de  Calixte  11,  declare 
 que  la  concession  faite  par  le  Pape  im- 
 plique  line  veritable  he're'sie,  hxresim  esse 
 judicavimus,  et  cundamne  sa  lettre  a  1  Eni- 
 pereur. 
 
 Et  deja  le  Pape  lui-meme,  en  plein 
 Concile  de  Latran,  en  presence  de  i^lus  de 
 cent  Eveques,  e'tiit  humilie'  de  son  propre 
 mouvement,  et  le  Concile  avait  casse'  et 
 anniile'  sa  concession. 
 
 Quoi  qu'il  en  soit  de  la  faute  de  Pascnl  II, 
 a  tout  le  moins,  ses  contemporains  et  lui- 
 menie  croyaient  done  qu'un  Pape  pent 
 tomJDer  dans  I'he're'sivi  ? 
 
 Dira-t-ou  qu'une  liere'sie  implicite,  et  ce- 
 pendant  digne  d'anatlieuie,  dans  un  grand 
 acte  pontifical,  ne  prouve  rien  centre  I'in- 
 faillibilite,  quand  ctt  acte  n'est  pas  uue 
 de'finition  ex  cathedral  Mais  comment  faire 
 cumprendre  a  la  foule  ces  distinctions  ? 
 
 Car  voici  un  autre  cote  de  la  question, 
 dont  le  Concile  aurait  encore  a  se  pre'oc- 
 cuper  se'rieusement :  ks  consequences  de  la 
 de'finition  au  point  de  vne  des  liommes  de  ce 
 temps. 
 
 XI.  II  ne  faut  pas  so  faire  d'illusion,  non- 
 seulement  sur  les  esprits  incre'dults,  niais 
 encore  sur  la  masse  e'norme  des  esprits  chez 
 qui  la  fdi  est  faible.  Pour  ma  part,  je  ne 
 puis  penser  sans  eftroi  an  nombre  de  ceux 
 que  la  de'finition  dtmande'e  eloignerait  peut- 
 etre  de  nous  a  jamais  ! 
 
 Mais  pour  les  fideles  ens-memes,  la  defi- 
 nition serait-elle  sans  inconve'nients  ? 
 
 Je  me  vols  encore  ici  contraint  de  poser 
 des  questions  qui  me  repugnant  profonde'- 
 ment.  Mais  je  parle  du  pas.-e'  et  pour 
 I'avenir.  On  nous  contraint  de  reveiller  le 
 passe'  endormi,  et  nous  avons  a  travailler 
 pour  les  siecles  futurs. 
 
 Voiladonc  le  Pape  de'clare'  infaillible,  qui, 
 neanmoinf,  pent  comme  e'crivain,  comme 
 docteur  prive',  faire  un  livre  he're'iique,  et 
 s'opiniatrer  dans  I'he'i'e'sie.  C'est  I'opinion 
 ge'nerale. 
 
 Bien  plus,  voilh,  le  Pape  qui,  meme 
 comme  Pape,  quand  il  ne  parle  pas  ex 
 cathedra, — et  meme  dans  un  acte  ou  il  parle 
 ex  cathedra,  en  ce  qui  n'est  pas  I'objet 
 precis  de  la  de'finition, — pent,  de  I'avis  uni- 
 versel,  errer,  enseigner  I'erreur;  et  puis  etre 
 juge',  condanine',  depose. 
 
 Eh  bien !  supposona  un  Pape  errant,  ou 
 accuse  d'erreur :  il  faudra  i)rouver  que  son 
 enseignement,  ou  n'est  pas  ex  cathedra,  ou 
 n'est  pas  errone':  quelle  difticulte'  nouvelle 
 si  le  Pape  a  ete'  de'clare  infaillible !  En  ne 
 contestant  qu'un  fait,  ne  semblera-t-on  pas 
 contester  un  droit  ?  Et  si  le  Pape  s'obstine, 
 quel   dc'sarroi    dans    les   Ames!     II   faudra 
 
 done  faire  le  proces  pour  cause  d"lie're'sie  a 
 celui  dont  I'infaillibilite'  sera  un  dogme? 
 
 Qu'un  nouvel  Honorius  dans  I'avenir  so 
 r(  ucoiitre,  qui,  je  ne  dis  pas  dt'finisse,  mais, 
 par  des  Icttres  dngmatiques,  adresse'es  a  de 
 grandes  Eglises,  fomente  "he're'sic, — la  de- 
 claration d'infaillibilite'  ne  I'emperhera  pa? 
 mais  se  repre'sente-t-on  quel  seiait  en  pareil 
 cas  le  trouble  des  Eglises  et  des  con- 
 sciences ! 
 
 Sans  doute,  les  tlieologiens  distingueiont 
 ici  les  nuances  et  les  de'licatesses,  et  mon- 
 treront  qu'il  n'y  a  pas  piecise'ment  de'fi- 
 nition ;  iiiais  la  foule  des  esprits  qui  ne  sent 
 I^as  the'ologiens,  comment  pourra-t-elle  dis- 
 cerner  que  le  Pape  faillible,  dans  lel  ou  tel 
 acte.  meme  comme  Pape,  ne  I'est  plus  dans 
 tel  ou  tel  autre?  Comment  comprendra- 
 t-elle  qu'il  puisse  etre  infaillible,  etfomenter, 
 par  de  grands  actes  i)ontificaux,  Vheresiei 
 
 Aux  yeux  du  public,  ce  sera  toujours 
 rinfaillibilite'.  De  la,  le  trouble  pour  les 
 consciences,  qui  se  croiront  toujours  obligees 
 de  faire  des  actes  de  foi ;  et,  pour  les  enne- 
 mis  de  I'Eglise,  I'occasion  de  de'crier  la 
 doctrine  catliolique,  en  lui  imputant  comme 
 dog  i.e  ce  qui  ne  le  serait  pas. 
 
 Sans  vouloir,  encore  une  fois,  toucher  a  la 
 question  de  fond,  a  la  question  meme  de 
 I'infaillibilite',  nous  ne  pouvons  cependant 
 nous  de'fendre  ici,  au  point  de  vne  des  gens 
 du  monde,  d'une  re'fle.\ion.  L'infaillibilite' 
 personnelle  du  Pajie,  non  pas  I'absurde  in- 
 faillibilite',  inconditioniielle  et  unlverselle, 
 dont  nous  parlions  tout  a  I'heure,  en  citant 
 certains  the'ologiens,  mais  I'infaillibilite', 
 telle  que  Bellarmin,  par  exemple,  I'entend, 
 constitiie  une  Institution,  non  pas  sans 
 doute  au-dessus  du  pouvoir  du  Tout-Puis- 
 sant, mais  assure'nient  bien  prodigieuse,  et 
 plus  e'tonnante  que  I'infaillibilite'  de  I'Eglise 
 tout  entiere. 
 
 Comment  se  fait-il,  c'est  la  ce  qui  e'ton- 
 nera  les  fideles,  que  ce  piivilege  immense  se 
 trouve  etre  a  la  fois  celui  dont  la  de'finition 
 est,  a  ce  qu'il  parait  par  I'histoire,  la  moins 
 ne'cessaire,  puisque  TEglise  a  pu  s'en  jiasser 
 pendant  dix-huit  siecles ;  et  sa  certitude, 
 moins  e'tablie  que  ne  1  est  linf.illibilite'  de 
 I'Eglife  elle-meme,  puisqne  celle-ci  est  et  a 
 toujours  e'te  aiticle  de  fid,  tandis  que  I'autre 
 n'a  j;nnais  e'te'  professe'e  dans  I'Eglise  comme 
 un  dognie  ? 
 
 Au  reste,  les  plus  grands  partisans  de 
 rinfaillibilite  detaiilent  eux-mcmes  les  pro- 
 digieuses  difiieultes  jiratiques  que  ces  deux 
 manieres  d'etre  du  Pape,  fnillible  ou  in- 
 faillible, sui  vant  la  difference  des  cas,  peuvent 
 entrainer.  Intricatissimx  difficulfatcs ;  di- 
 sent  ils,  in  quibus  dissolvendis  mulluni  ji^e- 
 ritiores  thcologi  hiburant. 
 
Document  vi.] 
 
 THE  VATICAN  COUNCIL. 
 
 289 
 
 Et  voici,  eu  effet,  toujours  selou  eus,  quel- 
 ques-unes  dts  questiuiis — .-i  pe'nibles— qui 
 alors  se  poseut : — Un  Pape,  par  le  fait  de 
 I'heresie,  cesse-t-il  d'etre  Pape  ? — Par  qui  et 
 comment  peut-il  ctre  de'puse'? — Quand  le 
 Pape  est-il  cense  agir  comme  Pape  ou 
 coinme  personne  prive'e?  etc.,  etc.  An  papa 
 per  haresim  a  dignitate  excidat? — A  quo  et 
 quomodo  veniat  deponendusl — Quawlonani 
 'it  Fontifex,  aut  ut  privata  persona,  agere 
 ii-^nseatur  ? 
 
 La  de'claralion  d'infaillibiiite  rendra- 
 t-elle  toutes  ces  diffiuulte's  moiiis  inextri- 
 cables  ?  Tout  au  contiaire,  elle  y  ajouterait, 
 dans  la  pratique,  d'e'noiines  enibiirras. 
 
 Aussi  certains  tl.e'ologiens  ultramuntains^ 
 ne  voieiit-ils  qu'un  moyen  de  se  tirer  de  la  : 
 c'est,  di^ent-ils,  de  proclamer  I'infaillibilite' 
 absolue,  inconditionaelle  et  universelle  du 
 Pape.  Sans  cela,  et  si  on  ne  proclame 
 qu'une  infaillibilite'  conditionnelle, — I'infail- 
 libilite ex  cathedra. — on  expose  I'Eglise  a  un 
 peril  EVIDENT  :  Kcdesla  eviuenti  periculo 
 exponeretur.     Et  ils  le  prouvent. 
 
 Le  systerae,  disent-ils,  de  I'infaillibilite 
 du  Pape  dans  certains  cas,  et  de  sa  failli- 
 bilite  dans  les  autres,  implique  une  vraie 
 contradiction.  Ne  pourra-t-il,  en  etJet  ar- 
 river  que  le  Pape  enseigne  coinme  Pape,  ex 
 cathedra,  I'erreur  que,  comme  docteur  prive', 
 il  aura  cru  la  ve'rite',  c'est-a-diie  de'finisse 
 dans  un  acte  infaillible  I'erreur  et  veuille 
 I'imposer  a  I'EgliseV  Posset  iiamque  ipse 
 suum  errorem  dejiuire  et  EccUs'ie  vhtrudere. 
 
 On  repond  que  cette  hypothese,  precise'- 
 ment  parce  qu'elle  implique  contradiction, 
 ne  se  le'alisera  jamais. 
 
 Mais  alors,  re'pliquent-ils,  vous  etes  forces 
 d'avoir  ret  ours  a  un  miracle :  un  Pape  qui 
 erre  avec  opiniatrete,  tt  qui  natuiellement 
 fait  tons  ses  eflbrts  pour  proposer  son  erreur 
 a  la  foi  de  I'Eglise:  Potest  Pontifex  per- 
 sonallter  in  fide  d-ficere,  errorem  suum  per- 
 tinaciter  tueri,  et,  quod  amplius  est,  velle  et 
 coiiari  eum  Eccles  if  ohtrudere  et  proponere ; 
 et  qui,  cependant,  s'abstiendra  toujuurs  de 
 la  definir  ;  et  ne  peut  pas  arriver  a  faire  une 
 Bulle  que  nuUe  puissance  humaine  ne 
 peut  I'empecher  d'e'crire;  ou  bien,  un  Pape 
 qui  pense  d'une  fa^on,  et  qui  de'tinit  de 
 I'autie :  Aut  certe  grande  miraculum  esset, 
 quod  ipse  definiendo  contra  mentem  suam  de- 
 Jiiiiret. 
 
 Et  de  plus,  ajouteut-ils,  n'y  a-t-il  pas, 
 dans  cette  faillibilite  et  cette  int'aillibiiite' 
 tout  ensemble  cLez  le  meme  hoiume,  une 
 unomalie  e'trange,  et  profunde'ment  injuiieuse 
 a  la  divine  Prdvidence,  qui  pourrait  si  facile- 
 ment  rendre  le  Pape  infaillible  dans  tous  les 
 
 1  Albert  Pighius,  et  qiielquesautres, cites  par  Bannes, 
 quwst.  1.  (lubit.  2. 
 
 cas  aussi  bien  que  dans  quelques-uns  :  Con- 
 tra divinam  Providentiam,  qux  omnia  sua- 
 viter  dispmiit,  pugnat  Pontificem  posse  per- 
 sonaliter  errare  / 
 
 Et  enfin,  poursuivent-ils,  pourquoi  dis- 
 tinguer  la  oil  Je'sus-Christ  n'a  pas  distingue 
 du  tout:  Oravi  pro  te,  Petre,  ut  non  deficiat 
 fides  tua,  cela,  disetit-ils,  s'entend  de  la  foi 
 de  Pierre  dans  tous  les  sens ;  de  fide  Petri 
 TCM  personali  ET  PKivATA,  tuiti  puhUca  et 
 pastorali,  intelligitur  ? 
 
 Voiia  done  des  the'ologicns  qui  constatent, 
 qui  de'muntrent  les  pe'rils  de  rinfaillibilite 
 ex  cathedra,  et  qui,  logiques  et  re'solus, 
 vont  jusqu'au  bout,  jiisqu'a  linfaillibilite' 
 absolue,  iuconditionnelle  et  universelle  du 
 Pape  :  de  telle  sorte  qu'un  Pape,  disent-ils, 
 ne  pourrait  pas,  meme  quand  il  le  voxdrait, 
 timber  dans  aucune  erreur,  suit  publique, 
 soit  privee :  Ut  non  possit,  Etiamsi  velit,  in 
 errorem  privatim  aut  pulilice  cadere  1 
 
 Un  theologien  fran^ais'  expose  au  long 
 tous  ces  raisonnements,  et  lui,  qui  accable 
 d'injures  les  plus  grands  hommes  do  son 
 pays,  se  coniente  de  pre'senter  ceromanisme, 
 ve'ritablement  inseuse',  comme  une  opinion 
 parfaitement  libre  :  De  libere  controversa 
 opinione  quie  tenet  romanum  Pontificem, 
 etiam  qiatencs  doctokem  privatum,  esse 
 infailibilem. 
 
 Eh !  mon  Dieu !  on  est  libre  aussi  de 
 coutroverser,  si  cela  plait,  la  question  de 
 savoir  si  les  hommes  des  antipodes  mar- 
 chent  sur  la  tete  ou  sur  b  s  pieds.  II  n'y  a, 
 que  je  sache,  aucune  definition  qui  dise  le 
 coutraire,  et  on  n'est  justiciable  ici  que  du 
 bon  sens. 
 
 Evidemment,  il  y  a  dans  I'Eglise,  en  ce 
 moment,  bien  des  gens  passionne's,  et  qui 
 l^oussent  a  d'e'trangts  exces!  Mais  le  Con- 
 cilc,  nous  en  sommes  surs,  ne  se  laisseia  pas 
 entrainer  sur  une  telle  pente. 
 
 XII.  Il  y  a  plus  d'lm  point  encore  ou 
 il  est  a  craindre  que  la  proclamation  du  nou- 
 vcau  (lognie,  si  elle  avait  lieu,  ne  trouble  et 
 n'embarrasse,  dans  I'espiit  des  fideles,  ce 
 qu"ils  ont  cru  jusquici. 
 
 Comment,  par  exemple,  leur  persuader 
 que  cette  de'finition  n'entrainera  pas,  sinon 
 en  droit,  du  moins  en  fait  et  dans  la  pra- 
 tique, un  amoincb-issement  de  I'Episcnpat? 
 
 Et  d'abord,  a  ce  point  de  vue,  penseront- 
 ils,  que  deviendront  les  Concilts? 
 
 Les  Conciles  ont  e'te  jusqu'ici  une  des 
 grandes  formes  de  la  vie  de  I'Eglise,  un  de 
 ses  plus  puissants  moyens  d'action.  lis  ont 
 commence  des  I'origine  de  I'Eglise,  des  les 
 tL-mps  apostoliques ;  tous  les  siecles  Chretiens, 
 
 1  De  rajd.t.  I,  p.  257. 
 
290 
 
 THE  VATICAN  COUNCIL. 
 
 fUoCUMKNT  VI 
 
 sauf  les  deux  derniera,  les  ont  connus.  II  y 
 a  meme  de  saints  personnages,  de  grands 
 esprit;*,  des  Conciles,  qui  ont  reclame  ou 
 deere'te'  le  retour  pe'riudique  de  ces  saintcs 
 assemblees.  II  est  vrai,  la  politique  om- 
 brageuse  d'un  re'giine  qui  n'est  plus,  les 
 avait  lendues  dans  les  siecles  derniera  plus 
 dilliciles  ;  mais  les  libertes  moderufcs  ont 
 abaisse' ees  jalouses  barriert- s  ;  lesconquet^s 
 de  la  science  contemporaine,  en  abiegeant 
 les  distances,  ont  fraye'  partout  des  voies 
 rapides  aux  Eveques  du  munde  eutier  vurs 
 la  Ville  eternelle  ;  et  cts  assemblees  de'- 
 liberautes,  en  meme  temps  qu'elles  sont 
 deveuues  plus  faciles,  se  trouvent  plus  en 
 liarmonie  aujourd'hui  avec  les  vceux  des 
 peuples  Chretiens.  Ne  peut-on  pas  voir  eti 
 tout  cela  des  coincidences  vraiment  provi- 
 dentielles  ? 
 
 Mais,  si  le  proehain  Concile  de'finissait 
 I'infaillibilite'  du  Pape,  les  fideles  ne  pour- 
 raient-ils  pas  penser  et  se  dire  :  a  quoi 
 bon  desormais  les  Conciles  ceeumeniques  ? 
 Puisque  UN  SEUL,  le  Pape,  "  en  dehors  des 
 EVEQiES,"  pourra  tout  de'cider  iufaillible- 
 ment,  memo  les  questions  de  foi,  a  quoi 
 bon  reunir  les  Eveques?  A  quoi  bon  les 
 longueurs,  les  recherches,  les  discussions 
 des  Conciles  ? 
 
 II  est  e'vident  en  efFt-t  que  si  le  dogme 
 nnuveau,  unu  fois  proclarae',  ne  supiaime 
 pas  en  droit  ces  grandes  assemblees,  a  tout 
 le  nioins,  en  fait,  il  en  dirainuera  singuliere- 
 ment  Timportance. 
 
 Ainsi  done,  on  voudrait  que  le  futur  Con- 
 cile fit  un  de'cret  qui  desormais  supprimat 
 ou  amoindrit  les  Conciles  1 
 
 Et  que  les  Eveques  decretassent  eux- 
 inemes  pour  ainsi  dire  leur  abdication ! 
 
 Mais  ce  n'est  piis  la  le  seul  amoindiisse- 
 nient  que  I'Episcopat  setnblerait  subir  aux 
 yeux  des  fideles.  Ses  pius  essentielles  pre- 
 rogatives, sur  lesquelles  aucun  ca'hol.que 
 ne  dispute,  ne  vont-elles  pas,  dans  la  pratique 
 du  nioiiis,  perdre  singulieremt-nt  aussi  de 
 leur  le'alite  ? 
 
 Et  d'abord  les  Eveques  sont  juges  de  la 
 FOI :  juges  avec  le  Pape,  bien  entendu ; 
 mais  vrais  jug<s.  Et  toujours,  jusqu'ici,  iis 
 ont  eu  une  part  effective  dans  les  jugemeuts 
 et  les  de'tinitions  du  dogme  :  toujours  ils  ont 
 decide'  dans  les  Conciles  eomme  des  juges 
 re'.ds  :  Ego  judicans,  ego  definiens ,  subucHpsi. 
 Toujours  ils  ont  e'te',  comme  le  dit  iie- 
 noit  XIV,  co-judices,  juges  de  la  foi  avec  le 
 Pape. 
 
 Mais  avec  la  nouvelle  regie  de  foi,  ne 
 8omblerait-il  pas  aux  fideles  qu'il  n'y  a  plus 
 qu'un  juge  re'el,  et  que  les  Eveques  ne  le 
 sont  plus  se'rieusement  ?  Leur  cooi)e'ration, 
 anttve'dente   ou   subbc'quente,   en   effot,   ne 
 
 sera  plus  en  rien  necessaire.  Le  jugement 
 infaillible  du  Papt,  comme  dit  Monsignor 
 Manning,  sera  complet  et  parfait  tn  lui- 
 nieme,  "  en  dehoks  et  inhependamment  de 
 l'ei'ISCOpat."  Ils  p!)Urront  ne  plus  entrer 
 pour  rien,  si  le  Pape  le  veut  ainsi,  dans  les 
 jugements  sur  la  foi.  Alors  i!  n'y  aura  plus, 
 en  fait,  qu'un  seul  juge,  le  Pape. 
 
 Comment  en  eflet,  loraque  le  Pape  aura 
 proclame',  seul,  en  dehors  de  I'e'piscopat  et 
 sans  les  Eveques,  un  dogme  de  f<ii,  comment 
 faire  compreudre  aux  fideles  ces  deux  clioses : 
 que  la  sentence  du  Pape  a  immed.atement 
 par  elle-meme,  independamnient  de  toute 
 adhe'sion  e'piscopak-,  la  forcu  de  chose  juge'e, 
 et  que  les  Eveques  cepeudant  restent  vrais 
 juges ! 
 
 Quelle  sentence  peuvent-ils  done  alors 
 porter? — Une  sentence  de  simple  a  Ihesiou, 
 dit-on. — Mais  cttte  sentence  du  moins  sera- 
 t-elle  libre ?  Non ;  elle  nest  pas  libre,  car 
 ils  sont  obliges  d'adhe'ri-r. — Est-elle  meme 
 requise?  Non,  elle  n'e^t  requise  d'aucune 
 fa(;on,  car  la  sentence  du  Papu  est  obliga- 
 toire  par  elle-meme,  inde'pendamment  de 
 toute  adhe'sion  de  I'Episcopat. 
 
 Je  me  demande  si.  dans  ces  conditions, 
 les  fideles  conside'ie  I  ont  toujours  les  Eveques 
 comme  de  vrais  juges  ? 
 
 Que  serait  en  effet,  a  leurs  yeux,  un 
 tribunal  dont  le  pre'sident  aurait  le  privi- 
 le'ge  de  de'cider  et  de  juger  tout,  tout  seul, 
 de  telle  sorte  que  tous  les  autn  s  juges 
 seraient  obliges  de  juger  comme  lui?  Le 
 vote  seul  du  pre'sident  suffirait :  la  sentence 
 des  autres  seiait  faite  par  la  sieune,  dicte'e 
 par  la  sienne ;  nul  ne  pourrait  juger  apres 
 lui  autrement  que  lui ;  et  I'adhe'sion  de  ses 
 coUegues  ne  serait  meme  pas  requise  pour 
 la  de'cisiDU. 
 
 Evidemment  un  tel  tribunal  paraitraifc 
 de'risoire,  et  de  juges,  en  re'alite',  on  u'en 
 verrait  qu  un. 
 
 Les  the'ologiens  peuvent  argumenter  et 
 disfinguer  ici.  Mais  les  fideles,  ce  grand 
 public  qui  n'entend  pas  les  distinctions 
 the'ologiques,  oil  en  sera-t-il  ? 
 
 Sans  doute  le  1  'ape  est  le  juge  principal, 
 et  son  jugement  est  toujours  indispensable. 
 Non-seulement  ii  pre'side  le  tribunal,  mais 
 il  confirme  le  jugement  des  autres.  juges. 
 Dans  les  tribunaux  ordinaires,  la  voix  du 
 pre'sident  est  ordinairement  pre'p.nde'rante  ; 
 mais  dans  I'Eglise,  la  voix  du  Pape  est  de 
 plus  neces-saire,  et  le  jugement  des  Eveques, 
 meme  dans  un  Concile  cecume'nique,  n'est 
 de'finitif  que  quand  celui  du  Pape  s  y  ajoute. 
 En  un  mot,  dans  la  de'finition  de  la  foi,  les 
 Eveques  et  le  Pape  oiit  respectivement  leur 
 part  ne'ces-aire.  Cela  serait-il  encore  vrai 
 l)our   les   Eveques,   aux   yeux    des   fideles. 
 
Document  vi.] 
 
 THE  VATICAN  COUNCIL. 
 
 291 
 
 quand  le  Pape,  declare  infaillible,  jugerait 
 seul? 
 
 XIII.  Continuons,  Messieurs,  en  nous 
 pla9iint  k>ujours  an  point  de  vue  des  fideles, 
 k  recheroher  et  a  examiner  quels  peuvent 
 etre  les  inconve'nients  probacies  de  la  de'fi- 
 iiition  dogmatique  en  question. 
 
 En  nieme  temps  que  jvge^*,  les  Eveques 
 soiit  DOCTEVRS.  Tous  les  cate'cbisines  disent 
 cela.  Les  paroles  -le  Not  re-Seigneur  Je'sus- 
 Christ  sont  formelles.  C'est  aux  Apotres, 
 et  par  c.msequent  aux  Eveques,  successeurs 
 des  Ajwtres,  qu  il  a  ete'  ilit :  Euntes  docete 
 omnes  gentes.  .  .  .  Ecce  ego  vohiscum  sum 
 omnibus  diehus.  C'est  aux  Apotres,  et  par 
 consequent  aux  Eveques  successeurs  des 
 Ap6tre.<,  que  Je'sus-Christ  a  dit  encore : 
 Accipite  Spiritum  Sanctum,  etc.  Et  enfin : 
 Qui  vos  audit,  me  audit.  Ce  sont  la  autant 
 de  paroles  que  tous  les  fideles  savent  par 
 cccur. 
 
 C  est  pourquoi  saint  Paul  dit :  Fundati 
 estis  super  fundamentum  Apostolorum. — Pv- 
 suit  Episcopos  regere  ecclesiam. 
 
 Toute  la  tradition  aconstamment  assimile 
 ici  les  Eveques  aux  Apotres,  et  le  Concile  de 
 Trente,  resumant  ti)ute  la  tradition,  dit 
 expresseraent :  In  locum  Apostolorum  suc- 
 cesseruid,  en  parlant  des  Eveques. 
 
 Ainsi  done,  les  Eveques  ne  sont  pas  .seule- 
 ment  des  ecbos,  ils  enseignent :  ils  consti- 
 tuent, uvec  le  Pape,  I'EglLse  t  n.-eiguante. 
 
 Mais  iivec  1  iufaillibilile'  personnelle  du 
 Pape,  sans  le  concours  des  Eveques,  "  en 
 
 DEHORS,  ET  INDICPENDAMMENT  DU  CORPS  EPI~- 
 
 corAL."  c'est,  aux  yeux  des  fideles,  un  seul 
 qui  de'finit,  un  seul  qui  enseigne,  un  seul 
 qui  est  docteur,  comme  il  est  seul  juge. 
 
 Et  les  Eveques  ne  semblent  plus  des  voix 
 dans  I'Eglise,  mais  de  simples  e'cbos. 
 
 L'adbesion  du  corps  enscignant  pouvant 
 n'entrer  pour  rien  dans  ce  qui  est  I'essence 
 du  jugement  dcctrinal,  comment  les  fideles 
 conqjrt-ndront-ils  que  ce  corps  enseignant 
 enseigne  ? 
 
 De  plus,  Messieurs,  qu'est-ce  que  I'en- 
 seignement  de  I'Eglise  V  Un  temoignage. 
 Ni  le  Pape,  ni  I'Eglise  ne  font  le  dogme  :  ils 
 le  constatent.  La  revelation  est  un  fait; 
 les  verites  revele'es  sont  des  faits.  Et  un 
 jugement  doctrinal  nest  an  fond  que  lattes- 
 tation  d'un  fait  revele.  Or,  quand  c'est 
 1  Eglise,  assemblee  ou  dispersee,  qui  pro- 
 nonce  le  jugement,  c'est  la  quelque  cbose 
 que  les  fideles  con^oivent  sans  peine,  quel- 
 que cbose  oil  Tassistaiice  divine  est  requise, 
 sans  doute,  mais  tout  a  fait  conforme  a  la 
 nature  des  cboses,  a  I'barmonie  meme  de 
 I'Eglise,  telle  que  Jesus-Cbrist  I'a  consti- 
 
 tuee.  C'est  un  temoignage,  atteste'  par  tous 
 ceux  qui  sont  les  te'moins ;  ce  sont  les  Eglises 
 particulieres,  attestant,  par  le  fait  meme 
 qu'elles  te'aioignent,  la  foi  de  I'Eglise  uni- 
 verselle.  Quand  toutes  les  Eglises,  quand 
 le  corps  des  pasteurs  unis  a  kur  chef,  a 
 parle',  par  la-meme,  la  foi  de  I'Eglise  est 
 constate'e  :  ce  qui  n'e'tait  qu'insplicite  est 
 devenu  explicite,  et  le  dogme  est  de'fini. 
 I'.t  la  grande  maxime  catbolique  se  realise  : 
 Quod  ubique,  quod  semper,  quod  ab  omnibus. 
 Les  fideles  compreiinent  facilement  ctla. 
 
 Tandis  qu'un  jugement  doctrinal  du  Pape 
 seul.  sans  que  I'adbesiou  de  I'Episcopat  n'y 
 flit  a  aucuu  point  de  vue  requise,  se  pie'- 
 sentcra  a  eux  sous  un  autre  aspect.  Ce 
 sera,  dans  UTie  question  de  te'moignage,  un 
 te'nioin,  qui  pourra,  quand  il  le  voudra, 
 remplacer  tous  les  autros :  un  seul  temoin, 
 au  lieu  de  tous :  un  te'moin  qui  n'a  aucun 
 besoin.  s'il  letrouvebon,  des  autres  te'moins, 
 ni  de  leur  temoignajje,  pour  savoir  ce  qui 
 est  la  tradition  et  la  foi  de  leurs  Eglises. 
 
 C'est-k-dire  qu'a  qui  Ique  cbose  de  tres- 
 simple  et  de  tres-compre'bensible,  dans 
 I'ordre  spirituel,  on  subslituerait,  aux  yeux 
 des  fideles,  qinlque  cbose  d'cxtraordiraire, 
 d'anormal,  un  miracle  perpetuel,  et  bien 
 autre  que  celui  de  I'infaillibilite  de 
 I'Eglise. 
 
 Ici  du  moins,  s'il  y  a  encore  miracle,  les 
 fideles  con 9oi vent  que  ce  miracle  est  absolu- 
 ment  necessaire,  et  implique  dans  la  notion 
 meme  de  I'Eglise :  sans  I'infaillibilite'  dans 
 I'Eglise,  pas  d'Eglise.  Mais  ils  couQi-ivent 
 moins  la  necessite  de  ce  mira^  le  pour  le  Pape 
 seul,  parce  que  sans  I'infaillibdite'  person- 
 nelle et  se'pare'e  du  Pape,  I'Egliso  se  com- 
 prend  encore  parlaifement :  I'infaillibilite'  de 
 rEp;lise  pourra  toujours  suffire  a  tout,  comme 
 elle  y  a  toujours  suffi. 
 
 Les  fideles  savent  tres-bien  que,  dans  ce 
 grind  et  univi  rst-l  te'moignage  de  I'Eglise, 
 le  Pape  est  te'moin,  principal  te'moin,  te'moin 
 de  la  principale  et  suuvi  raine  Eglise,  de 
 celle  qui,  place'e  au  centre,  communique 
 avec  toutes  les  autres,  comme  toutes  Its 
 autres  doivent  communiquer  avec  elle. 
 
 Mais  jusqu'ici  lis  fideles  n'ont  pas  cru 
 que  le  Pape  fiit  dans  I'Eglise  le  seul 
 te'moin. 
 
 De'sormais,  pronon9ant  seul,  il  le  serait 
 quand  il  voudrait. 
 
 XIV.  On  dit  bien.  et  il  feut  le  dire: 
 Ubi  Petrus,  ibi  Ecclesia.  C'est  la  un  grand 
 mot  de  saint  Ambroisc.  Mais  on  abuse 
 quelquefois  de  ce  mot  e'tranjrement.  A  en- 
 tendre certains  ecrivains,  dont  les  exage'- 
 ratious  assure'ment  ne  plaisent  id  au  Pape, 
 ni  guere  a  personne,  on  dirait  que  le  Pape 
 
292 
 
 THE  VATICAN  COUNCIL. 
 
 [Document  v: 
 
 est  k  lui  senl  toute  I'Eglise.  Non,  le  Pape 
 est  le  Chef  de  I'Eglise;  11  n'est  pas  toiite 
 rEglisc.  Le  mot  Rglise  est  un  mot  collcctif, 
 qui  lie  pent  s'euteiidie  d'aiicuue  indivi- 
 dualite'  se'pare'e,  quelle  qu'elle  soit.  L'Eglise 
 de  Je'sus-Christ  a  pour  chef  iie'''essaire  le 
 Papi',  et  il  n'y  a  pas  d'Eglise  de  Je'sus- 
 Ciiiist  sans  le  Pape  :  ce  serait  im  corps  saiis 
 tete.  Mais  le  Pape  n'est  pas  et  n'a  jamais 
 pretendu  etre  toute  I'Eglise.  Le  vrai  et 
 le'gitime  usage  pratiqiie  de  ce  mot  celebre, 
 c'est  que,  dans  les  divisions  }iroduites,  par 
 les  schismes  et  les  here'sies,  pour  leconnaitre 
 oil  est  I'Eglise,  il  faut  rcgarder  oil  est  le 
 Pape.  C'est  ainsi  que  nous  sommes  certains 
 que  I'Eglise  russe,  I'Eglise  anglicane  ne  sont 
 pas  I'Eglise  de  Je'sus-Christ,  paree  qu'elles 
 n'ont  pas  le  Pape  avec  elles;  et  au  con- 
 traire  I'PIglise  eatholique  romaine  est  la 
 vraie  Eglise,  parce  qu'elle  rLCoiinait  le  suc- 
 ci  sseur  de  PieiTC  pour  Clief :  Uhi  Petrus,  ibi 
 Ecclesia. 
 
 Ne  paraissons  done  pas,  Messieurs, 
 se'parer,  aux  yeux  des  fideles,  par  une 
 de'fiuition  qui  les  troublerait,  ce  qui  ne  doit 
 pas  etre  se'pare' :  le  Pape  et  I'Episcopat. 
 
 Certaines  e'coles  the'ologiques  ont  eu 
 longtemjis  ici  le  meme  toit,  en  sens  coii- 
 traire:  les  uiis  \oulant  se'i^arer  le  Pape  de 
 I'Einscopat,  et  les  autrts  I'Episcopat  du 
 Pape. 
 
 L'Eglise  est  un  corps  vivant :  Corpus. 
 C'est  la  le  mot  sans  cesse  re'pe'te'  par  saint 
 Paul,  qui  s'applique  a  montrer  dans  ce 
 corjis  mystique  les  rapports  de  la  lete  et 
 des  membres,  et  Thariiionie  de  I'organisme 
 tout  entier. 
 
 Le  Pape  est  la  tete,  le  Chef  visible  de 
 I'Eglise, 
 
 Mais  si  Ton  met  la  tete  d'un  cote  et  le 
 corps  de  I'autre,  oii  .sera  la  vie? 
 
 L'Eglise  est  un  edifice:  a:dificuljo  Eccle- 
 siammeam;  pourquoi  vouloir  isohr  le  fou- 
 dement  de  I'e'difice,  et  I'e'difice  du  fonde- 
 ment  ? 
 
 L'Eglise  est  batie  sur  la  pierre  :  oui, 
 mais  au-dessus  de  la  pierre  il  y  a  I'e'dilico, 
 et  la  pierre  n'est  le  fondement  que  par  sa 
 liaison  avec  I'e'difice :  Super  hunc  petram 
 ledificaht)  Ecclesiam  meam. 
 
 Certains  disent:  Pierre  est  tout.  Evi- 
 dcmmeiit  non :  le  Chef  n'est  pas  tout  le 
 corps. 
 
 II  est  lo  fondement,  il  n'tst  pas  tout 
 I'edifice. 
 
 L'e'difice  sans  le  fondement  croulerait ; 
 le  fondement  sans  re'difice  ne  serait  le 
 fond(  ment  de  rien. 
 
 Point  done  de  se'paration,  Messieurs,  ni 
 germaniste,  ni  romaniste,  ni  gallicaiie,  ni 
 ultranioiitaine,  ni  duns  les  definitions  dog- 
 
 niatiques,  ni  autrement,  Je'sus-Christ  a  voulu 
 autre  chose :   Unum  shit !' 
 
 Laissons-la  les  vieilles  et  values  que- 
 relles! 
 
 Les  fideles  ne  comprcnnent  que  I'EglisG 
 avec  son  Chef  supreme,  et  le  chef  avec 
 I'Eglise. 
 
 Cette  conception  de  I'Eglise  ne  nuit  du 
 reste  en  rien  a  la  divine  autorite  et  a 
 I'initiative  souveraine  du  Pontife  roniiiin. 
 
 SuccLSseur  de  Pierre,  Vicaire  de  Jesus- 
 Christ,  en  qui  re'side  la  ple'nitude  de  la 
 puissance  apostolique,  Chef  de  tous  les  Eve- 
 ques,  Pontife  de  la  chaiie  principale,  en 
 laquelle  toutes  les  autres  gardent  I'unite', 
 Pasteur  universel  non-seulement  des  brebis, 
 mais  aussi  des  Pasteurs,  bouche  de  I'Eglise, 
 clef  de  voute  de  la  catholicite' : 
 
 Voila  le  Pajie,  voila«.la  tete  de  I'Eglise 
 enseignante. 
 
 Et  voici  les  Eveques  :  Succe.-seurs  des 
 ai  otres,  Juges  et  Docteurs,  avec  lesquela 
 Je'sus-Christ  est  chaque  jour  et  jusqu'a  la 
 coiisommation  des  siecles  ;  Pasteurs  des  peu- 
 pli  s,  sous  I'autorite  supe'rieure  et  principale 
 du  Pontife  souverain :  pose's  par  VEsprit- 
 Saint  pour  regir  VE(jUse  de  Dieii,  et  euseigner 
 toutes  les  nations : 
 
 Telle  est  Tecononiie  toute  puissante  de 
 Cette  mysteiieuse  et  vivante  unite'  de  I'Eglise, 
 oil  tout  est  divin,  parce  que  tout  est  un,  et 
 oil  I'assemblage  et  la  correspondance  sont 
 tels  que  chaque  partie,  quand  elle  est  a  sa 
 place,  paiticipe  a  la  force  dii  tout. 
 
 Non,  n'e'toniioiis  pas  les  fideles  en  poitant 
 la  critique  sur  cette  divine  constitution  :  ne 
 creusons  pas  autour  et  au-dessus  de  ces 
 fondements  sacre's:  que  personne  ne  se'pare 
 ce  quo  Je'sus-Christ  a  fait  pour  demeurcr 
 e't>  riiellt  ment  uni. 
 
 Ah !  que  plutot,  nous  sonant  tous  plus 
 que  jamais  avec  ve'ne'ration,  obe'issance  et 
 amour,  autour  du  Souverain-Poutife,  nous 
 e'loignions  de  nous  jusqu'a  I'ombre  meme  de 
 la  division  !  Que  tous,  nous  ouliliant  gene'- 
 reusement  nous-memes,  et  saciifiant  a  I'Eglise 
 iios  pre'occupations  person nelles,  nous  tra- 
 vaillions  unauimement  k  la  conservation  de 
 cette  paix  et  de  c  tte  unite  oii  Dieu  lia- 
 bite  !  C'est  alors,  mais  alors  seulement,  que 
 nous  pre'seuterons  au  monde  le  spectacle  de 
 cette  gi-ande  arm^e  range'e  en  hataille,  dont 
 parle  I'Ecriture ;  invincible,  parce  qu'elle  est 
 rang€e.  Et  c'est  alors  aussi  que,  par 
 I'lXempL'  non  moins  que  par  la  doctrine, 
 nous  ott'riion.'j  a  la  societe'  en  pe'ril  le  secours 
 de  Dieu  qu'elle  attend,  et  cette  derniere 
 ressource  de  vie  qu'elle  appellc  a  grands 
 cris. 
 
 XV.  Voila,   Messieurs,   bien   des  de'tails 
 
Document  VI.] 
 
 THE  VATICAN  COUNCIL. 
 
 293 
 
 de  tbeologie  que  j'aurais  voixlu  eviter;  je 
 les  destiue  au  cl&rge,  niids  ils  tuinberont 
 aussi  siir  le  grand  cheEain,  sur  la  pierre  et 
 pariui  les  ronces,  au  liiilieu  des  oiseaux 
 moqucurs,  des  ennemis  ft  dc.s  ignorants. 
 Du  reste,  que  nul  ne  s'e'tonne  drs  opinions 
 agitees  dans  nos  ecoles.  Cttte  diversite,  ces 
 discussions  entre  tiieologiens,  prouvent  la 
 libeite,  in  dubiis  libertas,  et  aussi  la  charite', 
 in  omnibus  curilas.  Mais  quand  il  fant 
 arriver  aux  de'eisions  necessaires  sur  les- 
 quelles  I'accord  doit  se  faire,  in  necessariis 
 U7iitas,  nous  ne  sommes  pas  alois  des  philo- 
 sophes  qui  disputeut,  nous  sommes  di  s 
 docteurs  qui  enseigneut,  et  dts  te'moins  qui 
 deposent. 
 
 Or  nous  devons  nous  consumer  en  re- 
 flexions, en  distinctions,  en  scrupules,  avant 
 de  donner  quelque  cliose  a  jjorter  a  vos 
 esprits  ou  a  vos  consciences,  liommes  le'gers 
 qui  vous  moquez  d'un  labeur  entrepris  pour 
 vous !  Vous  ne  vous  plaignez  pas  des  cal- 
 culs  minutieux  des  astronomes  et  des  marins, 
 avant  d?  vous  embarquer,  ni  des  investi- 
 gations du  juge  qui  tient  votre  sort  entre 
 les  mains.  Les  tbe'ologiens  me'ritent  aussi 
 vos  respects  flans  des  rerherches  qui  re- 
 gardent  vos  ames  et  la  ve'rite'.  Ne  vous  mo- 
 quez pas,  et  ne  vous  troublez  pas.  Au  lieu 
 <l'ecoutir  aux  portes  de  nos  eeoles,  eutrez 
 duns  ci  t  admiral  >le  temple  de  la  ve'rite' 
 cliretienne,  dont  dix-neiif  siecles  n'ont  pas 
 arracbe'  une  pierre,  la  i.ii  Ton  rencontre  cette 
 alliance  unique  de  I'assistance  de  Dieu  et 
 de  I'u'  aidmite'  des  temoignages,  qui  s'appc  He 
 I'EglisG  :  semblable  eii  quelque  sorte  au 
 systeme  lumin<  ux  du  monde,  qui  se  com- 
 pose d'un  principal  foyer,  d'astn  s  tans 
 nombre  et  d'une  seule  et  meme  luniiere  en 
 tous  lieux  repandue.  Duns  I'e'clat  d'un 
 midi  tranquille,  un  seul  foyer  semble  re'pan- 
 dre  la  lumiere  ;  mais  si  la  nuit  s'obseureit, 
 on  voit  au  fiimament  des  astres  innom- 
 brables,  afin  que  I'liomme  puisse  toujt)urs  se 
 conduire,  mille  rayons  se  fondant  sur  sa  tete 
 duns  une  seule  claite'. 
 
 XVI.  Je  voudiais  resumer  toute  cette 
 longue  serie  de  questions,  et  cxprimer  dairc- 
 ment  I'etat  de  moa  ame. 
 
 Nous  iivons  bien  des  combats,  et  c'est  la 
 vie !  mais  sur  cette  graude  question  de 
 I'Eglise,  nous  avons  la  paix.  Nul  catho- 
 lique  ne  doute  de  rintaillibilLte'  de  I'Eglise  ; 
 comme  nul  ne  doute  de  la  Piimaute  du 
 Pape,  qui  institue  les  Eveques,  convoque  Ics 
 Coneiles,  propose  les  decrets,  eouflrme  les 
 de-isions;  uul  ne  doute  de  la  perpetuite', 
 (le  I'unanimite'  de  la  tradition  sur  tout  cela, 
 •bpuis  dix-neuf_  siecls.  Tous  les  fideles, 
 apies  avoir  lu  I'Evangile,  conaultc  I'hi^toire, 
 
 e'coute  leurs  pasteurs,  recitent  du  fond  du 
 cceur :  Credo  Ecdcsiam,  unam,  sanctam, 
 catholiram,  apostolicam.^  Et  de  fait,  entre 
 les  te'moignages  des  Eveques,  des  Papes, 
 des  Apotres,  et  du  Cbrist,  depuis  le  com- 
 mencement, il  y  a  un  accord  infaillible,  et 
 Dieu  meme  est  dans  cet  accord. 
 
 Tout  a  coup,  quelques-uns  t-e  sont  mis  k 
 demander  en  qui  reside  originairement  dans 
 cette  Eglise  Tinfaillibilite' .''  Et  les  yeux 
 fixe's  sur  im  lait  merveilleux,  on  se  met  a 
 agiter  des  questions.  Devant  un  iait,  en  se 
 plait  a  remuer  des  hypotbeses.  Devant  une 
 solution,  les  e'le'ments  du  pioblenie  sont 
 r.  mis  en  doute,  et  un  proces  juge',  termine' 
 par  im  accord  admirable,  eot  repris,  ra- 
 nime,  remis  au  feu  !  Aussitot,  et  a  I'enonce 
 du  probleme,  I'homme  eiinemi  se  le'veille, 
 et  les  fideles  sont  de'concertes,  I'Orlent 
 ariete',  les  protestants  refoules,  les  gouverne- 
 raents  inqaiels,  les  plus  tristes  pages  de 
 I'bistoire  du  passe  remises  en  lunuere,  les 
 Eveques  attriste's,  la  paix  des  ames  com- 
 promise, et  la  voie  du  salut  rendue  plus 
 difficile.  Pourquoi?  dans  quel  inte'ret?  avec 
 quel  profit  V 
 
 Demain,  quelle  que  fiifc  la  conduite 
 adopte'e,  qu'arriverait-il  ?  Ce  qu'on  ne  dis- 
 cutait  pas  serait  discute',  ee  qu'on  oubliait 
 serait  repioduit,  et  ime  fois  I'habitude  des 
 discussions  reprise,  plus  de  paix  ! 
 
 Eh  bien,  non !  nous  ne  nous  reunirons 
 pas  pour  substiluer  la  division  a  I'unanimite, 
 la  dispute  a  I'amour. 
 
 Par  la  giace  de  Dieu,  I'Eglise  de  France 
 a,  depuis  deux  siecles,  laigement  merite 
 d'etre  afirancbie  de  tous  les  ombiages  su- 
 ranne's.  Cette  Eglise,  j'ose  le  dire,  a  ete. 
 et  elle  le  serait  toujours.  be'ro'ine  et  martyre 
 de  rUuite.  Depuis  cent  anue'es  surtout, 
 il  n'est  pai  de  brancbe  de  I'arbre  divin  qui 
 ait  e'te'  mieux  unie  au  tronc  <  t  a  laracine,  en 
 s'e'tendaut  plus  loin,  avtc  plus  de  iiele.  par- 
 dela  foutes  les  frontieres;  pas  de  brancbe 
 plus  catliolique,  pas  de  brancbe  plus  apos- 
 tolique,  pas  de  brancbe  plus  romaine. 
 Nos  piedecesseurs  sont  mnrts  sur  I'echafaud, 
 ]iour  ne  pas  r.mpre  I'unite'.  lis  ont  accepte' 
 I'exil  et  la  confiscation  sans  ceder,  ni  a 
 Topprcssion  du  peujde,  ni  a  la  tyrannic  du 
 maitre  absolu.  lis  se  sont  rencontre's  sur 
 toutes  les  routes  de  I'exil  avec  Pie  VI  et 
 Pie  VII,,  dans  la  communion  du  maityre. 
 C'est  dans  le  Clerge'  fran^ais  que  Pie  VII  a 
 tjouve  ses  ]dus  vives  consolations.  Les 
 Eglises  des  Etats-Unis  out  commence  par 
 des  Eveques  fran9ai<.  Ce  sont  les  Eveques 
 fran^ais  qui  ont  de'fendn,  sans  faildir,  la 
 Pologne  of)primee,  I'lrLmde  atiame'e,  I'Orient 
 e'era-e.  Nous  avons  tons  ensemble  reclame 
 et  obtenu  la  liberie'  des  peres  <le  faniille 
 l: 
 
294 
 
 THE  VATICAN  COUNCIL. 
 
 [Document  YIT. 
 
 dans  I'eiJucation  de  leurs  enfants,  tons  en- 
 semble defendu  la  liberie'  des  associations 
 religieuses,  liberie  de  la  charite,  le  de've- 
 loppement  des  missions  civilisatrices.  I/E- 
 glise  entiere  doit  a  la  France  les  Scours  de 
 chnrite,  Ics  Freres  des  ecoles  chre'tiennes, 
 I'ffiuvre  de  la  propagation  de  la  foi  dans 
 les  deux  mondes,  les  Conferences  de  Saint- 
 Vincent  de  Paul,  les  colleges  des  Jesuites 
 et  des  Dominicains,  les  Petites-Sceurs  des 
 pauvres,  et  foute  cette  incomparable  armee 
 pacifique  qui  est,  comme  notre  armee  guer- 
 rieie,  la  premiere  du  moude.  Depuis  vingt 
 ans.  le  Sie'ge  pontifical  a  e'te'  attaque,  frappe, 
 trahi,  opprime',  livre  a  des  adver&aires  im- 
 placables.  Les  Eveques  francjais  I'ont  de- 
 fendu, scrvi,  assiste',  aime',  exalte,  console' 
 dans  un  magnifique  mouvement  que  le 
 temps  n'a  pas  affailili.  Et  ne  sont-ce  pas 
 eux  encore,  dans  les  mauvais  jouis  que  nous 
 traversons,  qui  ont  donne  la  premiere  im- 
 pulsion a  cette  ceuvre  si  tonchante  et  au- 
 jourd'liui  univer-elle  du  Denier  de  saint 
 Pierre?  Ah!  j'ose  dire  que  tant  de  de- 
 vouement  a  Rome  et  an  monde  catholique, 
 donne  a  I'Eglise  de  France  le  droit  d'etre 
 crue,  le  droit  d'etre  entt-ndue,  quand  elle 
 parle  de  son  attachement  a^^  Saint-Sie'ge, 
 et  au  Vicaire  de  Notre-Seigneur  Je'sus- 
 Christ. 
 
 Que  dis-je !  Tel  est  I'entrainement  de  la 
 France  vers  le  centre  de  I'unite,  que  les 
 doctrines  exagereea  pas.sciit  les  nionts  en 
 venant  de  France,  et  c'cst  de  Rome  que  part 
 la  mode'ration,  le  tempe'r  iment,  la  tagesse  ; 
 c'est  Rome  qui  arrete  la  furia  francese,  et  se 
 refuse  k  mettre  les  exces  dans  les  dogmes. 
 Aussi  mes  frc^res,  ne  soycz  pas  inquiets ! 
 Honimes  de  foi,  ne  vous  troublcz  pas ! 
 
 Si  je  me  suis  de'cide  a  entrer  avec  vous, 
 Messieurs,  et  en  public  dans  ces  details, 
 c'cst  par  un  secret  instinct  que  j 'avals 
 plutot  a  calmer  des  e'niotions  dans  mon  pays 
 qu'a  devancer  des  cbjectiona  a  Rome.  J'en 
 Buis  convaincu  :  a  peine  aurai-je  louche' 
 la  tcrre  sacre'o,  a  peine  aurai-je  baise'  le  torn- 
 beau  des  Apotres,  que  je  me  sentirai  dans 
 la  puix,  hors  de  la  bataille,  au  sein  d'une 
 assemble'e  presidee  par  un  Peie  et  compose'e 
 de  Freres.  La,  tons  les  bruits  e'xpireront, 
 toutes  hs  inge'rences  tc'meraires  cesseront, 
 toutes  k'S  imprudences  disparaitront,  les  flots 
 et  les  vents  ueront  apaisc's.  Nous  penseroris 
 aux  amcs  dont  nous  re'pondons  devant  Dicu, 
 nous  penscrons  au  Dieu  qui  nous  voit  ct 
 nous  jugera,  nous  penscroni  aux  Apotres, 
 nous  croirops  hs  voir  enore  en  face  du 
 monde  a  conquei  ir  et  du  Maitre  a  ecouter  ; 
 et  lorsqu'a  la  place  de  ce  Maitre  souveraiu 
 des  csprits,  son  Vicaire  sur  la  terre  redira  ii 
 chacun   de   nous  :    "  M(^n    Frcic,   m'aimi  z- 
 
 vous  ?  "  ah  !  croyez  que  votre  vieil  Eveque 
 ne  sera  pas  le  dernier  a  re'pondre :  "  Pere, 
 vous  savez  si  je  vous  aime  !  comme  disait  le 
 doux  Eveque  de  Geneve  :  Dans  la  contention 
 d' amour  pour  le  Vicaire  de  Je'sus- Christ,  je 
 ne  me  suis  laisse  vaincre  par  persontie. 
 Depuis  vingt  ans,  mes  cheveux  ont  blanchi, 
 ma  main  s'est  epuisee  a  votre  service.  O 
 Saint-Pere,  Dieu  salt  que  la  derniere  parole 
 de  mes  levrcs  et  le  dernier  soupir  de  mon 
 coeur  appartiendront  a  I'Eglise  et  a  vous." 
 
 Veuillez  agre'er,  Messieurs  et  chers  Coo- 
 perateurs,  la  nouvelle  assurance  de  mon 
 profond  et  religieux  de'vouement. 
 
 ^  FELIX,  Eveque  d' Orleans. 
 Orleans,  ce  U  novembre,  en  la  fete  de  saint  Martin. 
 
 DOCUMENT   VII. 
 
 PrOMITLGAZIONE   del    GroBBILEO. 
 
 Omnibus  Ohristifidelibus,  praesentes  lit- 
 teras  iuspecturis,  PIUS  PP.  IX  salutem  et 
 apostolicam  benedictionem. 
 
 Nemo  certe  ignorat,  Oecumenicum  Con- 
 cilium a  Nobis  fuissu  indictum  in  Basilica 
 No-tra  Vaticana,  die  S  futuri  mensis  Decem- 
 bris,  Immaeulatae  Sanclissimaeque  Deiparae 
 Vir-inis  Mariae  Conceptioni  sacro,  incho- 
 andum.  Itaque  hoc  potissimurn  tempore 
 nunquam  desistimus  in  humilitato  cordis 
 Nostri  ferventissijnis  preeibus  orare  et  obse- 
 erare  clemcntissimum  luminum  et  miseri- 
 coi-diarum  Patrem,  a  quo  omne  datum  opti- 
 mum, et  omne  donum  perfectum  descendit,' 
 ut  mittat  de  caelis  sedium  suarum  assis- 
 triceni  sapientiam,  quae  Nobiscum  sit,  et 
 Nobiscum  laboret,  et  sciamus  quid  accrptunr 
 sit  apud  eum.^  Et  quo  facilius  Deus  Nostris 
 auuuat  votis,  et  inclinet  aures  suas  ad 
 preces  Nostras,  omnium  Christifideliuni  re- 
 ligionem,  au  piefatem  excitare  decrevimus, 
 ut  coniunctis  Nobiscum  preeibus,  Onini- 
 potentis  dexterae  auxilium,  et  caeleste  lumen 
 imploremus,  quo  in  hoc  Concilio  ea  omnia 
 statucre  valeamus,  quae  ad  commimem 
 totius  pupuli  christiani  salutem,  utilitu- 
 temque,  ac  maiorem  catholicae  Ecclesiae 
 gloriam  et  felicitatem,  ac  pacem  maxime 
 pertinent.  Et  quoniam  compertum  est, 
 gratiores  Deo  esse  hominum  preces  si  mundo 
 corde,  hoc  est  animis  ab  omui  scelere  in- 
 tegris  ad  ipsum  accedant,iceirco  liac  occasioue 
 caelcstes  Indulgentiarum  thesauros  dispen- 
 sationi  Nostrae  comraissos  Apostolica  libera- 
 litate  Christifidelibus  reserare  constituimus, 
 
 '  Sanct.  Jac,  cap.  i.,  v.  1,  17. 
 2  Sapient.,  cap.  ix.,  v.  1,  10. 
 
Document  VII.] 
 
 THE  VATICAN  COUNCIL. 
 
 295 
 
 ut  inile  ad  veram  poenitentiam  inceusi,  et 
 per  Poenitent'ae  Sacramentum  a  jieccatorum 
 maculis  expiati,  ad  Throniiin  Dei  fidentius 
 aceedant,  eiusque  miserieordiam  consequan- 
 tvir,  et  grat'am  in  auxilio  opportune. 
 
 Hoc  nos  consilio  Indulgentiam  ad  instar 
 lubilaei  Catl;olico  Orbi  denuneiamus.  Qua- 
 mob-era  de  Omnipotentis  Doi  miseiicoidia, 
 ac  Beatoruiu  Petri  et  Pauli  Apostolorum 
 eiiis  aiictoritate  confisi,  ex  ilia  ligandi  ac 
 siilvendi  pofestate,  quam  Nob's  Dominus, 
 licet  indignis,  contulit,  universis  ac  singulis 
 utriusque  sexus  Christifidelibus  in  alma 
 Urbe  Nostra  degentibiis,  vel  ad  earn  adve- 
 nitntibu:^,  qui  a  die  primo  futuri  mensis 
 lunii  usque  ad  diem,  quo  Oecumenica  Sy- 
 nodus  a  Nobis  indicta  fuerit  absoluta,  S. 
 Inannis  in  Laterano,  Priucipis  Aposti.-lorum, 
 et  Sanctae  Mariae  Maioris  Basilicas,  vel  earum 
 aliquam  bis  visitaverint,  ibique  per  aliquo  1 
 temporis  spatium  pro  omnium  misere  erran- 
 tium  conversione,  pro  sanctissimae  fidei 
 propngatione,  et  pro  catliolicae  Ecclesiae 
 pace,  trauquillitate,  ac  triumpho  devote 
 oraverint,  et  praeter  consueta  quatuor  anni 
 tempora  tribus  diebus,  etiani  non  continuis, 
 nempe  quarta  et  sexta  feria,  et  Sablmto 
 ieiunaveriiit,  et  intra  commcmoratum  tem- 
 poris spatium  peccata  sua  coufessi  Sanctissi- 
 mum  Eucliaristiae  Sacmmentum  reverenter 
 susceperint,  et  pauperibus  aliquam  eleemnsy- 
 nam,  prout  unicuique  devotio  suggerit, 
 erogaverint ;  ceteris  vero  extra  Urbem  prae- 
 dictam  ubicumque  degentibus,  qui  Eccle- 
 sias,  ab  Ordinariis  locorum,  vel  eorum 
 Yicariis,  seu  OfEcialil)US,  aut  de  illorum 
 mandato,  et,  ipsis  deficientibus,  per  eos,  qui 
 ibi  curam  animarum  exercent,  postquam  ad 
 illorum  notitiam  hae  Nostrae  Litterae  p^r- 
 veneri'it,  de.-iguaudas,  vel  earxim  aliquam 
 praeliniti  temporis  spatio  bis  visitaverint, 
 aliaque  receubita  opera  devote  peregerint, 
 plenissimnm  omnium  peccatorum  suorum 
 remissionem  et  Indulgentiam,  sicut  in  anno 
 lubilaei  visitmtibus  certas  EccIcsIms  intra, 
 et  extra  Urbim  praedictam  concedi  con- 
 suevit,  tenore  prae.-entium  misericorditer 
 in  Domino  concedimus  atque  indulgemus : 
 quae  Indulgentia  auimabus  etiam  quae  Deo 
 in  caritate  coniunct.ie  ex  hnc  vita  migra- 
 verint,  per  modum  suftVagii  ajiplicari  po- 
 terit. 
 
 Concedimus  etiam,  ut  navigantes  atque 
 iter  agentes,  quam  primum  ad  sua  se  domi- 
 cilia  receperiut,  operibus  suprascriptis,  et 
 bis  visitata  Ecclesia  CatLedrali,  vel  Maiori, 
 vel  propria  Parocbiali  loci  ipsorum  domicilii, 
 eamdem  Indulgentiam  couiequi  possint,  et 
 valeaut.  Ee;^ularibus  vero  personis  utrius- 
 que sexus  etiam  in  claustris  perpetuo 
 degentibus,    necnon     aliis     quibn^cumque 
 
 tarn  laicis,  quam  saecularibus,  itemque  in 
 carcere,  aut  captivitate  existentibus,  vel 
 aliqua  corporis  iufirmitate,  seu  alio  quo- 
 cumque  impedimento  detentis,  qui  memo- 
 rata  opera,  vel  eorum  aliqua  praestare 
 nequiverint,  ut  ilia  Confe<sarius  ex  actu 
 ajiprobatis  a  locorum  Ordinariis  in  alia  pie- 
 tatis  opera  commutare,  vel  in  aliud  proximum 
 tempus  prorogare  po.sit,  eaque  iniungere, 
 quae  ipsi  poeuitentes  efBcere  possint  cum 
 facultate  etiam  dispensandi  super  Commu- 
 nione  cum  pueris,  qui  nondum  ad  primam 
 Commuuionem  admist-i  fueriut,  pariter  con- 
 cedimus atque  indulgemus. 
 
 Insuper  omnibus  et  singulis  Christi- 
 fidelibus Saecularibus  et  Eegularibus 
 cuiusvis  Ordinis  et  Instituti,  etiam  .-pecia- 
 liter  nominandi,  liceutiam  concedimus,  et 
 facultatem,  ut  sibi  ad  hunc  effectum  eligere 
 jjossint  quemcumque  Presb3'terum  Con- 
 fessarium,  tam  Saecularem,  quam  Kegu- 
 larem  ex  actu  approbatis  a  locorum  Ordi- 
 nariis (qua  facultate  uti  possint  etiam 
 Moniales,  Novitiae,  aliaeque  mulieres  intra 
 claustra  degentes,  dummodo  Confessarius 
 approbatus  sit  pro  Monialibus),  qui  eos  ab 
 excommunicationis,  suspen.-ionis,  aliisque 
 ecclesiasticis  sententiis,  et  censuris  a  iure 
 vel  ab  homine  qua  vis  de  causa  latis  vel 
 inflictis  praeter  infra  e^ceptas,  necnon  ab 
 omnibus  peccatis,  excessibus,  criminibus  et 
 delictis  quantumvis  gravibus  et  enormibus, 
 etiam  locorum  Ordinariis,  sive  Nobis,  et 
 Sedi  Apostolicae  speciali  licet  forma  reser- 
 vatis,  et  quorum  ab-olutio  alias  quantumvis 
 ampla  non  intelligeretur  concessa,  in  foro 
 couicientiae,  et  bac  vice  tantum  absolvere 
 valeant ;  et  insuper  vota  quaecumque  etiam 
 iurata,  et  Sedi  Apostolicae  reservata  (casti- 
 tatis,  religionis,  et  obligationis,  quae  a  tertio 
 acceptata  fuerit.  seu  in  quibus  agatur  de 
 praeiudicio  tertii  semper  exceptis,  quateuus 
 ea  vota  sint  perfecta  et  absoluta,  necnon 
 poenalibus,  quae  praeservativa  a  peccatis 
 nuncupantur,  nisi  commutatio  futura  indi- 
 cetur  eiusmodi  ut  non  minus  a  peccato  com- 
 mittendo  refraenet,  quam  prior  voti  materia), 
 in  alia  pia.  et  salutaria  opera  dispensando 
 commutare,  iniuncta  tamen  eis,  et  eorum 
 cuilibet  in  supradictis  omnilms  poenitentia 
 salutari,  aliisque  eiusdem  Confessarii  arbi- 
 trio  iniungendis. 
 
 Concedimus  insuper  facultatem  dispen- 
 i-andi  super  irregularitate  ex  violatione 
 Censurarum  contracta,  quatenus  ad  forum 
 externum  non  sit  deducta,  vel  de  facili 
 deducenda.  Non  intendimus  autem  per 
 praesentes  super  alia  quavis  irregularitate 
 sive  ex  defectu,  vel  publica,  vel  occulta,  aut 
 not  1,  aliaque  incapacitate,  aut  inhabilitate 
 (^uoqnomodo  contracta    dispensare,    vel  ali- 
 
 u  2 
 
296 
 
 THE  VATICAN  COUNCIL. 
 
 [Document  VIII. 
 
 quam  facultatem  tribuere  super  praemissis 
 dispensandi,  seu  habilitandi,  et  in  pristinum 
 statum  restituendi,  etiam  in  furo  con- 
 scientiae  neque  etiam  derogare  Constitu- 
 tioni  cum  appositis  declarationibus  editae 
 a  fel.  rec.  Beuedicto  XIV,  Praedecessore 
 Nostro  Sacrameiitum  Poenifentiae,  quoad 
 iuliabilitatem  absolvendi  complicem,  et 
 quoad  obligationem  denunciationis  ;  neque 
 easdem  praesentes  iis,  qui  a  Nobis,  et  ab 
 Apostolica  Sedc,  vel  aliquo  Praelato,  seu 
 ludice  Ecclesia.stico  nominatim  excommu- 
 nicati,  suspensi,  interdicti,  seu  alias  in 
 sententias,  et  censuras  incidisse  declarati, 
 vel  publice  denuiiciati  fuerint,  nisi  intra 
 tempus  praefinitum  satisfecerint,  aut  cum 
 partibus  couconlaverint,  nuUomodo  suifra- 
 gaii  posse  aut  debere.  Quod  bi  intra  prae- 
 finitum terminura  iiidicio  Confessari  satisfa- 
 cere  non  potuerint,  absolvi  posse  concedimus 
 ill  foro  conscientiae  ad  et!'ectum  dumtaxat 
 assequendi  Indulgentias  lubilaei,  iuiuiicta 
 obligatione  tatisfaciendi  statim  ac  pote- 
 runt. 
 
 Qunpropter  in  virtute  sanctne  obedientiae 
 tenore  praesentium  distiicte  praeeipimus, 
 atque  mandamus  omnibus,  et  quibuscumque 
 Ordinariis  locorum  ubicumque  existentibus, 
 eorumque  Vicariis  et  Officiali'.us,  vel  i()sis 
 deticientibus,  illis,  qui  curam  animarum 
 exercent,  ut  cum  praesentium  Litterarum 
 transumpta,  aut  exempla  etiam  impressa 
 acceperint,  ilia,  ubi  primum  pro  temporum 
 ac  locorum  ratione  satius  in  Domino  cen- 
 suerint,  per  suas  Ecclesias  ac  Dioeceses, 
 Provincias,  Civitates,  Oppida,  Terras,  et 
 loca  publicent,  vel  publicari  faiiant,  popu- 
 lisque  etiam  Verbi  Deipraedicatione,  quoad 
 fieri  po:isit,  rite  praeparutis,  Ecclesiam, 
 seu  Ecclesias  visitandas  pro  praesenti  lubi- 
 Iteo  designent. 
 
 Non  obstanfibus  Constitiitionibu'^,  et  Or- 
 dinationibus  Aiiostolicis  praesertim  quibus 
 facultas  absolvendi  in  certis  tunc  expressis 
 casibus  ita  romano  Poutiticis  pro  tt-mpore 
 existeiiti  reservatur,  ut  nee  etiam  similes, 
 vel  dissimilcs  Indulgentiarum,  et  fauuila- 
 tum  buiusmodi  concessionc:^,  nisi  de  illis 
 expressa  montio,  aut  specialis  dcrogalio  fiat, 
 cuiquam  suffragari  possint :  nccnun  legula 
 de  non  concedendis  Indulgentiif.  ad  instar; 
 ac  quorumcumquc  Ordinum,  et  Congrega- 
 tionum,  sive  Institutorum  ctinra  iuramento, 
 confirmatioue  Apostolica,  vel  quavis  fir- 
 mitate  alia  roboratis,  statvitis  et  consuetudi- 
 nibus,  privilegiis  quoquc,  indnltis,  et  Littcris 
 Apostolicis  eisdem  Ordinibus,  Congrega- 
 tiouibus,  et  Institutis,  illoruinque  pcrsonis 
 quomodolibet  concessis,  approbatis,  et  inuo- 
 vatis :  quibus  omnibus  et  siiigidis  ctiamsi 
 de   illis,  cornmque  totis  tojioribus,  spccialin. 
 
 ica,  expressa  et  individua,  non  autcm 
 per  clausulas  generales  idem  importantes, 
 mentio,  seu  alia  quaevis  expressio  habenda, 
 aut  alia  aliqua  exquisita  forma  ad  hoc:  ser- 
 vanda foret,  illorum  tenores  praesentibus 
 pro  sufficienter  expressis,  ac  formam  in  iis 
 traditam  pro  servata  babentes,  hac  vice 
 specialitor,  nominatim  et  expresse  ad  ett'ec- 
 tum  praemissorum,  derogamus,  ceterisque 
 contrariid  quibuscumque. 
 
 Praeeipimus  autem,  a  commemorato  die 
 primo  lunii  usque  ad  diem,  quo  Oecumenica 
 Synodusfinem  habuerit,ab  omnibus  uuiversis 
 catbolici  Orbis  utriiisque  Cleri  Sacerdotibus 
 quotidie  addi  in  Missam  Conventualem, 
 Sacriflcium  fieri  in  omnibus  liuius  Urbis 
 PatriarcUalibus,  aliisque  Basilicis,  et  CoUe- 
 gialibus  et  Collegiatis  Ecclesiis  ab  earum 
 Canonicis,  atque  etiam  ih.  singulis  cuiusque 
 Eeligiosae  Familiae  Ecclesiis  Kegularium, 
 qui  Conventualem  Missam  celebrare  teneu- 
 tur,  feria  quaque  quinta,  qua  ftstum  duplex' 
 priraae  et  secundae  classis  non  agatur,  quiu 
 tamen  liaec  de  Spiritu  Sancto  Missa  idlam 
 babeat  applicationis  obligationem.    . 
 
 Ut  autem  praesentes  Nostrae,  quae  ad 
 singula  loca  dcferri  non  possunt,  ad  omnium 
 notitiam  facilius  deveniant,  volumus  ut 
 praesentium  transuraptis,  vel  ex(  mplis  etiam 
 impre.-sis,  manu  alicuius  Notarii  publici 
 subscriptis,  et  sigillo  personae  in  dignitate 
 ecclesiastica  constitutae  munitis,  iibicmnque 
 locorum  et  gentium,  eadem  prorsus  fides 
 habeatur,  quae  babt-retur  ip^is  jn-aesentibus, 
 si  forent  exhibitae  vel  ostensae. 
 
 Datum  Komae  apud  Sanctum  Pt-trum 
 sub  Aunulo  Piscatoris,  die  11  Aprilis  anno 
 18G9. 
 
 Pontificatus  Nostri  Anno  Vicesimotevtio. 
 N.  Card.  Paracciani  Clarelli. 
 
 (Dalla  Civilta  Cattolicn, 
 P  maggio  18G9.) 
 
 DOCUMENT  VIII. 
 
 Allocuziono  tcnuta  nella  Cougregazione 
 generale  innaiizi  la  prima  sessione  del 
 Concilio  Vaticano  dal  Santissimo  nostro 
 Signore  per  la  divina  Provvidenza  PAPA 
 PIO  IX,  il  di  2  dicembro  dell'  anno  1869 
 ai  vescovi  del  mondo  cattolico  per  lo  stesso 
 Concilio  in  Roma  convenuti. 
 
 Veneraisiles  Fratkes. 
 
 Sacri  oecumcnici  Vatican!  Concilii  Con- 
 vcntus  post  paucos  liinc  dies  anspic.itnri, 
 nihil  opportunius  Nobisquc  iucundius  existi- 
 mavimus,  VV.  FF.,  quam  ut  Vos  universes 
 
Document  VIII.] 
 
 THE  VATICAN  COUNCIL. 
 
 "297 
 
 liodierno  die  iuxta  Nostra  liin  di'sideria 
 congregates  alloqui,  ac  praecipiiam  caiita- 
 tcm,  qiiuni  intiino  corde  alimus,  Vobis 
 aperire  posacnms  Cum  eniin  de  re  maxima 
 agatur,  qnulis  est  ilia  in  qua  de  remeiliis 
 c  imparandis  agitur  tor,  malis,  quae  Cliris- 
 tiauam  et  civilem  boeietattui  hoc  tempore 
 perturbant,  putavimus  Apootulica  Nostra 
 Eollieitudiue  dignum  esse,  et  taiitae  rei  ma- 
 giiitudiiii  conSiiutanfum,  ut  antequam  Con- 
 ciliarium  rerum  actio  initiumhabyat,  in  omnis 
 gratiae  au^picium  Vobis  caelestis  beuedic- 
 tioiiis  opem  a  Deo  clementissimo  piecare- 
 mur;  ac  necessarium  ceusuimus,  Vobis  eas 
 tradeie  normas,  Apostolicis  Nostris  lilteris 
 consigiiatus  atque  cditas,  quas  ad  omnia  iu 
 Conciliaribusactiouibiisrite  et  online  agenda, 
 constituend  is  es^e  iudicavimus.  Hoc  au- 
 tem  illud  est,  VV.  FF.,  quod  Deo  et  imma- 
 culata  Deipara  votis  No.-tiis  annuente  lio- 
 dierno dieiu  amplissimo  hoc  Vestro  couventu 
 peragiuius;  ncc  s^atis  verbis  exidicare  pos- 
 sumus  ingentem  earn  Cim.-olatione.m,  quam 
 Vestra  haec  exoptatu,  et  debita  Apostolic  e 
 vocis  obsequio  frequentia  Nobis  in.i;eiit,  cum 
 Vos  tandem  ex  omnibus  C.it'iolici  Orbis 
 partibus  in  banc  almara  Ur^em,  indicti  a 
 Nobis  Concilii  causa  conveuisse,  et  tumma 
 animurum  conten^ioue  Nobiscum  c^uiunctos 
 asjiiciauiiis :  quos  eximia  erga  Nos  et  Apos- 
 tolicam  S;  dem  devfuiu,  miriticus  ad  navan- 
 dam  Christo  Regno  op.  ram  ardor,  et  in 
 pluribus  etiara  tribulationum  pro  Christo 
 ])erpesbio  iure  c  fficit  cordi  No^tro  carissimos. 
 Haec  autim,  VV.  FF.,  1  aec  Vestra  Nobis- 
 oum  coniunctio  eo  gralior  Nobis  ;.ccidit,  quod 
 in  ea  hiiercntes  Apo^tilorum  vestigiis  iii- 
 siolimns,  qui  suie  uuauimae  et  coustantis 
 cum  (liviuo  Magistro  coniunctioiiis  lucuL>uta 
 Nobis  (XempLi  ndiquermit  Nostis  euim  ex 
 tacris  litteiis,  cum  Christus  Domiuus  Pales- 
 tinae  rtgioues  pei-agrans  iti-r  faceret  per 
 civitates  et  castella,  pra^dieans  et  ev;iugeli- 
 z-.ins  regnum  Dei,  Kius  lateii  Apoatolus 
 pari  omnes  studio  adliaesisse,  et  duodefim 
 cum  lilo,  uti  Sauctus  Lucas  '  loquitur,  tide- 
 lit^r  quacuuiiuo  iter  haberet.  es=e  versatos. 
 Atque  haec  Apo.  tolorum  coniunctio  spleudi- 
 dius  etiam  e.dtuit  eo  tempore,  cum  caelestis 
 MagistLT  docans  iu  Capnaruaum,  de  divinae 
 Eucharistiae  luysterio  coram  Hebraeis 
 fusiori  sermone  pertractavit :  tunc  enim 
 cum  gens  ilia  carnaiis  et  obtusioris  sensus 
 sibi  de  tantae  caiitatis  opeie  i)e:suad<  re  non 
 posset,  atque  ita  Magistri  pertaesam  se 
 ostcialisset,  nt  raulti  di.-cipuloruu],  I  anne 
 lestante,  abireut  retro  et  ^  non  cum  lllo 
 ambular.nt,  Aijostolorum  tamen  amor  in 
 IMagislii  \eneratioue  et  obsequio  iinmotus 
 pi  rstiiit,    et   lesu    Aposlolos    percuuctante 
 
 Liic,  », 
 
 luann.,  6,  6T. 
 
 num  et  ipsi  vellent  abire,  graviter  id  fereus 
 Petrus  in  eas  voces  erupit :  "  Domiue  ad 
 quern  ibimus?"  ac  raliouem  iidiecit  quare 
 Domiuum  constanli  fide  sequi  velle  statueret: 
 '•  Verba  vitae  aeternae  habes."  Haec  nos 
 aiiimo  reolentes,  quid  dulcius  aut  iucundius 
 hac  noatr.i  coniuucdo.ie  reputare,  quid  porro 
 etiim  firmius  ac  stabilias  tueri  deb.nmus? 
 Non  deeruut  certe  Nobis,  una  licet  in  Christi 
 nomine  couiuMctis,  non  dtcrunt  cimtradic- 
 tiones  ac  dimicationes  subeundae,  uec  inimi- 
 cus  homo  seguis  erit,  nil  magis  cupieus  quam 
 superscniuare  zizatda;  at  Nos  memores 
 Apostolicae  firudtudinis  et  constantiae, 
 quae  Domini  praeconio  laudari  meruit : "  Vos 
 esiis  qiu  i^ermausistis  mecum  in  tentationi- 
 bus  meis," '  meuioies  Redemptoris  Nostii 
 diserte  deuunciantis :  "Qui  mecum  non  est 
 conira  me  est,"  officii  pariter  Nostii  me- 
 mores esse  dtbebimus,  omnique  studio 
 curare,  ut  incoucussa  file  ac  firmitate 
 Christum  sequamur,  ILique  omui  tem;  ore 
 coucordibus  aniuiis  ndhaereamus.  In  ea 
 euim,  VV.  FF..  conditione  constituti  sumus, 
 ut  iu  acie  ad  versus  multiplices  eosdemque 
 acerdmos  hostes,  diuturna  iiui  contentioue 
 versemur.  Utamm-  opnrtet  spiritualibus 
 militiae  Nostrae  armis,  totamque  certamiiiis 
 vim,  turn  diviua  iunixi  auctoritate,  tum 
 caritati,  patientiae,  prec.itionis  et  con- 
 stantiae clypeo  sustincamus.  Nihil  autem 
 metus  est  ne  vires  nohis  in  hac  dimicatioue 
 deiiciant,  si  iu  Auc.oreui  el  Consumator.  m 
 Fidei  nostrae,  oculos  aniiuosque  couiicere 
 voluerimus.  Si  enim  Apostoli  oculis  et  to- 
 gitati  )ne  iu  Christo  lesu  defixi  satis  ex  hoc 
 auimi  viriumque  sumpserunt,  ut  adversa 
 quaeque  streuue  peilerrcnt.  Nos  pariter 
 Ipsuui  adspicientes  iu  s.dutari  pignore  Ee- 
 d  mptiouis  nostrae,  ex  l.oc  aspectu,  uude 
 divina  manat  virtus  Nos  lam  vim  roburque 
 iiivcniemus,  quo  calumnias,  iidurias,  inimi- 
 corum  artes  superemus,  ac  salutrim  Nobis, 
 totque  etiam  miseris  a  via  veritatis  erranti- 
 bus  ex  Christi  Cruce  haurire  laetabimur. 
 Neque  vero  Redeuqjtorem  Nostrum  respicere 
 contenti,  eam  quoque  mentis  docilitatem 
 iaduamus  uecesse  est,  ut  Eidem  libeuter 
 toto  cordis  ■  affeclu  audientes  simus.  Hoc 
 est  eniui  quod  ipse  Pater  cat  lestis  Maiestatis 
 suae  auetoritate  i^ruecepit,  cum  revelante 
 Chiisti  Domino  gluiiam  suam  iu  moute 
 praecelso  oram  electis  testibus  :  "Hie  est, 
 iuquit,  Filius  uieus  dilcctus  iu  quo  mild 
 bene  complacui,  Ipsum  audite."  Ii.sum 
 igitur  prono  mentis  obsequ'O  audiamus 
 utique  iu  omni  re,  ;it  iu  ea  praecipne  qunm 
 Ipse  ita  cordi  habuit,  ut  praenoscens  diili- 
 cultates  quibus  ipsa  obuoxia  iutura  esset  iu 
 muudo,  de  ilia  ipsa  Patrem  suum  obsccraro 
 1  Luc,  22,  2S. 
 
298 
 
 TPII^:  VATICAN  COUiVCIL. 
 
 [Document  IX. 
 
 in  novissima  Caena  eifusis  iteratisque  votis 
 non  omisei'it :  "  Pater  Sancte,  Serva  eos  in 
 nomine  tuo  quos  dedisti  niihi,  tit  sint  unura 
 siait  at  nos."  '  Una  itaque  anima  cum  uno 
 corde  in  Cliristo  lesu  sit  cunctis.  Non 
 aliud  sane  Nobis  maiori  consolationi  futm-iiin 
 est  quam  si  obsequentem  Chiisti  monitis 
 aurem  cordis  ingiter  praebuerimus,  quo 
 pacto  et  Nos  esse  cum  Chiisto  agnoscemus, 
 et  perspicuum  acternae  salutis  pigiius  inesse 
 reperiemus  in  Nobis :  "  Qui  enim  ex  Deo 
 est,  verba  Dei  audit."  ^ 
 
 Has  Pontificiae  Nostrae  cohortationis 
 voces  ex  intimo  cordo  depromptas,  Omni- 
 potens  et  Misericors  Deus,  Deipara  Immacu- 
 lata  deprecante,  poteuti  sua  ope  confirmet, 
 effloiatque  propitius,  ut  uberibus  fructibus 
 augeantur.  C'onvertat  duinde  faciem  suara 
 ad  Vos,  W.  FF.,  ao.  tum  corpora  turn  ani- 
 mos  Vestros  benedictionis  suae  gratia  prose- 
 quatur  :  corpora  nempe,  lit  labores  omnes, 
 qui  a  Vestro  sacro  ministerio  abesse  non 
 possunt,  strenue  alacvittrque  ferre  valeatis  ; 
 animos  vero,  ut  caelestibus  auxiliisi  abunde 
 repleti,  sacerdotalis  vitae  exemplis  et  virtu- 
 tum  omnium  splendore  in  Cinistiani  Gregis 
 salutem  praeluceatis.  Huius  autem  bene- 
 dictionis gratia  Vobis  continenter  adsit, 
 atque  omnibus  vitae  Vestrae  diebus  cle- 
 menter  adspiret,  ut  dies  pleni  inveniantui- 
 in  Vobis,  pleni  sanrtifatis  et  iustitiae,  pleni 
 sanctorum  operum  fructibus,  in  quibus 
 verae  nobis  divitiae  et  gloria  eontinetur. 
 Atque  ita  Nobis  continget  feliciter  ut 
 expleto  mortalis  peregrinationis  cursu,  in 
 novissimo  illo  vitae  die  dicere  cum  Pro- 
 pheta  Kcge  non  vereamur  :  "Laetatus- sum 
 in  his  quae  dicta  sunt  railii,  in  donium 
 Domini  ibimus;  "  atque  aditum  Nobis 
 patere  plane  confidamus  in  Montem  sanctum 
 Sion,  caelestem  Hierusalem. 
 
 (Dalla  Civilta  CattoUca, 
 18  decembre  1809.) 
 
 DOCUMENT  IX. 
 
 Lettere  Apostolielie  della  Santila  di  nostro 
 Signore  per  divina  Provvidenza  PAPA 
 PIO  IX,  colle  quali  si  stabilisco  I'ordine 
 generale  da  osservarsi  nella  celebiazione 
 del  sacrosanlo  ccumenico  Concilio  Vati- 
 cano. 
 
 Pivs  Papa  IX 
 
 AD  FVTVItAJI  KEI  MEJIOKIA.'M. 
 
 jMultiplices  inter,   quibus  divexamur  an- 
 gustias,  ad  Divinae  Clementiae,  quae  ronso- 
 
 loann.,  17,  11 
 
 latiir  Nos  in  omni  tribulatione  Nostra,^ 
 gratias  persolvendas  maxime  excitamur, 
 qua  propitiante,  illud  celeriter  Nobis  con- 
 tinget, ut  sacrosanctuin  generale  et  oecume- 
 nicum  Concilium  Vaticanum  iam  a  Nobis  ea 
 ndspirante  indictum,  feliiiter  auspicemur. 
 Cauilium  autem  in  Domino  iure  praecipi- 
 mus,  quod  salutares  Concilii  eiusdeni  con- 
 ventus  solemn!  die  Immaculatae  Dei  IMatris 
 Mariae  semper  Virginia  Conceptioni  sacro, 
 atque  adeo  sub  potentibus  maternisque  aus- 
 piciis  eius  aggressuri  siunus.  eosqne  in 
 Vaticana  Nostra  Basilica  inituri  ante 
 Beatissimi  Petri  cineres,  qui  in  accepia  for- 
 tituiline  Petrae  perseverans  suscepta  Eccleskie 
 guheraacula  non  reliquit,  et  in  quo  omuiuni 
 Piistnrum  sollicitudo,  cum  commenclntarum 
 sibi  ovium  custodia  perseverat."^  lamvcro 
 memores  hoc  occunienit;um  Concilium  a 
 Nobis  convocatum  fuisse,  ut  extirpandis 
 erroribus,  quos  praesertim  Imius  saeculi 
 conflavit  impietas,  removendis  mails,  quibus, 
 Eci.-lesia  affligitur,  emendandis  moribus  et 
 utriusque  Cleri  disciplinae  instaurandae, 
 coniuncta  Nobiscum  sacrorum  Ecclesiae 
 Antistitum  adhibeatur  opera,  ac  probe  nos- 
 centes,  quo  studio  inten tuque  soliicitudine 
 curare  debeamus.  ut  ta  omnia,  quae  ad 
 rt'ctam  rationem  tarn  salutaris  negntii  ge- 
 reiidi,  traetandi  ac  perficiendi  pertinent,  ex 
 sancta  maiorum  disciplina  institutisque 
 statuantur,  idcirco  Apoatolira  Nostra  aue- 
 toritate  ea  quae  sequuntur  decerniraus, 
 atque  ab  omnibus  in  hoc  Vaticano  Concilio 
 servanda  esse  praecipiraus. 
 
 I. 
 
 De  modo  vivendi  in  Concilio. 
 Reputantes  animo  quod  omne  datum  opti- 
 mum, et  omne  donum  perfectum  desursum 
 est,  descendens  a  Pcttre  luminum,^  quodque 
 nihil  Caelestis  Patris  benignltati  pronius 
 est,  quam  ut  det  spiritum  honum  petentibus 
 se,*  iain  Nos,  dnm  Aiwstoliois  Nostris  Lit- 
 teris,  *  die  undecimo  Aprilis  lioc  anno 
 datis,  Ecclesiae  tlicsauros  sacrosanct!  liuius 
 Concilii  occasione  Cliristifidelibus  reseravi- 
 nuis,  non  solum  eosdein  Christifidelcs 
 vi'hementer  hortati  suinus,  ut  emundantes 
 conscienfiam  ah  operibus  mortuis  ad  ser- 
 vienduin  Deo  viventi^  orationibus,  obsecra- 
 tinnihns,  ieiuniis  aliisquc  pictatls  actibus 
 insistere  velint :  sed  etiam  Divini  Spirltus 
 lumen  et  opem  in  sacrosancto  Missae  sacri- 
 ticio  cek'brando,  quotidle  in  univeriO  Orbe 
 
 '  H.  Coriuth.  i.  4. 
 
 -  San.  Leo  C.  Sei-m.  v,  in  A)iniccr.  Assumptionis 
 suae.  3  lacob.  i.  17. 
 
 *  I.uc,  xi.,  13.  5  ijtt.  Nost.  11  aprilis  1869. 
 
 '■  Kp.  ad  Hebrae.,  i.'i.,  14. 
 
Document  IX.] 
 
 THE  VATICAN  COUNCIL. 
 
 299 
 
 Catliolico  imploraii  mandaviiiius,  ail  pro- 
 sperum  a  Domino  hiiic  Concilio  exitum,  et 
 sulutares  ex  co  Eeclesiao  sanctae  fructus 
 impetrandos. 
 
 Quas  quidem  adhortationes  tt  praescrip- 
 tiones  moilo  rtnovantes  et  confirmanks,  id 
 praeterea  iubemus,  ut  in  huius  alniae  Urbis 
 Nostrae  Ecclesiis,  sacrosancta  Syiiodo  per- 
 durante  singulis  diebus  Dominicis  hora, 
 quae  ])ro  fideli  populo  magis  congrua  videa- 
 tur,  Litani;ie  ali.ieqiie  orationes  ad  liunc 
 fineiu  constitutae  rtcitentur. 
 
 At  longe  his  maius  aliquid  et  excellentius 
 ab  Episcopis,  aliisque  qui  in  Sacerdotali 
 Ordine  censentur  hoc  Concilium  concele- 
 brantibus,  praestandum  est,  quos,  uti  mi- 
 nistros  Christi  et  dispensatores  mysteriorum 
 Dei  oportet  in  omnibus  seipsus  praebere 
 exempluni  honorum  optrum  in  d'lctjina,  in 
 integritate,  in  graviLite,  ve  bum  sanum,  irre- 
 prehensibile,  ut  his  qui  ex  adverso  est  vereatur 
 nihil  liabens  nialum  dicere  de  nobis. '  Quare 
 veterum  Coneiliomm  ac  Tiidentini  noniina- 
 tim  vestigiis  inhacrentes  hortamur  illos 
 omnes  in  Domino,  bt  oratioui,  sacrae  lectioni, 
 cuelestiuni  lerum  meditatiouibus  pro  sua 
 cuiusque  pietate  studiose  iiitendant :  ut  pure 
 casteque  sancto  Missae  sacrificio,  quam  fieri 
 possit,  frequenter  opereiitur;  animum  men- 
 temque  ab  humanarum  rerum  curis  immu- 
 uem  servent;  modesliam  in  luoribus,  in 
 victu  temperantiam,  et  in  ciuini  aetione 
 religionem  retineaut.  Ab^iiit  animorum 
 dissidia,  absit  prava  acnndatio  et  coutentio, 
 sed  omnibus  imperet,  quae  inti-r  c^teras 
 virtiites  eminet  churitas,  ut  ilia  dominante 
 et  in"  olumi,  de  hoc  sacio  Episcoporum  Ec- 
 clcsi;ie  conventu  dici  possit :  JEcce  quam 
 bonum  et  quum  iucundum  habitare  fratres  in 
 unum.  ^  Evigileut  demum  Patres  in  domctti- 
 corum  suorura  cura,  et  christianae  ab  eis 
 sanctaeque  vitae  disci'ijlina  exigeuda,  me- 
 mores  quam  gravibus  verbis  Paulus  Apo- 
 fctolus  praecipiat  EpisLopis,  ut  siut  suae 
 domui  bene  piaepositi. ^ 
 
 II. 
 
 De  ture  et  modo  proponend!. 
 Licet  ius  et  munus  proponendi  negotia, 
 quae  in  saucta  oecumenica  Synodo  tractari 
 debebnnt,  de  iisque  Patrum  sententias 
 rogandi  nonnisi  ad  Nos.  el  ad  banc  Apo- 
 stolicam  Sedem  pert. neat,  idhilominus  non 
 modo  op'amus,  ^ed  etiam  hortamur,  ut  si 
 qui  inter  L'oncilii  Patres  aliquitl  proj  onrn- 
 dum  habuirint,  quod  ad  pub.icam  ntiiita- 
 tem  confer,  e  jjosse  existiment,  id  libere 
 exeqni  velint.  Cum  vero  probe  perspiciamiis 
 
 '   Kp.  ad  Tit.,  ii  ,  7.  -  Ps.  cxxxii.  8. 
 
 i  1.  •I'iiiioUj.  ill.,  4. 
 
 banc  ipsam  rem,  ni&i  congruo  tempore  et 
 modo  perficiatur,  non  p.irum  neccssario 
 Conciliarium  aclionum  ordini  oificere  posse, 
 idcirco  statuimus  eiusmodi  propositiones  ita 
 fieri  debere,  ut  earum  quaelibet  L  scripto 
 mandttur,  ac  peculiuii  Congregationi  non- 
 nullorum,  tum  YV.  FF.  NN.  S.  R.  E. 
 Cardinalium,  tum  Synodi  Patrum  a  Nobis 
 deputandae  privatim  exhibeatur  :  2.  publi- 
 cum rei  cl.ristianae  bonum  vere  re.spiciat, 
 non  singulareni  dumtaxat  unius  vel  alterius 
 Dioecesis  utilitatem:  3.  rationes  contineat, 
 ob  quas  utilis  et  opportuua  censetur  :  4. 
 nihil  praeseferat,  quod  a  constanti  Ecclesiae 
 sensu,  eiusque  inviolabilibus  traditionibus 
 alienum  sit. 
 
 Peculiaris  praedicta  Congregatio  proposi- 
 tioned sibi  exbibitas  diligenter  expendet, 
 suumque  circa  earum  admi&sionem  vel  exclu- 
 sionem  consiliun.  Nostro  iudicio  sub:i.ittet, 
 ut  Nos  deinde  inatura  c  )ntideratioue  de  iis 
 statuamus,  utrum  ad  Synodalem  delibera- 
 tiouem  deferri  debc  ant. 
 
 IIL 
 
 Be  secreto  servanda  in  Conclio. 
 
 Prudeutiae  hie  ratio  Nos  adraonet,  ut 
 secreti  tideui,  quae  in  superiortbus  Conciliis 
 non  .-emel,  adiimctorum  gravitate  exigente, 
 indicenda  fuit,  in  nnivtr.sa  huius  Concilii 
 a'tioue  sirvandam  iubeamns.  Si  enim  un- 
 qiiam  ali^.s,  hoc  maxime  ti  mpoie  haec  cautio 
 ueces>aria  visa  est,  quo  in  omnem  occasiomm 
 excubat  invidiae  contlandae  contra  Catholi- 
 cam  P]cclejiain  eiusque  dcctrinam,  piuribus 
 nocetidi  opibus  pollens  impietas.  Qua- 
 propter  praecipimus  omnibus  et  singulis 
 I'atribus,  Olficialibus  Concilii,  Tlieologis, 
 Sacroium  Cauonum  Peritis,  ceterisque.  qui 
 operam  siiam  Patribus  vel  Olficialibus  prae- 
 dictis  quovis  mijdo  in  rebus  huius  Concilii 
 praebent,  ut  deoreta  et  alia  quaecumque, 
 quae  iis  txaminanda  projoneutur,  necnon 
 discussioncs  et  singulorum  SL-ntentias  n^n 
 evulgent,  uec  alicui  extra  gremium  Concilii 
 pandant,  pratcipimus  pariter  ut  Officiales 
 Concilii,  qui  episcopali  dignitate  praediti 
 non  sunt,  aliique  omnes,  qui  ratione  cuius  vis 
 demandati  a  Nobis  ministerii  Conciliaribus 
 disceptationil)us  inservire  debent,  iurami-n- 
 fum  emiittre  teneantur  de  munere  fideliter 
 obeundo,  et  de  secreti  fide  servanda  circa  ea 
 omnia  quae  siipia  praescripta  sunt,  uecuon 
 super  iis  rebus,  quae  spccialiter  ipsis  com- 
 mittentur. 
 
 IV. 
 
 De  ordine  sedendi,  et  de  non  inferendo  alicui 
 
 praeiudicio. 
 
 Cum  ad  tranquillitatem  ooncordiamque 
 animoium    tucndam    non    iiarum   monienti 
 
300 
 
 THl?:  VATICAN  COUNCIL. 
 
 [Document  IX. 
 
 habeat,  si  in  quibuslibet  Conciliaiibus  acti- 
 bus,  unusquisque  suae  dignitatis  ordiuem 
 fideliter  ac  niodeste  custodiat :  hinc  ad 
 otf.nsioniim  occasioues,  quoad  eius  fieri  pos- 
 sit,  praecidemlas,  iufr.iscriptum  ordiuem 
 inter  diversas  dignitates  servari  praeseribi- 
 mus. 
 
 Primuin  locum  obtinebunt  VV.  FF.  NN. 
 S.  R.  E.  Canlinales  Episcopi,  Presbyteri, 
 Diaconi ;  secundum  Patriarchae  ;  tertium, 
 ex  speciali  Nostra  indulgentia,  Primates, 
 iuxta  ordiuem  suae  proniotiouis  nd  Priiua- 
 tialem  gradiim.  Id  autem  pro  liac  vice 
 tantum  iudulgemus,  atque  ita,  ut  ex  hac 
 Nostra  concessionc  uullum  ius  vel  ipsid 
 Primatibas  datum,  vel  aliis  immiuutum 
 eenseri  debeat.  Quartum  locum  tenebunt 
 Archiepirfcopi,  iuxta  su  le  ad  Archiepiscopa- 
 tum  promotionis  ordiuem ;  quiutuin  Epi- 
 scopi, pariter  iuxta  ordiuem  promotionis 
 suae;  sextum  Abbates  NuUius  Dioecesis; 
 septimnm  Abbates  Generales,  aliique  Gene- 
 rales  Moderatores  Ordinum  Eeligiosorum, 
 in  quibus  solemnia  vota  nuncupantur, 
 etiamsi  Vicarii  Generalis  titulo  app^llentur, 
 dum  tameu  re  ipsa  cum  omnibus  supremi 
 moderatoris  iuribus  et  privilegiis,  imiverse 
 suo  Ordini  legitime  praesuut. 
 
 Ceterum  ex  superinrum  Conoiliorum  dis- 
 ciplina  institutoque  decernimus,  quod,  si 
 forte  contigerit,  aliquos  debito  in  loco  non 
 sedere,  et  sententiae  etiam  sub  verbo  placet 
 proferre,  Congregationibus  interesre.  et  alios 
 quo.scumque  actus  facere,  Coucilio  durante, 
 nuUi  propterea  praeiudicium  generetur,  uul- 
 lique  novum  ius  acquiratur.  ' 
 
 V. 
 
 De  ludic'.hus  excusationum  et  qiurelaruin. 
 
 Quo  graviorum  rerum  pertractatio,  quae 
 in  hac  sacrosaacta  Synoilo  agi  gerive  debeut, 
 minus  quam  fieri  postit,  impediatur,  aut 
 retardetur  ob  cognitimem  causarum,  quae 
 singulos  respiriuut:  statuimus  ut  ipsa 
 Synodus  p^^r  schedulas  secretas  quinque  ex 
 Coiicilii  Patribus  cligat  in  Indices  excum- 
 tionum,  quorum  erit  procurationes  et  excu- 
 sationes  Praelalorum  absuntium,  necnon 
 eorum  postulata.  qui,  Coneilio  nondum 
 dimisso,  iustam  disi'edeudi  causam  se  ha- 
 bere putaverint,  exf-iperc,  atque  ad  normam 
 conciliaris  discipliuae  et  SS.  Canonum  ex- 
 pendere  :  quod  cum  fcceriut,  nou  quid(piam 
 de  liisce  rebus  deceruent,  sed  de  omnibus 
 ad  Oongrega'ionem  gonera'em  ordine  re- 
 ferent. Pra.  terca  statuimus,  ut  eadem 
 Synodus    pariter    per    scliedulas    secretas, 
 
 1  Cone.  TriJ,  Scs^i.  2.  Decret.     De  modu  viv.     ^  Jit- 
 
 alios  quinque  ex  Patiibus  eligat,  in  Indices 
 qwrelarum  et  controversiarum. 
 
 Hi  porro  controversias  omnes  circa  ordi- 
 uem sedendi,  vel  ius  praecedeuli,  aliasque, 
 si  quae  forte  inter  congregates  oriantur, 
 iudicio  summario  atque  oeconomice,  ut  aiunt, 
 ita  componere  studebunt,  ut  ntiUi  i^raeiudi- 
 cium  inferatur :  et  quatenus  compont^re 
 nequeaut,  eas  Congiegationis  gouei'alis 
 auctoiitati  subiicieat. 
 
 VI. 
 
 De  Offic'alihus  Concilii. 
 
 Quo  vero  et  illul  magni  refert,  ut  neces- 
 sarii  ac  idonei  ministri  et  officiales,  iuxta 
 concilinrem  consuetudinem  et  discipliuam, 
 omnibus  in  hac  Syiiodo  fictibus  rite  et  legi- 
 time perficiendi.s  designentur,  Nos  huius- 
 modi  ministeriorum  rationem  habentes,  in- 
 frascriptos  viros  ad  ea  deligemus  et  no-' 
 minamus,  scilicet : 
 
 1.  'Generales  Concilii  custodes,  dilectos 
 iilios  loannem.  Columna  et  Dominic-um 
 Orsini  romanos  Principes  Pontificio  Nostro 
 £olio  Adsistentes. 
 
 2.  Concilii  Secretarium,  Venerabilem 
 Fratrem  losepbum  Episcopum  S.  Hippolyti, 
 eique  adiic'mus  cum  officio  et  titulo  Svdjse- 
 cretarii,  dilectum  filium  Ludovicum  laco- 
 biui  e  Nostris  et  huius  Aposlolicae  Sedis 
 Protonofariis,  necnon  adiutores,  dilectos 
 filios  Canonicos  Camillum  Santori  et  An- 
 gelum  lacobini. 
 
 3.  Concilii  Nolarios,  dilectos  filios  Lucam 
 Pacifici,  Aloisium  Colombo,  loannem  iSi- 
 meoni,  Aloisimn  Pericoli,  et  Dominicum 
 liartolini  Nostros  et  huius  Aposlolicae  Sedis 
 Protonotarios,  eisque  adiuugimus  dilectos 
 filios  Salvatorem  Pullottini  et  Franciscum 
 Santi  Advocates  ;  qui  Notariis  eisdem  adiu- 
 tricem  operam  naveut. 
 
 4.  Scrulatorcs  Sufi'i  agiorum,  dilectos  filios 
 Aloisium  l-erafini  et  Franciscum  Nardi  cau- 
 sanun  Palatii  Nostri  Ajjostolici  Amlitores; 
 Aloisium  Pellegrini  et  Leouardum  Dialti 
 Nostrae  Camera  e  Apoatolicae  Clcriros ; 
 Carolum  Cristofori  et  Alexaudium  Rhmtani 
 Signaturae  lustitiae  votantes ;  Frideiicum 
 de  Falloux  du  Coudray  Nostrae  Cancellaiiae 
 Aposlolicae  Ilegentem,  et  Lauientium  Nina 
 Abbreviatoiem  ex  maiori  Parco.  Hi  autem 
 octo  scrula'orcs  in  quatuor  distincta  paria 
 distributi,  ita  ad  excipienda  sulfnigia  i)io- 
 Cfdent,  ut  bina  paria  iinum  Conciliaris 
 Aulae  latus  toti.lemque  alterum  obeant ;  ac 
 ]>raeterea  singula  paria  singulos  ex  Notariis 
 secuni  habere  debebuut,  dum  in  nuuieie 
 fungendo  versantur. 
 
 5.  I'romotores  Concilii,  dilectos  filios  loan- 
 
Document  IX.J 
 
 THE  VATICAN  COUNCIL 
 
 301 
 
 nem     Baptistam     de    Dominit'is-T<)sti,    et 
 Philippiim  Kalli  S.  Consislorii  Advocato-!. 
 
 6.  Magistros  Caeremoniarum  Concilii, 
 dilectos  tilios  Aloisium  Ferrari  Antistitem 
 Nostrum  domesticmn  Praefectiim,  et  Pium 
 ]Martinu''ci,  Camillum  Balestra,  Remigium 
 Ricci.  Io;eplmm  Romagno'.i,  Petrum 
 losephum  Rinaldi-Bucci,  Autoniuin  Cataldi, 
 Alexandriim  Tortoli,  Augustiiium  Accoram- 
 boni,  Aloiaium  Sinistri,  FrHncisc-iim  Riggi, 
 Antonium  Gattoui,  Balthasareiu  Bacciuetti, 
 Caesarem  Togni,  Roclium  Massi,  No^tros,  et 
 huius  A]iOatolicae  Sedis  Caeremouarios. 
 
 7.  Assiguatores  locoium,  dilectos  filios 
 Heniicnm  Folclii  Praefectiim,  aa  Aloisium 
 Naselli,  Edmundum  Stouor,  Paulum  Bas- 
 tide,  Aloisium  Pallotti  intimos  Nostros 
 Cubieularios,  et  dileetos  filios  Scipionem 
 Perilli,  Gustavum  GHllot,  Francisuum  Re- 
 guani,  Nicolaum  Vorsak,  et  Puilippum  Sil- 
 vestri  Cubieularios  Nostros  honorarios. 
 
 YII. 
 
 De  Congregationibus  generalihus  Patrum. 
 
 Ad  ea  modo  curam  eonverteutes,  quae 
 Congiegationum  generalium  ordiuem  re- 
 spidunt,  statuimus  ac  decernimus,  ut  iisdem 
 Patrum  Cougregatiouibus,  quae  publicis 
 se^si.mibus  praemittuntur  quiiique  ex  VV. 
 FF.  NN.  S.  R.  E.  Cardmalibus  Nostro 
 Nomine  et  Auctoritate  praesint,  et  ad  boc 
 munus  eligimus  et  nominamus,  Venerub.lem 
 Fratrem  Nostrum  Carolum  S.  R.  E.  Car- 
 diiiidem  Episc-opum  Sabiueu>em  De  Reisach 
 uuncupatum,  dileclos  filios  Nostros  S.  R.  E. 
 Presbvteros  Cardinales  Antoniuiun  titulo 
 SS.  Quatuor  CoroDatorum  De  Luca  uuncu- 
 patum ;  losepbum  Audream  titulo  S.  Hie- 
 ronymi  lUyriconim  Bizzarri  uuncupatum, 
 et  dilec-tum  fibum  Nostrum  Haniiibalem  S. 
 R.  E.  Cardiiialem  Diacouum  S.  Marias  in 
 Aquiro  Capalti  nuuLupatiuu. 
 
 Hi  autem  Praesi  les,  practer  alia,  quae  ad 
 aptam  borum  Conventuum  modeialiouem 
 spectnnt.  curabunt  ut  in  rebus  pcrtractandis 
 iuitium  fiat  a  disc-eptatione  eorum,  quae  ad 
 fidem  pertinent ;  deinde  integrum  ipsis  erit 
 considtat  ones  in  fidei  vel  disciplinae  capii  e 
 couferre,  prout  opportunum  iudicaverint. 
 
 Cum  vero  Nns,  iam  inde  a  tempore,  quo 
 Ajjostolioas  Litteras  ad  boc  Concilium 
 iudicendum  dedimus,  Viros  'J"ljeolog(;s  et 
 ecclesiastici  iuris  Con-.idtos,  ex  variii  Cat'io- 
 liei  orbis  regionibus  in  banc  abnam  Urbem 
 Nostram  evortindos  curaverimus,  ut  ima 
 cum  aliis  buius  Urbls,  et  earumdem  disci- 
 plinarum  peritis  viris,  rebus  apparandis 
 darent  operam,  quae  ad  liuius  generalis 
 Synodi  S'Opum  jjertinent,  atque  ita  expe- 
 ditior   via    in   nrum    tractatione   Patribus 
 
 patere  posset ;  bine  vol  umus  et  mandamus, 
 ut  schemata  dccretorum  et  canonum  ab 
 iisdem  viris  expressa  et  redacta,  quae  Nos, 
 nulla  Nostra  appr..bat;one  munita,  Integra 
 integrd  Patrum  cognitioni  reservavimus, 
 iisdem  Patribus  in  Congregationem  gene- 
 ralem  collectis  ad  examen  et  indicium 
 subiiciautur.  Itaque,  curantibus  memoratis 
 Praesidibus,  aliquot  ante  dies  quam  Con- 
 gregatio  generalis  babeatur,  decretorum  et 
 canonum  scbemata,  de  quibus  in  Congrega- 
 tione  indieta  agendum  erit,  typis  impressa 
 singulis  Patribus  ilistriliuentur,  quo  interim 
 ilia  diligeuti  consideratione  in  omnem  par- 
 tem expendant,  et  quid  sibi  sententiae  esse 
 debeat  accurate  pL-rvidcant.  Si  quis  Patrum 
 de  schemate  proposito  sermonem  in  Congre- 
 gatione  ipsa  babere  voluerit,  ad  debitum 
 inter  oratores  ordiuem  pro  cuiusque  digni- 
 tatis gradu  servandum,  opus  erit,  ut  saltern 
 pridie  diei  Congregatiunis  ipsius,  Praesidi- 
 bus suum  disserendi  propositum  siguifican- 
 dum  curet.  Auditis  autem  istorum  Patriuu 
 sermonibus,  si  alii  etiam  post  eos  in  conventu 
 ipso  disserere  voluerint,  boc  iisdem  fas  erit, 
 obtenta  prius  a  Praesidibus  dicendi  venia, 
 et  eo  ordine,  quim  dicentium  dignitas  postu- 
 laverit. 
 
 lamvero  si  in  ea  quae  babetur  Coagrega- 
 tione  exhibitum  scbema  vel  nuUas,  vel  non- 
 nisi  leves  diificultates  in  ipso  congnssu 
 facile  expediendas  oblulerin,  tunc  nibil 
 morae  erit,  quominus,  disceptationibus  com- 
 positis,  decieti  vel  canonis  Conciliaris,  de 
 quo  auitur,  foimula,  rogatis  Patrum  suf- 
 fragiis,  statuatur.  Sin  autem  cii-ca  scbema 
 IJiaedictum  buiusmodi  oriantur  d:fticidtates, 
 ut,  sententi's  in  cnntiaria  conversis.  via  non 
 suppetat,  qua  in  ipso  conventu  compoui  pos- 
 sint,  tum  ea  ratio  ineimda  erit,  quam  beic 
 infra  statuimus,  ut  stabili  et  opportuno  modo 
 bull"  rei  provideatur.  Yolumus  itaque,  ut 
 ab  ipso  Concilii  exordio  quatuor  speciaks 
 ac  distinctae  Patrum  Congiegationes  sen 
 Veputal  tones  instituautur,  quarum  pi  ima  de 
 rebus  ad  fid;  m  pertinentibus, altera  de  lebus 
 disciplinae  ecclesiastieae,  tertia  de  rebus 
 Ordinum  Regularium,  quaita  demmn  de 
 rebus  ritusOrien talis,  Concilio  perdurante, 
 cognoscere  et  tractare  debebit.  Quaevis  ex 
 praedictis  Congregationibus  sen  Deputa- 
 tionibus  numero  Patrum  quatuor  tt  viginti 
 constabit,  qui  a  Concilii  Patribus  per  scbe- 
 dulas  seeretas  eligentur.  Unicuique  ex 
 iisdem  Congregationibus  seuDeputat  onibus 
 praeerit  unus  ex  VV.  FF.  NN.  S.  R.  E.  Car- 
 dinalibus  a  Nobis  desiguandus,  qui  ex 
 Conciliaribus  Tbeologis  vel  Iuris  Canonici 
 peritis,  imum  ant  pluies  in  commodum  suae 
 Congregationis  sen  Ueputationis  adsciscet, 
 at<£Ue  ex  iis  uniuu  constituet,  (£ui  Secretarii 
 
302 
 
 THE  VATICAN  COUNCIL. 
 
 [Document  IX. 
 
 nnmere  eidem  Cougrepfatioui  sen  Peinita- 
 tioni  operam  navet.  Igilur  si  illud  couti- 
 gerit,  quod  supra  inuuimus,  vit  nimirum  in 
 generali  Coimregatione  quaestio  de  piopn- 
 sito  schemate  cxona  diiimi  non  potuerit, 
 turn  Cardiuales  eiusdcm  generalis  Congre- 
 gationis  Praesides  curabunt  ut  scliema,  de 
 quo  agitur,  una  cum  obicctis  dilficultatibus 
 examiui  subiiciatur  illius  ex  specialibus 
 Deputationibus,  ad  quam,  iuxta  assignata 
 cuique  rerum  tractandarura  geneia  pertiuere 
 iiitelligitur.  Quae  in  hac  peculiari  Deputa- 
 tioue  deliberata  fuerint,  eorum  relatio  typis 
 edita  Patribus  dirigenda  erit,  iuxta  metl.o- 
 dnm  a  Nobis  superius  praescriptam,  ut 
 deinde  in  proxiina  Congregatioue  generali, 
 si  nihil  amplius  obstiterit,  rogatis  Patrum 
 suffragiis,  decreti  vel  canouis  Conciliaris 
 formula  condatur.  SufiVagia  autem  a  Pa- 
 tribus oretenus  edentur,  ita  tamen,  ut  ipsis 
 integrum-  sit  ctiam  de  scripto  ilia  pronun- 
 tiare. 
 
 VIII. 
 
 Be  Sessionihus  puhlicis. 
 Publicarum  nunc  Pessionum  celebratio 
 exigit,  ut  rtbus  et  actionibus  in  ea  rite 
 dirigendis,  congrua  ratione  considamus. 
 Itaque  in  unaquaque  publica  S'essione,  cou- 
 sidentibus  sue  loco  et  ordine  Patribus, 
 servatisque  adamussim  caeremoniis,  quae 
 in  rituali  instructione  iisdetn  Patribus  de 
 mandato  Nostro  tradenda  continentur,  de 
 suggestu  derretoruni  et  oanonum  formulae 
 in  superioribus  Congregationibus  gcueiali- 
 bus  conditae,  voce  sublata  et  clara  iussu 
 Nostro  recitabuntur,  eo  ordine,  ut  primum 
 canones  de  doguiatibus  Fidei,  deinde  de- 
 creta  de  disciplina  pronimcientur,  et  ea 
 adhibita  solemni  tituli  firaefalione,-  qua 
 Praedecessores  Nostri  in  eiusmodi  Conciliari 
 actione  uti  cnnsueverunt,  nempe :  Fins  Epis- 
 copus  i-'er-vuft  Servonim  Dei,  sacro  approhante 
 Coiicilio,  (td  perpetuam  ret  memoriam.  Tunc 
 vero  rogabuntur  Patres,  an  plaeeant  canones 
 et  decreta  perlecta;  ac  statim  procedint 
 scrutatores  suffragiorum,  iuxta  metbodum 
 superius  constitutam,  ad  suffragia  singilla- 
 tim  et  ordine  excipienda,  eaque  accurate 
 describeut.  Hac  autem  in  re  declaramus 
 suflragia  pronunciari  debore  in  haec  verba, 
 placet  ant  non  placet :  ac  simul  edicimus, 
 minime  fas  esse  a  Sessione  abscntibus  quavis 
 de  causa,  suffragium  suum  scripto  consigna- 
 tum  ad  Concilium  mittere.  lamvcro  suf- 
 fragiis collectis,  Concilii  Secretarius  una 
 cum  supradictis  scrutatoiibus  penes  Ponti- 
 licaiem  Nostram  Catliedrnm,  iis  accurate 
 dirimendis  ac  nnmeraiidis  operam  dabnnt, 
 ac  de  ipsis  ad  Nos  referent :  Nos  deinde 
 supremani    Nostram    Kntentiani   odicemiis. 
 
 eamque  enunciaii  et  promulgari  mandabi- 
 mns,  hac  adhibita  solenini  formula :  "  De- 
 creta modo  lecfa  placuerunt  omnibus  Patri- 
 bus, nemine  dissentiente ;  vel  (si  qui  forie 
 dissenserint)  tot  immero  exceptis ;  Nosque, 
 sacra  approbante  Concilio,  i'la  ita.  decernf- 
 mus  statuimiis  atque  sancimux,  ut  lecta  sunt." 
 Hisce  antem  omnibus  expletis,  erit  Piv  mo- 
 forum,  Concilii  rogare  Protonotarios  prae- 
 sentes,  ut  de  omnibus  et  singulis  in  Sessione 
 pei'actis,  unum  vel  plura,  instrumcntum  vel 
 instrumenta  conficiantur.  Denique  die 
 proximae  Sessionis  de  mandato  Nftstro  in- 
 dicia, Sessionis  conventus  dimittetur. 
 
 IX. 
 
 De  non  discedendo  a  Concilia. 
 
 Universis  porro  Concilii  Patribus,  aliisque 
 qui  eidem  interesse  debent  praccipiraus  sub 
 poenis  per  SS.  Canones  indictis,  ut  ne  qui^ 
 eorum,  antequam  Sacrosanctum  hoc  generale 
 et  Oecumenicum  Concilium  Vaticanum  rite 
 absolutum  et.  a  Nobis  dimissum  sit,  discedat, 
 nisi  discessionis  causa  iuxta  normam  supe- 
 rius delinitam  cogtiita  et  probata  fuerit,  ac 
 impetrata  a  Nobis  abeundi  facultas. 
 
 X. 
 
 InduUuni  Apastolicum  de  nan  residentia  pro 
 iis  qui  Concilio  intersunt. 
 
 Cum  ii  onmes  qui  Conciliaribus  actionibus 
 interesse  tcnentur,  ea  in  re  universali  Eccle- 
 siae  dcserviant;  Praedeces.-orum  Nostrorum 
 etiam  exemplum  seqimti '  Apostolica  be- 
 nignitate  indulgcmus,  ut  tum  Praesules 
 aliique  sufFiagii  ius  in  hoc  Concilio  ha- 
 beutes,  tum  ceteri  omnes  eidem  Concilio 
 operant  quovis  titulo  inipcndentiS,  suorum 
 beneiiciorum  iVuctus,  reditu-',  proventus  ac 
 distributiones  quotid  anas  percipere  possint, 
 iis  tantum  distiibntionibus  exceptis,  quae 
 inter  praesentes  fieri  dicuntur;  idqne  con- 
 cedimus  Synodo  perdurante,  et  donee 
 qnisque  eidem  adsit  aut  inserviat. 
 
 Haec  volumus  atque  mandamus,  decer- 
 nentes  lias  Nostras  Litter;is  et  in  eis  con- 
 tenta  quaccumquc,  in  proximo  sacrosancto 
 generali  et  Occuinenico  Cuucilio  Vaticano, 
 ab  omnibus  et  singulis  ad  quos  S]iectat, 
 respective  et  inviolabiliter  observari  debere. 
 Non  obstantiWns,  qnanivis  speciali  atque 
 iudividua  mcntione  ac  derogatione  dignis, 
 in  contiarium  facicntibus  quihuscumciue. 
 
 I'atum  Eoniae  apud  S.  Petrum  suit  An- 
 nulo    Piscatoiis,    die    XXVII    Novembris 
 
Document  X.] 
 
 THE  VATICAN  COUNCIL. 
 
 303 
 
 aimo  MDCCCLXIX.     Pontifi-atus    Nostri 
 anno  Vigesimo  quarto. 
 
 N.  Card.  Paracciani-Claeelli. 
 (Dalla  Civilta  Cattolica,  18  decembre 
 1839.) 
 
 DOCUMENT  X. 
 
 Allociizione  clic  il  Santissimo  ndstrn  Siguore 
 per  diviua  Provvidenza  PAPA  PIO  IX, 
 per  dare  piincipio  al  sacio  Concilio  ecu- 
 menico  il  di  S  decembre  dell'  anno  1869, 
 tenne  nella  Basilica  vaticana  ai  vescovi 
 del  mnndo  cattolico  conveuuti  alio  btesso 
 Coticilio. 
 
 Venerabiles  Fkatres. 
 
 Quod  votis  omnibus  ac  precibus  ab  Deo 
 petebamus,  ut  Oecumenicum  Concilium  a 
 Nobis  indictum  concelebrare  possemus,  id 
 iusigni  ac  siiigulari  Dei  ipsius  beueficio, 
 datum  Nobis  esse  suramopere  laetamur. 
 Itaque  cxultat  cor  Nostrum  in  Domino  et 
 incredibili  consolatione  perfunditur,  quod 
 auspicatissimo  hoc  die  Immaculatae  Dei 
 Genitricis  Virginis  Mariae  Couceptioni  sa- 
 cro,  Vos  qui  in  partem  sollicitudiuis  Nostrae 
 vocati  ettis,  iterum  maiori  quam  alius  fre- 
 quentia,  in  hac  catliolicae  Eeligionis  arce 
 Ijraesentes  intuemur,  aspectuque  Vcstro  per- 
 fruimur  iucuudisdimo. 
 
 Vos  autem  nunc,  Venerabibs  Fratics,  iu 
 nomine  Cliristi  cougregati '  adestis,  ut  Nobis- 
 cum  testimonium  perhibeatis  Verbo  Dei  et 
 testimonium  lesu  Christi,"  viamque  Dei  in 
 veritate  omnes  homines  Ncbiscum  doceatis,^ 
 et  de  oppositionibus  falsi  nomiuis  scientiae,* 
 Ncbiscum  Spiritu  Sancto  duce  iudicetis.^ 
 
 Si  enim  uuquam  alias  hoc  maxime  tem- 
 pore, quo  vere  luxit  et  defluxit  terra  iiifecta 
 ab  habitatoribus  suis,''  divinae  ghjriae  zelus, 
 et  Dominici  gregis  salus  a  Nobis  postulat, 
 ut  circumdemus  Sion  et  complectamur  enm, 
 narremus  in  turribus  eius,  et  ponamus  corda 
 Nostra  in  virtute  eius.' 
 
 Videtis  enim,  Venerabiles  Fratres,  quanto 
 impetu  antiquus  humani  generis  hostis 
 Domum  Dei,  quam  decet  hanctitudo,  ag- 
 gressus  sit  et  usque  aggrediatur.  Ko  auc- 
 tore  funesta  ilia  impiorum  coniiu'atio  late 
 grassatur,  quae  coniunctione  fortis,  opibus 
 potens,  munita  institutis,  et  velamen  habens 
 malitiue  libertatcm,'  acerrimum  adversus 
 Hanctam    Christi    Ecclesiam   bellum,   omni 
 
 Matt.,  18,  20. 
 1.  Tim.,  6,20. 
 Isai.,  21,  4,  5. 
 I.  Pet.,  2,  16. 
 
 -  Apoc,  1,  2.        3  JIatth.  22, 16.' 
 5  Act.  Apost.  15,  19. 
 ■  Psiilm  xlvii.,  13,  14. 
 
 scelere  imbutum  urgere  no;i  desinit.  Huius 
 belli  genus,  vim,  arma,  progressus,  consilia 
 non  ignoratis.  Versutur  Vobis  contincnter 
 ante  oculos  sanarum  dnctrinarum,  quibus 
 humanae  res  in  suis  quaequeordinibus  inni- 
 tuntur,  perturbatio  et  confusio,  luctuosa  iuris 
 cuiusque  perversio,  multiplices  mentiendi 
 audacter  et  corrumpendi  artes,  quibus 
 iustitiae,  hou'^tatis  et  auctoritatis  salutaria 
 vincula  solvuntur,  pessimae  quaeque  cupi- 
 ditates  intianimantur,  Christiana  Fides  ab 
 animis  funditus  convellitur,  ita  ut  certum 
 hoc  tempore  Ecclesiae  Dei  metuendum  esset 
 exitium,  si  ullis  hoiiiinum  machinationibus 
 et  conatibus  exscindi  posset.  At  nihil 
 Ecclesia  potentius,  iuquibat  sanctus  Joannes 
 Chrysostomus :  Ectdesia  est  ipso  caelo  for- 
 tior.  Ci'.elum  et  terra  transibunt ;  verba 
 autem  mea  non  transibunt.  Quae  verba? 
 Tu  es  Petrus,  et  super  banc  Petrain  aedi- 
 ficabo  Ecclesiam  meam,  et  portae  inferi  non 
 prevalebunt  adversus  eam.' 
 
 Quamquamvero  Civitas  Domini  virtutum, 
 Civitas  Dei  Nostri  inexpugnabili  funda- 
 mento  nitatur,  tamen  agnosceiites  ac  intimo 
 corde  dolentes  tantam  malorum  cougeriem 
 animarumque  ruinam,  ad  quam  avertendam 
 vel  vitam  p  nere  parati  t  ssemus,  Nos  qui 
 aeterui  Pastoris  Vicuria  in  Terris  procura- 
 tione  fungentes.  zelo  domus  Dei  prae  caeteris 
 incendamur  necesse  est,  eam  viam  et  rationem 
 ineundam  Nobis  esse  duximus,  quae  ad  tot 
 Ecclesiae  detiimenta  sarcienda  utilior  et 
 opportunior  videretur.  Ac  illud  Isuiae  saepe 
 aniiuo  revolventes :  "  Ini  consilium,  coge 
 concilium,"  et  reputantes  huiusmodi  reme- 
 dium  in  gravissimis  rei  christianae  tempo- 
 ribus  a  Praedecessoribus  Nostris  salutariter 
 esse  u.surpatum,  post  diuturnas  preces,  post 
 collata  cum  Venerabilibus  Fratribus  Nostris 
 Sanctae  Eomanae  Ecclesiae  Cardinalibus 
 consilia,  post  expetita  etiam  plurium  Sacro- 
 rum  Antistitum  suifragia,  Vos,  Venerabiles 
 Fratres,  qui  estis  sal  terrae,  Cuitodes  Domi- 
 nici Gregis  et  Pastores,  apud  banc  Petri 
 Cntliedrain  censuimus  evocandos;  atque 
 hodie,  divina  benignitate  favente,  quae 
 tantae  rei  impedimenta  sustulit,  sanctae  Con- 
 gregationis  initia,  solemni  maiorum  ritu 
 celebramus.  Tot  autem  sunt,  tamque  uberes 
 caritatis  sensus,  quibus  hoc  tempore  affici- 
 mur,  Venerabiles  Fratres,  ut  eos  iu  sinucon- 
 tinere  non  valeamus.  Videmus  enim  in 
 Vestro  Conspectu  universam  Catholicae 
 gentis  familiam,  carissimos  Nobis  Filios 
 praetentes  intueri  :  cogitamus  tot  amoris 
 pign  'i-a,  tot  ferventis  aniud  opera,  quibus 
 Vestro  impulsu,  ductu  et  exemplo  suam 
 pietatemet  observantiam Nobis  et  liuic  Apo- 
 
 >  Ilomil.  ante  e.\il.  ii.  I. 
 
304 
 
 THE  VATICAN  COUNCIL. 
 
 [DOCUMEKT   XI. 
 
 stcilifae  gedi  niirifice  probarimt,  ac  porro 
 proLant;  alqiie  hue  cogitatifDe  Nubid  tem- 
 peraie  non  ]iossumii-<,  qniu  in  vestro  amiilis- 
 i-imo  coetu,  Nosti am  -erga  eos  oinnes  gtatis- 
 simam  voluntatem,  solemni  et  publica  si- 
 g'lifieatione  profltmtes,  Deum  enixeadprece- 
 mur,  ut  probatio  torum  fidei  multo  preticsior 
 auro,  inve:iiiitur  in  Liudeiu  et  gloiiiim  ct 
 lionorem,  in  revelatione  lesu  Chiisli.' 
 Miseram  deincle  etiam  tot  Loiuinura  condi- 
 tionem  cogitaiiius,  qui  a  via  veritatis  et 
 iustitiae,  ideoque  vei-ae  felicitatis  decejiti 
 abeiTi.nt,  eorunique  saliiti  opera  afiferre  desi- 
 deriodesideipmiis,  ineiiiores  Divini  Eedein|i-  . 
 toris  et  Magistri  Nostri  lesu,  qui  venit 
 quaerere  et  salvum  faeeie  quod  perieiMt. 
 Iiitendimus  praeterea  opuIos  in  boc  Prin- 
 cipis  Apostoloruni  Trophaeum  apud  quod 
 oonsistimus,  in  banc  almam  Urbem,  quae 
 Dei  niuuere  tiadita  non  fuit  in  direpti-mem 
 gentium,  in  Komanum  liunc  Populuni  Nobis 
 dilecti^simum,  cuius  coiistanti  ami  ire,  fide, 
 obsequio  circiimdamur,  atque  ad  Dei  beni- 
 gnitatem  extoUendain  voraraur,  qui  divini 
 sui  praesidii  spem  in  Nobis  hoc  tempore, 
 magis  mngisque  fulcire  et  confirmare  vo- 
 luerit.  At  praecipue  Vos  cogitatioue  com- 
 pleetimur,  Venerabiles  Fratres,  in  quorum 
 sollititudiue,  zelo  et  concordia,  ma^;num 
 momentum  ad  Dei  glnriiim  operandam  posi- 
 tum  nunc  esse  intelligimus;  agnoscimus 
 iiagrans  studium,  quod  ad  Vestrum  muuus 
 implendum  attul;sti.s,  ac  prae.-eitim  piae- 
 cLaam  et  aictissimam  illnni  Vestrum  om- 
 nium cum  NobiM,  et  bac  Apostolica  Sede 
 coniunctionem,qua,  ut  semper  alias  in  maxi- 
 mis  Nostris  acerbitatibus,  ita  potissimum 
 boc  tempore  nibil  Nobis  iucundius,  nil.il 
 Ecclesiae  utilius  esse  potest;  acvehementer 
 gaudemus  in  Domino  Vos  ita  esse  animo 
 comparatos,  ut  ad  certam  solidamque  spem 
 uberrimorum  fructuum  et  muxime  optabi- 
 lium,  ex  Synodali  hac  Vestra  coitioue  coiici- 
 piendam  iuqDellamur.  Ut  nullum  fortasse 
 aliud  infestius  et  callidius  bellum  in  Christi 
 Kegnum  exarsit,  sic  nullum  fuit  teiupus  in 
 quo  niiigis  Saeerdotiuu  Domini  cum  Su- 
 premo Giegis  Eius  I'astoie  unio,  a  qua  in 
 Eccleaiam  mira  vis  nianat,  postularetur ; 
 quae  quidcm  unio,  singulari  divinae  provi- 
 dentiae  munere  et  spectata  virtute  Vestra, 
 ita  iugiter  reipfca  coustitit,  ut  spectaculum 
 lacta  sit,  et  futuram  magis  cunfidamus  in 
 die^,  niundo  et  angelis  (t  liomiiiibus. 
 
 Agi(e  igitur,  Venerabiks  Fratres,  con- 
 foitamini  in  Domino;  ac  in  nomine  ipsius 
 Tiiniiatis  Augustae,  i-anctifioati  in  veritate,'' 
 induti  arma  lucis,  doeete  Nbbiscum  viam, 
 veritatem  et  vitam,  ad  qiiam  tot  agitata 
 aerumnis  gens  humana  iam  nou  adspirare 
 '  I.  IVt.,  1,  7..  -  luiiiiii.,  1(,  )'.>. 
 
 non  potest,  date  Nobiscum  operam,  ut  pax 
 regnis,  lex  baibaris,  monasteriis  quies, 
 Ecclesiis  ordo,  clt  ricis  disciplina,  Deo  popu- 
 lus  acceptabilis  restitui  possit.'  Stat  Deus 
 in  loci)  sancto  sno,  Nostris  interest  oousiliis 
 et  actibiis,  suos  Ipse  ministros  et  adiutores 
 in  tam  eximi.j  misericord iae  suae  opere  Nos 
 adlegit,  atque  huic  miuisteiio  ita  Nos  in- 
 servire  oportet,  ut  illi  unice  hoc  tmipore 
 meiites,  corda,  vires  consecremus. 
 
 Sed  nostrae  infirmitatis  conscii,  Nostris 
 diffisi  viiibus,  ad  Te  levamus  cum  fiducia 
 oculos,  precesque  convcrtimus,  o  Divine 
 Spiritus,  Tu  f.ms  veiae  lucis  et  sapieutiae, 
 divinae  Tuae  gratiae  lumen  praefer  uion- 
 tibus  Nostris,  ut  ea  quae  recta,  quae  salu- 
 taria,  quae  optima  sunt  vidi  amus ;  Corda 
 rege,  fove,  dirige,  ut  huius  Concilii  actiones 
 rite  incLoentur,  piospere  promoveantur,  salu- 
 briter  perficiantur. 
 
 Tu  vero  ]\Iater  Pulclirae  dileclionis,  agni- 
 tionis  et  sauctae  spei,  Ecclesii'e  Regina  et 
 propugnatrix,  Tu  Nos,  coiisultationes,  la- 
 bnres  Nostros  in  Tuam  ma'eruam  fidem 
 tutelamque  recipias,  ac  Tuis  age  apud 
 Deum  precibus,  ut  in  uno  semper  spiritu 
 mnneamus  et  corde. 
 
 Vos  qiioque  Nostris  adeste  votis,  Angeli 
 et  Archangeli,  I'uque  Apostdorum  Prin- 
 ceps,  Btatissime  Petre,  Tuqne  Coapostole 
 Eius,  Paule,  doctor  gentium,  et  predi- 
 cator  veritatis  in  univerao  mundo,  Vosque 
 omnes,  Sancti  caelites,  et  praecipue,  quorum 
 cineres  hie  veneramur,  p  .tenti  Vos  depre- 
 catione  efficite,  ut  omnes,  ministerium  Nos- 
 trum fideliter  implentes,  suscij^iamus  miseri- 
 cord iam  Dei  in  medio  Templi  Eius,  Cui 
 honor  et  gloria  in  saecula  satculorum. 
 (Dalla  CiviUa  Caftoh'ca,  18  decembre 
 1SG9.) 
 
 DOCUMENT  XL 
 
 SANCTISSIMI  DOMINI  NOSTRI 
 
 I'll  DIVIXA  rKOVlDENTIA  I'APAE  IX. 
 
 CUNSTITUTIO    1>E    ELECTIONE    ItOMANI 
 
 roNTiricis 
 
 SI    CONTINGAT    SEUEM    ArOSTOLICAM 
 VACAKE    DURANTE    CONCILIO    OECUMENICO. 
 
 rms  EPiscopcjs 
 
 SEKVUS    SERVOKUM    DEI 
 
 Ad  ptrpetuam  rei  memoriam. 
 
 Ciun  Romauis  Pontificibus  in  B.  Tetro 
 Apostoloruni  Principe  pasccndi,  regiudi  et 
 
 1  bail.  Burn.,  Vc  Vun.,  1.  -1,  c.  ■!. 
 
Document  X[.] 
 
 THE  VATICAN  COUNCIL. 
 
 305 
 
 gubeniaudi  universalein  Eoclesiam  a  Do- 
 mino Nostro  lesu  Christo  plena  potestas  tr.i- 
 ditafuerit;  pax  et  unitas  ipsius  Ecclesiaein 
 grave  discrimen  facile  adducerentur  si,  Apo- 
 stolica  Sede  vacante,  in  electione  ni)vi  Ponti- 
 ficis  quidquam  fieri  contingeret,  quod  earn 
 incertani,  ac  dubiara  reddere  posset. 
 
 Ad  tarn  funestura  peric-ulum  avertendum 
 plures  a  Komanis  Pontificibus  Decessoribus 
 Nostris,  ac  praesertim  a  fel.  record.  Alex- 
 andro  III  in  generali  Concilio  Liiteranensi 
 III,*  a  B.  Gregorio  X  in  generali  Concilio 
 Lugdunensi  II,-  a  Clemente  V,^  a  Gregorio 
 XV,*  ab  Urbano  VIII  ^  ct  a  Clemente  XII « 
 editae  snnt  Constitntiones,  quibus  dum 
 multa  alia  praescribuntur,  ut  negotiumtanti 
 momenti  rite  recteque  expedi.itur,  generatim 
 et  absciue  ulla  exceptione  declaiatur  ac  de- 
 cernitur  electionem  Snmnii  Pontificis  ad 
 S.  R.  E.  Cardinalium  Collegium  unice  et 
 exclusive  spectare. 
 
 Haec  Nos  animo  recolentes,  cum  Oecu- 
 menicum  et  Gtnerale  Couciliim  Valicanum 
 pt-r  Apostolicas  Litteras  quae  incipiunt 
 Aeternis  I'alris  III  kal.  lulias  annn  1868,  a 
 Nobis  in  dictum,  in  eo  iam  sit  ut  solemniter 
 initietur,  Apostolici  Nostri  muneris  esse 
 ducimus,  quamcumque  occasionem  discor- 
 diarura  et  dissensionum  circa  electiouem 
 Summi  Pontificis  praevenire  ac  praecidere, 
 si  Divinae  voluntati  placuerit  Nos,  eodem 
 Concilio  perdurante,  ex  liac  mortali  vita 
 migrare. 
 
 Quapropter  exemplo  permoti  fel.  record, 
 lulii  If,  Decessoris  Nostri,  de  quo,  comper- 
 tum  ex  historia  est'  temp  ire  generalis  Con- 
 cilii  Lateranensis  V  lethali  morbo  correp- 
 tum  Cardinales  coram  se  convocasse,  ac  de 
 legitima  Successoris  Sui  electione  sollicitum, 
 iliis  adstantibus  edixisse  banc  non  a  prao- 
 dicto  Concilio,  sed  ab  eorum  tantum  CoUegio 
 esse  perficiendam,  prout  reapsc,  memorati 
 lulii  sequuta  morte,  factum  fuisse  constat, 
 atque  exemplo  iiisuper  excitati  aliorura 
 Decessorum  Nostrorum  item  fel.  rec.  Pauli 
 III  et  Pii  IV.  quorum  primus  Apostolicis 
 Litteris  datis  III  kal.  Decembris  an.  1514, 
 alter  vero  similibus  Litteris  datis  X  kal, 
 Octobris  1561,  casum  mortis  suae  praevi- 
 dentes  cum  Tridentina  Synodus  celebrare- 
 tur,  decreverunt,  eiusmodi  casu  occurrente, 
 electionem  novi  Pontificis  nonnisi  a  S.  R.  E. 
 Cardinalibus  esse  faciendam,  exclusa  pror- 
 sus  quacumque  memoratae  Synodi  participa- 
 
 '  Cap.  Lictt  de  Klectione. 
 
 2  Cap.  L'l  i  de  Electione  in  6. 
 
 3  Clement.  2  de  Electione. 
 
 *  Constit.  J>eci-t  Homanun  Pontiflc-m. 
 
 5  Cousiit.  Ad  liomani  Foniijlcis,  V  kal.  februarii 
 1625. 
 
 6  Constit.  Apnstolafus,  IV.  nonas  octobris  1'32. 
 
 7  Rayn-ald,  Annal.  Eccles.  ad  annum  1513,  n.  VII.  " 
 
 tione  :  atque  insuper  de  his  habita  cum 
 nonnullis  Venerabilibus  Fratribus  Nostris 
 eiusdem  S.  K.  E.  Cardinalibus  matura  de- 
 liberatione  et  diligenti  examine,  ex  certa 
 scientia  Nostra,  Motu  proprio  ac  de  Aposto- 
 licae  potestatis  plenitudine  declaramus,  de- 
 cernimiis  atque  statuiraus  quod,  si  placuerit 
 Deo  mortali  Nostrae  peregrinationi,  prae- 
 dicto  generali  Concilio  Vaticano  perdurante, 
 finem  impouere,  electio  novi  Summi  Ponti- 
 ficis, in  quibuscumque  statu  et  terminis  Con- 
 cilium ipsum  subsistat,  nonnisi  per  S.  R.  E. 
 Cardinales  fieri  debeat,  minime  vero  per 
 ipsum  Concilium,  atque  etiain  omnino  es- 
 clusis  ab  eadem  electione  peragenda  quibus- 
 cumque aliis  personis  cuiusvis,  licet  ipsius 
 Concilii  auctoritate  forte  deputandis,  praeter 
 Cardinales  praediclos. 
 
 Quin  imo  ut  in  eiusmodi  electione  memo- 
 rati Cardinales,  omni  prorsus  impedimento 
 submoto,  et  quavis  perturbationum  et  dissi- 
 diorum  occasione  sublata,  liber ius  et  expedi- 
 tius  procedere  queant,  de  eadem  scientia  et 
 Apostolicae  potestatis  plenitudine,  illud 
 piaeterea  decernimus  atque  statuiinus  ut  ti, 
 praedicto  Vaticano  Concilio  perdurante,  Nos 
 decedere  conligerit,  idem  Concilium  in  qui- 
 buscumque statu  et  terminis  existat,  illico 
 et  immediate  suspensum  ac  dilatum  intelli- 
 gatur,  quemaJmodum  per  Nostras  has 
 litteras  illud  nunc  pro  tunc  suspenders 
 atque  in  tempus  infra  notandum  diffeire 
 intendimus,  adeo  ut  nulla  prorsus  interiecta 
 mora,  cessare  statim  debeat  a  quibuscumque 
 conveutibus,  congregationibus  et  sessionibus, 
 et  a  quibusvis  decretis  seu  canonibus  confi- 
 ciendis,  nee  ob  qualtmcumque  causam,  etiam- 
 si  gravissima  et  special!  meiitione  digna 
 videatur,  ulterius  progredi,  donee  novus 
 Pontifex  a  Sacro  Cardinalium  CoUegio 
 Cfvnonice  electus  suprema  sua  auctoritate 
 Concilii  ipsius  reassumptionem  et  prosequu- 
 tionem  duxerit  intimaudam. 
 
 Opportunum  autem  censentes,  ut  quae  oc- 
 casione praedicti  Concilii  Vatican!  hactenus 
 ordinavimus  tum  c^uoad  Summi  Pontificis 
 electionem,  tum  quoad  eiusdem  Concilii 
 suspensionem,  certain  stabilemque  normam 
 in  simili  rerura  eventu  perpetuo  servamlam 
 suppeditect,  pari  scientia  et  potestate  de- 
 cernimus atque  statuimus,  ut  futnris  qui- 
 buscumque temporibus,  quandocunique  con- 
 tii^erit  Romanura  Pontificem  decedere,  per- 
 durante celebratione  alicuius  Concilii  Oecu- 
 menici  sive  Romae  illiid  liateatur,  sive  in 
 alio  quovis  orbis  loco,  electio  novi  Pontificis 
 ab  uuo  S.  R.  E.  Cardinalium  CoUegio 
 semper  et  exclusive  iuxta  modum  superius 
 defiuitum  fieri  debeat,  atque  ipsum  Con- 
 cilium, pariter  iuxta  regulam  superius 
 sancitam,  statim  ab  acccpto  certo  nuntio  de 
 
306 
 
 THE  VATICAN  COUNCIL. 
 
 [Document  XII, 
 
 mortui  Pontificis  suspensum  ipso  iure  in- 
 telligatur,  et  tamdiu  dilatum,  douec  dovus 
 Pontifex  canonice  clectus  illud  reassumi  et 
 contiuuari  iusserit. 
 
 Praesentes  autem  litteras  semper  validas, 
 firmas  ct  efficaces  existere  et  fore,  suosque 
 plenarios  et  integros  eifeetus  sortiri  et  ob- 
 tinere,  ao  nullo  unquam  tempore  ex  quo- 
 cumque  capite,  aut  qualihet  causa  de  sub- 
 rei^tionis,  vel  obr(  ptioiiis  seu  iiullitatis  vitio, 
 vel  intentiiinis  Nostra-^,  vel  alio  qviopiam, 
 quaiituinvis  substautiali  inexcogitato  et  inex- 
 cogitabili  ac  specificam  et  individunm 
 mentionem  aut  expressionem  requireiite, 
 defcctu,  aut  ex  quocumque  alio  capite  a  iure 
 statute,  vel  quocumque  praetextu,  ratione, 
 aut  causa  quautumvis  tuli,  quae  ad  effectum 
 validitatis  praemissorum  necessaiio  expri- 
 menda  foret,  notari,  impugnari,  redargui, 
 invalidari,  retiactari,  in  ius  vel  controver- 
 siam  revocari  posse ;  neque  easdem  prae- 
 sentes  sub  quibusvis  similium  vel  dissimi- 
 lium  dispositionum  revocationibus,  limita- 
 tionibus,  modificationibus,  derogationibus, 
 sub  quibuscumque  verborum  tiuoribus  et 
 formis,  ac  cum  quibusvis  clausulis  et  decre- 
 tis,  etiamsi  in  eis  de  hisce  praeseutibus, 
 earumque  tolo  tenore  ac  data  specialis 
 meutio  fieret,  pro  tempore  factis  et  concessis 
 ac  faciendis  et  coucedendis  comprelieudi ; 
 sed  semper  et  omnino  ab  iilis  excipi  debere 
 atque  ex  nunc  quidquid  contra  praemissa, 
 Apostolica  Sede  vacante,  quavis  auetoritate 
 etiam  memorati  Concilii  Vaticani,  vel  alte- 
 rius  cuiuscumque  futuris  temporibus  Con- 
 cilii Oecumenici,  licet  de  unanimi  consensu 
 hodiernorum,  seu  pro  tempore  exsiitentium 
 S.  li.  E.  Cardinalium  scienter  vel  ignorauter 
 fuerit  attentatum,  irritum  et  inane  ac 
 nuUius  roboris  dect-rnimus. 
 
 Non  obstantibus  quateiius  opus  sit,  felicis 
 recordation  is  Alexandri  Papae  III  Deces- 
 soris  Nostri  in  Concilio  T.ateranensi  edita, 
 quae  incipit  "  Licet  de  vitanda"  et  quibus- 
 cumque aliis  etiam  iu  univcrsalilnis  Con- 
 ciliis  latis  speci;dibus  vel  generalibus  Con- 
 stitutionibus  Apostolicds,quamvis  in  corpnre 
 iuris  clausis,  et  sub  quibuscumque  tcnortbus 
 et  formis  ac  quibusvis  etiam  derogatoriarum 
 derogatoriis,  aliisque  efficacioribus,  tt  inso- 
 litis  clausulis,  irritant ibusque  et  aliis  de- 
 cretis  in  genere  vel  in  specie,  etiam  Motu 
 pari  ac  consislorialiter  statutis,  quibus  orn- 
 nibus  et  singulis  qualenus  pariter  opus  sit 
 eorumque  omnium  tenoribus  peiinde  ac  si 
 piaesentibus  de  verbo  ad  verbum  expriraan- 
 lur,  pro  insertis  et  expvessis  habentes,  in  ea 
 tantum  parte,  quae  praesentibus  adversatur 
 illis  alias  in  suo  robore  permansuris,  ad 
 praemissorum  omnium  et  singulonmi  vali- 
 dissimum  effectum  liac  vice  dumlaxat  latis- 
 
 sime  et  plenissime  ac  sufficienter  necnon 
 specialiter  et  expresse  harum  quoque  serie 
 derogaraus,  ceterisque  contrariis  quibus- 
 cumque. 
 
 Nulli  erffo  omnino  hominum  liceat  banc 
 paginain  Nostrae  declarationis,  ordinationis, 
 statuti,  decreti,  derogationis  et  voluntatis 
 infringere,  vel  illis  ausu  temerario  contraire. 
 Si  quls  autem  hoc  ntten'are  praesumpserit, 
 indignationem  Omnipotentis  Dei  ac  Bea- 
 toriim  Petri  et  Pauli  Apostolorum  eius  se 
 noverit  incursurum. 
 
 Datum  Romae  apud  S.  Petrum  Anno  In- 
 carnatinnis  Dominicae  millesimo  octingen- 
 tesimo  sexagesimo  nono.  Pridie  Nonas 
 Decembris.  Pontificatus  Nostri  annovigesi- 
 moquarto. 
 
 M.  Card.  Mattei  Pro-Datarius. 
 N.  Car'l.  Paracciani  Clarelli. 
 Visa  de  Curia 
 Loco  ^  plumbi.  Domtnicus  Brvti 
 
 I.  CUGNONI. 
 
 (Dalla  Civilta  Caitolica,  1°  gennaio  1870.) 
 
 DOCUMENT  XII. 
 
 SS.  D.  N.  PII 
 
 DIVINA  PROVIDENTIA 
 
 PAPAE  IX 
 
 CONSTITCTIO 
 
 QUA    CENSl'RAE    LATAE    SENTENTIAE 
 
 LIMITANTUU. 
 
 PIUS    EPISCOPUS 
 SERVUS    SERVORUM    DEI 
 
 Ad  perpetuam  ret  memoriam. 
 
 Apostolicae  Sedis  moderationi  convenit, 
 quae  salubriter  veternm  canonum  auetori- 
 tate constitutii.  sunt,  sic  rctinere,  ut  si  tem- 
 porum  rerumque  mutatio  quidpiam  esse 
 temperandum  pnideuti  dispensatione  su  i- 
 deat,  eadem  Apostolica  Seiles  congruiim 
 supremae  suae  potestatis  renu  dium  ac  pro- 
 vidcntiam  impendat.  Quamobrem  cum 
 animo  Nostro  iampridem  revolveremns,  ec- 
 clesiasticas  censuras,  quae  per  modum  Litae 
 sententiae,  ipsoque  facto  incuirendae  ad  in- 
 columitatem  ac  disciplinam  ipsius  Eccle- 
 sae  tutandam,  effrenenique  improborum 
 liccntiam  coercendam  etemendandain  sancte 
 per  singulis  aetates  indictae  ac  promulgatae 
 sunt,  magnum  ad  numerum  sensim  excre- 
 visse;    quasdam    etiam,    timpoiibns    mori- 
 
Document  XII.] 
 
 THE  VATICAN  COUNCIL. 
 
 307 
 
 busque  mutatis,  a  fine  atque  causis,  ob  qitas 
 impooitae  fueiaut,  vel  a  pristina  utilitate, 
 opportunitate  excidisse ;  eamque  ob  rem 
 non  iiifrequentes  oriri  sive  in  iis,  qnibiis 
 animarum  cura  comraissa  est,  sive  in  ipsis 
 fidelibus  dubietates,  anxietates,  angoresqiie 
 conscientiae ;  Nos  eiusniodi  incommodis 
 occurrere  volentes,  plenain  earumdem  recen- 
 sionem  fieri,  Nobisque  propoui  iussimus,  ut 
 diligenti  adhibita  consideratione,  st:ituere- 
 mus,  quasnam  ex  illis  servare  ac  retinere 
 oporteret,  quas  vero  moderari  aut  abrogare 
 congrueret.  Ea  igitur  recensione  peracta, 
 ac  Venerabilibus  Fratribus  Nostris  S.  K.  E. 
 Cardinalibus  in  negotiis  Fidei  Generalibus 
 Inquisiforibus  per  uuiversam  Chiistianam 
 Eempublicam  deputatis  in  consilium  ad- 
 scitis,  reque  diu  ac  mature  perpensa,  motu 
 l^roprio,  certa  scientia,  matura  deliberatinne 
 nostra,  deque  Apostolicae  Nostrae  polestatis 
 plenitudine  hac  perpetuo  valitura  Consiitu- 
 tione  decernimus,  ut  ex  quibuscunique  cen- 
 suris  sive  excommunicationis,  sive  suspen- 
 sionis,  sive  interdicti,  quae  per  modum 
 latae  sententiae,  ipjoque  facto  ineurrendae 
 hactenus  impositae  sunt,  nonnisi  illae,  quas 
 in  hac  ipsa  Constitutione  inserimus,  eoque 
 modo,  quo  inserimus,  robur  exinde  habeant ; 
 simul  declarantes  easdem  non  modo  ex 
 veterum  canonum  auctoritate,  quatenus  cum 
 hac  Nostra  Constitutione  conveniunt,  vernni 
 etiani  ex  hac  ipsa  Constitutione  Nostra,  non 
 secus  ac  si  primum  editae  ab  ea  fuerint,  vim 
 suam  i^rorsui  accipere  debere. 
 
 Excommunicationes  latae  sententiae  speciali 
 modo  Romano  Fontifici  reservatae. 
 Itaqiie  excommuiiicationi  latae  sentenliao 
 speciali   modo   Romano  Fontifici  reservatae 
 subiacere  declaramus : 
 
 1.  Omnes  a  Christiana  fide  apostatas,  et 
 omnes  ac  singulos  hatreticos,  quocumque 
 nomine  censeantur,  et  cuiuscumque  sectae 
 existant,  eisque  credentes,  eorumque  recep- 
 toies,  fautorus,  ac  generaliter  quoslibet  illo- 
 rum  defeusores. 
 
 2.  Omnes  et  singulos  scienter  legentes 
 sine  aucturitate  fSedis  Apostolicae  libros 
 eorumdem  apostatarum  et  haereticorum  hae- 
 resim  propugnantes,  necnon  libros  cuiusvis 
 auctoris  per  Apostolicas  litteras  nominafim 
 prohibitos,  eosdemque  libros  retinentes, 
 imprimentes  et  quomodolibet  defeudeutes. 
 
 3.  Schismaticos  et  eos  qui  a  Komani  Pon- 
 tificis  pro  tem[)ore  existentis  obedimtia 
 pertinaciter  se  subtrahunt,  vel  recedunt. 
 
 4.  Omnes  et  singulos,  cuiuscumque  status, 
 gradus  sen  conditionis  fuerint,  ab  ordina- 
 tiouibus  seu  mandatis  Romanorura  Pcmti- 
 ficum  pro  tempore  existentium  ad  univer- 
 sale  fiiturnm    Concilium    appellantes,  nec- 
 
 non cos,  quorum  auxilio,  consilio  vel  favors 
 appellatum  fmrit. 
 
 5.  Omnes  interficienles,  mutilantes,  per- 
 cutientes,  capientes,  carcerantes,  detinentes, 
 vel  hostiliter  insequentes  S.  R.  E.  Cardi- 
 nales,  Fatriarchas,  A  rchiepiscop  s,  Epi- 
 scopos,  Sedisque  Aposiolicae  Legates,  vel 
 Nuncios,  aut  ens  a  snis  Dioecesibns,  Ter- 
 ritoriis,  Terris,  seu  Dominiis  ejicientes,  nec- 
 non ea  mandantes,  vel  rata  habentes,  seu 
 praestantes  in  eis  auxilium,  consilium  vel 
 favorem. 
 
 b".  Impedientes  Hirecte  vel  indu-ecte  exer- 
 citium  iurisdictionis  ecclesiasticae  sive  in- 
 t'jrni  sive  externi  fori,  et  ad  hoc  recurren- 
 tes  ad  forum  saeculare  eiusque  mandata  pro- 
 eurantes,  edentes.  aut  auxilium,  consilium 
 vel  favorem  praestantes. 
 
 7.  Cogentes  sive  directs,  sive  indirecte 
 indices  laicos  ad  trahendum  ad  suum  tri- 
 bunal personas  ecclesiasticas  praeter  canoni- 
 cas  dispositiones :  item  edentes  leges  vel 
 decreta  contra  libertatem  aut  iura  Eccle- 
 siae. 
 
 8.  Recurrentes  ad  laicam  pofeotatem  ad 
 impediendas  litteras  vel  acta  quaelibet  a 
 Sede  Apostolica,  vel  ab  eiusdem  Legatis 
 aut  Delegatis  quibuscunique  profecta,  eorum- 
 que piomulgationem  vel  executioneni  direete 
 vel  indirecte  prohibentes,  aut  eorum  causa 
 sive  ipsas  partes,  sive  alios  laedentes,  vel 
 l)eiterrefacientes. 
 
 9.  Omnes  falsarios  litterarum  Apostoli- 
 carum,  etiam  in  forma  Brevis  ac  supplica- 
 tionum  gratiam  vel  iustitiara  concernentium, 
 per  Romanum  Pontificem,  vel  S.  R.  E. 
 Vice-Cancellarios  seu  Gerentes  vices  eorum 
 aut  de  mandato  eiusdem  Romani  Fontificis 
 signatarum  :  necnon  falso  publicantes  Lit- 
 teras Apostolicas,  etiam  in  forma  Brevis, 
 et  etiam  falso  signantes  suppli.ationes  huius- 
 modi  sub  nomine  Eomani  Fontificis,  seu 
 Vice-Cancellarii  aut  Gerentis  vices  prae- 
 dictorum. 
 
 10.  Absolventes  complicem  in  peccato 
 turpi  etiam  in  mortis  artioulo,  si  alius  Sa- 
 cerdos  licet  non  adprobatus  ad  confessiones, 
 sine  gravi  aliqua  exoritura  infamia  et  scan- 
 dalo,  possit  excipere  moiientis  confts- 
 sionem. 
 
 11.  Usurpantes  aut  sequestrantes  iuris- 
 dictionem,  bona,  reditus  ad  pei-sonas  eccle- 
 siasticas ratione  suarum  Ecclesiarum  aut 
 beiieficiorum  pertinentes. 
 
 12.  Invadentes,  destruentes,  detinentes 
 per  se  vel  per  alios  Civitatcs,  Terras,  loca 
 aut  iura  ad  Ecclesiam  Romanam  pertinentia; 
 vel  usurpantes,  perturbantes,  retinentes  su- 
 premam  iurisdiclionem  in  eis  ;  necnon  ad 
 singula  piaedicta  auxilium,  consilium, 
 favorem  praebentes. 
 
308 
 
 THE  VATICAN  COUNCIL. 
 
 [Document  XII. 
 
 A  quibus  omnilras  oxcommunicationibus 
 hue  usque  recensitis  absolutionem  Koniauo 
 Pontifici  pro  tempore  special!  modo  reser- 
 Viitam  esse  et  rcservari ;  et  pro  ea  generalem 
 concessiouem  absolvenrli  a  casibus  et  ccn- 
 suris,  sive  excommuuicationibus  Eoniaiio 
 Pontifici  reservatis  nullo  pacto  sufficere  de- 
 claramus,  revocatis  insurer  tarumdem  re- 
 spectu  quibuscumque  indultis  concessis  sub 
 quavis  fornia  et  quibusvis  peisonis  etiiira 
 Kegularibus  cuiuseumque  Ordinis,  Coiigre- 
 gationis,  Societatis  et  Instituti,  etiam  speeiali 
 mentionc  digiiis  et  in  quavis  dignitate  coii- 
 stitutis.  Absolvere  autem  praesumentes  sine 
 debita  facultate,  etiaiu  quovis  praetcxtu,  ex- 
 communicationis  vinculo  Romano  Pontifici 
 reservatae  iiinodatos  se  sciaiit,  dummodo  non 
 agatur  de  mortis  articulo,  in  quo  tamen  firma 
 sit  quoad  absolutos  obligatio  standi  man- 
 datis  Ecclesiae,  si  couvaluerint. ' 
 
 Excommunicationes  lafae  sententiae  Romano 
 Pontifici  reservatae. 
 Excommunicationi    latae   sententiae    Ro- 
 mano Pontifici  reservatae  subiacere  decla- 
 ramus  : 
 
 1.  Docentcs  vel  defendentes  sive  publico, 
 sive  privatim  propositioncs  ab  Apostolica 
 Sede  damnatiis  sub  txcomiiiunicationis  poena 
 latae  sententiae :  item  docentes  vel  ilefen- 
 dentes  tamquam  licitam  pruxim  inquirendi 
 a  poenitente  nomen  complifis,  prouii  dam- 
 nata  est  a  Benedicto  XIV  in  Const.  Su- 
 prtma  7  lulii  1745  ;  Vhi  primum  2  lunii 
 1746 ;  Ad  eradicandum  28  Septenibris  1740. 
 
 2.  Violentas  manus,  suadeute  diabulo,  iu- 
 jicientes  in  Clericos,  vel  utriusque  sexus 
 Monachos,  exceptis  quoad  reservationem 
 casibus  et  personis,  de  quibus  iure  vt  1  privi- 
 legio  perniittitur,  ut  Episcopus  aut  alius 
 absolvat. 
 
 3.  Duellum  perpetrantes,  aut  simplicitcr 
 ad  illud  provocantes,  vel  ipsuni  acceptantes ; 
 et  quoslibet  complices,  vel  qualemcumque 
 operam  aut  favorem  praebentes,  necnon  de 
 industria  spectantes,  illudque  permittentes, 
 vel  quantum  in  illis  est,  non  proliibenti  s, 
 cuiuseumque  dignitatis  siut,  etiam  regalis 
 vel  imperialis. 
 
 4.  Nomen  dantes  sectae  Massonirae,  ant 
 Carbonariae,  aut  aliis  eiusdem  generis  sectis 
 quae  contra  Ecclesiam  vel  legitimas  po tes- 
 tates seu  ijalam,  sou  clandestine  machi- 
 iiantur.necaon  iisilem  sectis  I'avoreni  qualem- 
 cumque praestantes  ;  earumve  eceultos 
 coiiphacos  ac  duces  non  deuunciantes,  donee 
 noil  denunciaveriiit. 
 
 5.  Immunitatem  asyli  eeclesiastici  violare 
 iubentes,  aut  ausu  temerario  violautes. 
 
 6.  Violantes  clausuram  Mouialum,  cuius- 
 eumque  generis  aut  conditionis,  sexiis  vel 
 
 aetatis  fuerint,  in  earum  monasteria  alsquG 
 legitima  licentia  ingrediendo ;  jxiriterque  eos 
 initroducentes  vel  admittentes  ;  itemque  Mo- 
 niales  ab  ilia  exeuntes  extra  casus  ac 
 formam  a  S.  Pio  V  iu  Constit.  Decori  piae- 
 scriptam. 
 
 7.  Mulieres  violantes  Regulariura  virnrum  ^ 
 clausuram,  et  Superiores  aliosve  cas  admit-  ' 
 tentes. 
 
 8.  Reos  simoniae  realis  in  beneficiis  qui- 
 buscumque, eoiumque  complices. 
 
 9.  Reos  simoniae  confidentialis  in  bene- 
 ficiis quibuslibet,  cuiuseumque  sint  digni- 
 tatis. 
 
 10.  Reos  simoniae  realis  ob  ingressum  in 
 Religionem. 
 
 11.  Omnes  qui  quaestum  fadentcs  ex 
 indulgenitis  aliisque  gratiis  spiritualibus 
 excommunicationis  censura  plectuntur  Con- 
 stitutione  S.  Pii  V.  Quam  plenum  2  lanuarii 
 1569. 
 
 12.  Colligentes  eleemosynas  maioris  pretii 
 pro  missis,  et  ex  lis  lucrum  captantes, 
 faciei ido  eas  celebrari  in  locis  ubi  missarum 
 stipendia  minoris  pretii  esse  solent. 
 
 l;-(,  Omues  qui  excommunicatione  mulc- 
 tantur  in  Conslitutionibus  S.  Pii  V.  Admoiiet 
 vos  quarto  Kalendas  Aprilis  1567,  Inno- 
 rentii  IX.  Quae  ah  hac  Sede  pridie  nonas 
 Novembiis  1591,  dementis  VIII.  Ad  Eomani 
 Pontificis  curam  26  lunii  1592,  et  Alexandri 
 VII.  Inter  ceteras  nono  Kalendas  Novembris 
 1660,  alienationem  et  iiifeudationem  Civi- 
 tatum  et  locorum  S.  E.  E.  respicientibus. 
 
 14.  Religiosos  praesumentes  cleiicis  aut 
 laicis  extra  casum  necessitatis  Sacranientum 
 extremae  unetioiiis  aut  Eucharistiae  per 
 viaticum  ministrare  absque  Parochi  licentia. 
 
 15.  Extrahentts    absque    legitima    venia 
 reliquias  ex  Sacris   Coeiiieteriis   sive  Cata- 
 cuiiibis  Urbis  Romae  eiusque  territorii,  eisqee      ' 
 auxiliuin  vel  favorem  piaebentts. 
 
 16.  Communicantes  cum  excommunicato 
 nominatim  a  Papa  in  crimine  criminoso, 
 ei  scilicet  impeudendo  auxilium  vel  fa- 
 vorem. 
 
 17.  Clericos  scienter  et  sponte  communi- 
 cantes in  divinis  cum  personis  a  Romano 
 Pontifiee  nominatim  excomnuniicatis  et  ipsos 
 in  officiis  recipientes. 
 
 Excommunicationes  latae  sententiae  Epi- 
 scopis  sive  Ordinariis  reservatae. 
 
 Excommunicationi  latae  sententiae  Epi- 
 scopis  sive  Ordinariis  reservatae  subiacere 
 declaramus : 
 
 1.  Clericos  in  Sacris  constitutes  vel  Rc- 
 gulares  aut  Mimiales  post  votum  solenne 
 castitatis  matrimonium  contraliere  praesu- 
 mentes; necnon  oniius  cum  aliqua  ex  prac- 
 
Document  XII.] 
 
 THE  VATICAN  COUNCIL. 
 
 309 
 
 dictis     personis     matiimouium    contrahere 
 l)raesumentes. 
 
 2.  Piocurantcs  abortum,  effectu  sequuto. 
 
 3.  Litteris  apostolicis  falsis  scienter 
 utentes,  vel  crimini  ea  in  re  cooperantes. 
 
 Excommunicationes  latae  sententiae  nemini 
 reservatae. 
 
 Excommunicationi  latae  sententiae  nemini 
 reservatae  subiacere  declaramus : 
 
 1.  Mandantes  seu  cogeutes  tradi  Eccle- 
 siasticae  Sepulturae  haereticos  notorios 
 ant  nominatim  excommuuicatos  vel  iuter- 
 dictos. 
 
 2.  Laedentes  ant  perterrefacientes  Inqui- 
 sitores,  denuntiantes,  testes,  aliosve  niinistros 
 S.  OjSieii,  eiusve  Sacri  Tribnualis  scriptnras 
 diiipieutes,  aut  comburentes,  vel  praedictis 
 qnibuslibet  auxilium,  consilium,  favorem 
 praestantes. 
 
 3.  Alienantes  et  recipere  praesumentcs 
 bona  ecclesiastica  absque  Beneplacito  Apo- 
 stolico,  ad  formam  Extravagantis  Amhitiosae 
 De  Eeb.  Ecc.  non  alienandis. 
 
 4.  Negligentes  sive  culpabiliter  omittentes 
 denunciaie  infra  mensem  Confessarios  sive 
 Sacerdotes  a  quibus  soUicitati  fuerint  ad 
 tm-pia  in  quibuslibet  casibus  expressis  a 
 Praedecess.  Nostris  Gregorio  XV  Constit. 
 Universi  20  August!  1G22,  et  Benedicto  XIV 
 Constit.  Sacramentum  poenitentiae  1  lunii 
 1741. 
 
 Praeter  hos  hacteuus  recensitos,  eos  quo- 
 que  quos  Sacrosanctum  Concilium  Tridenti- 
 num,  sive  reservata  Summo  Pontifici  aut 
 Ordinariis  absolutione,  sive  absque  ulla  re- 
 servatione  excommuniuavit,  Nos  pariter  ita 
 excommunicatos  esse  declaramus  ;  excepta 
 anathematis  poena  in  Decreto  Sess.  IV  JJe 
 editione  et  usu  Sacrarum  Librorum  constituta, 
 cui  illos  tantum  siibiacere  volumus  ;  qui 
 libros  de  rebus  sacris  tractantes  sine  Or- 
 diuarii  approbatione  imprimunt,  aut  imprimi 
 faciunt. 
 
 Sugpensiones  latae  sententiae  Summo  Pontifici 
 reservatae. 
 
 1.  Suspensionem  ipso  facto  incurrunt  a 
 suorum  Beneficiorum  pcrceptione  ad  bene- 
 placitum  S.  Sedis  Capitula  et  Conventus 
 Ecelesiarum  et  Monasteriorum  aliique  omnes, 
 qui  ad  ill  arum  seu  illorum  regimen  et  ad- 
 ministrationem  recipiunt  Episcopos  aliosve 
 Praelatos  de  praedictis  Ecclesiis  seu  Monas- 
 teriis  apud  eamdem  S.  Sedem  quovis  raodo 
 provisos,  antequam  ipsi  exhibuerint  Litteras 
 Apostolicas  de  sua  promotione. 
 
 2.  Suspensionem  per  tiiennium  a  colla- 
 tioiie  Ordiuum  ipso  iure  incurrunt  aliquem 
 Ordiiiantes  absque  titulo  beneficii,  vel  patri- 
 
 monii cum  pacio  ut  ordiuatus  non  petat  ab 
 ipsis  alimenta. 
 
 3.  Suspensionem  per  annum  ab  Ordi- 
 uum administratione  ipso  iure  incurrunt 
 Ordinantes  alienum  subditum  etiam  sub 
 praetextu  beuefieii  statim  confereudi,  aut 
 iam  collati,  sed  mininie  sufficientis,  absque 
 eius  Episcopi  litteris  dimissorialibus,  vel 
 etiam  subditum  proprium,  qui  alibi  tanto 
 tempore  moratus  sit,  ut  canonicum  impedi- 
 mentum  contrahere  ibi  potuerit,  absque 
 Ordinarii  eius  loci  litteris  testimonialibus. 
 
 4.  Suspensionem  per  annum  a  collations 
 Ordinum  ipso  iure  incurrit,  qui  excepto  casu 
 legitimi  privilegii,  ordinem  sacrum  contu- 
 lerit  absque  titulo  beneficii  vel  patrimonii 
 clerico  in  aliqua  Congregatione  viventi,  in 
 qua  solemnis  professio  non  emittitur,  vel 
 etiam  religioso  nondum  professo. 
 
 5.  Suspensionem  perpetuam  ab  exercitio 
 ordinum  ipso  iure  incurrunt  Eeligiosi  eiecti, 
 extra  Religionem  degentes. 
 
 6.  Suspensionem  ab  Ordine  suscepto 
 ipso  im-e  incurrunt,  qui  eumdem  ordinem 
 recipere  praesumpserunt  ab  excommunicato 
 vel  suspense,  vel  interdieto  nominatim  de- 
 nunciatis,  aut  ab  haeretico  vel  schismatico 
 notorio :  eum  vero  qiii  bona  fide  a  quopiam 
 eorum  est  ordiuatus,  exercitium  non  habere 
 ordinis  sic  suscepti,  donee  dispensetur,  de- 
 claramus. 
 
 7.  Clerici  sacculares  cxteri  ultra  quatuor 
 menses  in  Urbe  commorantes  ordinati  ab 
 alio  quam  ab  ipso  suo  Ordinario  absque 
 licentia  Card.  Urbis  Vicarii,  vel  absque 
 praevio  examine  coram  eodem  peracto,  vel 
 etiam  a  proprio  Ordinario  posteaquam  in 
 praedicto  examine  reiecti  fuerint  ;  nec- 
 non  clerici  pertinentes  ad  aliquem  e  sex 
 Episcoijatibus  suburbicariis,  si  ordinentur 
 extra  suam  dioecesim,  dimissorialibus  sui 
 Ordinarii  ad  alium  directis  quam  ad  Card. 
 Urliis  Vicarium;  vel  non  praemissis  ante 
 Ordinem  Sacrum  suscipiendum  exercitiis 
 spiritualibus  per  decern  dies  in  domo  urbana 
 Sacerdotum  a  Missione  nuncupatorum,  sus- 
 pensiimem  ab  ordinibus  sic  suseeptis  ad 
 beneplacitimi  S.  Sedis  ijDso  iure  incurrunt; 
 Episcopi  vero  ordinantes  ab  usu  Pontificalium 
 per  annum. 
 
 Interdicta  latae  sententiae  reservata. 
 
 1.  Interdictum  Romano  Pontifici  special! 
 modo  reservatum  ipso  iure  incurrunt  Uni- 
 versitates,  Collegia  et  Capitula  quocumque 
 nomine  nuncupentur,  ab  ordinatiouibus  stu 
 mandatis  eiusdem  JRomani  Pontificis  pro 
 tempore  existentis  ad  universale  futurum 
 Concilium  appellantia. 
 
 2.  Scienter  celebrantos  vel  celebrari  fa- 
 cientes   divina    in    locis   ab   Ordinario,   vel 
 
 X 
 
310 
 
 THE  VATICAN  COUNCIL. 
 
 [Document  XTI. 
 
 clelegato  ludice,  vel  a  iuro  iiiterdictis,  avit 
 iiomiiiatim  exeominunicatos  ad  divinaofficia, 
 sen  ecclesiastica  Sacramenta,  vel  ecclesias- 
 ticara  sepulturam  admittentes,  interdictum 
 ab  ingressu  Ecclesiae  ipso  iure  incurrunt, 
 donee  ad  arbitrium  eius,  cuius  seutentiam 
 contempserunt,  competenter  satisfecerint. 
 
 Denique  quoscumque  alios  Sacrosanctura 
 C:)nciliuin  Tridentinum  suspenses  aut  inter- 
 dictos  ipso  iure  esse  decrevit,  Nos  pari  modo 
 suspension!  vel  interdicto  cosdem  obnoxios 
 esse  volumus  et  deelaramiis. 
 
 Quae  vero  censurae  sive  excommunica- 
 tionis,  sive  suspensionis,  sive  interdict!  Nos- 
 tris,  aut  Predecessorum  Nostrorum  Consti- 
 tutionibus  aut  sacris  canonibus  praeter  eas, 
 quas  recensuimus,  latae  sunt,  atque  bac- 
 tenus  in  suo  vigore  perstiteruut  sive  pro 
 li.  Pontificis  electione,  sive  pro  interne 
 regimine  quoruiucumque  Ordinum  et  In- 
 stitutorum  Eegularium,  necnon  quorum- 
 cum(]iie  Collegiorum,  Congregationum,  coe- 
 tuum  locorumque  piorum  cuiuscumquc 
 nomiuis  aut  generis  sint,  eas  omnes  firmas 
 f  sse,  et  in  suo  robore  permanere  volumus  et 
 doclaramus. 
 
 Ceteruin  decernimus,  in  novis  quibus- 
 curaque  concessionibus  ac  privileges,  quae 
 aV)  Apostolica  Sede  concedi  cuivis  contigerit, 
 nuUo  modo  ac  ratione  intelligi  unquam 
 debere,  aut  pnsse  comprebendi  facuUatem 
 absolvendi  a  casibus,  et  censuris  quibuslibet 
 liomano  Pontifici  reservatis,  nisi  de  iis  for- 
 nialis,  explicita,  ac  individua  mentio  facta 
 fuerit:  quae  vero  privilegia  aut  facultates 
 sive  a  Praedecessoribus  Nostris,  sive  etiam 
 a  Nobis  cuilibet  Coetui,  Ordini,  Congre- 
 gationi,  Societati  et  lustituto,  etiam  regulari 
 cuiusvis  speciei,  etsi  titulo  peculiari  praedito, 
 atque  etiam  speciali  mentione  diguo  a  quovis 
 unquam  tempore  liuc  usque  concessae  fueriut, 
 ea  omnia,  easque  omnes  Nostra  hac  Consti- 
 tulione  revocatas,  suppressas  et  abolitas  esse 
 volumus,  prout  realise  revocamus,  suppri- 
 mimus,  et  abolemus,  minime  refragantibus 
 aut  obstantibus  privilegiis  quibuscumque, 
 etiam  specialibus  compreliensis,  vel  non  in 
 cnrpore  iuris,  aut  Apostolicis  Constitutioni- 
 lius,  et  quavis  couiirmatioue  Apostolica,  vel 
 iinmemorabili  etiam  consuetudine,  aut  alia 
 quacumque  firmitate  roboratis,  quibuslibet 
 etiam  formis  ac  tonoribus,  ct  cum  quibusvis 
 dcro^'atoriarum  derogatoriis,  aliisque  eflica- 
 cioribus  ( t  insolitis  clausulis,  quibus  omni- 
 bus, quateuus  opus  sit,  derogare  inteudimus, 
 ct  derogamus. 
 
 Firmam  tameu  esse  volumus  absolvendi 
 facultatem  a  Tridcntina  Syuodo  Episcopis 
 concessam  Sens.  XXIV,  cap.  VI  de  Reform. 
 ill  quibuscumque  censuris  Apostolicae  Sedi 
 hac  Nostra  Constitutione  reservatis,  iis  tan- 
 
 tum  exceptis,  quas  eidem  Apostolicae  Sedi 
 speciali  modo  reservatas  declaravimus. 
 
 Decernentes  has  Litteras  atque  omnia  et 
 singula,  quae  in  eis  constituta  ac  decreta 
 sunt,  omnesque  et  singulas,  quae  in  eisdem 
 factae  sunt  ex  anterioribus  Constitutionibus 
 Praedecessorum  Nostrorum  atque  etiam 
 Nostris,  aut  ex  aliis  sacris  Canonibus  qui- 
 buscumque, etiam  Conciliorum  Gteneralium, 
 et  ipsius  Tridentini,  mutationes,  deroga- 
 tiones,  suppressiones  atque  abrogatioues 
 ratas  et  firmas  ac  respective  rata  atque 
 firma  esse  et  fore,  suosque  plenarios  et  inte- 
 gros  efFectus  obtinere  debere,  ac  reapse  ob- 
 tinere  ;  sicque  et  non  aliter  in  praemissis 
 per  quoscumque  Indices  Ordinaries,  et  Dele- 
 gates, etiam  Causarum  Palatii  Apostolici 
 Auditores,  ac  S.  R.  E.  Cardinales,  etiam  de 
 Latere  Legatos,  ac  Apostolicae  Sedis  Nun- 
 tios,  ac  quosvis  alios  quacumque  praemi- 
 nentia,  ac  potestate  fungentes,  et  func- 
 turos,  siiblata  eis,  et  eorum  cuilibet  quavi^ 
 aliter  iudicandi  et  interpretandi  facul- 
 tate,  et  auctoritate,  iudicari,  ao  definiri 
 debere ;  et  irritum  atque  inane  esse  ac  fore 
 quidquid  super  bis  a  quoquam  quavis  auc- 
 toritate, etiam  praetextu  cuiuslibet  privi- 
 legii,  aut  consuetudinis  vel  inducendae, 
 quam  abusum  esse  declaramus,  scienter  vel 
 iguoranter  contigerit  attentari. 
 
 Non  obstantibus  praemissis,  aliisque  qui- 
 buslibet ordinationibus,  constitutionibus, 
 privilegiis,  etiam  speciali  et  individua  men- 
 tione diguis,  necnon  consuetudinibus  qui- 
 busvis etiam  immemorabilibus,  ceterisque 
 contrariis  quibuscumque. 
 
 NuUi  ergo  omnino  hominum  liceat  banc 
 paginam  Nostrae  Constitutionis,  Ordiua- 
 tionis,  limitationis,  suppressionis,  dero- 
 gationis,  voluntatis  infringere,  vel  ei  ausu 
 temerario  contraire.  Si  qui  autem  hoc  atten- 
 tare  praesumpserit,  iudignationem  Omni- 
 potentis  Dei  et  Beatorum  Petri  et  Pauli 
 Apostolorum  eius,  se  noverit  incursurum. 
 
 Datum  Romae  apud  S.  Petrum,  anno 
 lucarnationis  Dominicae  Millesimo  Octin- 
 gentesimo  Sexagesimo  Nono,  Quarto  Idus 
 octobris,  Pontificatus  Nostri  anno  vigesimo 
 quarto. 
 
 IM.  Card.  Mattei  Pro-Datarius. 
 
 N.  Card.  Paracciani  Clareli.i. 
 
 Visa  do  Curia  Dominicus  Bruti 
 Loco  tj^  i)lumbi.  I.  Gugnoni. 
 
 (Dalla  Civilta  CaUolicu,  15  gennaio  1870.) 
 
Document  XIII.] 
 
 THE  VATICAN  COUNCIL. 
 
 311 
 
 DOCUMENT  XIII. 
 
 Schema  constitutionis  dogmaticae  de 
 EccLESiA  Christi  patrum  examini   pro- 
 
 POSITUM. 
 
 Pius  epi Scopus  servus  servorum  Dei  sacro 
 approhante  concilio  adperpetuam  ret  memo- 
 riam. 
 
 Supremi  pastoris  aposfolicum  mini&terium, 
 in  quo  Dei  ineffabili  providentia  et  miseri- 
 cordia  positi  sumus,  sollicite  ac  continue 
 Nos  urget,  ut  nihil  praetermittamud,  quo 
 via,  quae  ad  vitam  et  salutem  ducit  aeter- 
 nam,  omnibus  liominibus  pateat,  et  qui  in 
 tenebris  et  in  umbra  mortis  sedent,  ad  lucem 
 et  agnilionem  veritatis  perveniant.  Cum 
 igitur  Deus  ac  Salvator  noster  totius  salu- 
 tiferae  doctrinae  veritatem,  et  mediorum 
 salutis  thesauros,  in  Ecclesiam  suam  quasi 
 in  depositorium  dives  contulerit,  ut  omnes 
 sumant  ex  ea  potum  vitae:'  in  primis  ipsa 
 vera  Ecclesia  et  errantibus  indicanda  et 
 fidelibus  instantius  commendanda  est,  ut 
 illi  ad  viam  salutis  adducantur,  hi  autem 
 in  ea  confirmentur  et  crescant.  Quare  Nostri 
 muneris  esse  ducimus,  potiora  capita  verae 
 et  catholicae  doctrinae,  de  Ecclesiae  natura, 
 proprietatibus,  ac  potestate  exponere,  et 
 grassantes  oppositos  errores  subiectis  Ca- 
 nonum  articulis  condemnai-e. 
 
 Caput  I. 
 
 Ecclesiam  esse  Corpus  Cliristi  mysticum. 
 
 Unigenitus  Dei  Filius,  qui  illuminat  om- 
 nem  liominom  venientem  in  liunc  niundum, 
 quique  nulla  unquain  aetute  miseris  Adae 
 filiis  ope  sua  defuit,  in  ea  plenitudine 
 temporis,  quae  sempiterno  consilio  fuerat 
 praestituta,  ^  in  similitudinem  hominum 
 factus  ^  vibibilis  apparuit  in  assumpta  nostri 
 corporis  forma,  ut  terreni  homines  atque 
 carnales  novum  hominem  iuduentes,  qui 
 secundum  Deum  creatus  est  in  iustitia  et 
 sauclitate  veritatis,*  corpus  efformarent 
 mysticum,  cuius  ipse  existeret  caput.  Ad 
 banc  vero  mystici  corporis  unionem  efScien- 
 dam,  Christus  Dominus  sacrum  regenera- 
 tionis  et  renovationis  iustituit  lavacrum, 
 quo  filii  hominum  tot  nominibus  inter  se 
 flivisi,  maxima  vero  peccatis  dilapsi,  ab 
 omni  culparum  sorde  mundati  membra 
 es.sent    ad    invicem,'   suoque  divino    capiti 
 
 1  Cf.  S.  Iren.  adv.  Haer.  1.  iii.  c.  4. 
 
 -  S.  Ambros.  de  fid.  ad.  b.  Hieron.  presbyt.  ap. 
 Mai.  vv.  Scriptt.  torn.  vii.  par.  i.  p.  159. 
 
 3  Ep.  ad  Fhilipp.  ii.  7. 
 
 *  Ep.  ad  Ephes.  iv.  24. 
 
 5  Cf.  ep.  ad  Ephes.  iv.  4-25  coll.  ep.  i.  ad  Cor.  xii. 
 12-14. 
 
 iide,  spe,  et  caritate  coniuncti,  uno  eius 
 spiritu  orancs  vivificarentur,  ac  coelestium 
 gratiarum  et  charismatum  dona  cumulate 
 reciperent.  Atque  haec  est,  quae,  ut  fide- 
 lium  mentibus  obiiciatur  alteque  defixa 
 haereat,  satis  nunquam  commeudari  potest, 
 praecellens  Ecclesiae  species,  cuius  caput 
 est  Christus '  ex  quo  totum  corpus  com- 
 pactum,  et  connexum  per  omnem  iuncturam 
 subminitetrationis,  secundum  operationem 
 in  mensuram  uniuscuiusque  niembri,  aug- 
 mentum  corporis  facit,  in  aedificationem 
 sui  in  caritate.^ 
 
 Caput  II. 
 
 Christianam  religionem  nonnisi  in  Ecclesia 
 et  per  Ecclesiam  a  Christo  fundatam  excoli 
 posse. 
 
 Hauc  Ecclesiam,  quam  acquisivit  san- 
 guine suo,  et  tanquam  sponsam  unice 
 electam  aeternam  dilexit,  auctor  fidei  et 
 consummator  lesus  ipsa  fundavit  atque 
 instituit,  et  per  Apostolos  sues  eorumque 
 sirccessores  iugiter  usque  ad  consumma- 
 tionem  saeculi  in  universe  mundo  et  ex 
 omni  creatura  colligendam,  docendam, 
 moderandamque  praecepit,  ut  una  esset  gens 
 sancta,  unus  populus  acceptabilis,  sectator 
 bonorum  operura.^  Neque  enim  evan- 
 gelicae  legis  ea  ratio  est,  ut  excluso  quovis 
 societatis  vinculo  veri  ailoratores  singuli 
 seorsum  Patrem  adorent  in  spiritu  et  veri- 
 tate  ;  sed  religionem  suam  ita  societati  a  se 
 institutae  inhaerentem  Eedemptor  noster 
 voluit,  ut  cum  ea  penitus  conserta  ac  veluti 
 concreta  maneret,  et  extra  illam  vera  Clirii-ti 
 religio  nulla  est. 
 
 Caput  III. 
 
 Ecclesiam  esse   societatem  veram,  perfectam, 
 spiritualem  et  super naturalem. 
 
 Docemus  autem  ac  declaramus,  Ecclesiae 
 inesse  omnes  verae  societatis  qualitates. 
 Neque  societas  haec  indetiidta  vel  informis 
 a  Ciiristo  relicta  est ;  sed  quemadmodum  ab 
 ipso  suam  exsistentiam  habet :  ita  eiusdem 
 voluntate  ac  lege  exsistendi  formam  suamque 
 constitutionem  accepit.  Neque  eadem  mem- 
 brum  est  sive  pars  alterius  cuiuslibet 
 societatis,  nee  cum  alia  quavis  confusa  aut 
 commiscenda ;  sed  adeo  in  semetipsa  per- 
 fecta,  ut  dum  ab  omnibus  humanis  societa- 
 tibus  distinguitur,  supra  eas  tamen  quara 
 maxime  evehatur.  Ab  inexhausto  enim 
 misericordiae  Dei  Patris  fonte  profecta,  per 
 
 1  Ep.  ad  Coloss.  i.  18. 
 
 2  Ep.  ad  Ephes.  iv.  16. 
 
 3  En.  ad  Tit.  ii.  14. 
 
 X  2 
 
312 
 
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 [DOCUMEKT  XIII. 
 
 incarnati  ipsius  Verbi  ministerium  ope- 
 ramque  fundata,  in  Spiritii  sancto  constituta 
 est,  qui  in  Apostolos  piimiini  largissime 
 eifusus,  abunde  etiam  iugiter  diffunditur  in 
 filios  adoptionis,  ut  iidem  lumine  cius  collu- 
 strati  una  mentium  fide  et  Deo  adhaereant 
 et  inter  se  cohaereant;  ut  pignus  liaeiedi- 
 tatis  in  cordibus  suis  circumferentes,  carnis 
 desideria  ab  eius,  quae  in  mundo  est,  eoiicu- 
 piscentiae  corruplione  avellant,  et  beata 
 una  communique  spe  flimati,  concupiscant 
 promissam  aeternam  Dei  gloriam,  atque 
 adeo  per  bona  ojiera  certam  suam  vocationem 
 et  electionom  faciant.'  Quum  autem  his 
 bonorum  divitiis  in  Ecclcsia  liomines  per 
 Spiritum  sanctum  augeantur,  atque  bis 
 eiusdem  sancti  Ppiritus  nexibus  in  vmitate 
 cohaereant :  Ecclesia  ipsa  spiritualis  so- 
 cietas  est,  atque  ordinis  omnino  super- 
 naturalis. 
 
 Caput  IV. 
 
 Ecclesiam  esse  societatem  visihilem. 
 
 Absit  tamen,  ut  quis  credat,  Ecclesiae 
 membra  nonnisi  iuternis  ac  latentibus  vin- 
 culis  iungi,  et  abditam  inde  societatem 
 ac  prorsus  invisibilem  fieri.  Aeterna  siqui- 
 dem  Dei  sapientia  ac  virtus  vobiit,  spirituali- 
 bus  et  invisibilibus  vinculis,  quibus  fideles 
 supremo  ac  invisibili  Ecclesiae  capiti  per 
 Spiritum  sanctum  adhaerent,  externa 
 quoque  ac  visibilia  respondere,  ut  spiritualis 
 ilia  ac  supernaturalis  societas  extrinsccus  ap- 
 pareret,  et  conspicua  patesceret.  Hinc  visi- 
 bile  magisterium,  a  quo  crcdenda  interius 
 exteriusque  profitenda  fides  ^  publico  pro- 
 ponatur ;  visibile  quoque  ministerium,  quod 
 visibilia  Dei  mysteria,  quibus  interior  sanc- 
 tificatio  hominibus  et  debitus  Deo  cultus 
 comparatur,  munere  publico  motleratur  ac 
 curat ;  visibile  regimen,  quod  membrorum 
 inter  se  communionem  ordinut,  externamque 
 omnem  et  publicam  fidelium  in  Ecclesia 
 vitam  disponit  ac  dirigit;  visibile  demum 
 totum  Ecclesiae  corpus,  ad  quod  non  iusti 
 tantum  aut  praedeslinati  pertinent,  sed 
 etiam  peccatores,  ijrofessione  tamen  fidei  et 
 communione  cum  eo  coniuncti.  Quibus  fit, 
 ut  Christi  Ecclesia  in  terris  nee  invisibilis 
 nee  latens  sit ;  sed  in  manifestaticme  posita,^ 
 veluti  civitas  excolsa  et  illustris  in  monte,^ 
 quae  abscondi  non  potest,  ac  veluti  lucern-a 
 super  candelabrum.* 
 
 1  Ep.  II.  b.  Pet.  Ap.  i.  10. 
 
 *  Cf.  ep.  ad  Rom.  x.  10. 
 
 3  St.  Augustin.  ill  Ps.  xviii.  enarrat.  li.  n.  b.  coll.  de 
 unit.  Ecd.  1.  un.  c.  16,  n.  40,  con.  Crescon.  Doiwtist. 
 1.  ii.  c.  36,  n.  45,  con.  litt.  Petil.  I.  ii.  c.  32,  n.  74,  c.  lu-1, 
 n.  239. 
 
 ,  c.  26,  n.  4. 
 
 Caput  V. 
 
 De  visibili  Ecclesiae  unitale. 
 
 Cum  eiusmodi  sit  vera  Christi  Ecclesia, 
 declaramus,  banc  visibilem  conspicuamque 
 societatem,  esse  illam  ipsam  divinarum 
 promissionum  ac  misericordiarum  Ecclesiam 
 quam  Christus  tot  praerogativis  ac  privi- 
 legiis  distinguere  et  exoruare  voluit;  ean- 
 demque  ita  plane  in  sua  constitutione  esse 
 determiuatam,  ut  quaecumque  societates  a 
 fidei  unitate  vel  a  communione  huius  cor- 
 poris seiunctae  nullo  modo  pars  eius  aut 
 membrum  dici  possint;  neque  per  varias 
 christiani  norainis  consociationes  disjjersam 
 atque  diifusam,  sed  totam  in  se  colkctam 
 penitusque  cohaerenlem,  in  sua  conspicua 
 unitate  indivisiun  ac  ihdivisibile  corpus 
 praeferre,  quod  est  ipsum  corpus  mysticum 
 Christi.  De  quo  Apostolus  inquit,  unum 
 corpus,  et  unus  spiritus,  sicut  vocati  estis  in 
 una  spe  vocationis  vestrae.  Unus  Dominus, 
 una  fides,  unum  baptisma.  Unus  Deus  et 
 Pater  omnium,  qui  est  super  omnes,  et  per 
 omnia  et  in  omnibus  nobis.' 
 
 Caput  VI. 
 
 Ecclesiam  esse  societatem  ad  salutem  conse- 
 quendam  omnino  necessariam, 
 
 Hinc  omnes  intelligant,  quam  necessaria 
 ad  salutem  obtinendam  societas  sit  Ecclesia 
 Christi.  Tantae  nimirum  necessitatis, 
 quantae  consortium  et  coniunctio  est  cum 
 Christo  capite  et  mystico  eius  corpore, 
 praeter  quod  nullam  aliam  commuuiontm 
 ipse  nutrit  et  fovet  tanquam  Ecclesiam 
 suam,  quam  solam  dilexit  et  seipsum  tr.i- 
 didit  pro  en,  ut  illam  sanctificuret,  mundans 
 lavacro  aquae  in  verbo  vitae  :  ut  exhibcret 
 ipse  sibi  gloriosam  Ecclesiam,  non  habentem 
 maculam,  aut  rugam,  aut  aliquid  huiusmodi, 
 sed  ut  sit  sancta  et  immaculata.^  Idcirco 
 docemus,  Ecclesiam  non  liberam  societatem 
 esse,  quasi  iudifferens  sit  ad  salutem,  einn 
 sive  nosse  sive  ignorare  sive  ingredi  sive 
 relinquere ;  sed  esse  omnino  necessariam, 
 et  quidem  necessitate  non  tantum  praccepti 
 dominici,  quo  Salvator  omnibus  gentibus 
 earn  ingrediendam  praescripsit ;  verum  etiam 
 medii,  quia  in  institute  salutaris  providentiae 
 ordine  communicatio  sancti  Spiritus,  par- 
 ticipatio  veritatis  et  vitae  non  obtinetur, 
 nisi  in  Ecclesia  et  per  Ecclesiam,  cuius 
 caput  est  Cliristus. 
 
 '  Kp.  ad  Ephes.  iv.  4-6. 
 
 2  Cf.  ep.  ad  Kphes.  v.  '29.  et  25-27. 
 
Document  XIII.] 
 
 THE  VATICAN  COUNCIL. 
 
 313 
 
 Caput  VII. 
 Extra  Ecdesiam  salvari  neminem  posse. 
 Porro  dogma  fidei  est,  extra  Ecclesiam 
 salvari  neminem  pnsse.  Neque  tamen,  qui 
 circa  Christum  eiusque  Ecclesiam  invinci- 
 bili  ignorantia  laboraut,  propter  hauc  ig- 
 norantiam  poenis  aeternis  daninundi  sunt, 
 ciim  nulla  obstringantur  huiusce  rei  culpa 
 ante  ociilos  Domini,  qui  vult  omnes  homines 
 salvos  fieri  et  ad  agnitionem  veritatis  venire, 
 quique  facienti  quod  in  se  est  non  denegat 
 gratiam,  ut  iuslifieationem  et  vitam  aeter- 
 nam  consequi  po-sit ;  sed  hanc  nullus  conse- 
 quitur,  qui  a  fidei  imitate  vel  ab  Ecclesiae 
 communione  culpal)iliter  seiunctus  ex  hac 
 vita  decedit.  Si  quis  in  hac  area  non  fuerit, 
 peribit  regnante  diluvio.  Quare  reprobamus 
 et  detestamiu"  impiam  aeque  ac  ipsi  rationi 
 repugriantem  de  religionum  indifterentia 
 doctrinam,  qua  filii  huius  saeculi,  veritatis 
 et  erroris  sublato  discrimine,  dicunt,  omni- 
 bus aeternae  vitae  portum  ex  qualibet  reli- 
 gione  patere:  aut  contendunt  de  veritate 
 religionis  opiniones  tantum  plus  minusve 
 probabiles,  non  autem  certitudinem  haberi 
 posse.  Pariterque  reprobamus  impietatem 
 illorimi,  qui  claudunt  regnum  coelorum  ante 
 homines,  falsis  praetextibus  affirmantes,  in- 
 decorum vel  ad  Sidutem  minime  necessarium 
 esse,  deserere  religionem,  etsi  falsam,  in  qua 
 quis  natus  vel  ediicatus  ac  institutus  est; 
 necnon  Ecclesiam  ipsam,  quae  se  reli- 
 gionem esse  unice  veram  profitetur,  omnes 
 autem  religiones  et  sectas  a  sua  commu- 
 nione separatas  proscribit  et  damnat  crimi- 
 nantur,  perinde  ac  si  uUa  unquara  esse 
 posset  participatio  iustitiae  cum  iniquitate, 
 aut  societas  lucls  ad  tenebras,  et  conventio 
 Christi  ad  Belial. 
 
 Caput  VIII. 
 De  Ecclesiae  indefectihilitate. 
 Declaramus  insuper,  Christi  Ecclesiam, 
 sive  exsistentia  sive  constitutio  eius  spec- 
 tetur,  societatem  esse  perennem  atque  inde- 
 fectibilem,  nullamque  post  illam  neque 
 pleniorem  neque  perfectiorem  salutis  oeco- 
 nomiam  in  hoc  sneculo  exspectandam  esse. 
 Eteuira  cum  ad  finem  usque  mundi  qui  in 
 terris  peregrinanlurmortales  Christo  auctore 
 salvandi  sitit:  Ecclesia  ipsius,  quae  sola  est 
 salutis  societas,  ad  finem  usque  mimdi  in 
 sua  constitutione  inimufabilis  semper  et 
 immota  persistet.  Licet  igitur  Ecclesia 
 crescat,  et  utinam  augeatur  iugiter  fide  et 
 caritate,  ut  Christi  corpus  aedificetur;  licet 
 pro  varia  aetate  sua,  et  pro  diversitate 
 adiuuctorum,  inter  quae  oonstanter  mili- 
 tando  versatur,  varie  sese  explicet ;  eadem 
 
 tamen  in  se  suaque  a  Christo  accepta  con- 
 stitutione immutabilis  perseverat.  Quare 
 Christi  Ecclesia  nunquam  potest  excidere 
 suis  proprietatibus  et  dotibus,  sacro  suo 
 magisterio,  ministerio  et  regimine,  ut 
 Christus  per  corpus  suum  visibile  perpetuo 
 sit  omnibus  hominibus  via,  Veritas  et  vita. 
 
 Caput  IX. 
 De  Ecclesiae  infallihilitate. 
 Excideret  porro  Ecclesia  Christi  a  sua 
 immutabilitate  et  dignitate,  et  desineret 
 esse  societas  vitae  ac  necessarium  salutis 
 medium,  si  eadem  a  salutari  fidei  morumque 
 veritate  aberrare,  ac  iu  ea  praedicanda  atque 
 exjionenda  falli  vel  fallere  posset.  At 
 colunma  et  firm  amentum  veritatis  '  est  ; 
 ideoque  ab  omni  erroris  falsitatisque  periculo 
 libera  et  immunis.  Sacro  autem  et  univer- 
 sal! approbante  Concilio  docemus  atque 
 declaramus,  dotem  infallibilitatis,  quae  tan- 
 quam  perpetua  Ecclesiae  Christi  praeroga- 
 tiva  revelata  est,  quaeque  nee  cum  inspira- 
 tionis  chari.>mate  confundi  debet,  neque  eo 
 spectat,  ut  Ecclesia  novis  revelationibua 
 ditescat,  coUatam  ad  hoc  esse,  ut  verbum 
 Dei,  sive  id  scriptum  sive  traditum  sit,  in 
 universal!  Christi  Ecclesia  integrum,  et  a 
 quavis  novitatis  immutationisque  corruptela 
 immune  asseratur  et  custodiatur,  secundum 
 illud  Apostoli  mandatum  :  0  Timothee,  de- 
 positum  custodi,  devitans  profanas  vocum 
 novitates,  et  oppositi(jnes  falsi  nominis 
 scientiiie,  quam  quidam  promittentes,  circa 
 fidem  exciderunt.^  Quod  idem  Apostolus 
 iterum  inculcat  scribens  :  Formam  babe 
 sanorum  verborum,  'c]uae  a  me  audisti  in 
 fide  et  in  dilectione  in  Christo  Jesu. 
 Bonum  deiDOsitum  custodi  per  Spuitum 
 sanctum,  qui  habitat  in  nobis.^  Obiectum 
 igitur  infallibilitatis  tunttim  patere  doce- 
 mus, quantum  fidei  patet  depositum,  et  eius 
 custodiendi  otficium  postulat  ;  adeoque 
 praerogativam  infallibilitatis,  qua  Christi 
 Ecclesia  pollet,  ambitu  suo  complecti  turn 
 universura  Dei  verbum  revelatum,  tum  id 
 omne,  quod  licet  in  se  revelatum  non  sit,  est 
 tamen  eiusmodi,  sine  quo  illud  tuto  cnn- 
 servari,  certo  ac  definitive  ad  credendum 
 proponi  et  explicari,  aut  contra  errores 
 hominum  ac  falsi  nominis  scientiae  opposi- 
 tiones  valide  asseri  defeudique  non  possit. 
 Haec  autem  infallibilitas,  cuius  finis  est 
 fidelium  societatis  in  doctrina  fidei  et 
 morum  iutemerata  Veritas,  magisterio  inest, 
 quod  Christus  in  Ecclesia  sua  perpetuum 
 inslituit  cum  ad  Apostolos  dixit:  Euntes 
 
 1  Ep.  I.  ad  Timoth.  iii.  15. 
 
 2  Ep.  I.  ad  Timoth.  vi.  20. 
 
 3  Ep.  H.  ad  Timoth.  i.  13,  14. 
 
314 
 
 THE  VATICAN  COUNCIL, 
 
 [Document  XIII. 
 
 ergo  tlocete  omnes  gentes,  baplizantes  eos 
 in  nomine  Patris,  et  Ftlii,  et  Spiritus  sancti : 
 docentes  eos  servare  omnia  quaecumque 
 niandavi  vobis;  et  ecce  ego  vobiscvim  sum 
 omnibus  diebus,  usque  ad  cousummatiouem 
 saeculi.'  Et  iisdem  promisit  Cliristus  vcri- 
 tatis  suae  Spiritum,  qui  maneret  cum  eis  in 
 aeternum,  in  eis  esset,  eosque  omnem  veii- 
 tatem  doceret.^ 
 
 Caput  X. 
 Be  Ecchsiae  Potestate. 
 Christi  autera  Ecclesia  non  est  societas 
 aequalium,  acsi  omnes  in  ea  fideles  eadem 
 iura  haberent ;  varum  est  societas  inae- 
 qualis,  et  hoc  non  ideo  tantum,  quia 
 iidelium  alii  clerici  sunt,  alii  laici:  sed 
 propterea  maxime,  quod  in  Ecclesia  est 
 potestas  divinitus  instituta,  qiia  alii  ad 
 sanctiiicandum,  docendum  et  regendum 
 praediti  sunt,  alii  destituuntui-.  Cum  vero 
 Ecclesiae  potestas  alia  sit  et  dicatur  ordinis, 
 alia  iurisdictionis ;  de  hac  altera  speciatim 
 docemus,  earn  non  solum  esse  fori  interni 
 et  sacrameutalis ;  sed  etiam  fori  externi  ac 
 publici,  absolutam  atque  omnino  plenam, 
 nimirum  legiferam,  iudiciariam,  et  coerci- 
 tivam.  Potestatis  autem  huiusmodi  sub- 
 iectum  sunt  Pastores  et  Doctcres  a  Christo 
 dati,  qui  eam  libere  et  a  qua  vis  saeculari 
 dominatioue  independenter  exercent ;  adeo- 
 quc  cum  omni  imperio^  regunt  Ecclesiam 
 l)ei  tum  necessariis  et  conscientiam  quoque 
 obligantibus  legibvis,  tum  decretoriis  iudi- 
 ciis,  tum  denique  salutaribus  poenis  in 
 sontes  etiam  invites,  nee  solum  in  iis,  quae 
 lidem  et  mores,  cultum  et  sanctificationem, 
 sed  in  iis  etiam,  quae  externam  Ecclesiae 
 disciplinam  et  administration  em  respiciunt. 
 Unde  Ecclesia  Christi  perfecta  societas  cre- 
 denda  est.  Haec  autem  vera  et  tam  felix 
 Cliristi  Ecclesia  alia  non  est,  praeter  unam, 
 sanctam,  catholicam,  et  apostolicam  Eo- 
 mauam. 
 
 Caput  XI. 
 
 De  Bomani  Pontificis  primatu. 
 Pastor  aetenius  et  episcopus  animarum 
 nostrarum,  qiii  priusquam  clarifioaretur  ro- 
 gavit  Patrem,  ut  credentes  in  ipsum  omnes 
 unum  essent,  sicut  Pater  et  Filius  unum 
 sunt,^  ad  catbolicae  fidei  et  communionis 
 unitatem  in  sua  Ecclesia  iugiter  conservan- 
 dam,  in  bcato  Petro  Apostolo  instituit  per- 
 petuum  utriusque  unitatis  principium  ac 
 vi^^ibiIe  iuudamentum,  dum  iuxta  evangelii 
 tcstinionia  Petro  Apostolo  primatum  iuris- 
 
 '  Matth.  xxviii.  19,  20. 
 
 2  Cf.  Joann.  xiv.  16,  17.  cull.  xvi.  l.i. 
 
 »  Cf.  ep.ad  Tit.  ii.  10,  coll.  cp.  i.  ail  Cor.  vii.  6. 
 
 *  Cf.  Joann.  xvil.  1,  '.il,  s<j. 
 
 dictionis  in  universam  Dei  Ecclesiam  im- 
 mediate et  directo  promisit  atque  contulit. 
 Ad  unum  namque  Petrum  Christus  Filius 
 Dei  vivi  dixit  :  Tu  es  Petrus  et  super  banc 
 petram  aedificabo  Ecclesiam  meam,  et  portae 
 inferi  non  praevalebunt  adversus  eam;  et 
 tibi  dabo  claves  regni  coelorum  :  et  quod- 
 cumque  ligaveris  super  terram,  erit  ligatum 
 et  in  coelis :  et  quodcumque  solveris  super 
 terram,  erit  solutum  et  in  coelis.'  Atque 
 uni  Simoni  Petro  contidit  Jesus  post  suam 
 resurrectionem  suinmi  pastoris  et  rectoris 
 iurisdictiouem  in  totum  ipsius  ovile  dicens  : 
 Pasce  agnos  meos.  Pasce  oves  meas.^ 
 Unde  condemnamus  atque  reiicimus  huic 
 tam  manifestae  saciarum  Scripturarum 
 doctrinae,  ut  ab  Ecclesia  catholica  semper 
 intellecta  est,  contr;'rias  eorum  sententias, 
 qui  constitutam  a  Ciiristo  Domino  in  sua 
 Ecclesia  regiminis  fornJkm  pervertentes 
 negant,  solum  Petrum  prae  omnibus  Apo- 
 stolis  sive  seorsum  singulis  sive  omnibus 
 simul  vero  proprioque  iurisdictionis  primatu 
 fuisse  a  Christo  iustruetum ;  aut  qui  affir- 
 mant, eundem  primatum  non  immediate 
 directeque  ipsi  beato  Petro,  sed  Ecclesiae, 
 et  per  banc  illi  ut  suo  ministro  delatum 
 fuisse. 
 
 Quod  autem  in  beato  Apostolo  Petro 
 princeps  pastorum  et  pastor  magnus  ovium 
 Dominus  Christus  Jesus  *  in  perpetuam 
 salutem  ac  perenne  bonum  Ecclesiae  insti- 
 tuit, id  eodem  auctore  in  Ecclesia,  quae 
 fimdata  super  petram  ad  finem  saeculorum 
 usque  firmiter  stabit,  iugiter  durare  iiecesse 
 est.  Manet  ergo  dispositio  veritatis,  et 
 beatus  Petrus  suscepta  Ecclesiae  gubcrna- 
 cula  non  reliquit.''  Semper  enim  in  suis 
 successoribus,  episcopis  sanctae  Komanae 
 Sedis,  ab  ipso  primum  fundatae,  eiusque 
 consecratae  sanguine,  vivit  et  praesidet  et 
 iudicium  exercet,  ita  ut,  quicumque  in  hac 
 cathedra  Petro  succedit,  is  iuxta  Christi 
 ipsius  institutionem  primatum  Petri  in 
 universam  Ecclesiam  obtineat.  Uinc  iuuo- 
 vantes  atque  in  omnibus  sequentcs  tum 
 praedecessorum  Nufctrorum  Komauorum 
 Pontificum  decreta,  tum  praecedentium  Coii- 
 ciliormn  generalium  disertas  perspicuasque 
 definitiones,  docemus  et  declaramus,  cre- 
 dendum  ab  omnibus  Cbristi  fidelibus  esse, 
 banc  sanctam  Apostolicam  Sedem,  et 
 Romanum  Pontificem,  in  univcrsum  orliem 
 tenere  primatum,  et  ipsum  Pontificem 
 Romanum  succossorcin  esse  beati  Petri 
 principis  Apostolorum,  et  verum  Christi 
 Vicarium,  totiusque    Ecclesiae    caput,    et 
 
 1  Matth  xvi.  is,  ]!). 
 
 2  .Joann.  xxi.  16, 17. 
 
 •^  Kp.  1.  I'ct.  iv.  .1.  coll.  cp.  ;ul  llcbr.  xiii.  •>{). 
 •f  S.  Leo.  M.  6cr.  3(al.  2),  n.  3. 
 
Document  XIII.] 
 
 THE  VATICAN  COUNCIL. 
 
 315 
 
 onininm  (.-hristiauoruiu  patrem,  doctorcm  ft 
 iudicem  supremum  existere ;  et  ipso  in 
 beato  Petio  pascendi,  regindi  ac  guber- 
 nandi  universalem  Ecclesiam  a  Domino 
 nostro  Jesu  Cliristo  plenam  potestatem 
 traditam  esse ;  et  banc,  quae  propria  est 
 iurisdictionis  potestas,  ordinariani  esse  et 
 immediatam,  erga  quam  particulariuui  ec- 
 clesiarum  pastores  atque  fideles  tarn  seor- 
 sura  singuli  quam  simul  omnes  officio 
 hierarcbicae  subordiuationis  veraeque  obe- 
 dientiae  obstringuntur,'  ut  custodita  cum 
 Romano  Pontiiice  tarn  commuuiunis  quam 
 eiusdem  fidei  professionis  imitate,  Ecclesia 
 Cliristi  sit  uuus  grex  sub  uno  summo  pas- 
 tore.  Haec  est  catliolicae  veritatis  doctrina, 
 a  qua  deviare  salva  fide  atque  salute  nemo 
 potest.  Quare  damnamus  atque  reprobamus 
 eorum  senteutias,  qui  a  fide  discedentes  et 
 attendentes  sjiiritibiis  erroris  ^  negant,  pri- 
 matus  potestatem  a  Cbristo  Domino  fuisse 
 in  beato  Petro  ita  institutam,  ut  eundem 
 oporteat  perpetuos  in  coUata  sibi  primatus 
 potestate  successores  hatere  ;  aut  affirmant, 
 Eomanorum  Pontificum  iurisdictionem 
 ordinariam  et  immediatam  non  esse  tarn  in 
 omnes  simul  quam  in  singulas  seorsum 
 particularium  pastorum  ecclesias ;  aut  etiam 
 contendunt,  licere  ab  iudiciis  Eomanorum 
 Pontificum  ad  futurum  generals  Concilium 
 tanquam  ad  auctoritatem  Romano  Pontifice 
 superiorera  appellare. 
 
 Ex  hac  autem  suprema,  ordinaria  et 
 immediata  tum  in  Ecclesiam  universalem, 
 tum  in  omnes  et  singulos  particularium 
 Ecclesiarum  jjastores  et  fideles  potestate 
 iurisdictionis  consequitur,  Romano  Puntifici 
 neeessarium  ius  esse,  in  huius  sui  muneris 
 exercitio  libere  communicandi  cum  pastoribus 
 et  gregibus  totius  Ecclesiae,  ut  iidem  ab 
 ipso  in  via  salutis  doceri  ac  regi  possint. 
 Quaro  damnamus  ac  reprobamus  perniciosas 
 illorum  sententias,  qui  banc  supremi  capitis 
 cum  pastoribus  et  gregibus  commuuicationem 
 imjDediendam  dicunt,  aut  eandem  reddunt 
 saeculari  potestati  obnoxiam,  ita  ut  con- 
 tendant,  quae  ab  Apostolica  Sede  vel  eius 
 auctoritate  ad  regimen  Ecclesiae  consti- 
 tuuntur,  vim  ac  valorem  non  habere,  nisi 
 potestatis  saecularis  placito  confirmentur. 
 
 Caput  XII. 
 
 Be  temporali  Sancfae  Sedis  Dominio. 
 
 Ut   autem   Romanus   Pontifex    primatus 
 
 sibi   divinitus  collati    munus,  uti  par    est, 
 
 adimpleret,  lis    indigebat    praesidiis,   quae 
 
 temporum  conditioni  et  necessitati  congrue- 
 
 '  I^xpl■e!^sa  ad  formulas  fidei   Cone.  Lugdunens.  ii. 
 Cone.  Florcntin.,ct  Pii  VI.  Brcv.  "  Supersoliditate." 
 2  Ep.  1.  ad  Tim.  iv.  1. 
 
 rent.  Undo  singular!  divinae  providentiae 
 cunsilio  factum  est,  ut  in  lanta  saecularium 
 principum  multitudine  et  varietate,  Romana 
 quoque  Ecclesia  temporalem  dominationem 
 haberet :  quo  Romanus  Pontifex,  summus 
 totius  Ecclesiae  pastor,  nulli  principi  sub- 
 iectus,  bupremam  uuiversi  dominici  grcgis 
 pascendi  regeudique  jjotestatem  auctorita- 
 temque  ab  ipso  Cbristo  Domino  aeceptam 
 per  universum  orbem  plenissima  libertate 
 exercere,  ac  simul  facilius  divinam  reli- 
 gionem  magis  in  dies  augere,  et  quae  pro 
 re  ac  tempore  ad  maiorem  totius  christianae 
 reipublicae  utilitatem  pertinere  ijise  cognos- 
 ceret,  efiicacius  peragere  posset. 
 
 Cum  vero  impii  homines,  qui  omne  in 
 teriis  ius  mutare  conantur,  hunc  civilem 
 Sanctae  Romanae  Ecclesiae  principatum, 
 in  rei  christianae  bonum  et  utilitatem  ordi- 
 natum,  et  ab  ea  omnibus  iuris  titulis 
 legitime  tot  sai  culoriun  decursu  possessum, 
 quovis  insidiarum  et  violentiarum  genere 
 labefactare  ac  convellere  adnitantur:  sacro 
 approbante  Concilio  innovantes  huius  Apo- 
 stulicae  Sedis  ac  iH'aecedentium  Couciliorum 
 indicia  ac  decreta,  damnamus  atque  proscri- 
 bimus  tum  eorum  haereticam  dnctrinam, 
 qui  afiirmant,  rcpugnare  iuri  divino,  ut  cum 
 spirituali  potestate  in  Romanis  Pontificibus 
 principatus  civil  is  coniimgatur,  tum  per- 
 ver^m  eorum  sententiam,  qui  contendunt, 
 Ecclesiae  non  esse,  de  huius  principatus 
 civilis  ad  generale  christianae  reipublicae 
 bonum  lelatione  quidpiam  cum  auctoritate 
 conttituere ;  adeoque  licere  catholicis  homi- 
 nibus,  ab  illius  decisionibus  hac  de  re  editis 
 recedere  aliterque  sentire. 
 
 Caput  XIII. 
 
 De  Concordia  inter  Ecclesiam  ac  societateiu 
 civilem. 
 Perfecta  haec  civitas,  quam  sacrae  litterae 
 regnum  Dei  appellant,  superna  quidem  est, 
 si,  unde  orta  sit  et  quo  tendat,  cogitatur, 
 descendens  quasi  Christi  sponsa  de  coelo  et 
 transitura  in  coelestem  illam,  quae  sursum 
 est  Jerusalem  consummatorum,  cum  Christus 
 tradiderit  regnum  Deo  et  Patri,  ut  sit 
 Deus  omnia  in  omnibus.'  Nunc  vero  Eccle- 
 sia usque  ad  finem  saeculorum  in  terris 
 atque  inter  terrenas  civitates  adhuc  mili- 
 tans,  ex  divini  fundatoris  sui  omniumque 
 Redemptoiis  mandulo  in  sinum  suum  ma- 
 ternum  colligit  omnes  gentes,  qune  sicut 
 indole  ac  moribus  inter  se  diversae,  ita 
 etiam  multiplici  et  varia  civilis  societatis 
 forma  sunt  constilutae.  Qui  enim  homiius, 
 ad  sui  coDseivationem  et  congruam  ration! 
 
 1  Cf.  Hob.  xii.  22,  23;  1  Cor.  xv.  21,  2-<. 
 
316 
 
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 [Document  XIII. 
 
 felicitatem  tcmporalera,  niitura  duce  et  Dei 
 creatorid  ordinatione  in  civilem  societatem 
 coierunt,  iidem  ut  aeternum  salventur,  iu 
 sanctam  illam  societatem,  quae  est  Ecclesia, 
 gratia  Dei  Salvatoris  vocantur.  Cum  igilur 
 utriusque  societatis,  licet  modo  diverso  pro 
 diverso  earum  ordine  ac  fine,  Deus  infinite 
 sanctus  et  sapiens  sit  auctor :  ex  ipsa  uatura 
 inter  Ecclesiam  et  societatem  civilem  vel 
 inter  potestates,  quibus  iitraque  regitur,  uon 
 sane  pugna  est  aut  oppositio. 
 
 Quin  immo  Ecclesia  rempublicam  maximo 
 mnnimento  flrmat  ac  tuetur,  eiusque  se- 
 curitati  prospicit.  Ilia  enim  instituta  ad 
 sanctificandos  homines,  ipsa  virtute  et  pie- 
 tate  Christiana  bonos  etiam  cives  facit,  qui  si 
 tales  sint,  quales  esse  praecipit  doctrina 
 catholica,  sine  dubio  magna  erunt  salus 
 reipublicae. '  Praeterea  cum  terrena  po- 
 testas  in  temporal!  utilitate  et  poenarum 
 metu  suam  observandariim  legum  sanctionem 
 positam  habeat,  vera  religio,  cuius  et  custos 
 et  magistra  est  Ecclesia  catholica,  auctori- 
 tatem  imperantium  validius  doctrina  legi- 
 busque  divinis  confirmat.  Praecipit  enim 
 religio  catholica  sua  auctoritate  divina,  ut 
 homines  legitimae  potestati  subditi  sint  non 
 solum  propter  iram,  sed  etiam  propter  con- 
 scientiam.  ^ 
 
 Quodsi  Ecclesia  monet  ac  iubet  subditos 
 secundum  mandatum  divinitus  acceptum 
 obedire  regibus,  non  minus  reges  quoque 
 dncet  prospicere  populis,  ut  intelligant  et 
 erudiantur,  qui  indicant  terram,  non  ad 
 dominandi  cupiditatem,  sed  ad  ofiicium  pro- 
 videndi  sibi  datam  esse  a  Domino  potesta- 
 tem  et  virtutem  ab  Altissimo,  ut  tamquam 
 ministri  regni  eius  recte  iudicent,  et  custo- 
 diant  legem  iustitiae ;  quoniam  pusillum  et 
 magnum  ipse  fecit  et  aequaliter  cura  est  llli 
 de  omnibus.^ 
 
 Ecclesia  igitur  catholica  regum  et  popu- 
 lorum,  atque  in  his  singulorum  omnia  con- 
 ditionis  hominum  religione  divina  tum  iura 
 tuetur  tum  officia  docet  ao  praecipit,  atque 
 ita  legibus  humauis  sanctius  fundamentum 
 ponit  et  fideliorem  conciliat  obedientiani. 
 Quare  cum  haeo  civitas  Dei  tantum  conferat 
 ad  securitatem  et  felicitatem  civitatis  ter- 
 renae,  vel  ex  hoc  uno  omnes  intelligant, 
 quanta  sapientia  ac  bonitate  Deus  auctor 
 naturae  et  gratiae  atque  utriusque  civitatis 
 oidinator  potestates  sacerdotii  et  imperii 
 non  inimicas  acd  vinculo  pacis  coniungendas 
 disposuerit.  Haec  autem  utriusque  civitatis 
 coniunctio  ex  qua  in  ipsam  civilem  socie- 
 tatem tanta  bona  promanant,  non  liberae 
 hominum  option!  permissa  sed  Dei  lege 
 praecepta  est.     Quoniam   enim  non  solum 
 
 '  Cr.  Aut;.  ad  Miircellin.  cp.  13S,  n.  15. 
 
 =  Rom.  xiii.  5.  ^  (jf.  Sap.  vi.  i-9. 
 
 singuli  privatim  homines  sed  etiam  omnes 
 in  vita  publica  ipsaque  societas  ad  veram 
 religionem  erga  Deum  tenentur  religionisque 
 legibus  obstringuntur,  hinc  ipsa  publica 
 sucietas,  cuius  cives  simul  fideles  sint, 
 raagnis  necessariis  ofiieiis  obligatur  erga 
 Dei  Ecclesiam,  quae  verae  religionis  doc- 
 trinam  et  leges  et  iura  ex  divino  mandato 
 custodit  ac  tuetTir. 
 
 Quapropter  nemo  dicere  praesumat,  non 
 posse  auctoritatem  et  iura  Ecclesiae  cum 
 saecularis  potestatis  iuribus  et  auctoritate 
 cousistere  ;  atque  ideo  ad  optimam  societatis 
 publicae  rationem  necessariam  esse  civilis 
 reipublicae  ab  Ecclesia  separationem,  ita  ut 
 imperio  ncgetur  ius  et  officiura  coercendi 
 sancitis  pounis  violatores  catholieae  reli- 
 gionis, nisi  quatenus  pax  publica  postulet  ; 
 vel  omiiino  ita,  ut  humana  societas  consti- 
 tuatur  et  gubernetur  nuUo  habito  ad  reli- 
 gionem rcspcctu,  ac  si  ea  non  existeret, 
 vel  saltem  nullo  facto  veram  inter  falsasque 
 religiones  discrimine. 
 
 Quod  inter  sacc-rdotium  et  imperium 
 dissidia  orta  sunt  et  in  dies  oriuntur,  id 
 nemo  audeat  asserere  ex  ipsa  indole  ac 
 natura  potestatis  ecclesiasticae  provenire. 
 Pax  vera  inter  utram(£ue  potestatem  et 
 concordia,  quam  Ecclesia  semper  optat  et 
 humili  supplicatione  postulat  a  Deo,  servari 
 nuuquam  potest,  si  libertas  sponsae  Jesu 
 Christi  opprimitur  et  violantur  iura,  quae 
 Ecclesia  exercere  atque  Integra  servare  non 
 solum  potest  sed  etiam  debet,  quia  simul 
 cum  officiis  cohaereut,  quae  ipsi  a  divino 
 suo  fundatore  iuiuncta  sunt  ad  salutem 
 animarum. 
 
 Huiusmodi  bella  iniquissima,  qui  volunt 
 esse  Ecclesiae  filii,  matri  suae  nuuquam 
 inferrent,  si  imperantium  et  popvdorum 
 mentibus  constanter  obversaretur  Veritas  a 
 Christo  Domino  severissimis  verbis  iucul- 
 cata,  nihil  prodesse  homini  mundum  uni- 
 versum  lucrari,  si  animae  suae  detrimentum 
 patiatur, '  atque  adeo  supra  illam  felicitatem 
 vitae  humanae,  ad  quam  civilis  potestas  per 
 se  ordiuntur,  esse  fiuem  sublimiorem  et  unice 
 necessarium  beatitudinis  aeternae,  ad  quam 
 homines  per  Ecclesiam  sunt  deducendi; 
 ideoque  habita  vel  sola  ratione  finis,  qui 
 utrique  praestituitur,  reipublicae  civili 
 Ecclesiam  Jesu  Christi  tantum  praecellere, 
 quantum  huius  vitae  commoda  ac  bona 
 superat  salus  animarum  non  auro  vel  argento, 
 sed  pretioso  sanguine  Christi  redenq)tarum, 
 et  vitiie  aeternae  felicitas. 
 
 Quamvis  igitur  civilis  societatis  dispositio 
 per  so  et  direete  non  ad  supernaturalcm 
 felicitatem,  sed  ad  teraporale  communitalis 
 
Document  XIII.] 
 
 TflE  VATICAN  COUNCIL. 
 
 817 
 
 bouum  perfcincat,  christianis  tamen  homiiii- 
 bus  non  in  hoe  soluuunodo  sistendum  est ; 
 seil  postiilatur  ab  eis,  lit  temporali  bono 
 praeferant  sempiternum,  atque  ideo  non 
 miuns  in  publicis  rebus,  quaiu  in  privatis 
 ne.irotiis,  finem  inferiorem  non  ita  respiciant, 
 ut  finem  hominis  ultimum  et  neeessariuni  ab 
 oculis  dimittant;  unde  si  quando  videantur 
 utilia  regno  tempnrali,  quae  bonis  sublimio- 
 ribus  Ecclesiae  et  aeternae  saluti  repug- 
 nent,  ea  niinquam  babebunt  pro  veris  bonis, 
 sed  sincere  consequi  studebunt,  quod  aiebat 
 magnus  ille  Gregorius,  ut  terrestre  regnum 
 coelesti  regno  famuletur. 
 
 Caput  XIV. 
 
 Be  iure  et  usu  potestatis  civilis  secundum 
 Ecclesiae  catholicae  doctrinam. 
 
 Spreta  Ecclesiae  catholicae  doctrina  et 
 auL'toritate,  eiusque  circa  humanam  socie- 
 tatem  iuribus  conculcatis,  subintroierunt 
 nostris  temporibus  magistri  mendaces,  qui 
 non  solum  Ecclesiae,  sed  etiam  omnis  hu- 
 niaui  consortii  hostes,  dominationem  contem- 
 nunt, '  ita  ut  nulla  lege,  nisi  quam  ipsi 
 sponte  susceperiut,  obligari  se  posse  dicant, 
 omnemque  sublimiorem  potestatem  ab  ipsis 
 independentem  pro  iuiusto  dominatu  ha- 
 beant,  quom  pro  lubitu  abiicere  atque  ever- 
 tcre  liceat:  immo  etiam  contra  manifestam 
 Dei  legem  aflSrmant,  omnes  homines  ex  lege 
 naturae  ita  aequales  iuribus  esse,  ut  turn 
 privata  possessionum  proprietas  turn  alia 
 nnQoyis  unius  prae  reliquis  praerogativa 
 iniusta  censeri  et  abrogari  debeat. 
 
 Alii  autem  falsam  civilis  societatis 
 speciem  ac  formam  animo  suo  effingentes 
 statinii  politicum,  quern  vocant,  constituunt 
 fontem  omnis  inter  homines  auctoritatis 
 omnisque  iuris,  ita  ut  ab  eodem  statu 
 politico  eiusque  lege  turn  ius  proprietatis 
 privatae  unice  derivari,  tiun  societatem 
 domesticam  seu  familiam  suae  existentiae 
 totani  rationem  mutuari,  omniaque  parentum 
 in  filios  iura  dimanare  ac  pendere  affirment, 
 turn  in  eius  lege  vel  in  maioris  numeri 
 civium  placitis  et  in  publica,  ut  dicunt, 
 opiuioue  positam  esse  velint  supremam 
 normam  conscientiae  et  offieiorum  pro 
 publicis  et  socialibus  sive  imperantium  sive 
 subditorum  actionibus.  Quiu  et  eo  usque 
 non  paucos  progresses  esse  videmus,  ut 
 fortunatis  eventibus  vim  iuris  tribueiites 
 audeant  dicere,  id  quod  ex  lege  moral  i 
 esset  iniustum,  si  felicem  habea't  exitum, 
 eo  ipso  in  publicis  rebus  ac  negotiis  ex  lege 
 politica  iustum  eradere  et  honestum,  quasi 
 vero  lex  moralis  ad   socialcs    et    polilicos 
 
 actus  non  aequo  ac  ad  privates  sese  porri- 
 geret.  At  liaec  humanae  superbiae  fig- 
 menta  non  alio  tendunt,  quam  ut  incom- 
 mutabilis  sanctitas  et  iustitia  aeterni  Dei 
 auferatur  a  recordatione  filiorum  hominum, 
 in  eorum  animis  sensus  extinguatur  iusti  et 
 iniusti,  et  inficiatur  terra  ab  liabitatoribus 
 suis,  quia  transgress!  sunt  leges,  mutaverunt 
 ius,  dissipaverunt  foedus  sempiternum. ' 
 
 Contra  huiusmodi  errores,  qui  etiam  inter 
 catholicos  populos  serpere  coeperunt,  omnibus 
 in  mentem  revocandam  statuimus  doctrinam 
 catholicam,  ut  ea  Integra  et  inviolata  cus- 
 todiatiu'.  Doeemus  igitur,  quod  ab  Apostolo 
 traditum  semper  docuit  Ecclesia,  omnem 
 legitimam  potestatem,  ideoque  etiam  civi- 
 lern,  Deum  habere  auctorem.  "Omnis  anima, 
 scribit  Apostolus,^  potestatibus  sublimiori- 
 bus  subdita  sit,  non  est  enim  potestas  nisi  a 
 Deo,  quae  autem  sunt,  a  Deo  ordinatae 
 sunt ; "  et  ex  eiusdem  Apostoli  sententia,  qui 
 banc  potestatem  tenet,  Dei  minister  est  sive 
 bonum  facientibus  in  bonum,  sive  malum 
 agentibus  vindex  in  iram,^  atque  ideo  sub- 
 ditorum obedientiam  iure  suo  postulat. 
 Nemo  itaque  docere  audeat,  licitum  esse 
 huic  legitimae  potestati  vi  resistere,  aut  per 
 detestandum  facinus  earn  coniurationibus 
 ac  rebellione  evertere,  qui  enim  resistit 
 potestati,  Dei  ordinationi  resistit ;  qui  autem 
 resistunt,  ipsi  sibi  damnationem  acquirunt.* 
 
 Pari  vero  ratione  doeemus,  imperantibus 
 in  suae  potestalisusu  eandem  normam  divi- 
 nae  legis  esse  sequendam.  Lex  enim  moralis 
 sive  luinine  rationis  sive  per  supernaturalem 
 revelationem  manifestata  sicut  pro  homini- 
 bus  actionibusque  privatis,  ita  non  minus 
 pro  lis  qui  pracsunt,  et  pro  publicorum 
 muuerum  administratione  actibusque  sociali- 
 bus ac  politicis  posita  est.  Norma  itaque 
 agendi  non  in  utilitate,  aut  in  multitudinis 
 opinione  ac  voluntate  constitui  potest, 
 quando  ad  illicita  ac  Dei  legi  repugnantia 
 impellunt;  sed  necessaria  morum  regula 
 sicut  pro  subditis  ita  pro  imperantibus 
 etiam  in  ipsorum  muneribus  administrandis 
 est  lex  Dei  iubentis  aut  vetantis,  secimdum 
 quam  omnes  in  supremo  iudieio  communi 
 Domino  aut  stabunt  aut  cadent.  De  ipsa 
 autem  agendi  norma  iudicium,  quatenus  de 
 morum  honestate,  de  licito  vel  illicito  sta- 
 tuendum  est,  pro  civili  etiam  societate  publi- 
 cisque  negotiis  ad  supremum  Ecclesiae  ma- 
 gisterium  pertinet.  Sane  in  via  salutis 
 aeternae  omnibus  tam  subditis  quam  princi- 
 pibus  Ecclesia  a  Deo  coustituta  est  dux  et 
 magistra.  Neque  de  imperantibus  minus 
 verum  est:  qui  Ecclesiam  matrem  non 
 habet,   Deum    patrem    habere    non   potest. 
 
 1  Cf.  Is.  xxiv.  5.  -  Rom.  xiii.  1. 
 
 3  Cf.  ib.  vers.  3,  4.  '  Rom.  xiii.  2. 
 
318 
 
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 [Document  XI IT. 
 
 Ut  igitur  Regem  rrgum  patrem  ac  piopi- 
 tium  habere  possiut,  Ecclesiara  se  matrem 
 habere  re  et  opere  comprobare  studeant; 
 neque  licere  sibi  existiment  sive  in  privatis 
 sive  in  publicis  negotiis  ob  politicas  rationes 
 Dei  et  sanctae  matris  Ecclesiae  leges  ae 
 iura  violare. 
 
 Caput  XV. 
 
 De  specialihus  quihusdam  Ecclesiae  iuribus 
 1  in  relatione  ad  societatem  civilem. 
 
 Inter  sanctissimorum  iiirinm  violationes, 
 quae  nostra  aetate  ad  uationes  erroribus 
 inficiendas  corrumpeudosque  in  eis  mores 
 christianos  perpetrantur,  ilia  est  vel  miixime 
 perniciosa,  qua  frauduleuti  homines  conten- 
 dunt,  scholas  omnes  directioni  ac  arbitrio 
 solius  potestatis  laicae  subiiciendas  esse,  ita 
 ut  auctoritas  Ecclesiae  ad  providendum 
 religiosae  institutioni  et  edueationi  iuven- 
 tutis  christianae  omnino  impediatur.  Quin 
 CO  usque  progressi  sunt,  ut  ipsam  catholi- 
 cam  religionem  a  publica  educatione  arcere, 
 atque  universim  scholas  nuUius  professionia 
 religiosae,  sed  litterarias  tantummodo  esse 
 debere  dicant.  Contra  huiusmodi  saniie 
 doetrinae  morumque  corruptelas  ex  ipso  fine 
 Ecclesiae  a  Christo  Salvatore  fundatae,  ut 
 homines  per  salutarem  fldem  ac  disciplinam 
 docendo  regendoque  ad  vitam  aeternam  ad- 
 ducat,  ab  omnibus  agnoscenduni  est  ius  et 
 officium,  quo  ipsa  pervigilat,  ut  inventus 
 catholica  in  primis  vera  fide  et  Sanctis  mori- 
 bus  rite  instituatur. 
 
 Hanc  iniquitatem  cumularunt  alia  usurpa- 
 tione.  Ipsam  enim  Clericorum  educationem 
 ac  institutionem  in  disciplinis  ecclesiasticis 
 turn  in  aliis  publicis  scholis  turn  in  ipsis 
 Seminariis  eflScaci  directioni  ac  vigilantiae 
 Ecclesiae  subducere  et  potestati  laicae  man- 
 cipare  praesumunt  contra  ius  proprium 
 Ecclesiae,  quo  maxime  in  suis  ministris 
 sanitati  catholicae  doetrinae  et  sanctitati 
 vitae  ecclesiasticae  providere  debet.  Quin 
 etiam  eoa  ipsos,  qui  in  sortem  Domini  vo- 
 cantur,  a  sancta  sua  vocatione  per  vim 
 avellere  et  iniquissima  lege  subiicere  militiae 
 saeculari  alicubi  veriti  non  sunt,  atque  ita 
 quantum  in  ipsis  est,  Ecclesiam  necessariis 
 ad  docenduDi,  regeiidum  et  sanctificandum 
 populum  Dei  ministris  privare  conantur. 
 Quare  declaramus  et  docemus,  iura  prae- 
 dicta  atque  otticia  ad  Ecclesiam  peitinero, 
 et  esse  cum  eius  magisterio  divinitus  insti- 
 tute, cum  ipsius  constitutione  ac  fine  intime 
 coniuncta,  adeoque  humanis  legibus  nou 
 posse  auferri. 
 
 Alia  gravis  iniuria  sanctae  Ecrlesiae  in- 
 ferlur  ab  illis,  qui  professionem  perfectionis 
 evangelicac  in  Ordinibus  Institutiscjue  reli- 
 
 giosis  ab  eadem  Ecclesia  approbatis  iniqua 
 oppug-natione  persequuntur,  atque  affirraare 
 audent,  professionem  religiosam  iuribus 
 naturae  libertatisque  humanae  contrariam, 
 vel  ex  regnis  et  civitatibus  nostrae  aetatis 
 eliminandam  esse,  qu(jd  ilia  profectui  ac  feli- 
 citati  populorum  opponatur;  eoque  magis 
 dolendum,  quod  inter  ipsos  legum  latores, 
 qui  se  catholicos  profiteutur,  non  desint,  qui 
 in  hac  re  Ecclesiae  ius  conculcare  et  iniquis 
 legibus,  quantum  valent,  irritum  reddere  non 
 vereantur. 
 
 Quoniam  vero  sponsa  lesu  Christi  ijisam 
 divini  sponsi  sui  vitam  et  exemplum  in  se 
 suisque  membris  exprimere,  atque  iugiter 
 sanctitatis  praerogativa  fulgere  debet,  idem 
 Dominus  Noster  lesus  Christus  non  solum 
 sancta  dedit  mandata  omnibus,  si  volunt  ad 
 vitam  ingredi,  necessario  servanda ;  sed 
 etiam  pro  Ecclesia  praemonstravit  in  sue 
 evangelio  statum  perfectionis,  quo  ii,  qui 
 Deo  vocante  capiuut  verbum  istud,  relictis 
 omnibus,  ut  thesaurum  habeant  in  coelis, 
 ipsum  lesum  Christum  propinquiori  imita- 
 tione  sequantur.'  Consilia  haec  lesu  Christi 
 ad  Ecclesiam  sponsam  ac  reginam  ornan- 
 dam  varietatibus^  non  potuerunt  manere 
 irrita  ;  unde  operante  divina  grntia  omnibus 
 Ecclesiae  aetatibus  plurimi  utriusque  sexus 
 crucis  Christi  sectatores  in  hac  via  ipsum 
 Dominum  ducem  ac  magistrum  secuti  sunt. 
 Ut  sic  vocatis  evangelicam  perfectionem 
 consectandi  media  non  deessent,  providen- 
 tissima  mater  Ecclesia  semper  sedulo  cura- 
 vit.  Legis  enim  pro  summa  auctoritate  vel 
 ipsa  tulit  vel  a  sanctissimis  viris  propositas 
 probavit,  quibus  religiosa  vita  et  professio 
 liima  ac  tnta  consisteret,  et  ad  sanctum 
 suum  finem  dirigeretur.  Quamvis  igitur 
 non  omnes  vocati  sint  ad  hanc  vitae  ra- 
 tionem  in  consiliis  evangelicis  voluntariae 
 ac  perpetuae  paupertatis,  continentiae.  et 
 obedieutiae  sequendam  :  attame!)  ex  con- 
 stant! Ecclesiae  declaratione  atque  usu 
 omnibus  necesse  est  aestimare,  earn  aposto- 
 licae  doetrinae  consentaneam  esse  et  ad 
 christianam  perfectionem  conducere.  Ii 
 vero,  quibus  datum  est  a  Patre  Christum 
 vocantem  audire  et  sequi,  ultra  pracceptorum 
 observationem  consilia  quoque  evangelica 
 in  institutis  religiosis  non  solum  activae 
 sed  etiam  contemplativae  vitae  secundum 
 modum  ab  Ecclesia  approbatum  pie  et 
 laudabiliter  amplectuntur,  ac  divina  gratia 
 opitulaute  possunt  et  tenentur,  quae  vove- 
 runt,  reddere  Domino  Deo.  Quare  tuni  liaoc 
 Ecclesiae  et  fidelium  iura  turn  susce[)ta 
 votis  religiosis  ofiicia  in  supernaturali  Dei 
 lege  ac  ordinatione  fundantur,  qua  Christus 
 
 1  CA:  Matlli.  xix.  11,12,  17-'20. 
 -  Cf.-l's.  xlivr  lU-l(j. 
 
Document  XIII.] 
 
 THE  VATICAN  COUNCIL. 
 
 319 
 
 sapientia  aeterna  in  sancta  Ecclesia  sua 
 viam  perfectionis  evangelicae  naonstiavit  ac 
 disi^osuit  ;  nee  ilia  politicis  legibus  sive 
 dirigi  sive  deleri  possuut. 
 
 Damnamus  igitnr  turn  doctrinam,  qua 
 professio  religiosa  illicita  vel  vero  profectui 
 populorum  noxia,  ac  propterea  eliminanda 
 esse  dicitur,  turn  impios  honiinura  conatus, 
 qui  commemorata  Ecclesiae  ac  fidelium  iura 
 invadunt,  et  tantam  ipsi  Deo  ac  sanctae 
 relii^ioni  eatholicae  irrogant  iniuriam. 
 
 Hie  porro  aliam  sacrilegam  iniustitiam, 
 qua  contra  matrem  Ecclesiam  crudeliter  et 
 in  dies  latins  grassatur,  iterum  damnare 
 et  pemiciosissimas  faliacias,  quibus  homines 
 mendaces  illam  obvelare  student,  proscribere 
 necesse  Nobis  est.  Dicunt  niniirum,  ius 
 Ecclesiae,  acquirendi  et  possidendi  bona 
 temporalia,  esse  subiectum  arbitrio  status 
 politici,  et  ab  eius  libera  concessione  iugiter 
 pendere,  ita  ut  potestas  politica  vi  suae 
 suprema  auctoritatis  possit  illud  ius  abolere, 
 latisque  legibus  sibi  vindicare  velut  bona 
 domino  vacun,  quae  legitimo  proprietatis 
 titulo  sunt  in  possessione  Ecclesiae  ;  aut 
 affirmant,  dispositionem  ac  distributioiiem 
 bonorum  ecclesiasticorum  non  secus  ac 
 eoruni,  quae  jjublica  simt  totius  nationis, 
 pertinere  ad  nativum  ius  supremae  potestatis 
 politicae.  Huiusmodi  autem  perversis  doc- 
 trinis  impugnantur  iura  Ecclesiae  certissima, 
 quae  ex  ipsa  eius  divinitus  data  constitutione 
 promanant.  Ecclesia  namque  cum  sit  per- 
 fecta  societas  divino  iure  constituta,  super- 
 naturalis  quidem,  sed  eadem  societas  visibilis 
 ex  hominibus  et  ad  hominum  salutem  in 
 teriis  consistens,  propterea  rebus  etiam  visi- 
 bilibus  et  externis  atque  inter  haec  bonis 
 quoque  temporalibus  utitur  et  iuvatur  tam- 
 quam  mediis  ad  divinam  suam  missiontm 
 adimpleudam  et  ad  fiuem  sibi  a  Cbristo 
 Salvatore  propositum  assequendum.  Ad 
 banc  enim  suam  missionem  Ecclesia  visibilis 
 ex  natura  sua  et  ex  divina  institutione 
 miuistros  proprios  babet  ex  hominibus 
 assumptos  et  pro  hominibus  constitutes,  qui 
 non  pntt'stati  saccular!  subordinati,  sed  ab 
 ea  independentes  sacris  muneribus  fun- 
 gaiitur  :  atque  ideo  iure  suo  Ecclesia  eis 
 prospicit,  ut  iuxta  ordinationem  Domini  qui 
 evangeliimi  annvmtiant,  de  evangelio  vivant:^ 
 eiusdemque  Ecclesiae  sicut  offlcium  ita  pro- 
 prium  ius  est,  providendi  tum  decori  externi 
 divini  cultus,  tiun  multiplicibus  indigentium 
 membrorum  Christi  necessitatibus,  tum  aliis, 
 quae  opportuna  iudicaverit,  cbristianae  cari- 
 tatis"  et  pietatis  operibus.  His  vero  muntri- 
 bus  Ecclesiae  atque  officiis  exseqixendis  cum 
 secundum  ordinem  divinae  providentiae  bona 
 
 '  Cf.  1  Coi-.  ix,  i-t. 
 
 tempoi-alia  subserviant,  sane  illud  ius  ac- 
 quirendi ac  possidendi  titulo  proprietatis, 
 quod  mere  humanis  societatibus  legitime 
 constitutis  competere  potest,  in  Ecclesia  non 
 deficit,  sed  in  ea,  ut  in  societate  divinitus  et 
 ad  altiorem  finem  instituta  et  ad  imperils 
 mundanis  independente,  etiam  sanctius  est 
 ac  superioris  ordinis,  quia  bona  huiusmodi 
 mystico  corpori  Christi,  et  per  hoc  ipsi 
 Christo  Deo  specialius  dicata  sunt. 
 
 Quare  docemns,  Ecclesiae,  ut  societati 
 visibili  a  Deo  inter  homines  constitutae,  ius 
 esse,  bona  temporalia  acquirendi  et  possi- 
 dendi, neque  hoc  iure  eam  a  quavis  potestate 
 saeculari  privari  posse;  ac  propterea  prae- 
 dictos  errores  damnamus,  et  leges  quibus 
 status  politicus  tanquam  ex  supremo  iure 
 sibi  inhaerente  bona  ecclesiastica  usurpat, 
 iniustas  spoliationes  esse  declaramus. 
 
 Haec  sunt,  quae  generatim  visum  Nobis 
 est,  Christi  fidoles  circa  Ecclesiam  Christi 
 docere :  his  autem  contraria  certis  et  {)ro- 
 priis  Canonibus  in  hunc  qui  sequitur  modum 
 damnare,  ut  omnes,  adiuvante  Christo  fid'ei 
 regula  utentes,  catholicam  veritatem  fucilius 
 agnoscere  et  tenere  possint. 
 
 Be  Ecclesia  Christi. 
 
 Canon  I. — Si  quis  dixerit,  Clu-isti  reli- 
 gionem  in  nulla  peculiari  societate  ab  ipso 
 Ciiristo  fundata  exstantem  et  expressam 
 esse,  sed  a  singulis  seorsum,  non  habita 
 ratione  ad  ullam  societatem  quae  vera  ipsius 
 Ecclesia  sit,  rite  observari  et  excoli  posse; 
 anathema  sit. 
 
 Canon  II. — Si  quis  dixerit  Ecclesiam  a 
 Christo  Domino  nullam  certam  ac  immuta- 
 bilem  constitutionis  formam  accepisse,  sed 
 aeque  ac  reliquas  hominum  societates,  pro 
 tempormn  diversitate  vicissitudiuibus  et 
 transformationibus  subiectam  fuisse,  aut 
 subiici  posse ;  anathema  sit. 
 
 Canon  III. — Si  quis  dixerit,  divinarum 
 promissiouum  Ecclesiam  non  esse  societatem 
 externam  ac  conspicuara,  sed  totam  inter- 
 nam  ac  invisibilem ;  anathema  sit. 
 
 Canon  IV. — Si  quis  dixerit,  veram  Eccle- 
 siam non  esse  umun  in  se  corijus,  sed  ex 
 variis  dissitisque  christiani  nomluis  socie- 
 tatibus constare,  per  easque  diffusam  esse; 
 aut  varias  societates  ab  invicem  fidei  pro- 
 fessione  dissideutes  atque  commuuione 
 seiunctas,  tanquam  membra  vel  partes  uuam 
 et  universalem  constituere  Christi  Ecclesiam; 
 anathema  sit. 
 
 Canon  V. — Si  quis  dixerit,  Ecclesiam 
 Christi  non  esse  societatem  ad  aeternam  salu- 
 tem consequendam  omnino  necessariam ;  aut 
 homines  per  cuiusvis  religionis  cultum  sal- 
 vari  posse ;  anathema  sit. 
 
320 
 
 THE  VATICAN  COUNCIL. 
 
 [Document  XIV, 
 
 Canon  VI. — Si  quis  dixerit,  intolerantiam 
 illam,  qua  Ecclesia  catholica  omnes  religiosas 
 sectas  a  sua  communione  separatas  proseribit 
 et  damnat,  divino  iure  non  praecipi ;  aut  tie 
 veritate  religionis  opinioiies  tautum  non 
 autem  certitudinem  baberi  posse;  ideoque 
 omnes  sectas  religiosas  ab  Ecclesia  tole- 
 randas  esse ;  anathema  sit. 
 
 Canon  VII.— Si  quis  dixerit,  eandem 
 Christi  Ecclesiam  posse  offundi  tenebris,  aut 
 intici  malis,  quibus  a  salutari  fidei  morum- 
 que  veritate  aberret,  ab  originali  sua  iusti- 
 tutione  deviet,  aut  depravata  et  corrupta 
 tandem  desinat  esse ;  anathema  sit. 
 
 Canon  VIII. — Si  quis  dixerit,  praesentem 
 Clnisti  Ecclesiam  non  esse  ultimam  ac 
 supremam  consequendae  salutis  oecono- 
 miam,  sed  exspectandam  esse  aliam,  per 
 novam  vel  pleniorem  divini  Spiritus  effu- 
 sionem ;  anathema  sit. 
 
 Canon  IX.— Si  quis  dixerit,  Ecclesiae 
 infallibilitatem  ad  ca  tantum  restringi,  quae 
 divina  revelatione  continentur,  nee  ad  alias 
 etiam  veritates  extendi,  quae  necessario 
 requiruntur,  ut  revelationis  depositum  inte- 
 grum custodiatur ;  anathema  sit. 
 
 Canon  X. — Si  quis  dixerit,  Ecclesiam  non 
 esse  societatem  perfectam,  sed  collegium; 
 aut  ita  in  civili  sen  in  statu  esse,  ut  sac- 
 cular! dominationi  subiiciatur  ;  anathema 
 sit. 
 
 Canon  XI.— Si  quis  dixerit,  Ecclesiam 
 institutam  divinitus  esse  tanquam  societatem 
 aequalium ;  ab  episcopis  vero  haberi  quidem 
 officivim  et  ministerium,  non  autem  propriam 
 regimiuis  potestatem,  quae  ipsis  diviua  or- 
 dinatione  competat ,  quaeque  ab  iisdem  sit 
 libere  cxercenda  ;  anathema  sit. 
 
 Canon  XII. — Si  quis  dixerit,  a  Christo 
 Domino  et  Salvatore  nostro  Ecclesiae  suae 
 collatam  tantam  fuisse  potestatem  dirigendi 
 per  consilia  et  suasiones,  non  vero  etiam 
 iubendi  per  leges,  ac  devios  contumacesque 
 exteriori  iudicio  ac  salubribus  poenis  coer- 
 cendi  atque  cogendi ;  anathema  sit. 
 
 Canon  XIIL— Si  quis  dixerit,  veram 
 Christi  Ecclesiam,  extra  quam  nemo  salvus 
 esse  potest,  aliam  esse  praeter  unam,  sanc- 
 tam,  catholicum,  et  apostolicam  Romanam ; 
 anathema  sit. 
 
 Canon  XIV. — Si  quis  dixerit,  beatum 
 Pctnim  Apostolorum  a  Christo  Domino  con- 
 stitiitiim  non  esse  Apostolorum  omnium 
 principem  et  totius  Ecclesiae  militantis  visi- 
 bile  caput;  vel  eum  tantum  honoris,  non 
 autem  verae  propriaeque  iurisdictionis  pri- 
 matum  accepisse  ;  anathema  sit. 
 
 Canon  XV.— Si  quis  dixerit,  non  esse  ex 
 ipsius  Christi  Domini  institutionc,  ut  beatus 
 Petrus  in  primatu  super  universam  I'^ccle- 
 siam  habcat  perpctuos  successuros ;  aut  Ro- 
 
 manum  Pontiticem  non  esse  iure  divino 
 Petri  in  eodem  primatu  successorem;  ana- 
 thema sit. 
 
 Canon  XVI. — Si  quis  dixerit,  Romanum 
 Pontificem  habere  tantummodo  officium 
 inspectionis  vel  directionis,  non  autem 
 plenam  et  supremam  potestatem  iurisdic- 
 tionis in  tmiversam  Ecclesiam  ;  aut  banc 
 eius  potestatem  non  esse  ordinariam  et 
 immediatam  in  omnes  ac  singulas  ecclesias ; 
 anathema  sit. 
 
 Canon  XVII.— Si  quis  dixerit,  potestatem 
 ecclesiasticam  independentem,  quam  Eccle- 
 sia catholica  sibi  a  Christo  tributam  esse 
 docet,  supremamque  potestatem,  civilem 
 non  posse  simul  consistere,  ita  ut  iura 
 utriusque  salva  sint ;  anathema  sit. 
 
 Canon  XVIII. — Si  quis  dixerit,  potes- 
 tatem, quae  ad  regendam  civilem  societatem 
 necessaria  est,  non  esse  a  Deo ;  aut  eidem 
 ex  ipsa  Dei  lege  subiectionem  non  deberi ; 
 aut  eam  naturali  hominis  libertati  repug- 
 nare ;  anathema  sit. 
 
 Canon  XIX. — Si  dixerit,  omnia  inter 
 homines  iura  derivari  a  statu  politico;  aut 
 niiUam  nisi  ab  ipso  communicatam  dari 
 auctoritatem ;  anathema  sit. 
 
 Canon  XX. — Si  quis  dixerit,  in  lege 
 status  politic!  vel  in  publica  hominum 
 opinione  constitutam  esse  pro  publicis  ac 
 socialibus  actionibus  supremam  conscientiae 
 normam ;  aut  ad  easdem  non  extendi  Eccle- 
 siae indicia,  quibus  ea  de  lie! to  et  illicito 
 pronuntiat ;  aut  vi  iuris  civilis  fieri  licitum, 
 quod  iure  divino  vel  ecclesiastico  est  illi- 
 citum ;  anathema  sit. 
 
 Canon  XXI.— Si  quis  dixerit,  leges  Eccle- 
 siae vim  obligandi  non  habere,  nisi  quatenus 
 civilis  potestatis  sauctione  firmentur ;  aut 
 eidem  civili  potestati  v!  suae  siipremae 
 auctoritatis  competere,  in  causis  religionis 
 iudicare  et  decernere ;  anathema  sit. 
 
 DOCUMENT    XIV. 
 
 Apparisce  da  questo  prospetto,  e  consta 
 dalle  relazioni  unanimi  di  quanti  lianno  per- 
 corsa  la  Svizzera,  che  i  Protestant!  vi  godono 
 di  maggior  prosperita  che  i  Cattolici.  Se 
 cercassimo  di  ascrivere  uu  tal  fatto  alia  dif- 
 fereiiza  del  territorio,  mostreremmo  ignorare 
 che  pill  Canton!  cattolici  (per  esempio, 
 Lucerna,  Frihurgo,  Solera,  Ticino)  hauno 
 suolo  pill  fertile  di  quelle  dei  Protestant! 
 di  Ginevra,  Neuchatel,  ec,  che  dove  i  Cat- 
 tolici si  trovano  misti  ai  Riformati  su  ter- 
 rene di  cgurtl  indole,  ivi  sono  questi  non 
 poco  superior!  a  quell!  in  bcnessere,  e  cio 
 
Documents  XV.  XVI.]  THE  VATICAN  COUNCIL. 
 
 321 
 
 si  tocca  con  mano  nei  Cantoiii  di  Glarona, 
 Friburgo,  Appeuzello,  Grigioiii,  San  Gallo, 
 ec.  Adunque  molti  dei  Protestant!  vanno 
 dicendo  esser  la  religione  ritbrmata  migliore 
 della  cattolica,  ma  essi  la  discorrono  alia 
 peggio,  perche  in  cio  1'  essenza  della  reli- 
 gione non  ba  parte ;  ma  dicesi  dunque, 
 perche  sonosi  i  Cattolici  lasciati  sorpassare 
 in  prosperita  dai  Eiformati?  Cbi  adduce 
 ima  causa,  e  cbi  un'  altra.  I  prudeuti  sono 
 d'  avviso  concorrere  iiisieme  pareccbie  ra- 
 gioiii,  ec. 
 
 {Statistica  della  Svizzera  di  Stefano  Fraii- 
 scini,  ticinese.     Lugano,  1 827.) 
 
 "  Tout  my  a  paru  irreprocbable  dans  la 
 forme  comme  dans  le  fond.  J'en  aui-ais 
 volontiers  signe  cliaque  ligne. 
 
 "  Vous  me  permettrez  d'ajouter  que  je  me 
 sens  un  peu  bumilie'  par  la  pensee  que  vous 
 autres,  Allemands  du  Ebin,  vous  avez  eu 
 cette  fois  I'initiative  d'une  de'monstration  qui 
 convenait  si  bien  aux  antecedents  des  catho- 
 liques  fran9ais,  comme  aux  convictions  qui, 
 pendant  la  premiere  moitie  du  dix-neuvieme 
 siecle,  nous  out  valu  I'bonneur  d'inaugurer 
 la  de'fcnse  de  la  liberie  religieuse  sur  le 
 continent . .  . 
 
 "Agreez,  etc., 
 "  Ch.  de  Montalembeut." 
 
 DOCUMENT  XV. 
 
 Lettre  du  Comte  de  Montalembebt. 
 
 "  Paris,  juiUet  1869. 
 "  Monsieur, 
 
 "...  Deux  fois,  depuis  quelques 
 semaines,  j'ai  tiiucbe  au  bord  de  la  tombe, 
 sans  pouvoir  y  trouver  la  delivrance  apres 
 laquelle  je  soupiie  et  que  le  bon  Dieu  me 
 fait  attendre  si  longtemps.  .  .  .  Toutefois, 
 la  fin  de  mes  maux  ne  peut  tarder ;  et  des  a 
 present  il  me  semble  que  je  puis  juger  des 
 cboses  et  des  personiies  d'ici  bas  avec  un 
 desinte'ressement  et  ime  inde'pendance  dont 
 la  mort  seule  a  le  privilege. 
 
 "  Au  milieu  de  cette  mine  du  corps,  mon 
 ame  me  simble  avoir  conserve  encore  une 
 certaine  vigueur,  et  c'est  avec  une  intiiue  et 
 profonde  jouissance  que  mon  cceiir  et  mon 
 esprit  vont  se  re'fugier  sur  ces  bords  du 
 Ebin  oil  se  sont  de'veloppees  mes  premieres 
 impressions  d'etudiant,  et  oil  je  retrouve 
 aujourd'bui  les  seules  consolations  qu'il  me 
 soit  donne  de  rencontrer  dans  la  spbere  des 
 preoccupations  du  polemiste  politique  et 
 religieux. 
 
 "  Ces  consolations,  c'est  a  vous.  Monsieur, 
 que  je  les  dois,  a  vous  et  a  vos  amis,  a  votre 
 excellent  journal  les  Kcelniscbe  Blsetter,  a 
 la  savante  et  courageuse  Feuille  the'ologique 
 de  Bonn, mais  surtout  a  ladmirable  Adresse 
 de  ceitains  la'iques  de  Cobleuce  a  I'e'veque 
 de  Treves  sur  le  futur  concile,  dont  vous 
 avez  public  le  texte  et  dont  vous  avez  eu 
 I'exfreme  bonte'  de  m'envoyer  un  exemplaire. 
 
 "  Je  ne  saurais  vous  dire  a  quel  point  j'ai 
 e'te  emu  et  cliarme'  par  ce  glorieux  Maniftste 
 de  la  conscience  et  de  la  raison  des  catho- 
 liques.  .  .  .  J'ai  cru  voir  luire  im  eclair  au 
 milieu  des  tenebres,  et  entendre  enfin  un 
 accent  viril  et  cbretien  au  milieu  des  de'- 
 clamati  ins  et  des  adulations  ecoeurantts 
 dont  nous  somraes  assourdis.  .  .  . 
 
 DOCUMENT    XVI. 
 
 COBLENZER   LaiEN. — AdRESSE   AN   DEN 
 
 B.  V.  Trier. 
 
 Hocbwiirdigster  Herr !  Ew.  BiscLoflichen 
 Gnaden  als  unserem  geistlichen  Hirten  und 
 Bischofe  naben  wir,  die  uuterzticbneten 
 Glaubigen  der  Diocese  Trier,  in  einer  bocb- 
 -wicbtigen,  ernsteu,  unsere  b.  Kircbe  und 
 damit  unsere  tiefsten  Lebeusinteressen  un- 
 mittelbar  beriibrenden  Saclie,  von  unserem 
 Gewissen  gedrungen,  eine  ebrfurcbtsvoUe, 
 offene  und  freimiitbige  Erklarung  vor  Ibnen 
 imd  der  gauzen  Kirclie  abzugeben. 
 
 Hocbwiirdigster  Herr  !  In  Ilnem  dies- 
 jabrigen  Fastenhirteubriefe,  in  welcbem  Sie 
 die  Gliiubigen  auf  die  Bedeutung  des  bevor- 
 stebenden  allgemeinen  Concils  binwiesen, 
 erwabnten  Sie,  dass  in  einem  allgemeinen 
 Concil  zwar  nur  die  Biscbofe  als  die 
 Nacbfolger  der  Apostel  entscbeidendes 
 Stimmrecbt  liaben,  dass  aber  nicbt  bloss 
 ibre,  sondern  aller  Glieder  der  Kircbe 
 Erfaiirung  und  Einsicbt  dort  gebort  und 
 beacbtet  werde,  dass  nicbt  nur  Priester, 
 aucb  Laien,  selbst  in  wicbtigen  Fragen, 
 Einfluss  auf  die  BescblUsse  der  Coucilien 
 zu  iiben  berufen  seiu  konnten.  In  der  Tbat 
 sehen  wir  demgemass  aucb  beute  eine 
 Anzabl  von  Glaubigen,  deren  lauteste 
 Stimmfiibrer  nicbt  Bischofe,  sondern  Or- 
 densmiinner  und  Laien  sind,  eifrigst  be- 
 miiiit,  der  Wirksamkeit  des  kunftigen 
 Concils  gleichsam  eine  bestimmte  Eicb- 
 tung  anzuweisen,  und  boren,  wie  sie,  ihre 
 Wiinsclie  und  Lieblingsmeimmgen  mit  dem 
 Glauben  und  den  Bediirfnissen  der  Kircbe 
 verwecbselnd,  alle  diejenigen  im  Gegensatze 
 zu  den  "  eigentlichen  "  fiir  "  liberale  "  Ka- 
 tholikeu  erklaren,  welcbe  ibre  Lebrsatze  als 
 Dogmen  anzuerkennen  und  ibre  Bestrebuii- 
 gen  als  beilbringend  zu  betracbten  ausser 
 
322 
 
 THE  VATICAN  COUNCIL. 
 
 r  Document  XVI. 
 
 Stande  sind.  Diese  Glaubi^en  haben  im 
 Mittelpunkte  der  Kirche,  in  Kom  selbst,  ein 
 Pressore-an,  die  Civilta  Cattolica,  in  welchem 
 sie  vor  Kurzem  in  Form  einer  Correspondenz 
 aus  Frankreich  folgende  auch  in  einer 
 Zeitscbrift  deutsclier  Ordensmanner  repro- 
 ducirte,  durch  spatere  Erklarungen  nicht 
 Avesentlich  abgescbwachte  Satze  veroifent- 
 lichten : 
 
 "Die  libeialen  Katboliken  fiircbten,  das 
 kiiuftige  Concilium  mochte  etwa  die  Doc- 
 trin  des  Syllabus  und  die  dogmafische 
 Unfeblbarkeit  des  Papstes  proklamiren, 
 hoffen  jedoch  wieder  andererseits  das  Con- 
 cilium konne  etwa  einige  von  den  S'atzen 
 des  Syllabus  modificiren  oder  in  einem 
 ibnen  giinstigen  Sinne  erlautern.  Ebeuso 
 liegen  sie  die  Erwartung  das  Concilium 
 werJe  die  Unfeblbarkeit  des  Papstes  gar 
 nicht  beliandeln,  oder  doch  wenigstens  niclit 
 erledigen . . . 
 
 "  Die  eigentlichen  Katholiken  aber,  das 
 heisst  die  grosse  Mehrbeit  der  Glaubigen, 
 nahren  ganz  andere  Hoffnungen. 
 
 "  Ziemlicli  allgemein  findet  man  dieUeber- 
 zeugung  verbreitet,  dass  das  kiinftige  Concil 
 ein  kurzes,  etwa  wie  das  von  Chalcedoii, 
 sein  werde,  denn  man  fiihlt  die  Schwierig- 
 keit,  unter  den  gegenwartigen  Umstanden 
 eine  langdauernde  Versammlung  zu  lialten, 
 und  vor  AUem  erwartet  man  von  den 
 Bischofen,  dass  sie  in  den  Hauptfragen 
 einig  sein  werden,  so  dass  die  Minoritat 
 nicht  lange  wird  opponiren  konnen,  so 
 beredt  sie  auch  sein  mag ... 
 
 "Die  Katholiken  wiinschen,  wie  schon 
 gesagt,  dass  das  okumenische  Concil  die 
 Doctrinen  des  Syllabus  proclamire  . . . 
 
 "  Die  Katholiken  werden  die  Proclamation 
 der  dogmatischen  Unfeblbarkeit  des  Papstes 
 rait  Jubel  aufnehmen.  .  .  .  Natiirlich  wird 
 der  Papst  in  dieser  Frage,  welche  ihn  direct 
 zu  beriihren  scheint,  die  Initiative  nicht 
 ergreifen,  sondern  schweigsam  und  zuriick- 
 haltend  sein.  Aber  man  hofft,  dass  die  ein- 
 stimmige  Kundgebung  d.  h.  Geistes  durch 
 den  Mund  der  Yater  des  okumenischen 
 Concils  das  Dogma  der  Unfeblbarkeit  des 
 Papstes  per  acelamationem  definiren  wird. 
 
 "  Endlich  giebt  cs  in  Frankreich  auch  noch 
 eine  Menge  Katholiken  welche  den  Wunsch 
 aussprechen,  das  kiinftige  Concilium  moge 
 d^n  vielen  von  der  Kirche  der  unbefleckten 
 Jungfiau  Maria  dargebrachten  Huldigun- 
 gen  durch  das  Dogma  von  der  glorreichen 
 Aufnahme  Maria  in  den  Himmel  die  Krone 
 aufsetzen ! " 
 
 Hochwiirdigster  Herr !  Waren  das  Aeus- 
 serungen  irgend  einer  beliebigen,  verein- 
 zelten,  durch  keinerlei  Gunstbezeugungen 
 von     Seiten     einer    kirchlidien    Autorifat 
 
 aufgemunterten  katholisclien  Zeitung,  wir 
 diirften  wohl  schwerlich  uns  veranlasst 
 gesehen  haben,  aus  unscrer  Zuriickhaltung 
 hervorzutreten.  Nun  aber  ist  es  nicht 
 imbekannt,  dass  jene  Glaubigen  mit  der 
 Zuneigung  kirchlicher  Autorit'aten  und  des 
 heil.  Stuhles  selbst  sich  schmeichcln,  und 
 liat  es  den  Anschein,  als  ob  ein  grosser 
 Orden  mit  der  ganzen  Wucht  einheitlicher 
 Organisation  nach  denselben  Zielen  drange; 
 es  ware  demnach  leicht  erklarlich,  wenn  ein 
 so  planmassiges  und  energisches,  die  all- 
 gemeinste  Zustimmung  beanspruchendes 
 Vorgehen,  falls  es  von  keiner  Seite  oifenen 
 Widerspruch  erfahren  sollte,  iiber  die  Gesin- 
 nungen  der  Katholiken  bedeutende,  unter 
 den  gegenwartigen  Umstanden  doppelt 
 beklagenswerthe  Irrthiimer  veranlasste. 
 Angesichts  einer  solchen  Lage  aber  diirfen 
 und  konnen  auch  wir  nicht  im  Schweigen 
 verliarrcn,  die  wir  nicht  minder  treue, 
 glaubige  und  fiir  das  Wohl  unserer  gemein- 
 samen  Mutter  ohne  Eiickhalt  begeisterte 
 Kinder  der  Kirche  zu  sein  bestrebt  sind,  als 
 jene ;  wir  raiissen  vielmehr  unsere  Stimme 
 erheben  und  vor  Ihnen,  unserem  Bischofe, 
 es  laut  aussprechen  : 
 
 Wir  theilen  jene  Ansichten,  Hoffnungen 
 und  Wiinsche  der  sogenannten  eigentlichen 
 Katholiken  nicht,  verwahren  uns  vielmehr 
 gegen  dieselben  auf  das  entschiedenste, — uns 
 sind  im  Hinblick  auf  die  vom  heil.  Vater 
 in  seiner  Berufungsbulle  erl'auterte  Eedeu- 
 tung  des  bevorstehenden  Concils  Gedan- 
 ken  anderer  Art  vor  die  Seele  getreten,  die 
 Ew.  Bischoflichen  Gnaden  in  Kiirze  darzu- 
 legen  uns  vergonnt  sein  moge. 
 
 Ueberschauen  wir  die  Verlialtnisse,  unter 
 denen  das  allgemeine  Concil  zusammenzu- 
 treten  im  Begriflfe  ist,  so  sehen  wir  in 
 neuerer  Zeit  nirgendwo  eine  haretische 
 Punkte  des  Glaubensbekenntnisses  be- 
 riihrende  Spaltung,  wie  sie  friihere  Con- 
 cilien  zur  Formulirung  kirchlicher  Lehren 
 veranlasste,  hervortreten.  Der  uns  rings 
 umgebende  Unglaube  stiitzt  sich  auf  pliilo- 
 sophische  Meiuungen,  deren  Falschheit 
 I'angst  durch  die  grossen  christliclien 
 Wahrheiten  in  helles  Licbt  gesetzt  ist,  imd 
 eine  Vereinigung  mit  unsern  im  Glauben 
 getrennten  christliehen  Briidern  mochte 
 kaum  dadurch  erleichtert  werden,  dass  man 
 die  Summe  der  iins  trennenden  Glaubens- 
 satze  noch  um  einige  neu  formulirte  ver- 
 mchrte. 
 
 Hochwiirdigster  Herr  !  Unsere  Zeit  hat, 
 wenn  auch  nicht  in  der  eben  bezeichneten 
 Richtung,  in  der  That  eigenthiimliche, 
 auch  von  uns  lebhaft  gefiihlte  Bediirfnissc, 
 denen  gerecht  zu  werden  die  Kirche,  die 
 Allen  Alles  zu  sein  bcstimmt  i.st,  aus  dem 
 
Document  XVI.] 
 
 THE  VATICAN  COUNCIL. 
 
 323 
 
 nnerschopfliclien  Born  ihrer  gottlichon 
 Kraft  die  Mittel  zii  schopfen  vermag.  In 
 der  Befreiung  der  Kirr-he  von  der  Staats- 
 gewalt,  in  der  Herstellung  einer  selbst- 
 standigen  und  harmonischen  Bewegung  der 
 beiden  Ordnungen,  in  denen  nacb  Gottes 
 Willen  das  Leben  der  Menscbheit  sicb  ent- 
 falten  soil,  in  der  organiscben  Regelung 
 der  Tbeilnabme  der  Glaubigen  an  der 
 Gestaltung  der  kircblichen  Lebensbezie- 
 hungen,  in  der  Zuriickfiibrung  der  getrenn- 
 ten  Briider  zur  Kircbe,  in  der  Bewaltigung 
 des  socialen  Elendes,  im  Aufsucben  der 
 ricbtigen  Stellung  des  I\Jei;ns  und  des 
 einzelnen  Cbristen  zur  allgemeinen  Bildung 
 und  zur  Wissenscbaft :  an  diesen  das  kircb- 
 licbe  Leben  im  weitesten  Sinne  umfassen- 
 den  Aufgaben  miiht  die  Gegeuwart  in 
 geistigem  Eiugen  eicb  ab,  und  fiir  ibre 
 Losung  scbeint  sie  sebnsuchtsvoll  Hiilfe 
 und  Beistand  von  dem  vom  gottlicbem 
 Geiste  geleiteten,  von  der  Einsicbt  der 
 ganzen  Kircbe  getragenen  bevorstebenden 
 Concil  zu  erwarten. 
 
 Wir  verbeblen  una  nicbt,  dass  ein  naberes, 
 Einzelbeiten  bestimmendes  Eingeben  auf 
 alle  diese  in  dem  vielgestaltigen  und 
 reicbgegliederten  Leben  der  Kircbe  wur- 
 zelnden  Bediirfnisse  einem  allgemeinen 
 Concil  kaum  moglicb  sein  wiirde.  Der 
 Organismus  der  Kircbe  selbst  wird  in 
 scinen  einzelnen  Tbeilen  die  Formen  ber- 
 vorzubringen  baben,  in  denen  die  Scliadcn 
 Heilung  findeu,  die  gesunden  Krafte  sicb 
 in  segensreicber  Wirkung  enlfalten  konnen. 
 Znnacbst  und  vor  Allem  wiirden  wir  es 
 daher  als  sicbere  Biirgscbaft  segensreicber 
 Entwicklung  mit  Freude  begriissen,  wenn 
 vom  bevorstebenden  Concil  eine  Neubele- 
 bung  des  grossen  kircblicben  Organismus 
 durch  allgemeine  Wiedereinfiihrung  jener 
 durcb  Jalirliunderte  erprobten  regelm'assi- 
 gen  National-,  Provinzial-  und  Diocesansyno- 
 den  ausginge.  Solcbe  Synoden,  wenn  ibre 
 Bescbliisse  aus  wabrbaft  freier  und  griind- 
 licber  Beriitbung  gescbopft  und  auf  die 
 Forderungen  des  wirklicben  Lebens  ge- 
 richtet  waren,  sind  von  jeher  ein  Quell 
 des  Heiles  fiir  die  Kircbe  gewesen,  ibr 
 Auflioren  war  fast  iiberall  Beginn  oder 
 Zeicben  der  Erstarrung  imd  des  Hinwel- 
 kens,  von  ibrer  Herstellung,  nicbt  Uoss  der 
 iiusseren  Form,  sondern  dem  Geiste  und 
 Wesen  nacb,  diirfen  wir  daber  die  Erfiillung 
 derjenigen  Wiinsclie  lioffen,  die  wir  in  Bezug 
 auf  die  kircblichen  Verb'altnisse  in  unserem 
 Vaterlande  so  manchen  betriibenden  und 
 bedenklicben  Erscbeinungen  der  Gegenwart 
 gegeniiber  Ew.  Biscboflichen  Gnaden  ans 
 Herz  zu  legen  vertrauensvoll  wagen  werden. 
 Ricbten    wir  vorher    noch    unsero   Auf- 
 
 merlcsamkeit  auf  das  allgemeine  Verbalt- 
 niss  der  Kircbe  zum  Staate  und  zur  raodernen 
 Gesellscbaft  iiberbaupt,  so  scbeint  es  uns 
 im  Interesae  der  Freibeit  und  Selbststandig- 
 keit  der  Kircbe  aufa  dringendste  geratben, 
 dass  das  bevorstebende  Concil  keinen 
 Zweifel  dariiber  lasse,  die  Kircbe  babe  mit 
 dem  Wunscbe,  die  tbeokratiscben  Staats- 
 formen  des  Mittelalters  herzustellen,  voll- 
 standig  gebrocben.  Denn  das  ist  es  vor- 
 ziiglicb,  was  die  Geister  heute  der  Kirche 
 entfremdet,  dass  man  fiircbtet,  jene  Zeiten 
 mocbten  wiederkebren,  wo  die  Staatsgewalt 
 mit  weltlicben  Zwangsmitteln  fiir  die  Dog- 
 men  und  Gesetze  einea  bestimmten  auf 
 iibernatiirlicbe  Offenbarung  zuriickgefiibrten 
 religiosen  Bekenntnisses  eintrat,  wo  dem- 
 nacb  das  Gewissen  gebunden  und  die 
 Wiirde  der  Religion  selbst,  welche  obne  die 
 von  staatlicbem  Zwange  freie  Hingebuug 
 der  Glaubigen  nicbt  zu  besteben  vermag, 
 gescbadigt  ^vurde.  Wir  verkennen  nicbt, 
 dass  aucb  das  Staatsleben  eine  religiose 
 Grundlage  hat,  insofem  die  Ordnung  dos 
 Staates  und  die  obrigkeitlicbo  Gewalt  auf 
 der  Anerkennung  eines  lebendigen  person- 
 lichen  Gottes  und  des  von  ihm  der  Seele 
 eingepflanzten  Sittengesetzes  beruben ;  aber 
 wir  sind  uns  aucb  mit  voller  Ueberzeugung 
 bewusst,  dass  die  Spbare  des  Staates,  der  in 
 gleicber  Weise,  wie  die  Kirche,  auf  dem 
 ihm  eigenthiimlicben  Gebiete  in  voller 
 Selbstsfandigkeit  sicb  bewegt,  innerbalb 
 jener  geistigen  Erkenntnisse  imd  sittlichen 
 Gesetze  bescldossen  ist,  welcbe  durch  die 
 natiirlichen  Kj-afte  des  Menscben  erfasst 
 werden.  Gerade  der  Staat  wird  unserer 
 Meinung  nacb  der  christlicbste  sein,  der 
 diese  seine  Scbranken  am  gewissenhaftesten 
 achtet,  und  wabrend  er  der  iibematiirlichen 
 Religion,  der  Kircbe  und  den  Confessiunen, 
 welche  seine  eigene  religios  -  sittliclie 
 Gnmdlage  anerkennen,  die  freieste  und 
 selbststandigste  Bewegung  auf  ihrem  Ge- 
 biete xmd  den  Scbutz  ihrer  Rechte  sichert 
 seinerseits  freiwillig,  soweit  es  obne  Verlet- 
 zung  der  Eechtsgleicbheit  gescbeben  kann, 
 auf  die  religiose  Sitte  des  Volkes  Riicksicht 
 nimmt  und  die  bobere  Einsicbt  der  durch 
 das  Christenthum  erzogenen  Biirger  gern 
 benutzt,  um  das  natiirliche  Gesetz  immer 
 tiefer  zu  erfassen  und  in  seinen  Ordnungen 
 immer  reiner  zum  Ausdruck  zu  bringen. 
 Auf  diesem  Wege  wird  sicb  eine  vollkomm- 
 nere  Harmonic,  eine  fruchtbarere  Wirksam- 
 keit,  eine  idealere  Ausgestaltung  von  Staat 
 und  Kircbe  erreichen  lassen,  als  die  Ge- 
 schicbte  sie  bis  jetzt  geseben  hat  ;  und 
 wenn  dennocb  im  Leben  der  Einzelnen 
 Conflicte  zwiscben  beiden  Ordnungen  ein- 
 treten,   so  werden  es  doch  nur  solcbe  sein, 
 
324 
 
 THE  VATICAN  COUNCIL 
 
 [Document  XV  I. 
 
 die  eincrseits  aus  dem  diirch  das  Cliristen- 
 thum  zuerst  klar  ausgcsproclienen  Unter- 
 schiede  der  Kirche  und  des  Staates,  anderer- 
 seits  aus  der  Schwache  und  Fehlerhaftigkeit 
 alles  Menschlichen  sich  mebr  oder  weniger 
 nolhwendig  ergeben. 
 
 Hochwiirdigster  Herr!  Noch  peinlicher 
 tind  driickender,  als  die  Stoning  der  Har- 
 mouie  zwischen  Kirche  imd  Staat,  miisste 
 es  vou  uns  empfimden  werden,  wenn  das 
 Band,  welclie.s  Clerus-imd  Laien,  Seelsorger 
 und  Gemeinde  umschlingen  soil,  gelockert 
 ■wiiide  Oder  gar  eine  tiefgreifende  Dis- 
 harmonie  zwischen  ihneu  eulst'ande.  Mit 
 schmerzlicliem  Bedauern  wiirden  wir  daher 
 jeden  Versuch  betrachten,  die  gemeinsame 
 Bildungsgrundlage  zu  zerstoren,  welche 
 bisher  in  Deutschland,  weuigstens  im  All- 
 gemeinen  noch,  den  Clerus  uud  die  durch 
 akademische  Studien  vorbereiteten  welt- 
 lichen  Berufsstande  einigte.  Wenn  es 
 schon  an  sich  den  Interessen  der  Kirche 
 als  der  ersten  Culturmacht  widerspricht,  an 
 den  grossen  Bildungssfatten  unserer  Nation, 
 um  die  alle  Nachbarn  uns  beneiden,  nicht 
 vertreten  zu  sein,  so  geniigt  ein  Blick  auf 
 das  Verhaltniss,  in  welchem  der  Clerus 
 mehrerer  romanisclicn  Lauder  zu  den  gebil- 
 deten  Laien  steht,  uns  vor  den  Folgen 
 einseitiger  Erziehung  und  Bildung  der 
 kiinftigen  Seelsorger  zuriickschrecken  zu 
 lassen.  WUrde  man  aber  gar  die  theologische 
 Bildung  der  angehenden  Geistlichen  be- 
 schrauken,  wollte  man  Studirenden  der  Theo- 
 logie,  wie  es  in  offeutliclien  Blattern  heisst, 
 von  denjenigen  Disciplinen  ausscbliessen, 
 welche  in  die  unmittelbaren  Quelleu  des 
 Glaubens  und  der  kirchliclien  Kntwicklimg 
 einfiihren,  so  miissten  wir  darin  geiade  zu 
 eine  unheilvolle  Schailigung  der  kircldichen 
 Wissenschaft  wie  des  kirchliclien  Lebens 
 erblicken.  Wir  sprechen  daher  den  Wunsch 
 aus,  das  bevorstehende  allgemeine  Concil 
 moge,  falls  es  die  Bildung  des  Clerus  zum 
 Gegenstande  der  Berathung  machen  sollte, 
 auf  die  eigeuthiimlichen  Verhaltnisse  unseres 
 Vaterlandes  vorsorglich  Riicksicht  nehmen, 
 odor  die  entgiiltige  Festsetzung  dieses  Ge- 
 genstandes  nationalen  Synoden  iibcrlassen. 
 
 HochwUrdi;.'ster  Herr !  Die  Gefahren, 
 ■welche  der  Kirche  in  imseren  Tageu  durch 
 den  uns  von  alien  Seiten  bekiimpfenden 
 Unglauben  drohen,  die  bedeutenden  Antbr- 
 derungeu,  welche  die  socialen  Uebel  der 
 Zeit  an  dio  christiche  Liebesthatigkeit 
 stellen,  lassen  es  mehr  als  je  nothwendig 
 cvscheinen,  dass  alle  Cxl'aubigen  im  engsten 
 Verbande  mit  ihren  Seelsorgern  am  kiicli- 
 lichen  Leben  theilnehmend  und  in  ein- 
 muthiger  Gemeindeth'atigkeit  die  gauze 
 Fiille  christlicb'en  Wirlcens  entfalten.     Als 
 
 in  ahnlicher  Lage  die  alto  Kirche  dereinst 
 die  heidnische  Welt  iiberwaud,  da  war 
 diese  Einmiithigkeit  voUkommen,  da  war 
 der  Gemeindeverband  so  innig  und  fest, 
 dass  dio  Stimme  des  Volkes  bei  der  Wahl 
 des  Bischof's  gehort  wurde.  Die  zeitge- 
 masse  Herstellung  auch  dieser  Einrichtung 
 wird  freilich  wohl  erst  einer  ferneren 
 Zukunft  vorbelialten  und  von  einer  freund- 
 lichen  Auseinandersetzung  zwischen  Kirche 
 und  Staat  abhangig  sein :  schon  jetzt  aber 
 scbeint  uns  eine  allgemeinere  organisch  gere- 
 gelte  Betheiligung  dur  Laien  am  christlich- 
 socialen  Leben  der  Pfarrgemeinde  hochst 
 wiinschenswerth.  Denn  heute  gibt  es 
 kaum  noch  einen  lebendigen  regelmiissigen 
 christlich-socialen  Verkehr  der  gauzen 
 Gemeinde  als  soldier  unit  ihrem  Seelsorger, 
 dem  Piarrer.  Fast  nur  im  Gottesliause  oder 
 bei  den  Cultushandlungen  steht  der  Pfarrer 
 der  ganzen  Gemeinde  gegeniiber  ;  dio 
 christlichen  Liebeswerke  siud  religiosen 
 Orden,  Einzelnen,  endlich  freien  Gcnossen- 
 schaften  iiberlassen,  in  die  einzutreteu  selir 
 viele  durch  Gleichgiiltigkeit,  viele  audere 
 durch  eine  nicht  unberechtigte  Scheu  sich 
 hindern  lassen.  Die  Gemeinde  hut  fast 
 iiberall  kein  Organ,  denn  die  Kirchen- 
 vorstande  unserer  Tage  siud  auf  ein  sehr 
 kleines  Gebiet  beschrankt  imd  kaum  der 
 Schatten  einer  wirklichen  Vertretung.  Und 
 doch  miisste  nicht  nur  die  Verwaltung  des 
 kirchlichen  Vermogens,  sondern  auch  die 
 Sorge  fiir  Arme,  Krauke  uud  Elende  aller 
 Art  uud  fiir  die  christliche  Erziehung  der 
 Jugend;  es  miisste  die  Begutachtung  der 
 Niederlassung  religioser  auf  Unterstiitzung 
 durch  die  Glaubigen  oder  tiffeutliche  Wirk- 
 samkeit  innerlialb  der  Gemeinde  ange- 
 wiesener  Orden,  dieTheilnalime  an  der  Mis-. 
 sionsthatigkeit  imd  den  allgemeiucn  Auge- 
 legenheiten  der  Kirche.  das  Alles  miisste 
 der  Idee  nach  Sache  der  ganzen  mit  ihrem 
 Seelsorger  auch  mit  Riicksicht  auf  diese 
 Verhaltnisse  in  zeitgemassen  Formen  or- 
 ganisch  verbundenen  Gemeinde  sein.  Der 
 freien  Liebesthatigkeit  Einzelner,  der  riihm- 
 lichen  Aufopferung  und  Hingebimg  reli- 
 gioser Orden  und  dem  Ilirtenwalten  des 
 Seelsorgers  auf  diese  Weise  beengende 
 Schranken  zu  Ziehen  kann  um  so  we- 
 niger unsere  Absicht  sein,  als  kircldicbe 
 Organe  der  b<>zeiclmeten  Art  ihrer  Natur 
 nach  zwingendc  Entscheidungen  nicht  zu 
 treflfen  batten,  wohl  aber  scbeint  uns  die 
 Hoffnuug  begriindet,  dass  mit  Hiilfc  solcher 
 Orgnne.  M'clche  nicht  nur  cine  allgemeinere 
 Heranziehung  dor  Laien,  sondern  auch  cine 
 augemossene  Vcrbindung  uud  planvollo 
 Lei  lung  aller  betiieiligten  Kriifte  crmog- 
 licln  n   wiirden.   don   socialen   Uebeln    der 
 
Document  XVI.] 
 
 THE  YATICAX  COUNCIL. 
 
 325 
 
 Gegenwart  von  dtr  Kirche  mit  durchgrei- 
 fenderem  Erfolge  begegnet,  die  Einwirkung 
 des  Klerus  auf  das  Volk,  die  Durchdringung 
 des  Lebens  mit  christlichen  Grundsatzen 
 sicherer  erzielt,  religiose  GleichgUltigkeit 
 elier  gehobeii,  eiuseitige  Ricbtungen  besser 
 hintangehalten,  dass  durch  sie  nameutlicb 
 jene  von  Tage  zn  Tage  sicb  eiweitemde 
 KluFt  zwisclieu  sogeuanntt-n  giiten  und 
 gewdhulicbcn  Katholiken  am  ersten  iibtr- 
 briickt  werden  konnte. 
 
 Hochwih-digsler  Herr  !  Der  heisse 
 Wunsch,  der  den  b.  Vater,  den  ganzen 
 bocbwiirdigen  Episcopat,  jedeu  gliiubigen 
 Katboliken  imd  vor  Allen  uns  deuti^clle 
 Katbolikm,  beseclt,  der  Wunsch,  die  Ver- 
 sobnung  der  von  uns  getreunten  protes- 
 tantiscben  Confetsionen  mit  der  Kircbe 
 zu  erleben,  1  at  wohl  nur  dann  Aussicht  auf 
 Eifolg,  wcnn  von  unsenr  Seite  Entscbei- 
 dendes  gescbielit,  um  die  Furebt  und  das 
 Misstrauen  bei  unsern  Briidern  zu  beseitigen, 
 Vorurtbeile  zu  Uberwinden  und  Vertrauen 
 zu  erweckeu.  Wie  viele  ihrer  Vorurtbeile 
 aber  ■wurdeu  nicbt  mit  tiuem  Male  scbwin- 
 dcn,  wenn  sie  bei  uns  die  grossen  Or- 
 gane  der  Kircbe  wieder  lebendig  thiitig, 
 Wenn  sie  aucb  ein  wabres,  die  socialen 
 Aufgaben  des  Cbristentbums  erfiillendes 
 Gemeindeleben  bei  uns  wieder  bliihc  n  salien, 
 und  dalier  unmoglich  liinger  die  misstrauiscbe 
 Furcht  zu  begen  liberredet  werden  koiinten, 
 dass  eine  herrscbfciichtige  Hierarcbie  in  der 
 Kircbe  die  Glaubigeu  ausbeute  und  die 
 Geister  gewaltsam  in  falscbe  Eicbtuugen 
 leuke  oder  uiederihiicke.  Was  das  Eintreten 
 der  Kirchenspaltung  wabrscbeinlicb  verbin- 
 dert  liatte,  das  wird  aucb  wobl  am  besten 
 sie  aufzubeben  vermogen  :  nun  aber  bat  die 
 Verzweiflung  an  der  Hierarcbie,  welcber 
 man  den  Vcrfall  des  kiicblichen  Lebens 
 Scbuld  gab,  diese  in  jencn  Tagen  erklar- 
 licbe,  wenn  aucla  kleingl'aubige  Verzweif- 
 lung im  Gnuide  jene  Lehren  geboien, 
 welcbe  die  Hierarcbie  iiberfliissig  macben 
 soUten.  Die  altcbristliche  Kirclie,  das  alt- 
 cbristlicbe  Gemeindeleben  woUte  man  ber- 
 stellen;  es  gelang  niclit,  weil  mm  dps 
 priesterlicbe  verworfen  batte,  auf  welcbes 
 allein  die  kircblicbe  Gemtrinde  sicb  erbauen 
 lasst :  wir  aber,  die  wir  die  festen  Saulen 
 uns  bewahrt  Laben,  konnen  unschwer  auf 
 den  nnzcrstorten  Fundamenten  die  nur  lose 
 gt  schlcliteten  Steine  zum  berrlicben  Tempel 
 zusammonfiigen,  in  dessen  weit  geoflfnete 
 Pforttn  nacb  Gottcs  gnadiger  Fiigung  die 
 btirakebrenden  Briider  freudig  wieder  ein- 
 zieben. 
 
 Eine  andere  nicbt  unwicbtige  Frage 
 endlicb,  welcbe  wir  Ew.  Biscbofliclien 
 Gnaden  und  des  ganzen  zum   allgemeimn 
 
 Concil  eingeladenen  Episcopats  Erwiigung 
 unterbieiteu  miJcbten,  betrifft  die  Eiuiicb° 
 tung  des  Index  lilirorum  probibitorum. 
 
 Wir     wissen,    dass    es    der     kircblicben 
 Autoritaten    beilige   Pflicht    ist,    liber    die 
 Eeinbeit  der  Lebre  zu  wacben,  Irrtbumer 
 zu  bezticbneu  und  zu  verbessern,   Irrende 
 auf  den  recbten  Weg  zu  leitLn.     Allein  das 
 Verfabren,    welches    man    in    den    lefzten 
 Jabrbundcrten  in  Ausiibung  dieses  Berufs 
 eingfschlagen  bat,  die  Eiutragung   solcber 
 Scbriften,  die  irrige  oder  bedenklicbe  und 
 unsittlicbe     Darstellungen     entbalten,     in 
 einem  demnacb.st   veroffentlicbten   Katalog 
 und  das  Verbot,  solcbe  Biicber  obne  beson- 
 dere  Erlauhniss  der   kircbliclien  Obern  zu 
 lesen,  dieses  Verfabren   scbeint  uns  weder 
 seinem  eigentlichen  Zwecke  zu  entsprc  cben, 
 ni  cb  dem  Giiste  und  der  Wurde  der  Kircbe 
 vollkommen  angr mtssen,  nocb  fiir  die  Ent- 
 wicklung  der  Wissenscbaften  beilsam.     Es 
 erfiillt  seinen  Zweck  nicbt,  weil  unmoglich 
 alle  Scbriften  mit  irrigen  und  bedenklichen 
 iSatzen  katulogisirt  werden  konnen  und  es  da- 
 h'T  oft  von  Zufalli;;keiten,  etwa  von  Denun- 
 ciationen,  abliangen  muss,   welcbe   Biicber 
 eingetragen    werden,    welcbe   nicbt ;     weil 
 fcrner  niclit  die  irrigen  imd  bedenklicbeu 
 L(  hren    selbst,   sondern    mu-    die    Biicber, 
 deren  Lectiire  nicbt  gestattet  sei,  und  dereu 
 Autoren  l)eze:chnet  werden;  weil  das  Ver- 
 bot, solche  Biicber  zu  lesen,  von  der  Mebr- 
 zahl   der    gebildeten   Katholiken    in    seiir 
 vielen   Fallen   gar  nicbt   beachtet    werden 
 kann  und,   wie  Ew.  Bisclioflichen  Gnaden 
 gewiss  recht  wobl  bekannt  ist,  aucb  gauz 
 allgemein  nicht  beachtet  wird  ;  es  ist  der 
 Wiirde  imd  dem  Geiste  der  Kircbe   nicbt 
 vollkommen  augemessen,  weil  iifter  gliiubige 
 katbolische    Verfasser,    die   in    der  beaten 
 Absicht  geirrt  oder  aucb  nur  Missfalliges 
 geaussert     baben,    durch     Notirung    ihres 
 Namens.  mitunter   unmittelbar  neben  den 
 Verfassern     wahrer     Scbandscbriften,     als 
 gefahrlicli    gekennzeiclmet     imd     fiir    alle 
 Zeit    mit    einem   Makel   bebaftet   werden, 
 \\alirend  Wissenscbaft   und    Kircbe    ibneu 
 fiir    beileutende    Leistungen    eher    Dank 
 schuldig   waren  ;     es   ist   endlicb    fiir   den 
 wissenscbaftlicben  Fortschritt  nicbt  beilsam, 
 weil  die  Furcht,  durch  irgend  einen  unwill- 
 kiirlicben  Fehltritt  oder  Missgriif,  vielleicbt 
 gar  in  Folge  der  unberufenen  Dienstfertig- 
 keit  eines  Gegners,  sicb  eine  solcbe  diffi- 
 mirende   Strafe   zuzuzieben,   sicb   wie    ein 
 Bleigewicht  an  die  Forschungcn  der  katho- 
 lifcchen  Gelehrten  langt.     Wir  begen  daher 
 den  Wunsch.  es  miii^e  dem  bevcrdebenden 
 allgemeinen  Concil  gefallen,  den  Index  li- 
 brorum  probibitorum  aufzubeben.     Es  ist  das 
 IJecbt  der  kircblicben  Autorittit,  uns  durch 
 Y 
 
326 
 
 THE  VATICAN  COUNCIL. 
 
 [Document  XVII. 
 
 den  Mund  unseier  Seelsnr^er  vor  irrigen 
 Lehren  i\nd  iinsittlicben  Buchern  zu  warnen, 
 wann  und  so  oft  sie  es  fiir  nothig  halt ;  die 
 unfreiwillig  irremle  Person  aber  darf  von 
 der  christlichen  Liebe  der  kirchlicben 
 Obern  Schonimg  ibres  Namens  und  Rufes 
 erwarten,  so  lange  sie  in  gl'aubiger  Demuth 
 bereit  ist,  den  Irrthum  aufzugeben,  imd 
 nicbt  eine  aiisserate  Gefabr  fur  das  Seelen 
 heil  der  Glaubigen  Warnung  vor  dem 
 Irrlebrer  erbeiscl;t. 
 
 Das  sind,  liocliwiirdigster  Herr,  die  Ueber- 
 zeugungen  nnd  Wiinsche,  welche  vor  Ihnen 
 ausztisprechen  unser  Gewissen  uns  ge- 
 draugt  hat.  Sie  verdieuen,  diinkt  uns, 
 gehort  zu  werden,  so  gut  wie  alle  andern, 
 die  von  treuer  Auhanglichkeit  an  unsere 
 heilige  Kirche,  von  aufrichtiger  Besorgn  ss 
 fiir  deren  Wohl  eingegeben  und  in  lang- 
 jabrigem  Naclidenlicn  gebildet  sind.  Uns 
 hat  iiichts  anderes  veranlasst,  offentlich 
 niit  unserm  Namen  bervorzutreten,  als  das 
 Gefiild  der  Pflicht,  lebliaft  erregt  rlurch  die 
 Wabrnehmung  znuaclist  der  weitverbrei- 
 teten  Abneigung  mit  der  man  in  katbo- 
 lisclien  Kreisen  die  oben  inifgetbeilten 
 Auslassimgen  der  Civilta  aufgenommen, 
 sodann  der  beMagenswerthen  Bedenklich- 
 keit,  mit  der  so  mauche,  die  es  nicht  sollten, 
 vorfreimiithigemWiderspruchzuriickscbrec- 
 keu.  Audi  der  traurigen  Kirchenspaltimg 
 des  l(j.  Jahrbtmderts  ging  ein  allgemeines 
 Cnncil  unmittelbar  voraus,  obne  auf  die 
 Entwicklung  der  Dinge  eiuen  giinstigen 
 Einfiuss  auszuiiben.  SoUeu  heute  die 
 christlichen  Volker  durch  das  fiir  die  Kirclie 
 wirklich  wiedergewonncn  werden,  so  muss 
 einseitig  absprechenden  Behauptungen 
 gegeniibcr  die  lehrtnde  und  regierende 
 Kirche  durch  bestimmte  und  klare  Bekennt- 
 nisse  von  dem  Zustande  der  Geister  voll- 
 kommen  iinterricbtet,  den  wahven  Bediirf- 
 nissen  der  Zeit  entgegenzukommen  in  den 
 Stand  gesetzt  seiii,  und  dazu  nacli  Kriiften 
 beizutragen  fiihlten  aiich  wir  ims  ver- 
 pflicbtet,  die  wir  als  trtue  Sohne  der 
 Kirche  in  der  Einheit  mit  ibr  imd  ihrem 
 Mittelpunkte,  dem  Stuhle  zu  Eom.  und  in 
 kindlichem  Gehnrsam  gegen  Ew.  Biscbuf- 
 lichcn  Gnaden  mit  Gottes  Hiilfe  zu  leben 
 und  zu  sterben  cntschlossen  sind. 
 
 DOCUMENT  X\IT. 
 
 Die  neue  GeschUftsordmwr]  (les  Conrils 
 
 und  Hire  theologische  Bcdeutung. 
 
 Die  neue  Gescbaftsordnung,  welche  dem 
 
 Coucil    dureh    die    fiinf   Cardinal-Logaten 
 
 auferlegt  worden,  ist  vollig  verscliii>ilon  von 
 allem,  was  sonst  auf  Concilien  gebrauchlicli 
 war,  und  zugleich  massgebend  und  ent- 
 scheidend  fiir  den  ferneren  Verlauf  flieser 
 Versammlung,  mid  liir  die  zahlreichen 
 Ducrete,  welche  durcli  sie  zu  Stande  gebracht 
 werden  sollen.  Sie  vcrdient  daher  die  sorg- 
 faltig.ste  Beacbtuug.  Zur  gcschicbtlichen 
 Orientirung  mag  nur  in  der  Kiirze  erwahnt 
 werden,  dass  fiir  die  allgemeinen  Concilien 
 der  altin  Kirche  im  ersten  Jahrtausend  cine 
 bestimmte  Gescbaftsordnimg  nicbt  existirle. 
 Nur  fiir  roinisclie  und  spanische  Provincial- 
 Concilien  gab  es  ein  liturgisches  Cererao- 
 niell.'  Alles  wurde  in  voller  Versammlung 
 vorgetragen  ;  jeder  Tiiscbof  konnte  Antiage 
 stellcn,  welcho  er  wollte,  und  die  Prlisidenten, 
 die  weltlicben  sowohl  welche  die  Kaiser 
 sandten,  als  die  geistHchen,  sorgten  fiir 
 Orduung  und  leiteten  die  Verhandlungen  in 
 einfachster  Weise.  Die  grossen  Cnncilierv 
 zu  Koiistanz  imd  Basrd  machten  bIcIi  einc 
 eiu'ene  Ordimng,  da  die  Theilung  und  Ab- 
 stimmung  nacli  Nutionen  oingefuhrt  wurden. 
 In  Trient  wurde  diese  Ei  irichtung  wicder 
 verlassen,  aher  die  Legaten,  wehdie  pvasi- 
 dirten,  vereinbarten  die  Geschartst>rdnuiig 
 mit  den  Bi:-chofon,  der  C'irdinal  de  IMonti.^ 
 liess  dariiher  abstimmen,  und  alle  gtudi- 
 migtcn  sie.^  Von  keiner  Seite  eifulgfe  ein 
 Widcrsprucb.  So  ist  denn  die  lieutige 
 romisclie  Synode  die  erste  in  der  Geschicbte 
 der  Kirche,  in  welcher  den  versammelten 
 Vatern  ohne  jede  Theilnahrae  von  ihrer  Seite 
 die  Pi-ocedur  voigeschrieben  worden  ist. 
 Das  erste  Jiegolaineufo  erwios  sich  so  hem- 
 mend  imd  unpraktisch,  dass  wiederholte 
 Gesuohe  um  Abiinderung  und  Gestattung 
 freierer  Bewegung  von  verschiedenen  Frac- 
 tionen  des  Episkopats  an  den  Pap»t  gerichtet 
 wunleu.  Dies  war  virgeblich;  aber  nach 
 dritthalb  Monaten  fonden  die  fiinf  Legaten 
 eiidlich  'selher,  dass,  wenn  das  Concil  nicht 
 ins  Stocken  gerathen  solle,  eine  Aenderung 
 und  Erganzung  diingend  nothwendig  .sei. 
 Auf  die  Petitionen  dor  Bischofe  ist  iudess 
 in  der  neuin  Einrichtuug  keine  Riick.bicht 
 dabei  genornmen  worden. 
 
 Zwei  Ziige  tretcn  darin  vor  allem  hervor. 
 Einrnal  ist  alle  Macht  undaller  Einfiuss  auf 
 den  Gang  des  Concils  in  die  Hiinde  der 
 prilsidirenden  Legaten  und  der  Deputationen 
 gelcgt,  so  dass  das  Concil  selbst  ihnen  gegen- 
 iibcr maohtlos  und  willenlos  ersclieint. 
 Sodann  sollen  die  gewichligsten  Fragen  des 
 Glaubens   und  der   Lehre    durch   einfache 
 
 '  Au''genotnnien  von  Pseudoisidor,  und  abgeUruckt 
 bci  Maiisi,  Uonc.  Cull.  1.  10. 
 
 2  Le  I'lat,  AfomimenUi,  iii.  418:  "  Diount  Patros, 
 utrnm  liic  modus  procpdeiidi  tis  placoat."  AVurauf 
 abge.-tininit  wuiiU'. 
 
Document  XVII.] 
 
 THE  VATICAN  COUNCIL. 
 
 327 
 
 Mehrheit  der  Koi)fzulil,  durch  AufstelRn 
 und  Sitzeublciben,  entschiedeu  wenlen. 
 
 Mau  liat  hekainitlic-h,  in  deu  zwei  Jahreu, 
 welclie  der  Eroflnung  des  Concils  vorherge- 
 ganyen,  eiiie  Moiige  von  Abh^mdlungen  mit 
 dazu  gehorigen  Decreten  undCanonesnusar- 
 beiten  lassen ;  diese  sollen  nun  vun  dem 
 Concil  angenoinnien  imd  dann  voni  Papst 
 ''approbante  Coucilio"  als  Gesetze,  als 
 Lehr-  nnd  GLaiben»normeu  fiir  die  gauze 
 katbolisclie  Cbristenheit  verkiiudigt  werden. 
 Es  sin(i  im  ganzen  tinundtuiilzig  solcher 
 Schemate,  von  wcli.'heu  bis  jetzt  erst  fiinf 
 disi'iitirt  And. 
 
 Das  Verfabren  welches  bei  der  Bei-athung 
 und  Abstininiung  stattfinden  soil,  ist  nun 
 fcilgeudes: 
 
 1.  Das  Seliemawiid  mLlirere(zelin)  Tage 
 vor  der  Berathung  deu  Vatern  des  Concils 
 ausgetheilt,  Wi  Iche  dann  .schriftliche  Erin- 
 mrungeu,  Ans>tellnngeu,  Verbesserungsau- 
 trage  mafbeu  konuen. 
 
 2.  In  dietem  Fall  mussen  sie  st^gleich  eine 
 ncue  Forinel  oder  Fassung  des  betrefl'enden 
 Artikels  statt  d(  s  von  ibneu  beanstaudeten 
 ill  Vorsclilfig  brill  gen. 
 
 3.  Solcbe  Antiage  werden  durcti  den 
 Secrttar  der  eiusehlagigeu  Deputatiou  (ts 
 sind  deren  viei)  iibergebeu,  welche  dann 
 nacb  ihrein  Erinessen  davou  Gebraueh 
 inaclit,  indem  sie  das  Schema,  wenn  sie  es 
 liii-  zweckmiissig  halt,  reformirt  und  dann  in 
 ciiieni,  aber  nur  summarisch  gehalteuen, 
 Berichte  dem  Coucil  von  den  gestellttn 
 Antiagen  eine  Notiz  gibt. 
 
 4.  Die  Pr'asilenten  konn^njedes  Schema 
 cntweder  bloss  im  Gauzr^n  oder  auch  in  Ab- 
 schnitte  getlieilt  der  Berathung  uuttr- 
 stellen. 
 
 5.  Bei  der  Beiatlmng  kounen  die  Prasi- 
 denten  jeden  Kedner  unterbrecheu,  wenn 
 63  ihnen  scheiut,  dass  ernicht  bei  der  Sache 
 bleibe. 
 
 6.  Die  Bischofe  der  Deputationen  konnen 
 in  jedem  Moment  d;is  Wort  eigreifen,  inn  den 
 Bisehofen,  welche  den  Wortlaut  des  Schema 
 beaustanden,  zu  erwiederu. 
 
 7.  Zelm  Vaterreicheu  liin,um  denScbluss 
 der  Disfussion  zu  beantragen,  woriiber  dann 
 mit  eiufacher  Mehrheit  durch  Aufstehen 
 oder  Sitzenbltiben  entschieden  wird. 
 
 8.  Bei  der  Abstimmung  iiber  die  f  inzel- 
 nen  Theile  des  Schema  wird  zuerest  iiber 
 die  vorgeschlagenen  Versiuderungen,  dann 
 iiber  den  von  der  Deputation  \orgelegteu 
 Text  durch  Aufstehen  oder  Sitzenbleiben 
 abge>timmt,  so  dass  die  einfache  Mehrheit 
 entscheidet. 
 
 9.  Hierauf  wild  iiber  das  ganze  Schema 
 mit  Namen^aufruf  abgestimnit,  wobei  jcder 
 der  V'iiter  Uiit  ^Racet  oder  non  placet  ant- 
 
 wortet.  Ob  auch  hii  r  die  blosse  Mehrheit 
 der  Kopfzahl  eutscheiden  solle,  ist  niclit 
 angi  geben.  _  Es  scheint  aber  nach  der 
 Analogic  b  jaht  werden  zu  miissen,  denn 
 das  ganze  Schema  ist  ja  doch  nui-  wieder 
 (in  Stiick  odtr  Theil  v..n  cinem  grossern 
 Ganzen,  und  es  liegt  durchaus  kein  Grund 
 vor,  mit  dem  grossern  Stiick  anders  zu 
 verfabren  als  mil  dem  k!eiiiern.  Wurde  das 
 Princip  der  schleclithuiigen  Meliiheit  hicr 
 verlassei),  so  wiirden  wohl  gerade  die  wich- 
 tigern,  tiefcr  einschneidenden,  Schemate  ver- 
 loren  gehen. 
 
 Man  sielit  nun  wohl,  dass  einige  parla- 
 mentarische  Formen  in  diese  Geschafts- 
 ordnuiig  heriibergenommen  sind.  Aber 
 wenn  in  politibchen  Versammlungen  gewisse 
 den  hier  gegebeneu  ahnliche  Einrichtungen 
 bestelien,  so  sollen  sie  gewohnlich  zum 
 Schutze  der  Miiiderheit  gegeu  Majorisirung 
 dienen,  w'ahrend  sie  hier  umgekehrt  zu  dem 
 Zwecke  gegeben  zu  sein  scbeinen,  die  j\Iehr- 
 heit  noch  maclitiger  und  unwiderstehlich  zu 
 maclien,  wie  sicli  dies  besonders  in  dem  ihr 
 eingeiiiumten  Eechte  zeigt,  die  Discuss'on, 
 tobald  es  ihr  gefallt,  abzuschneidin  und 
 also  der  Minderheit  das  Wort  zu  entziehen  ; 
 dies  wird  um  so  peinliclier  wirken,  als 
 bekanntlich  auch  die  Moglichkeit,  sich  in 
 gedruckten  Gutachten  oder  Aufkiiirungen 
 den  iibrigen  Mitgliedein  des  Concils  mit- 
 zutheilen,  weder  fiir  einzelne  noch  fih-  gauze 
 Gruppen  von  Bischofen  gegeben  ist. 
 
 In  politischen  Versammlungen  konnen 
 Beschliisse  gefasst,  selbst  Ge  etze  gegeben 
 werden  durch  einfache  Mebrheit,  da  keine 
 der  folgenden  Parlameute  oder  Kammern 
 dm-ch  die  Bei-chlii.sse  und  Gesetze  der 
 tiiihern  gebunden  ist.  Jede  kann  zujedcr 
 Zeit  eine  Satzung  ihrer  Vorgiiugcrinnen 
 jindern  oder  abrogiren.  Aber  die  dogma- 
 tischen  Betchliisse  eines  Concils  sollen. 
 wenn  es  wirklich  ein  okumenisches  ist,  fiir 
 {die  Zeiten  unantastbar  und  unwiderrutiich 
 gelten. 
 
 Voraus.-ichtlich  wird  bei  den  nun  folgen- 
 den Abstimmungen  die  Mehrheit  dieses 
 Concils  nicl.t  etwa  eine  flus>ige,  auf-  und 
 abwogende  sein,  sie  wird  niclit  wechseln 
 mit  den  zu  fassendtn  Beschliissen,  sondein 
 sie  wird  sich,  mit  geringen  Schwankungen 
 der  Zahl,  in  ihrer  Zusammeusetzung  wesent- 
 licli  gleicii  bleiben.  Denn  es  ist  bekannt, 
 dass  die  Theilung  der  Bischofe  in  eine  Mehr- 
 heit und  eine  Minderheit  .sich  gltich  von 
 Aufang  an  schon  bei  der  Wahl  der  Deputa- 
 tionen, und  ehe  nrch  eine  i  inzige  Abstim- 
 mung stattgefunden,  scharf  und  entschie- 
 den herausgestellt  bat.  So  musste  es 
 kommen,  weil  in  der  Fiage  von  der  piipst- 
 lichen  Unfehlbarkeit  .'-ich  alsbald  ein  durch- 
 Y    2 
 
328 
 
 THE  VATICAN  COUNCIL. 
 
 [Document  XVIT. 
 
 greifender  unci  principieller  Gegensatz 
 ergab,  unci  man  sofort  erkannte,  dass  diese 
 Fia^e  die  Hauptaugelegenheit  der  Ver- 
 sammlung  bilde,  imd  alle  anderu  von  ilir 
 beherrfecht  wunlen.  Es  steht  zu  erwarteu, 
 dass  die  Auhauger  der  Unfeldbarkeits- 
 tlieorie  die  Vorlageu,  sowie  sie  aus  den 
 Handeu  der  Deputatinnen  hervorgehei', 
 auoh  unbedenklich  votiren  werden ;  denn 
 flir  sie  ist  ganz  folgeriehtig  alles  mass- 
 gebend,  was  vom  romischen  Stuble  ausge)  t, 
 und  dafur  ist  ausreichend  gesorgt.  dass  in 
 den  Depiitationen,  welrhen  jetzt  iiber  alle 
 oiif  die  Verbesseruug  der  Schemate  beziig- 
 lichen  Antrage  die  umfassendste  und  inap- 
 pellable  Gewalt  iibertragen  ist,  nur  eine 
 Ansicht  sich  geltend  maclien  kann.  Ein 
 Blick  auf  das  Personal  der  wichtigsten 
 Deputation,  ''  de  tide,"  geniigt.  Vor  alletn 
 findet  sich  da  der  Romer  Cardoni,  der 
 sc'hon  in  der  Vorbereitung.s-Cornmission  das 
 Dogma  der  papstlichen  Unfehlbarkeit  in 
 einer  eigeiien  Denkschiift  empfohlenund  in 
 seiner  Commission  hat  annehmen  lassen. 
 Neben  ihm  der  Jesuit  Steins,  sodann  die 
 berelten  Namen  Dechamps  von  Meoheln, 
 Spalding  von  Baltimore,  Pie  von  Poitiers, 
 Ledochowski.  Hassun  der  Armenier,  de 
 Preux  von  Sitten,  von  Deutscben  Martin, 
 Senestrey,  Gasser  von  Brixen,  zwei  Spanier, 
 drei  Sudamerikaner,  drei  Itidiener,  ein 
 Irlander,  endlich  Simor  Regnierund  Sharp- 
 man. 
 
 Seit  1800  Jahren  hat  es  in  der  Kirche  als 
 Grundsatz  gegolten,  dass  Decrete  iiber  cten 
 Glauben  und  die  Lebre  nur  mit  einer 
 wenigstens  moralisohen  Stimmeneinhellig- 
 keit  votirt  warden  sollten.  Dieser  Grundsatz 
 steht  mit  dein  ganzen  System  der  katho- 
 lischen  Kirche  im  engsten  Zusammenhatg. 
 Es  ist  kein  Beispiel  eines  Dogma  bekannt. 
 •wekdies  duvch  eine  eiiifaehe  Stimmenmehr- 
 heit  unter  clem  Widersprucbe  einer  Mindei- 
 heit  beschlossen  und  darauf  bin  eingefiihrt 
 worden  ware. 
 
 Um  dies  klar  zu  machen,  muss  ich  mir 
 Raum  fiir  eine  kurze  tlieologische,  aber 
 hoffentlich  allgemein  versfandliche,  Eiorte- 
 rung  erbitten. 
 
 Die  Kirche  hat  ein  ibr  von  Anfang  an 
 iibergebeiies  Depositura  geoffenbarter  I.ehre 
 zu  bewahren  und  zu  vcrwalten.'  Sie  em'p- 
 fangt  keine  neuen  Offenburungen,  und  sie 
 macht  keine  neuen  Glaubensartikel.  Und 
 wie  mit  der  Kirche  selbst,  so  ist  es  audi 
 
 J  Die  Theologie  hat  sich  in  drr  Kntwicldung  dieser 
 Fragen  angesclilossen  an  die  allucmein  al8  elassisch 
 und  vcillig  correct  angenommene  Schriftdes  Vincentius 
 von  Lerin?,  das  Conimnnitoriiim,  das  sclion  um  das 
 Jahr  434  erschien.  Auf  diese  bezidie  kii  micli  daher 
 in  dem  folgenden. 
 
 mit  dem  allgemeinen  Coiicil.'  Das  Concil 
 ist  die  Reprasentation,  die  Zusammenfas- 
 sung  der  ganzen  Kirche  ;  die  BischoFe  aiif 
 demselben  sind  die  Gesandten  und  Ge- 
 schaftstra'^er  aller  Kirchen  der  katholisehen 
 Welt :  sie  habeu  ira  Namen  der  Gesammt- 
 heit  zu  eiklaren,  was  diese  Gesanimtheit 
 der  Gliiuingen  iiher  eine  religiose  Frage 
 denkt  und  glaubt,  was  sie  iilsUeberlieferung 
 empfangen  hat.  Sie  sind  also  als  Procura- 
 toren  anzuseben,  welche  die  ihnen  gegebene 
 Vollmaeht  durc.haus  nicht  iibersclireiten 
 diirfen.^  Thiiten  sie  es,  so  wiirde  die 
 Kirche,  deren  Vertreter  sie  sind,  die  von 
 ihnen  aufgestellie  i.ehre  und  Definition 
 nicbt  besfatigen,  vielmelir  als  etwas  ihrem 
 glaubigen  Bewusst<ein  fremdes  zuriick- 
 weisen.  * 
 
 Dift  Bischofe  auf  dem  Concil  sind  also 
 vor  allem  Zeurjen  ,  sie  sagen  aus  und  consta- 
 tiren,  was  sie  unci  ihre  Geraeinden  als' 
 Glaubenslehre  empfangen  unci  bisher  be- 
 kannt liaben ;  sie  sind  aber  auch  Ricliler. 
 nur  dass  ihre  richterlicbe  Gewalt  iiber  den 
 Glauben  nicht  iiber  den  Bereich  ihres  Zeu- 
 genthums  liinausgehen  clarf,  vielmehr  durch 
 dieses  fort wahrond  bediugt  und  unischiieben 
 ist.  Als  Richter  baben  sie  das  Gesctz 
 (die  Glaubenslelire)  nicbt  erst  zu  machen, 
 
 1  f-o  saptt  der  Bischof  Fisher  von  Rochester,  der  fiir 
 den  Primat  des  Papstes  sein  Lcben  opferte,  in  seiner 
 Streitschrlft  gegen  Luther  (^Op-ra,  ed.  Wirceburg,  1597, 
 p.  592),  mit  Birufung  auf  den  gleichen  Au>spriRli 
 des  Duns  .Scotus :  "  In  eorum  "  (des  Concils  mit  dmi 
 Papstel  "arbitrio  non  est  situni,  ut  quicquam  tale  vel 
 non  tale  faciant,  sed  spirllu  potins  veritatis  edocti,  id 
 quod  revera  pridem  de  subsUintia  fidei  fuerat,  .jam 
 declarant,  esse  de  substantia  fidei,"  Und  der  Minorit 
 Da^enytoit,  Systema  fidti,  p.  1-10:  "Secundum  recep- 
 tam,  tam  veterum,  quam  modernorum  doctorum  sen- 
 tentiam  ecclesia  uou  potest,  agere  ultra  revelationes 
 antiquas,  nihil  potest  hodie  declarari  de  fide,  quod  non 
 habet  talem  identitatera  cuni  prius  revelatis  .  .  .  Un<le 
 semper  docet  Scotus :  Quod  illae  conclusione^  solum 
 possunt  infallibiliter  declarari  et  determinari  per  ec- 
 clesiiim,  quae  sunt  necessurio  inclusae  in  articulis 
 creditis.  Si  igitur  per  accidens  coDJunguntur,  vel  si 
 solum  probabiliter  sequuntur  ex  articulis,  fidem  non 
 atting.iit  per  quascun\que  deterniinationes,  quia  Con- 
 cilia noa  possunt  identificare,  quae  sunt  ix  objccto 
 diversa,  nee  necessario  inlen-e  ea,  quae  solum  apparen- 
 ter,  seu  probabiliter  sunt  inciusa  in  articulis  creditis.  '  • 
 
 2  "  Concilium  non  est  ipsamet  ecclesia,  sed  ipsam 
 tantiim  repraesentat ;  ...  id  est  ppiscopi  illi  qui  con- 
 cilio  adsunt,  legati  mittunlur  ab  omnibus  omnium 
 gentium  catholicarum  ecclesiig,  qui,  ex  nomine  totins 
 universilatis,  declarent,  quid  ipsa  universitas  sentiat 
 et  quid  traditum  acceperit.  Itaque  ejnsnmdi  legati 
 omnium  call  sianiiii  sunt  veluti  prociiratores,  quibus 
 nefas  essci  |ir.«niMiiniii'in  sibi  creditam  tantillum  ex- 
 cedere.  Umii'  cmsi:!!,  i|Uod  si  quingenti  episcopi,  ut 
 vidrre  est  in  (M^miilis  Ariniinensis,  et  Constantino- 
 politanai"  e.inlra  imagines  coactae  synodi,  siiam  de  fide 
 coimmuii  drclavanda  procurationem  tantillum  excede- 
 rent,  uiiivcr.s:i  ecclesia,  cujus  sunt  tantummodo  procu- 
 ratorcs  et  simplex  repraesentatio,  definitionem  factara 
 all  illis  ratam  non  haberet,  imo  repudiaret." — (Kuvres 
 de  Fhielnn,  Versaiiies,  182f).  ii.  361. 
 
Document  XVIT.] 
 
 THE  VATICAN  COUNCIL. 
 
 329 
 
 sonilcrn  niir  zu  interi5vetiren  imd  an7Ai- 
 wenden.  Sie  stehen  imter  dem  oftunt- 
 lichi-n  Ec'chte  der  Kirche,  an  welchem  sie 
 niehts  zu  andern  vermogen.  Sie  iiben  ilir 
 Richteramt.  erstens  :  indem  sie  die  von  ihnen 
 abgelegten  Zengnisse  miter  einander  prii- 
 fen  und  vergleiclien  und  deren  Tragweite 
 erwagen ;  zweitens,  indem  sie  nach  gewis- 
 senhafter  Priifimg :  ob  an  einer  Lehre  die 
 drei  unentbelirlichen  Bediugungen  der 
 Universalitat,  der  Perpetuit'at  und  des 
 Consensus  ("  ubique,  semper,  ab  omnibus  ") 
 zutreffen,  ob  also  die  Lehre  als  die  allgi- 
 meine  I^elire  der  gauzen  Kirche,  als  wirk- 
 lielier  Bestandtheil  des  gottlichen  Deposi- 
 tums,  alien  gezeigt  und  ilir  Bekenntniss 
 jedem  Christen  anferlcgt  werden  konne.i 
 Jhre  Priifung  hat  sioh  demnach  sowohl 
 iiber  die  Vergangenlieit  als  die  Gegenwart 
 zu  erstrecken.  So  ist  von  dem  Amte  der 
 Biscliofe  auf  Concilien  jede  Willkiir,  jedes 
 blo-^s  subjective  Gutdiinken  ausgesehlos-sen. 
 Es  wiirde  da  irevelhalt  und  verderblieh 
 sein,  denu  da  die  Kirche  keiue  neuen  Offen- 
 l.aiungen  emp Ian •,'t. keiue  neuen Glaubensar- 
 tikel  machr,  so  kann  und  darf  auch  ein 
 Coucil  die  Substunz  d  s  Glaubens  nicht 
 andern,  niclits  davon  wegnehmen  und 
 niclits  hinzufiigen.  Ein  Concilium  macht 
 also  dngmatische  Decrete  nur  iiWer  Dinge, 
 \v<dclie  schon  in  der  Kirche,  als  duicli 
 Schritt  imd  Tradition  bezeugf,  allgeniein 
 geglaubt  wurden,^  oder  welche  als  evidente 
 
 1  So  der  Jesuit  Bagot  in  seiner  Institutio  Theo^ogica 
 de  vera  Rdigirme,  Paris,  1645,  p.  395:  "  Universitas 
 sine  duabus  aliis,  niminim  antiquitate  et  consen^ioue 
 stare  non  potest.  Quod  autem  triplicl  ilia  prob.itione 
 confirmatur,  est  baud  dubie  ecclesiasticum  et  catboli- 
 cuni.  Quod  si  universitatis  ncita  deficit  et  nova  aliqua 
 qiiacstio  exoritur,  novaque  contagio  eccle^iatn  ( omma- 
 cuiare  incipit,  tunc  hac  universitate  praesentiiun  ec- 
 clesiarum  deficiente  recurrendum  est  ad  autiqiiitatem. 
 Notat  enim  Vincent,  po^se  aliquam  haerebeos  conta- 
 giunem  occiipare  multas  ecclesias,  sicut  constat  de 
 Ariana ;  adeo  ut  aliqiianilo  plures  ecclesiae  et  tpiscopi 
 diversarum  nationum  Arianl  quam  Catholici  reperiren- 
 tur.  Kt  quantunivis  doctrina  aliqua  latissime  patcat, 
 si  tamen  novam  esse  constat,  baud  dubie  erronea  est, 
 nee  eiiim  est  apostolica,  nee  per  successionem  et  tra- 
 dition.'m  ad  nos  usque  pervenit.  Deinde,  ut  notat 
 idem  Vincentius,  autiquilas  nun  potest  jam  seduci. 
 Verum  enimvero  quia  et  ipse  error  antiquus  es>e 
 potest :  idcirco  cum  consulitur  vetustas,  in  ea  quaerenda 
 est  cohsensio." 
 
 -  So  Vincentius:  "Hoc  semiter  nee  quidquam  aliud 
 Conciliorum  decretis  catholica  perfecit  ecclesia,  nisi  ut 
 quod  a  majuribus  sola  traditione  susceperat,  hoc  deinde 
 pusteris  per  scripturae  ehirographum  consignaret." — 
 Commonit.  cap.  32.  Der  I'ridentinische  Theologe 
 Vega,  ap.  Davenport,  p.  9 :  "  Concilia  generalia  boo 
 tantimi  habent,  ut  ventates  jam  alias,  vel  in  seipsis, 
 vel  in  suis  prlncipiis  a  Deo,  ecclesiae  vel  SS.  Patribus 
 revelatas  vel  per  scripturas  vel  tniditionem  piophe- 
 tarum  et  apustolorum  turn  deelarent,  turn  confirment  et 
 sua  auctoritate  Claras  et  apertas  et  absque  ulla  ambigui- 
 tateab  omnibus  Catholicis  tenendas  tradant.  Addit: 
 {■tad  hocdico:  Praetentia  Spiritus  sancti  illu^trantiir, 
 
 und  klnre  Folgerungen  in  den  bereits  ge- 
 glaubten  und  gelehrten  Grundsatzen  ent- 
 halten  siml.  Wenn  aber  eine  Meinung 
 Jahrhimdeite  lang  stets  auf  Wideisprucli 
 pestossen  und  niit  alien  theologischen 
 Waflen  bestritten  worden,  also  stets  min- 
 destens  unsicher  gewesen  ist,  so  kann  sie 
 nie,  auch  duich  ein  Concilium  nicht,  zur 
 Gewisslieit,  das  heisst  zur  Dignitat  einer 
 gottlich  geoffenbarten  Lehre,  erlioben  wer- 
 den. Daher  der  gewolmliche  Euf  der  Vater 
 auf  den  Concilien  nach  der  Aunahme  und 
 Verstandigung  eiues  dogmatischen  Decrets : 
 "  haec  fides  Patrum." 
 
 Soil  also  z.  B.  an  die  Stelle  der  friiher 
 geglaubten  und  gelehrten  Irrthumsfreiheit 
 der  ganzen  Kirche  die  Unfehlbarkeit  eines 
 Einzigen  gesetzt  werden,  so  ist  das  keiue 
 Entwicklung,  keine  Explication  des  vorher 
 implicit  Geglaubten,  keine  mit  logischer  Fol- 
 geiichtigkeit  sich  ergebende  Coiisequenz, 
 sondern  einfach  das  gerado  Gegeiitheil  der 
 friiheren  Lehre,  die  damit  auf  den  Kopf 
 gestellt  wiirde.  Gerade  wie  es  im  jiolitisrhen 
 Lebcn  keine  Foitbildung  oder  Entwicklung, 
 sondern  einiach  ein  Umsturz,  eine  Ee volu- 
 tion ware,  weiin  eiti  bisher  freies  Gimein- 
 wesen  plotzlich  uiiter  das  Joch  eines  absolut 
 herrscheiiden  Monarchen  g<-bracht  wiirde. 
 
 Die  Zeit,  in  welclier  ein  okumenisches 
 Coneil  uber  den  Glauben  der  Chri.-slen 
 beiath,  ist  al.-o  stets  eine  Zeit  der  lebhaf- 
 testen  Erweckung  dts  religiosen  Bewu:>st- 
 Beins,  eine  Zeit  der  abzulegenden  Zengnisse 
 und  der  offeiien  lOrkiiirungen  fiir  aile  treuen 
 Sohne  der  Kirche,  Geistliche  wie  Laien, 
 gewesen.  Man  glaubte,  wie  die  Geschichte 
 der  Kirche  beweist,  allgemein,  da.-s  man 
 gerade  durch  solche  Kundgebungen  dem 
 Coneil  seine  Aul'gabe  erleichtere,  und  nicht 
 die  Vater  dadurch  store  oder  hemme.  Zeug- 
 ni-ss  ablegen,  Wiinsche  aussprechen,  auf  die 
 Bediirfuisse  der  Kirche  hinweisen,  kanu 
 und  darf  jc'kr,  auch  der  Laie.^ 
 
 primo  ut  infallibiles  deelarent  veritates  ecclesiae  reve- 
 lat.is,  et  secundo,  ut  ad  terminjnda  dubia  in  ecclesia 
 sutwrta,  ext^rpando^que  errores  et  abusus  mfallibiliter 
 etiuiu  ex  revelatis  cuUigant  populo  Chribtiano  credenda 
 et  u^urpanda  in  fide  et  moribus." 
 
 1  So  sagt  der  Caidinal  Reginald  Pole,  einer  der 
 Prasidenten  des  Tridentinischen  Concils,  in  .seinem 
 Buche,  De  dmciUo,  1562,  fol.  11 :  "  Patet  quidem  locus 
 ouiuibus  et  singulis  exponendi,  si  quid  vel  sibi  vel 
 ecclesiae  opus  esse  censeant,  sed  decernendi  nun  om- 
 nibus patet,  verum  lis  tantum,  quibus  recti(jnem  ani- 
 maruin  ipse  unicus  pastor  et  rector  dedit."  Papst 
 Nikolaus  1.  bemerkt  dass  die  Kaiser  an  den  Concilien 
 theilgenommen  "haben,  wenn  vom  (jlauben  gebandelt 
 worden  sei.  "  Ubinam  legistis,  imperatores  anteces- 
 snres  vestros  synodalii)us  conventibus  interfuisse  ?  nisi 
 forsitan  in  quibus  de  fide  tiactatuni  est,  quae  universi- 
 tatis est,  quae  omnium  communis  est,  quae  non  solum 
 ad  clericos,  verum  etiam  ad  Laicos  et  ad  onines  omnino 
 pertinet  Chribtianus."  Diese  Stelle  fand  audi  m 
 Orat'an?  De-ret  A  u'u  ib!;;o 
 
330 
 
 THE  VATICAN  COUNCIL 
 
 [DOCUMKNT  XVII. 
 
 Ganz  besouders  wenn  es  sich  urn  die 
 Einl'iihrung  eines  neueii  Dogma  handelt, 
 welches  etwa,  vou  eiuer  Seite  her  gefordert, 
 dem  Bewusstsein  dcr  Glaubigen  fremd  ht 
 und  ilmeu  als  eiue  Neutrung  crscheint, 
 dann  ist  der  sich  erhebende  Protest  der 
 Laien  ein  ebenso  gerechter  als  nothwen- 
 (liger,  und  unvermeidliches  Zeugniss  der 
 Auhanglichkeit  an  den  ilinen  iiberlieferten 
 Glauben,  und  sle  erliillen  damit  eine  Pilicht 
 gegen  die  Kirche. 
 
 Auf  dem  Coucil  selbst  aber  beweist  der 
 Widersprucli,  den  eine  Anzahl  der  Bischofe 
 gegen  eine  als  Dogma  zu  verkiindende 
 Meinung  erhebt,  dass  in  den  von  ihnen 
 repnisentirteu  Theilkirehen  diese  Meinung 
 niclit  fUr  wahr,  nicbt  fiir  gottUch  geolfenbart 
 gehalten  worden  ist,  und  auch  jetzt  niclit 
 diifiir  gehalten  wird.  Damit  ist  aber  schon 
 entschieden,  dass  dieser  Lehre  oder  Mei- 
 nung die  drei  wesentlichen  Erfordernisse 
 der  Universaliiat,  der  Perpetuifat  und  des 
 Consinsus  abgehen,  dass  sie  also  auch  nicht 
 der  ganztu  Kirche  als  gottliche  Olfenbarung 
 aufgcdrungen  werden  darf. 
 
 Daruin  hat  man  es  in  der  Kirche  stets 
 fiir  uothwendig  erachtet,  dass,  sobald  eine 
 nur  eini^ermassen  betrtichtliche  Anzahl  von 
 Bischofen  einem  von  der  Mehrheit  etwa 
 \  orgeschlagenen  oder  beabsichtigten  Decret 
 widetspracii,  dieses  Decret  beiseite  gelegt 
 ward,  die  Definition  imterblieb.  Die  wahr- 
 hatte  Katliolicifat.  einer  Lehre  soil  evident 
 und  uiizweifclhatt  sein ;  sie  ist  es  aber 
 nicht,  sobald  das  Zeugniss  wenn  auch  einer 
 Miiiderzahl  den  Beweis  liefert,  dass  ganze 
 Abtheilungen  der  Kirche  dicse  Lehre  nicht 
 glauben  und  nicht  bekennen. 
 
 Darum  war  bei  jedem  Concil  die  Haupt- 
 frage  :  "  Sind  die  Glaubensdecreto  von 
 allei  Mitgliedern  genehmigt  wojden?" 
 Sogleich  aut  dem  ersten  allgemeinen  Ccmcil 
 zu  Nicaa,  wo  unter  318  Bischofen  zuletzt 
 nur  zwei  sich  der  Unterschrift  weigtrteii. 
 Zu  (  halcedon  zogi  rte  man  so  lange  mit  den 
 Entsclieidungeii,  liess  sich  immer  wieder 
 auf  neue  Eiorterungen  ein,  bis  endlich  alle 
 Bedciiken,  welche  hesonders  die  illyrischen 
 imd  die  paliistinensischcn Bischofe  gegen  dns 
 Schrtiben  Leo's  aiifauglich  hegten,  gehoben 
 waren.  Noch  ehe  Kaiser  Marcian  die  Synode 
 entliess,  draug  er  auf  eine  Erklarung :  ob 
 wirklich  alle  Bisc.  ofe  (cs  wnren  iiber  600) 
 der  Glaubensdefinition  zustimniten,  was 
 denn  auch  alio  heroitwilligst  bejahteii,  und 
 worauf  Papst  Leo  selbst  Gott  dankte,  dass 
 sein  Schreiben  "  niicli  alien  Zweifcln  und 
 Bcdcnken  docii  endlich  durch  die  unvvider- 
 legliche  Zwstimmung  des  gesammten  Epis- 
 kojiats"  best'atigt  worden  sei.  So  vcr- 
 siciierten  auch  auf  dem  sechsten  allgcmeint  n 
 
 Concil  die  Bischofe  auf  die  Frage  des 
 Kaisers  :  dass  die  dogmatische  Entschei- 
 dung  unter  Zustimmung  aller  aufgestellt 
 worden  sei.  Dasselbe  geschah  auf  dem 
 siclienten  im  Jahr  787.  Und  wiederum 
 meldete  Karl  der  Grosse  von  dem  Concil  zu 
 Frankfort  79-i  den  spanischen  Bischofen: 
 alles  tei  geschehen,  "  quatenus  Sancta 
 omnium  unaniniitas  decerm-ret,"  etc. 
 
 In  Trient  gab  Papst  Pius  IV  den  Le- 
 gaten  die  Weisung ;  nichts  entsclieiden  zu 
 lassen,  was  nicht  alien  V'atern  genehm  sei. 
 Einer  der  dort  betindlichcn  Theologen, 
 I'ayva  de  Andrada,  berichtet :  mehrnials 
 habe  man  ein  Dicret  Woclieu,  Mouate  lang 
 unentschieden  ge lassen,  weil  einige  wenige 
 Bischofe  wiilerstrebten  oder  Bedenken  aus- 
 serten  ;  erst  dann,  wenn  endlich  nach  Ian  gen 
 und  sorgfiiltigcn  Berathi^ngen  Einstimmig- 
 keit  der  V'ater  erzielt  worden,  habe  man  das 
 Decret  publicirt.  Payva  fiihrt  mehrere, 
 Beispiele  davon  an.'  Und  Bossuet  bemerkt 
 iiber  die  Vorschrift  Pius  IV :  dies  sei  eine 
 trefHiche  Kegel,  um  das  Wahre  vom  Zwei- 
 felhaften  zu  sclieiden. 
 
 Alle  Theologen  machen  es  zur  Bedingung 
 der  Oekumenicitat  eines*  Concils,  dass  vollige 
 Freiheit  auf  demselben  herrsche.  Freiiieit 
 des  Redeus,  Freiheit  des  Stiminens.  Nie- 
 mand,  snjzt  Toimiely,  darf  zuriickgewieseu 
 werden,  der  gehort  werden  will.  Nicht 
 blops  physischer  Zwang  wiirde  die  Be- 
 schliisse  eines  Concils  kraftlos  und  werthlos 
 machen.  Die  Freiheit,  diese  Lebensluft 
 eines  wahren  Concils,  wird  auch  durch  die 
 gar  mannigfaltigen  Formen,  in  denen  mo- 
 ralisclicr  Zwang  eiutritt,  oder  der  Mensch 
 sich  willig  knechteu  liisst  (z.  B.  durch  die 
 versehiedeneu  Arten  der  Simonie),  zerstort, 
 und  die  Legitimitilt  des  Concils  dadurch 
 aufgehoben.  Tourucly  nenut  als  die  auf 
 S\noden  wirksamen  und  die  couciliarische 
 Freiheit  aufhebenden  Leideuschaften 
 Furcht,  Stellengier,  Geldgeiz  und  Hab- 
 sucht.- 
 
 Als  der  grosse  Abfall  zu  Seleucia  und 
 Rimini  gleichzeitig  stattfand,  als  an  sechs- 
 himdert  Bischofe  das  gemeinsarae  Bekennt- 
 nisd  verlaugneten  und  pieisgaben,  da  war 
 es  "  Geistesschwaclie  und  Scheu  vor  einer 
 raiihseligen  Reise  "  ("  partim  imbecillitatc 
 
 1  Defensio  Fidei  Tn'dcnt'nae,  f.  IT:  "Cum  quiii- 
 (lecini  Icre  nut  viginti' diibitaie  se  aiebant,  ne  vcro 
 (luicquam  praoter  Cunrilii.rum  vetu-tum  niorem  con- 
 cluilcic'tur,  iKinnn  iKniccnim  dubitatio  plurimorum 
 inipetuni  retardavit,  atriiu'  ctlecit,  ut  res  in  aliam  ses- 
 siononi  liilata,  omnium  Icre  caliulis  tantlem  definire- 
 tuv."  Man  verglcicho  dort  das  Wcitere.  Man  siebt, 
 dass  zu  Trient  die  Ueberzeugung  heirschte,  es  miisse 
 alios  in  der  Weise  der  alti'.n  Cuntilien  beliandelt  und 
 entschieden,  wenigstens  die  wescntliche  Form  dcrsel- 
 ben  beibehalten  werden. 
 
 2  De  Eccksia,  i.  3s*i. 
 
Document  XVI L] 
 
 THE  VATICAN  COUNCIL. 
 
 331 
 
 iugeuii,  partira  taedio  peregriuatioiiis  evic- 
 ti,"  Sulp.  Sever.  2,  43),  was  sie  iiberwand. 
 
 Die  blosse  I'hatsache  einer  weuu  auch 
 Tioch  so  zahlreichea,  bischoflichen  Versamm- 
 lung  ist  alsouocli  lange  keiuBeweis  der  wirk- 
 liehen  Oekumenicitat  eiues  Concils ;  oder, 
 wie  die  Tlieologen,  z.  B.  Tournely,  sicli 
 ausdriicken,  es  kann  -wobl  okumeniscli  der 
 Berufuiig  uach  sein,  ob  es  dies  aber  aucU 
 dem  Verlauf  imd  Ausgang  nach  sei,  dariiber 
 kauu  das  Coucil  selbst  nicht  entscheiden, 
 kann  nicbt  sclber  sich  Zeuguiss  gebeu ;  da 
 muss  erst  die  doch  audi  nc.ch  iiber  jeJem 
 Coucil  stebeude  Autoritat,  oder  das  Zeug- 
 niss  der  ganzen  Kircbe,  als  eutsclieideud 
 und  besfatigend  binzutreteu.  Die  Con- 
 eilion  als  seiche  liabcn  keiue  Verheissung — 
 audi  iu  den  gewiJhnlieb  angefiibrten  Worlen 
 des  Herm  von  den  "  zwei  oder  drei  "  kommt 
 el  en  alles  auf  das  "in  seinem  Namen  Ver- 
 san.meltsein "  an,  und  dies  entb'alt,  w  ie 
 alle  Tlieologen  annebmen,  inelirere  Bediu- 
 gungen,  die  z.  B.  'lournely  aufFuhrt.*  Aber 
 die  Kircbe  hat  die  Verbeissungen,  und  sie 
 iDuss  eist  sich  uberzeugen,  oder  die  Gewiss- 
 beit  besitzen.  dass  pbysiscber  oder  mora- 
 libcber  Zwang,  Furcht,  Leideuscbaften,  Ver- 
 f  iihrun^skiinste — Dinge  wie  sie  zu  Kimini 
 und  nod  I  gar  oft  gewirkt  liaben — nicbt  auf 
 dem  Concil  iibeiniacbtig  geworden  sind, 
 dass  also  die  walire  Freiheit  dort  gel\errscbt 
 babe.  In  diesem  Sinn  sagt  Bossuet  von 
 einem  cikumeniscben  Concil :  der  Biscbofe 
 auf  demselben  miissten  so  viele  und  aus  so 
 verscbiedeneu  Landern,  und  die  Zustimmung 
 der  iihrigen  so  evident  sein,  dass  man  klar 
 sebe,  es  sei  nicbts  anderes  da  gescheben, 
 als   dass    die    Ansicht    der    ganzen   Welt 
 
 1  Quaeres :  quibus  conditionibus  promisit  Cbristus  se 
 conciliis  adfuturum  ?  Re^p.  Ista  general!:  Si  in 
 nomine  suo  congreg.ita  fuei  int ;  hoc  est  servata  sufFrM- 
 giorum  libert;ite ;  inxocato  coele^ti  auxilio;  adbibita 
 humana  indu^tiia  etdiligtntia  in  conqtiirenda  veritate. 
 .  .  .  Deus  scilicet,  qui  omnia  suaviter  disponit  ac 
 moderatur,  via  su)  ematurali  aperta  et  manifesta  non 
 ade.-t  conciliis,  sed  occulta  Spiritus  subministratione 
 (Deus)  permittit,  episcopos  omnibus  humanae  infir- 
 mitatis  periculis  subjacere  et  aliquando  succumbere  : 
 neque  enim  unquam  promisit,  se  a  conciliis  ejusmodi 
 pericula  certo  .^emper  propulsaturum ;  sed  hoc  unum, 
 se  lis  semper  adfuturum,  qui  in  tuo  nomine  congrega- 
 rentur.  Congiegari  autem  in  suo  nomine  censentur, 
 quoties  eas  observant  leges  et  conditiones,  quas  voluit 
 observari.  Tournely,  J  raelechonts  thtohgicoe  Ue  Deo 
 et  divinis  aitnliutis,  i.  165.  Tournely  liihrt  denselben 
 Gedanken in  seinen  Fraelectiove-^  thfdlo.icae  de  (ccltsia 
 Christi,  i.  384,  noch  weiter  aus:  "  (Iteus)  episcopos 
 permittit  omnibus  humanae  infirmitatis  periculis  ob- 
 no.xios  esse,  nietus  scilicet,  arabilionis,  avaritiae,  cupi- 
 d. talis,''  &c. 
 
 zu?ammengetragen  worden.*  Sollte  sich 
 also  zeigen,  dass  auf  dem  Concil  keineswegs 
 "die  Ansicht  der  gnnzen  katboli.-.cben  Welt 
 zusammengetragen"  worden,  dass  vielmehr 
 Mebrbeitsbeschliis.-e  gefasst  worden  seien, 
 ■welclie  mit  dem  Glauben  eines  betracht- 
 licben  Theils  der  Kircbe  im  Widerspruch 
 stehen,  dann  wiirden  gewiss  in  der  katlio- 
 liscben  Welt  die  Fiagen  aufgeworfen 
 werden :  Haben  uui^ere  Biscbofe  ricbtig 
 Zeugniss  gegeben  von  dem  Glauben  ibrer 
 Diocesen  ?  und  wenn  nicbt,  sind  sie  wabr- 
 haft  frei  gewesen  ?  Oder  wie  kommt  es, 
 dass  ibr  Zeugniss  niclit  beacbtet  worden 
 ist?  dass  bie  majoiisirt  worden  sind?  Von 
 den  Antwoiten,  die  auf  diese  Fragen  ertheilt 
 werden,  werden  dann  die  ferneren  Ereig- 
 nisse  in  der  Kircbe  bedingt  sein.  Und 
 darum  ist  auch  in  der  ganzen  Kirclie  die 
 vollste  Publicifat  stets  als  zu  einem  Concil 
 geborig  gewahrt  worden;  denu  es  liegt 
 der  gesammteu  cbristlichen  Welt  bochlich 
 daian,  nicbt  niir  zu  wisseu,  dass  etwas  dort 
 be£chlo.--sen  wird,  sondern  auch  zu  wissen, 
 icie  es  bescb  lessen  wird.  An  diesem  Wie 
 bangt  zuletzt  alles,  wie  die  denkwlirdigen 
 Jahie  359,  449,  754  u.  s.  w.  beweisen.  Auf 
 das  Concil  von  Trient  batte  niiin  sich  bezUg- 
 lich  des  zwangsweise  auferlegten  Schwei- 
 gens  nicht  berufen  sollen ;  denn  erstens 
 wurde  dort  bloss  eine  Mabnung  gegeben, 
 und  zweitens  betraf  die  Erinnerung  nur  die 
 Bekanutmacbung  von  Entwiirfen,  welcbe, 
 was  heutzutage  bei  dem  Stand  der  Presse 
 nicbt  mehr  moglich  ware,  damals  in  der 
 Feme  mit  wirklichen  Decreten  verwechselt 
 wunlen. 
 
 Den  9  Marz  1870. 
 
 V.  DoiXINGER. 
 
 1  "  Et  qui-  les  autres  consentent  si  evidemment  a 
 Ifur  asseinbleo,  qu'il  sera  clair,  qu'on  n'y  ait  fait 
 qu'apporter  le  sentiment  de  touts  laterre."  { Histoire  de 
 \'ariatio7is,  1.  15,  n.  IdOO.)  Und  durum  fordrrt  der 
 Papst  Gelasius  zu  einer  "bene  gesta  synodus"  nicht 
 nur,  dass  sie  nach  Schrift  und  Tradition  und  nach  den 
 kirchlichen  hegeln  ihre  Entscheidungen  gefasst  babe, 
 sondern  auch,  dats  sie  von  der  ganzen  Kirche  ange- 
 nommensei:  "quam  cuncta  recepit  ecclesia"  (Epist. 
 13  bei  Lalbe,  Concil.  iv.,  1200  und  1203).  Und  Nicole 
 bemerkt  gegf  n  die  Calvinisten :  "  lis  out  une  mai  c|ue 
 evidente  que  le  Concile  qui  se  dit  Universel  doit  etie 
 re9U  pour  tel,  dans  I'acceptation  qu'en  fait  I'Eglise." 
 (^Fritendus  Reformes  convaincus  de  schisme,  2,  7,  p. 
 289.)  Die  Kirche  gibt  den  Concilien  Zeugniss  (nicht 
 erst  Autoritat),  sowie  sie  durch  ihren  biblischen  Canon 
 deneinzelnen  BUchern  der  Bibel  Zeugniss  gibt,  wah- 
 rend  natiirlich  die  innere  Autoritat  derfelben  nicht 
 von  der  Kirche  ausflies-st.  Sie  ist  auch  da  "  testis,  non 
 autor  fidei." 
 
332 
 
 THE  VATICAN  COUNCIL. 
 
 [Document  XVIII. 
 
 DOCUMENT  XVIII. 
 
 PIUS    EPISCOPUS 
 
 SERVUS  SEEVORUM  DEI 
 
 SACRO   APPROBANTE    CONCILIO 
 
 AD   PERPETUAM   KEI   MEMORIAM. 
 
 Dei  Filius  et  generis  humani  Kedemptor 
 Dominus  noster  Jesus  Christus,  ad  Patrem 
 coelestera  rediturus,  cum  Ecclesia  sua  in 
 terris  railitaute,  omnibus  diebus  usque  ad 
 consuuimationem  saeculi  futurum  so  esse 
 promisit.  Quare  dilectae  sponsae  praesto 
 esse,  adsistere  docenti,  operauti  benedicere, 
 pLviclitauti  opem  ferre  nuUo  unquam  tem- 
 pore destitit.  Haec  vero  salutaris  eius  provi- 
 dentia,  cum  ex  aliis  beneficiis  innnmeris 
 coutinenter  apparuit,  tum  iis  manifestissime 
 comperta  est  t'ructibu.s,  qui  orbi  christiano 
 e  Conciliis  (Ecumenicis  ac  nominatim  e 
 Tridentino,  iniquis  licet  temporibus  cele- 
 brato,  amplissimi  provenerunt.  Hinc  enim 
 sanctissima  religionis  dogmata  pressius  de- 
 finita  uberiusque  exposita,  errores  damnati 
 atque  cohibiti ;  hinc  ecclesiastica  disciplina 
 restituta  firmiusque  sancita,  promotum  in 
 Clero  scientiae  et  pietatis  studium,  parata 
 adolescen'ibus  ad  sat^ram  militiam  edu- 
 candis  collegia,  cliristiani  denique  populi 
 mores  et  accuratiore  fidelium  eruditione  et 
 frequentiore  sacramentorum  usu  iustaurati. 
 Hinc  praeterea  arctior  membroruiii  cum 
 visibili  Capite  commuuio,  imiversoque  Cor- 
 pori  Christi  ii.ystico  additus  vigor;  hinc 
 religinsae  multiplicatae  familiae,  alia<]ue 
 christianae  pietatis  instituta ;  hinc  ille 
 etiaiu  assiduus  et  usque  ad  sanguinis  efiu- 
 sionem  constans  ardor  in  Christi  regno  late 
 per  orbcm  propagando. 
 
 Verumtaiuen  haec  aliaque  insignia  emo- 
 lumenta,  quae  per  ultlmam  maxime  oecu- 
 nienicam  Synodum  divina  dementia  Eccle- 
 siae  largita  est,  dum  grato,  quo  par  est, 
 animo  recolimus;  acerbum  compescere  liaud 
 possumus  dolorem  ob  mala  gravissima,  inde 
 ))otissimum  orta,  quod  ciusdem  saerusanctae 
 Hynodi  apud  permultos  vol  auctoritas  cou- 
 t(;mpta,  vol  sapientissima  neglecta  fuere 
 decreta 
 
 Nemo  enim  ignorat,  haereses,  quas  Tri- 
 dentini  Patres  proscripserunt,  nuiii  reiecto 
 divino  Ecclesiae  magisterio,  res  ad  rcli- 
 gionem  spectantes  privati  culusvis  iudioio 
 permitterentur,  in  sectas  paullatim  disso- 
 iutas  esse  multiplices,  quibus  inter  se 
 dissentientibus  et  concertantibus,  oumis 
 tandem  in  CI iristimi  fides  apud  non  )):iiicos 
 labefactatu  c.-A.     Itaque  ipsa  sacra  BiMia, 
 
 quae  antea  christianae  doctriuae  unions  fons 
 et  index  asserebantur,  iam  non  pro  divinis 
 liaberi,  imo  mytiiicis  commentis  accenseri 
 coeperunt. 
 
 Turn  nata  est  et  late  nimis  per  orbem 
 vagata  ilia  rationalismi  sen  naturalismi 
 doctrina,  quae  religioni  christianae  utpote 
 sui^ernaturali  iustituto  per  omnia  adversans, 
 summo  studio  molitur,  ut  Christo,  qui  solus 
 Domiuus  et  Salvator  noster  est,  a  nientibus 
 humanis,  a  vita  et  moribus  populorum 
 C'Xuluso,  merae  quod  vocant  rationis  vel 
 naturae  regnum  stabiliatur.  L'elicta  auteui 
 prdiectaque  Christiana  religione,  negate  vero 
 Dl'O  et  Christo  eius,  prolapsa  tandem  est 
 multorum  mens  in  panthtismi,  mateiialismi, 
 atheismi  barathrum,  ut  iam  ipsam  ratiunalem 
 naturam,  omnemque  iusl^j  recfique  norinam 
 negantes,  ima  hunianae  societatis  funda- 
 ment.i  diruere  connitantur. 
 
 Hac  porro  impietate  circumquaque  gras-  , 
 sante,  iufeliciter  contigit,  ut  plures  etiam 
 cathulicae  Ecclesiae  filiis  a  viaverae  pietatis 
 aberrarent,  in  iisque,  diniinutis  paullatim 
 veritatibus,  sensus  catholicus  attenuaretur. 
 Variis  enim  ac  peregriuis  do^'trinis  abducti, 
 naluram  et  gratiam,  scientiam  humanam 
 et  lidem  divinam  perperam  commiscentes, 
 genuinum  seusum  dogmatum,  qnem  tenet 
 ac  docet  Sancta  Mater  Etclesia,  depravare, 
 integritatemque  et  sinceritatem  fidei  in 
 periculura  adducere  comperiuntur. 
 
 Quibus  omnibus  perspectis,  fieri  qui 
 potest,  ut  non  commoveantur  intima  Eccle- 
 siae viscera?  Quemadmodum  enim  Dens 
 vult  omnes  homines  talvos  fieri,  et  ad 
 agnitionem  veritatis  venire;  quemadmodum 
 Cliiistus  venit,  ut  salvum  faceret,  quod 
 perierat,  et  filios  Dei,  qui  erant  disiiersi, 
 congregaret  in  unum,  ita  Ecclesia,  a  Deo 
 populorum  mater  et  magistra  constituta : 
 omnibus  debitricem  se  novit,  ac  lapses 
 eiigere,  labantes  sustinere,  revertentes  am- 
 plecti,  confirmare  bonos  et  ad  meliora 
 provehere  parata  semper  et  intenta  est. 
 Quapropter  nuUo  tempore  a  Dei  veritute, 
 quae  sanat  omnia,  testanda  et  praedicanda 
 qiuescere  potest,  sibi  dictmn  esse  non 
 ignorans :  Spiritus  mens,  qui  est  in  te,  et 
 verba  mea,  quae  posui  in  ore  tuo,  non  re- 
 cedent  de  ore  tuo  amodo  ct  usque  in  sem- 
 piternum.* 
 
 Nos  itaque,  inliacrentes  Praedccessorum 
 Nostrorum  vestigiis,  pro  supremo  Nostro 
 Apostolico  muuere  veritatem  catholicam 
 docere  ac  tueri,  perversa-que  doctrinas 
 rcprobare  nunquiim  intermisimus.  Nunc 
 autem  sedentibus  Nobiscum  et  iudicautibus 
 imivcrsl  orbis  Episeopis,  in  l.anc  oecunieui- 
 
Document  XVIII.] 
 
 THE  VATICAN  COUNCIL. 
 
 333 
 
 cam  Synodum  auctoritate  Nostra  in  Spirit n 
 Sancto  congregatis.  innixi  Dei  verbo  scripto 
 et  tradito,  prout  ab  Ecclesia  catholica  sancte 
 custoditum  et  genuine  expositiim  accepimus, 
 ex  liac  Petri  Cathedr  i  n  conspectu  omnium 
 salutarem  Christi  doctrinam  profiteri  et 
 deelarare  coiistituimus,  adveisis  erroribus 
 patestate  nobis  a  Deo  tradita  proscriptis 
 atque  damnatis. 
 
 Caput  I. 
 Be  Deo  rerum  omnium  Cieatore. 
 
 Sancta  Catbolica  Apoitolica  Romana 
 Ecclesia  credit  et  confitt-tur,  unum  esse 
 Deum  verum  et  vivum,  Creatorem  ac  Do- 
 minum  coeli  et  terrae,  omnipotentem,  aeter- 
 num,  immensum,  incumprehensibilem,  in- 
 tellectu  ac  voluntate  omuique  perfectione 
 infinitum  ;  qui  cum  sit  una  singularis, 
 simplex  omnino  et  incommntabilis  sul'stan- 
 tia  spii'itualis,  praedicandus  re  et  essentia 
 a  muudo  distinctus,  in  se  et  ex-beatissimus, 
 et  super  omnia,  quae  praeter  ipsuin  sunt  et 
 coiicipi  possunt,  ineftabiliter  excelsus. 
 
 Hie  solus  verus  Dens  bonitate  sua  et 
 omnipotenti  virtute  non  ad  augendum  suam 
 beatitudinem,  nee  ad  acquirendam,  sed  ad 
 maniiestandam  perfeefionem  suara  per  bona, 
 quae  creaturis  imperitur,  lilieirimo  consilio 
 fcimul  ab  initio  temporis  utramque  de  nihilo 
 condidit  creatuiam.  spiritualera  et  corpora- 
 lem,  angelic.im  videlicet  et  mundanam,  ac 
 delude  humauam  quasi  communem  ex 
 spirit  u  et  corpore  constitutam.' 
 
 Univers  I  vero,  quae  condidit,  Deus  pro- 
 videntia  sua  tuetur  atque  guberuat,  attin- 
 gens  a  fine  usque  ad  finem  fortiter,  et 
 disponens  omnia  suaviter."  Omnia  enim 
 nuda  et  aperta  sunt  oculis  eius,^  ea  etiam, 
 (juae  libera  creatiu-arum  actione  futura 
 sunt. 
 
 Caput  II. 
 De  revelatione. 
 
 Eadem  Sancta  Mater  Ecclesia  tenet  et 
 docut,  Deum,  rerum  omnium  principium  et 
 fineni,  naturali  Lumanae  rationis  lumine 
 e  rebus  creatis  certo  cognosci  po^se ;  invi-i- 
 bilia  enim  ipsius,  a  creatura  mundi  per  ea 
 quae  facta  sunt  intellecta,  conspiciuntur  :  * 
 atttimen  placuisse  eius  s-apientiae  et  boni- 
 tati,  alia,  eaque  superuaturali  via  se  ipsum 
 ac  aeterna  voluntatis  suae  decreta  hmnano 
 generi  revelare,  dicente  Apostolo  :  Multi- 
 fariam,  multisque  modis  olim  Deus  loquens 
 patribus  in  Prophetis :  novissime,  diebus 
 istis  locutus  est  nobis  in  Filio.* 
 
 Huic     divinae    revelatioci    tribuendum 
 
 Cone.  Later. 
 
 iv.  c.  ; 
 
 1.  Fir  mile'. 
 
 .Sup.  viii.  1. 
 
 3  Cf.  Hcl. 
 
 Eom.  i.  20. 
 
 '  Helj.  i. 
 
 quidem  est,  ut  ea,  quae  in  rebus  divinis 
 liumanae  rationi  per  se  impervia  non  sunt, 
 in  praesenti  quoque  generis  humani  con- 
 ditions ab  omnibus  expedite,  firma  certi- 
 tudine  et  nullo  admixto  errore  cognosci 
 possint.  Non  hac  tamen  de  causa  revelatio 
 alisolute  necessaria  dicenda  est,  sed  quia 
 Deus  ex  infinita  bonitate  sua  ordinavit 
 hominem  ad  finem  supernaturalem,  ad  par- 
 ticipanda  scilicet  bona  divina.  quae  hiunanae 
 mentis  intelligentiam  omnino  superant; 
 siquidem  oculus  non  vidit,  nee  auris  audivit, 
 nee  in  cor  hominis  ascendit,  quae  praeparavit 
 Deus  lis,  qui  diligunt  ilium.' 
 
 Haec  porro  supernaturalis  revelatio,  se- 
 cundimi  universalis  Ecclesiae  fidem,  a 
 sancta  Tridentina  Synodo  declaratam,  con- 
 tiuetur  in  libris  scriptis  et  sine  scripto 
 traditionibus,  quae  ipsius  Cbristi  ore  ab 
 Apostolis  aceeptae,  aut  ab  ipsis  Apostolis 
 Spiritu  Sancto  dictante  quasi  per  manus 
 traditae,  ad  nos  usque  pervenerunt.^  Qui 
 quidem  veteris  et  novi  Testamenti  libri 
 integri  cum  omnibus  suis  partibus,  prout 
 in  eiusdem  Conrilii  decreto  recensentur,  et 
 in  vetere  vulgata  latiua  editione  habeutur, 
 l^ro  sacris  et  cauonicis  suscipiendi  sunt.  Eos 
 vero  Ecclesia  pro  sacris  et  canonicis  habet, 
 non  ideo  quod  sola  bumana  iudustria  concin- 
 nati,  sua  delude  auctoritate  siut  approbati  ,* 
 nee  ideo  dumtaxat,  quod  revelationem  sine 
 errore  contineant ;  sed  propterea  quod 
 Spiritu  Sancto  inspirante  conscripti  Deum 
 liabent  auctorem,  atque  ut  tales  ipii  Eccle- 
 siae traditi  sunt. 
 
 Quoninm  vero,  quae  sancta  Tridentina 
 Synodus  de  interpretatione  divinae  Scrip- 
 turae  ad  coercenda  petulantia  ingenia  salu- 
 brirer  decrevit,  a  quibusdam  liominibus 
 prave  exponuntiir,  Nos,  idem  decretum 
 i-enovantes,  banc  illius  mentem  esse  decla- 
 ramus,  ut  iti  rebus  fidei  et  morum,  ad 
 a  edification  em  doctrinae  Cbristianae  per- 
 tinentium,  is  pro  vero  sensu  sacrae  Scrip- 
 turae  habendus  sit,  quern  tenuit  nc  tenet 
 Sancta  Mater  Ecclesi.i,  cuius  est  iudicare  de 
 vero  sensu  et  inteipretatione  Scripturarum 
 sanctarum :  atque  ideo  nemini  licere  contra 
 bunc  sensum.  aut  etiam  contra  unanimem 
 consen.-um  Patrum  ipsam  Scripturam  sacram 
 interpretari. 
 
 Caput  III. 
 De  fide. 
 
 Quum  liomo  a  Deo  tanquam  Creatore  et 
 Domino  suo  fotus  dependeat,  et  ratio  creata 
 increatae  Veritati  penitus  subiecta  sit, 
 plenum  revelanti  Deo  intellectus  et  volun- 
 tiitis    obsequium    fide    praestare   tenemur. 
 
 1  Cni-.ii.  9. 
 
 2  Cone.  Trid.,  ^c^8.  iv.  IXer.  de  fan.  Script. 
 
334 
 
 THE  VATICAN  COUNCIL. 
 
 [Document  XVIIT. 
 
 Hauc  vero  fidera,  quae  Immauae  salulis 
 iuitium  est,  Ecclebia  catbolica  profitetur, 
 virtutem  esso  supernatural  em,  qua,  Dei 
 aspiiatite  et  udiuvante  gratia,  ab  eo  revelata 
 vera  esse  credimus,  non  propter  iiitrinsecam 
 rerum  veritatem  naturali  rationis  lumine 
 ]ierspectam,  sed  propter  auctoritatem  ipsius 
 Dei  revelantis,  qui  nee  falli  nee  fallere 
 potest.  Est  enim  fides,  testante  Apostolo, 
 sperandarum  substantia  rerum,  argumen- 
 tum  non  apparentium.* 
 
 Ut  nibilominua  fidei  nostrae  obsequium 
 ratinni  consentaneuin  esset,  voluit  Deus  cum 
 iuternis  Spiritus  Sancti  auxiliis  externa 
 iungi  revelationis  suae  argumenta,  facta 
 scilicet  divina,  atque  imprimis  miracula  et 
 prophetias,  quae  cum  Dei  omnipotentiam 
 et  infinitam  scientiam  luculenter  common- 
 strent,  diviuae  revelationis  signa  sunt  cer- 
 tissima  et  omnium  intelligentiae  accommo- 
 data.  Quare  turn  Moyses  et  Prophetae, 
 tum  ipse  maxime  Cliristus  Dominus  multa 
 et  manifestissima  miracula  et  prophetias 
 ediderunt ;  et  de  Apostolis  legimus:  lUi 
 autem  i^rofecti  praedicaverunt  ubique. 
 Domino  cooperante,  et  sermonem  contir- 
 maiite,  sequentibus  siguis.^  Et  rursum 
 scriptum  est :  Habemus  firmiorem  propbeti- 
 cum  sermonem,  cui  bene  facitis  atteudentes 
 quasi  lucernae  huenti  in  caliginoso  loco.^ 
 
 Licet  autem  fidei  assensus  nequaquam 
 sit  molus  auimi  caecus :  nemo  tamen  evan- 
 gelicae  praedicationi  consentire  potest,  sicut 
 oportet  ad  salutem  consequendam,  absque 
 illumiuatione  et  inspiratione  Spiritus  Sancti, 
 qui  dat  omnibus  suavitatem  in  consentiendo 
 et  credendo  veritati.*  Quare  fides  ipsa  in 
 se,  etiamsi  per  cbaritatem  non  operetur, 
 donum  Dei  est,  et  actus  eius  est  opus' ad 
 salutem  pertinens,  quo  homo  liberam  prae- 
 stat  ipsi  Deo  obedientiam,  gratiae  eius, 
 cui  resistere  posset,  consentiendo  et  co- 
 operando. 
 
 Porro  fide  diyina  et  catliolica  ea  omnia 
 credenda  sunt,  quae  in  verbo  Dei  seiipto 
 vel  tradito,  continentur,  et  ab  Ecclesia  sive 
 soleinni  iudicio  sive  ordinario  et  univcrsali 
 magisterio  tamquam  divinitus  revelata  cre- 
 denda propouuutur. 
 
 Quoniam  vero  sine  fide  impossibile  est 
 placere  Deo,  et  ad  filiorum  eius  consortium 
 pervenire ;  ideo  nemini  unquam  sine  ilia- 
 contigit  iustificatio,  nee  uUus,  nisi  in  ea 
 pcrsfveiavcrit  usque  in  finem,  vitam  aeter- 
 nani  asscijuctur.  Ut  autem  officio  veram 
 lidcui  aiiipketendi,  in  eaque  constanter  per- 
 bcvcrandi  satisfacerc  jjossemus,  Deus  per 
 Filium  suum  unigenitum  Ecclesiam  insti- 
 tuit,  suacque  institutionis  manifestis  nutis 
 
 1  Ileb.  xi.  1,  ''■  Miuc.  xvi.  2'J. 
 
 3  2  I'ctr.  1.  19.  ■•  Syii.  Aran!^.  ii.  can.  1. 
 
 instruxit,  ut  ea  tamquam  custos  et  magistra 
 verbi  revelati  ab  omnibus  posset  agnosci. 
 Ad  solam  enim  catholicam  Ecclesiam  ea 
 pertinent  omnia,  quae  ad  evidentem  fidei 
 cbristianae  credibilitatem  tam  multa  et  tam 
 mira  divinitus  sunt  disposita.  Quin  etiam 
 Ecclesia  per  te  ipsa,  ob  suam  nempe  admi- 
 rabilem  propagation  em,  eximiam  sanctitatem 
 et  inexhaustam  in  omnibus  bonis  foecundi- 
 tatem,  ob  catholicam  unitatem,  invictam- 
 que  stabilitatem,  magnum  quoddam  et 
 perpetuum  est  motivum  credibilitatjs  et 
 divinae  suae  legationis  testimonium  irre- 
 fragabile. 
 
 Quo  fit,  ut  ijjsa  veluti  signum  levatum 
 in  nationes,'  et  ad  se  invitet,  qui  nondum 
 crediderunt,  et  filios  siios  certiores  faciat, 
 firmissimo  niti  fundamento  fidem,  qiuxm 
 profitentur.  Cui  qiiidem  testimonio  etficax 
 subsidium  accedit  ex  superna  virtute. 
 Etenim  beniguissimus  Dominus  et  errautes 
 gratia  sua  excitat  atque  adiuvat,  ut  ad 
 agnitionem  veritatis  venire  possint ;  et  eos, 
 quos  de  tenebris  transtulit  in  admirabile 
 lumen  suum,  in  hoc  eodem  lumine  ut  per- 
 severent,  gratia  sua  confiimat,  nun  deserens, 
 nisi  deseratur.  Quocirca  minime  par  est 
 conditio  eorum,  qui  per  coeleste  fidei  donum 
 catholicae  veritati  adhaeserunt  ;  atque 
 eorum.  qui  ducti  opinionibus  liunumis,  tal- 
 sam  religionem  sectantur;  illi  enim,  qui 
 fidem  sub  Ecclesiae  magisterio  sutceperinit, 
 nullam  unquam  habere  possunt  iustam 
 causam  mutandi,  aut  in  diibium  fidem 
 eamdem  revocandi.  Quae  cum  ita  siut, 
 gratias  agentes  Deo  Patri,  qui  dignos  nos 
 fecit  in  partem  sortissauctonun  in  lumine, 
 tantam  ne  negligamus  salutem,  sed  aspi- 
 cientes  in  auctorem  fidei  et  consummatorem 
 lesum,  teneamus  spei  nostrae  cnufessioncm 
 indeclinabilem. 
 
 Caput -I  V. 
 Be  fide  et  rati'one. 
 Hoc  quoque  perpetuus  Ecclesiae  catho- 
 licae consensus  tenuit  et  tenet,  duj)licein 
 esse  ordinem  cognitionis,  non  solum  priucipio, 
 sed  obiecto  etiam  distiuctum  :  priucipio 
 quidem,  quia  in  altero  naturali  ratioiie,  in 
 altero  fide  divina  coguoscimus  :  obiecto 
 aiitem,  quia  praeter  ea,  ad  quae  naturalis 
 ratio  pertingere  potest,  credenda  nobis  pro- 
 poninitur  mysteiia  in  Deo  abscondita,  quae, 
 nisi  revelata  divinitus,  innotesccre  non  pos- 
 sunt. Quocirca  Apostolus,  qui  a  gentibus 
 Deum  per  ea,  quae  facta  sunt,  cognitum 
 esse  testatur,  disserens  tamen  dc  gratia  et 
 vcritate,  quae    per    lesuin   Christum  facta 
 
 1  Is.  .\i.  12. 
 
Document  XVIII.] 
 
 THE  VATICAN  COUNCIL. 
 
 335 
 
 est,"  prouuntiat:  Loqiiimur  Dei  sapieutiam 
 in  mysterio,  quae  abscondita  est,  quam 
 praedestinavit  Deus  ante  saecula  in  gloriam 
 nostram,  quam  nemo  principum  hiuus  sae- 
 culi  cognovit  : — nobis  autem  revelavit  Deus 
 per  Spiritum  suum:  Spiritus  enim  omnia 
 scrutatur,  etiam  profunda  Dei.*  Et  ipse 
 Unigenitus  confitetur  Patri,  quia  abscondit 
 haec  a  sapientibus,  et  prudentibus,  et  re- 
 velavit ea  parvulis.^ 
 
 Ac  ratio  quidem,  fide  illustrata,  cum 
 sedulo,  pie  et  sobrie  quaerit,  aliquam,  Deo 
 dante,  mysteriorum  intelligentiam  e;imque 
 fructuosissimam  assequitur,  turn  ex  eorum, 
 quae  naturaliter  cognoscit,  analogia,  turn  e 
 mysteriorum  ipsorum  nexu  inter  se  et 
 cum  fine  liominis  ultimo ;  uunquam  tamen. 
 idonea  redditiu-  ad  ea  perspicienda  instar 
 veritatum,  quae  propriam  ipsius  obiectum 
 constituunt.  Divina  enim  mysteria  suapte 
 natura  intellectum  creatum  sic  excedunt, 
 ut  etiam  revelatione  tradita  et  fide  suscepta, 
 ipsius  tamen  fidei  vela  mine  conteeta  et 
 quadam  quasi  caligine  obvoluta  maneant, 
 quamdiu  in  hac  mortali  vita  peregrinamur 
 a  Domino  :  per  fidem  enim  ambulamus,  et 
 non  per  speciem.'' 
 
 Verum  etsi  fides  sit  supra  rationem,  nulla 
 tamen  unquam  inter  fidem  et  lationem  veia 
 dissensio  esse  potest :  cum  idem  Deus,  qui 
 mysteria  revelat  et  fidem  infundit,  animo 
 humano  rationis  lumen  indiderit :  Deus 
 autem  negare  seipsum  non  pos&it,  nee 
 veium  vero  unquam  contradicere.  luanis 
 autem  huius  contradictionis  species  inde 
 potissimum  oritur,  quod  vel  fidei  dogmata 
 ad  mentem  Ecclesiae  intellecta  et  exposita 
 non  fuerint,  vel  opinionum  commenta  pro 
 rationis  elfatis  habeantnr.  Omnem  igitur 
 assertionem  veritati  ilium  inatae  fidei  con- 
 trariam  omniuo  falsam  esse  definimus.^ 
 Porio  Ecclesia,  quae  una  cum  apostolico 
 munere  docendi,  mandatum  accepit,  fidei 
 depositum  custodiendi,  ius  et  oflicium  di- 
 vinitus  habet  falsi  nominis  scientiam  pro- 
 scribendi,  ne  quis  decipiatur  per  philoso- 
 pliinm,  et  inanem  fallaciam."  Quapropter 
 omnes  christiani  fideles  huiusmodi  opi- 
 niones,  quae  fidei  doctrinae  contrariae  esse 
 cognoscuntur,  maxime  si  ab  Ecclesia  re- 
 probatae  fuerint,  non  solum  prohibentur 
 tauquam  legitimas  scientiae  conclusiones 
 defendere,  sed  pro  erroribus  potius,  qui 
 fallacem  veiitatis  speciem  prae  se  ferant 
 liabei'e,  tenentur  omnino. 
 
 Neque  solum  fides  et  ratio  inter  se  dis- 
 sidere  nunquam  possunt,  sed  opem  quoque 
 
 1  loan.  i.  17.  '-  1  Cor.  ii.  7-9. 
 
 3  Math.  xi.  25.  *  2  Cor.  v.  1. 
 
 5  Cunc.  Lat.  V.  Bulla  Apostolici  regiminis. 
 
 6  Coloss.  ii.  8. 
 
 sibi  mutuam  ferunt,  cum  recta  ratio  fidei 
 fundamenta  demonstret,  eiusque  lumiue 
 illustrata  rerum  divinarum  scientiam  ex- 
 colat;  fides  vero  rationem  ab  erroribus 
 liberet  ac  tueatur,  eamque  multiplici  cogni- 
 tione  instruat.  Quapropter  tantum  abest, 
 ut  Ecclesia  hiimanarum  artium  et  disci- 
 plinarum  culturae  obsistat,  ut  banc  multis 
 modis  iuvet  atque  promoveat.  Non  enim 
 commoda  ab  iis  ad  hominum  vitam  dima- 
 nantia  aut  ignorat  ant  de.spicit;  fatetur 
 imo,  eas,  quemadmodum  a  Deo,  scieutiarum 
 Domino,  profectae  sunt,  ita  si  rite  pertrac- 
 tentur,  ad  Deum,  iuvante  eius  gratia,  per- 
 dmere.  Nee  sane  ipsa  vetat,  ne  buiusmodi 
 disc-iplinae  in  suo  quaeque  ambitu  propriis 
 utautur  priucipiis  et  propria  metbodo ;  sed 
 iustam  banc  libertatem  agnoscens,  id  sedulo 
 cavet,  ne  divinae  doctrinae  repugnando 
 errores  in  se  suscipiant,  aut  fines  proprios 
 transgressae,  ea,  quae  sunt  fidei,  occupent 
 et  perturbent. 
 
 Neque  enim  fidei  doctrina,  quam  Deus 
 revelavit,  velut  pbilosopbicum  inventiim 
 proposita  est  bumanis  ingeniis  perficienda, 
 sed  tamquara  divinmn  deposit utn  Christi 
 Sponsae  tradita,  fideliter  custodienda  et 
 infallibiliter  declaranda.  Hinc  sacrorum 
 quoque  dogmatum  is  sensus  perpetuo  est 
 retinendus,  qnem  semel  declaravit  Sancta 
 Mater  Ecclesia,  nee  unquam  ab  eo  sensu, 
 altioris  intelligentiae  specie  et  nomine,  re- 
 cedendum.  Crescat  igitur  et  multum  vehe- 
 menterque  proficiat,  tarn  singulorum,  quam 
 omnium,  tam  unius  bominis,  quam  totiiis 
 Ecclesiae,  aetatum  ac  saeculorum  gradibus, 
 intelligentia,  scientia,  sapientia :  sed  irj  suo 
 dumtaxat  genere,  in  eodem  scilicet  dogmate, 
 eodem  sensu,  eademque  sententia.* 
 
 CANONES. 
 
 De  Deo  rerum  omnium  Creatore. 
 
 1.  Si  quis  imum  verum  Deum  visibilium 
 et  invisibilium  Creatorem  et  Dominum  ne- 
 gaverit ;  anathema  sit. 
 
 2.  Si  quis  praeter  materiam  nihil  esse 
 affirmare  non  erubuerit ;  anathema  sit. 
 
 3.  Si  quis  dixerit,  unam  eaiidemque  esse 
 Dei  et  rerum  omniuin  substantiam  vel  es- 
 sentiam;  anathema  sit. 
 
 4.  Si  quis  dixerit,  res  finitas,  turn  cor- 
 poreas  tum  t-piritua!es,  aut  saltern  spiri- 
 tnales,  e  divina  substantia  emanasse; 
 
 I  Vine.  I,ir.  Common,  n.  2^. 
 
536 
 
 THE  VATICAN  COUNCIL. 
 
 [Document  XVIII, 
 
 ant  divinam  ossentiam  sui  manifestatione 
 vel  evolutione  fieri  omnia ; 
 
 aut  denique  Deum  esse  ens  universale 
 seu  indefinitum,  quod  sese  determinando 
 cnnstituat  rerum  universitat  em  in  genera, 
 species  et  individua  distinctam ;  anathema 
 sit. 
 
 5.  Si  quis  non  confiteatur,  mundum, 
 resque  ouines,  quae  in  eo  continentur,  et 
 spirituales  et  materiiles,  secundvim  totam 
 suam  substantiam  a  Deo  ex  nihilo  esse  pro- 
 ductas  ; 
 
 aut  Deum  dixerit  non  voluntate  ah  omni 
 necessitate  libera,  sed  tam  necessaiio 
 creasse,  quam  necessario  amat  seipsvim ; 
 
 aut  mundum  ad  Dei  gloriam  conditum 
 esse  negaverit ;  anathema  sit. 
 
 II. 
 
 De  revelafione. 
 
 1.  Si  quis  dixerit,  Deum  unnm  et  verum, 
 Creatorem  et  Dominum  nostrum,  per  ea, 
 quae  facta  sunt,  naturali  rationis  humanae 
 lumine  certo  cognosci  non  posse ;  anathema 
 sit. 
 
 2.  Si  quis  dixerit,  fieri  non  posse,  aut  non 
 expedire,  ut  per  revelationem  divinam  homo 
 de  Deo,  ciiltuque  ei  exhibendo  edoceatur; 
 anathema  sit. 
 
 3.  Si  quis  dixerit,  huminem  ad  cogni- 
 tionem  et  perfectionem,  quae  naturalcm 
 superet,  divinitus  evehi  nou  posse,  sed  ex 
 seijjso  ad  omids  tandem  veri  et  boni  posses- 
 sionem iugi  profectu  i:)ertingere  posse  et 
 debere ;  anathema  sit. 
 
 4.  Si  quis  sacrae  Scripturae  libros  inte- 
 gros  cum  omnibus  suis  partibus,  prout  illos 
 sancta  Tridentina  Synodus  recensuit,  pro 
 saoris  et  canonicis  non  susceperit,  aut  eos 
 divinitus  inspiratos  esse  negaverit ;  anathe- 
 ma sit. 
 
 III. 
 
 De  fide. 
 
 1.  Si  quis  dixerit,  rationem  humanam  ita 
 independentem  esse,  ut  fides  ei  a  Deo  im- 
 perari  non  possit ;  anathema  sit. 
 
 '2.  Si  quis  dixerit,  fidem  divinam  a  nn- 
 turali  de  Deo  et  rebus  moral ibus  scientia 
 non  distingui,  ac  propterea  ad  fidem  divinuni 
 ]ion  requiri,  ut  revelata  verifcis  jiropter  auc- 
 tiiritatem  Dei  revelantis  credatur  ;  anathema 
 bit. 
 
 3.  Si  quis  dixerit,  revelationem  divinam 
 externis  signis  credibilein  fieri  non  posse, 
 ideoque  sola  interna  cuiustiue  experientia 
 aut  inspiratioue  privata  homines  nd  fidem 
 nioveri  debere;  anathema  sit. 
 
 4.  Si   quis   dixerit,   miracnla   nulla    fieri 
 
 posse,  proindeque  omnes  de  iis  narrationes, 
 etiam  in  sacra  Scriptura  contentas,  inter 
 fabulas  vel  mythos  ablegandas  esse,  aut 
 miiacula  certe  cognosci  nunquam  posse,  nee 
 iis  divinam  religionis  christianae  originem 
 rite  probari ;  anathema  sit. 
 
 5.  Si  quis  dixerit,  assensimi  fidei  chris- 
 tianae non  esse  liberum,  sed  argumentis 
 humanae  rationis  necessario  prodnci ;  aut 
 ad  solam  fidem  vivam,  quae  per  eharitatem 
 operatur  gratiam  Dei  necessariam  esse  ; 
 anathema  sit. 
 
 6.  Si  quis  dixerit,  parem  esse  conditionem 
 fidelium  atque  eorum,  qui  ad  fidem  unice 
 verara  nondum  pervenerunt,  iia  ut  catliolici 
 iustam  causam  habere  possint,  fidem,  quam 
 sub  Ecclesiae  magisterio  iam  susceperunt, 
 assensu  suspense  in  dubijjm  vocandi,  dnnec 
 demonstrationem  scientificam  credibilitatis 
 et  veritatis  fidei  suae  absolverint ;  anathema 
 
 IV. 
 
 Defide  et  ratione. 
 
 1.  Si  quis  dixerit,  in  revelatione  divlna 
 nulla  vera  et  proprie  dicta  mysteria  con- 
 tiueri,  sed  universa  fidei  dogmata  posse  per 
 rationem  rite  excultam  e  naturalibus  prin- 
 cipiis  inteiligi  et  demonstrari  ;  anathema 
 sit. 
 
 2.  Si  quis  dixerit,  disciplinas  humanas  ea 
 cum  libertate  tractandas  esse,  ut  earum 
 Rssertinnts,  etsi  doctrinae  rtvelatae  adver- 
 sentur,  tanquam  verae  retineri,  neque  ab 
 Euclesia  proscribi  possint ;  anathema  sit. 
 
 3.  Si  quis  dixerit,  fieri  posse,  ut  dog- 
 matibus  ab  Ecclcsia  propositis,  aliquando 
 secundum  progressum  scientiae  sensus  tri- 
 bnendus  sit  alius  ab  eo,  quem  intellexit  et 
 intcUigit  Ecclt sia ;  anathtma  sit. 
 
 Itaque  su^jremi  pastoralis  Nostri  officii 
 debitum  cxequentcs,  omnes  Christi  fideles, 
 maxime  veio  eos,  qui  praesuut  vel  docendi 
 munere  funguntur,  per  viscera  lesu  Christi 
 obtestamur,  necnon  eiusdem  Dei  et  Salva- 
 toris  nostii  auctoritate  iubemus,  ut  ad  bos 
 erroies  a  Sancta  Ecclesia  arcendos  et  eli- 
 niinandos,  atqne  jjuiissiniae  fidei  lucem  pan- 
 tlendam  studium  et  operam  conferaut. 
 
 (^noniam  vero  satis  non  est,  haereticam 
 pravitatem  devitare,  nisi  ii  quoque  errores 
 diiigenter  fugiantur,  qui  ad  illam  plus 
 minusve  accedunt ;  omnes  ofiScii  nionemus, 
 scrvandi  etiam  Constitutiones  et  Decreta, 
 quibus  pravac  eiiismodi  o])inionLS,  quae 
 istliic  diserte  non  cnimierantur,  ab  hac 
 Sancta  Sede  prnscri|itae  et  prohibit.ie 
 sunt. 
 
 Datum  Eoniae  in  jiublica  Sessione  in 
 Vaticaua  Basilica  snlemnit(  r  c.  Icbrata,  anno 
 
DocuMKNTS  XIX.  XX.]        THE  VATICAN  COUNCIL. 
 
 337 
 
 Incariiationis  Dominicae  millesimo  octin- 
 gentesiiiio  septuagtsimo,  die  vigesima 
 (juarta  Aprilis. 
 
 Pontificatus  Noitri  anno  vigesimo  quarto. 
 Ita  est. 
 losEPHUs  Episcopus  S.  Hippolyti, 
 Secretarius  Concilii  Vaticaid. 
 (Dalla  CiviUa  CaUolica,  7  niaggio  1870.) 
 
 DOCUMENT  XIX. 
 
 Formule.^ 
 
 Les  soussigne's  pietres  et  clerc;  dii  diocese 
 de  Florence,  re'poudant  a  I'iuvitation  faite 
 au  ("lerge  italien,  otfrent  au  Concile  (Ecu- 
 meniqiie  leur  modeste  obole  pour  le  soulage- 
 nient  de  I'auguste  pauvrete'  du  Vicaire  de 
 Jesus-Christ,  et  saisissent  avec  empresse- 
 nient  cette  occasion  nouvelle  d';iffirnier  leur 
 deyouement  a  sa  Peisonne  sacre'e,  leur  zele 
 pour  ses  droits  sacrosaiuts  et  leur  foi  ine'- 
 branlable  a  son  infaillible  autorite. 
 
 {Suivent  les  signatures  du  Clerge'.) 
 
 (De  Vltalie,  4  juillet  1870.) 
 
 DOCUMENT  XX. 
 
 CONSTITUTIO  DO&MATICA 
 
 PKIMA 
 
 DE   ECCLESIA   CHRISTI 
 
 EDITA   m   SE:?SIOSE   QfARTA 
 
 SACROSAxXCTI  OKCUMENICI  CONCILII 
 VATICANI. 
 
 PIUS  EPISCOPUS 
 
 SEBVIS    SERYOEVJI    LEI 
 SACEO     APPKOBANTE     CONCILIO 
 
 Ad  perpetuam  rei  memoriam. 
 
 Pastor  aeternus  et  episcopus  animarum 
 uostrarum,  ut  salutiferum  redemptioiiis 
 opus  perenne  reddeiet,  sauctani  aedificare 
 Ecclesiam  decrevit,  in  qua  veluti  in  donio 
 Dei  viveiitis  fideles  onmes  uiiius  fidei  et 
 charitatis     vinculo     contip.erentur.       Qua- 
 
 1  Le  present  modele  de  souscription  devra  etre 
 renis,  en  nieme  temps  que  les  offrandes  recueillies, 
 ii  rill,  et  Rev.  thanoine  N.  au  Seminaire  flurentin,  pas 
 plus  tard  que  le  24  juin. 
 
 propter,  priusquam  clarificaretur,  rogavit 
 Patrem  nou  pro  Apostolis  tantum,  sed  et 
 pro  eis,  qui  credituri  erant  per  v(  rbum 
 eorum  in  ipsum,  ut  omnes  unum  essent, 
 sicut  ipse  Filius  et  Pater  unura  sunt. 
 Quemadinodum  igitur  Apostolos,  quos  sibi 
 de  niundo  elegerat,  misit,  sicut  ipse  missus 
 erat  a  Patre ;  ita  in  Ecclesia  sua  Pattores  et 
 Doctores  usque  ad  consummationem  saeculi 
 esse  volnit.  Ut  vero  Episcopatus  ipse  unus 
 et  indivisus  esset,  et  per  cohaerentes  sibi 
 iuTicem  sacerdotes  credentium  mullitudo 
 universa  in  fidei  et  communionis  unitate 
 conservaretnr,  beatum  Petruni  caeteris 
 Apostolis  praeponeiis  in  ipso  instituit  per- 
 petuumutriu.-que  unitatis  principium  ac  visi- 
 bile  fundunientutu,  super  cuius  fL-rtitudinem 
 aeternum  exstrueretur  templum,  et  Ecclesiae 
 coelo  infereiida  sublimitas  in  huius  fidei 
 firmitate  consurgeret. '  Et  quoniam  portae 
 inferi  ad  evertendam,  si  fieri  posset,  Eccle- 
 siam contra  eius  fundamentum  divinitus 
 positum  maiori  in  dies  odio  undique  in- 
 surguut ;  Nos  ad  catholici  gregis  custodiam, 
 incolumitatem,  augmentum,  necessarium 
 esse  iudicamus,  sacro  approbante  Concilio, 
 doctrinam  de  institutione,  perpetuitate,  ac 
 natura  sacri  Apostolici  primatus,  in  quo 
 totius  Ecclesiae  vis  ac  soliditas  consistit, 
 cunctis  fidelibus  credendam  et  tenendam, 
 secundum  antiquam  atque  constantem  uni- 
 versalis Ecclesiae  fidem,  proponere,  atqne 
 contraries,  dominico  gregi  adeo  periiiciosos, 
 errores  proscribere  et  condemnare. 
 
 CAPUT  I. 
 
 De  apostolici  primatus  in  Beato  Petro 
 institutione. 
 
 Docemus  itaque  et  declaramus,  iuxta 
 Evangelii  testimonia  primatum  iurisdiclionis 
 in  universam  Dei  Ecclesiam  immediate  et 
 directe  bento  Petro  Apostolo  promissum  atque 
 collatum  a  Christo  Domino  fuisse.  Unum 
 enim  Simonem,  cui  iam  pridem  dixerat : 
 Tu  vocaberis  Cephas,^  postquam  ille  suam 
 edidit  confessionem  inquiens  :  Tu  es 
 Chribtus,  Filius  Dei  vivi,  solemnibus  his 
 verbis  allocutus  est  Dominus  :  Beatus  es 
 Simon  Bariona,  quia  caro,  et  sanguis  non 
 revelavit  tibi,  sed  Pater  meus,  qui  in  coelis 
 est :  et  ego  dico  tibi,  quia  tu  es  Petrus,  et 
 super  banc  petram  aedificabo  Ecclesiam 
 meam,  et  portae  inferi  non  praevalebunt 
 adversus  earn :  et  tibi  dabo  claves  regni 
 coelorum :  et  quodcumque  ligavcris  super 
 terram,  erit  li^atum  et  in  coelis:  et  quod- 
 cumque solveris  super  terram,  erit  solutum 
 
 '  St.  Leo  M.  Serm.  iv.  (al.  iii),  cap.  2,  in  diem 
 Xatalis  sui.  "  loan.  i.  42. 
 
338 
 
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 [Document  XX. 
 
 et  in  coelis. '  Atqiie  imi  Simoui  Petro  eon- 
 tulit  lesiis  post  suam  resurrectionem  surami 
 pastoris  et  rectoris  iurisdictioBem  in  totum 
 suum  ovile  dicens  :  Pasce  agnos  nieos : 
 Pasce  oves  meas.^  Huic  tarn  manifestae 
 sacrarum  Scripturarum  doctrinae,  ut  ab 
 Ecclesia  catholica  semper  intellecta  est, 
 aperte  opporumtur  pravae  eorum  seiitentiae, 
 qui  conatitutam  a  Cliristo  Domino  in  sua 
 Kcclesia  regimiuis  formam  ptrvertentes, 
 negant  solum  Petrum  prae  ceteris  Apnstolis, 
 sive  seorsum  singulis  sive  omnibus  simul, 
 vero  proprioque  iurisdictiouis  primatu  fuisse 
 a  Christo  instructum  ;  aut  qui  aifirmant 
 eundem  primatum  uon  immediate,  directe- 
 que  ipsi  beato  Petro,  sed  Ecclesiae,  et  per 
 hanc  illi,  ut  ipsius  Ecclesiae  ministro,  dela- 
 tum  fuisse. 
 
 Si  quis  igitur  dixerit,  beatum  Petrum 
 Apostohun  non  esse  a  Christo  Domino  con- 
 stitutum  Apostolorum  omnium  principem 
 et  totius  Ecclesiae  militantis  visibile  caput ; 
 vel  eundem  honoris  tantum ;  non  autem 
 verne  pmpriaeque  iurisdictionis  primatum 
 ab  eodem  Domino  Nostro  lesu  Cliristo 
 directe  et  immediate  accepisse ;  anathema 
 sit. 
 
 CAPUT  II. 
 
 De  'perpetuUate  primatiis  Tieati  Petri  in 
 Bomanis  Fontijicihus. 
 
 Quod  autem  in  beato  Apostolo  Petro, 
 princeps  pastonim  et  pastor  magnus  ovium 
 Dominus  Chri-tus  lesns  in  perpetuam  sa- 
 lutem  ac  pcrenue  bonum  Ecclesiae  instituit, 
 id  eodem  auctore  in  Ecclesia,  quae  fundata 
 super  petram  ad  finem  saeculorum  usque 
 firma  stabit,  iugiter  durare  necesse  est. 
 Nulli  sane  dubium,  imo  sacculis  omnibus 
 notum  est,  quod  suuctus  beatissimusque 
 Petrus,  Apostolorum  princeps  et  caput, 
 fideique  columna,  et  Ecclesiae  catholicae 
 fundamentum,  a  Domino  Nostro  lesu 
 Christo,  Salvatore  humani  generis  ac  Ee- 
 demptore,  claves  rcgni  accepit :  qui  ad  hoc 
 usque  tempus  et  semper  in  suis  succrs- 
 soribiis,  episc'ipis  Sanctae  Romanae  Sedis, 
 ab  ipso  fundatao  eiusque  consccratae  shu- 
 guine,  vivit  et  pracsidet  et  indicium  exercet.  ^ 
 Undo  quicumque  in  hac  Cathedra  Petro 
 succedit,  is  sccundimi  Christi  ipsius  insti- 
 tutionem  primatum  Petri  in  universam 
 Ecclcsiam  ohtinct.  Manet  ergo  dispositio 
 veritatis,  et  beatus  Petrus  in  aocepta  forti- 
 tudine  petrae  perseverans  susccpta  Eccle- 
 siae gubernacula  non  reliquit.'  Hac  de 
 causa  ad  Eomanam  Ecclesiam  propter  poten- 
 tiorem  principalitatem  necesse  semper  fuit 
 
 1  Matth.  xvi.  16-19.  '^  loan.  xxi.  1.5-17. 
 
 3  Cf.  Ephesini  Concilii,  Act.  iii. 
 
 4  St.  Leo  M.,Serm.  iii.  (al.  ii.),  cnp.  3. 
 
 omnem  convenire  Ecclesiam,  hoc  est,  eos,  qui 
 sunt  undique  fideles,  ut  in  ea  S(  de,  e  qua 
 venerandae  communii>nis  iura  in  omnes  dima- 
 nant,  tamquam  membra  in  capite  consociata, 
 in  unam  corporis  compagem  coalescerent.' 
 
 Si  quis  ergo  dixerit,  non  esse  ex  ipsius 
 Christi  Domini  institutiime,  sou  iure  divino, 
 ut  beatus  Petrus  in  primatu  super  uni- 
 versam Eccle.siam  habeat  perpctuos  succes- 
 s-ires; aut  Eomanum  Pontificem  non  esse 
 beati  Petri  in  eodem  primatu  successorc-ra  ; 
 anathema  sit. 
 
 CAPUT  III. 
 
 De  vi  et  rafione  primatiis  Bomani  roiifijiris. 
 
 Quapropter  apertis  innixi  sacrarum  litte- 
 rarum  testimoniis,  et  inlRierentes  tum  Prae- 
 decessorum  Nostrorum,  Eomanorum  Pon- 
 tificum,  tum  Conciliorum  gi  neraliiim  diserti.';, 
 perspicuisque  decretis,  innovaraus  CEci-' 
 menici  Concilii  Florentini  d'^finitionera,  qua 
 credcndum  ab  omnibus  Christi  fidclibus  est, 
 Sanctara  Apostolicam  Sedem,  et  Eomanum 
 Pontificem  in  universura  orbem  tenere  pri- 
 matum, et  ipsum  Pontificem  Eomanum  suc- 
 cessorem  esse  beati  Petri  principfls  Aposto- 
 lorum, et  vcrum  Christi  Vicarinm,  totiusque 
 Eccli  siae  caput,  et  omnium  Christianorum 
 patrein  ac  doctorcm  existere  ;  et  ipsi  in  beato 
 Petro  pascendi,  regendi  et  gubernandi  uni- 
 ver.?alem  Ecclesiam  a  Domino  Nostro  lesu 
 Christo  plenam  potcstatem  traditam  esse; 
 quemadmodiun  ctiam  in  gestis  CEcumeni- 
 corum  Conciliorum  et  sacris  canonibus 
 coiitinetur. 
 
 Doceraus  proinde  et  decla  ramus,  Ecclesiam 
 Eomanam,  disponente  Domino,  super  onmes 
 alias  ordinariae  potestatis  obtinere  princi- 
 patum,  et  hanc  Eomani  Pontificis  iuris- 
 dictionis potestatem,  quae  vcre  episcopalis 
 est,  immediatam  esse ;  erga  quam  cuius- 
 cumque  ritus  et  dignitatis  pastorcs  atque 
 fideles,  tarn  seorsum  singuli  quam  simul 
 omnes,  officio  hierarchicae  subordinationis, 
 veraeque  obedientiae  obstringuntur,  non 
 solum  in  rebus,  quae  ad  fiilcm  ot  mores, 
 ted  etiiim  in  lis,  quae  ad  disciplinam  et 
 regimen  Ecclesiae  per  totum  orbeni  diU'usac 
 pertinent ;  ita  ut  custodita  cum  Eomano 
 Pontifioe  tain  communionis,  quam  eiusdem 
 fidei  profcssionis  unitato,  Ecclesiae  Christi 
 sit  unus  grex  sub  uno  summo  pastore. 
 Haec  est  catholicae  veritatis  doctrina,  a 
 qua  deviare  salva  fide  atque  salute  nemo 
 potest. 
 
 Tantum  autem  abest,  ut  liaec  Summi 
 Pontificis    potestus    officiat    ordinariae    ac 
 
 '  S.  Ircn.  Adv.  hr.or. 
 381  inter  rpp.  S.  Ani1)r: 
 
 3,  et   Co 
 
 Ariiiiki, 
 
POCUMEXT  XX.] 
 
 THE  VATICAN  COUNCIL. 
 
 339 
 
 iiuraediatae  illi  episoopali  iunsdictionis  po- 
 testati,  qua  Episcopi,  qui  positi  a  Spiritu 
 Sancto  in  Apostolorum  locum  successerunt, 
 tamquam  veri  pastores  a3signato3  bibi  greges, 
 singuli  singulos,  pascunt  et  regunt,  ut  eaclem 
 a  supremo  et  uiiiversali  Pastore  asseratur, 
 roboretur  ac  viudicetur,  secundum  illud 
 sancti  Giegorii  Magni  :  Mens  honor  est 
 honor  universalis  Ecclesiae.  Mens  honor 
 est  fratrum  meorum  solidus  vignr.  Turn 
 ego  vere  honoratus  sum,  cum  singulis  qiii- 
 busque  honor  debitus  uon  negatur.  > 
 
 Porro  ex  suprema  ilia  Romani  Pontificis 
 potestate  gubernandi  universam  Ecclesiam 
 ius  eidem  esse  consequitur,  in  huius  siii 
 muneris  exercitio  libere  commimicaudi  cum 
 pastoribus  et  gregibus  totius  Ecclesiae,  ut 
 iidem  ab  ipso  in  via  salutis  doceri  ac  regi 
 possiiit.  Qnare  damnamus  ac  reprobamus 
 illorum  sententias,  qui  banc  supremi  capitis 
 cum  pastoribus  et  gregibus  communi- 
 cationem  licite  impediri  pos-e  dicunt,  aut 
 eaudem  relduut  saeculari  potestati  olinoxiam, 
 ita  ut  contendant,  quae  ab  Apostolica  Sede 
 vel  (ius  auctoritate  ad  regimwu  Ecclesiae 
 constituuntur,  vim  ac  valorem  non  habere, 
 nisi  potestatis  saecularis  placito  confir- 
 mentur. 
 
 Et  quoniam  divino  Apostolic!  primatus 
 iuro  Eomanus  Pontifex  uiiiversae  Ecclesiae 
 praeest,  docemus  etiam  et  dt^claramiis,  enm 
 esse  iudicem  supremum  fidelium,^  et  in 
 omnibus  causis  ad  examen  cccle^iasticum 
 spectantibus  ad  ipsius  posse  indicium  re- 
 curri.^  Scdis  vero  Apostolicae,  cuius  auc- 
 toritate maior  non  est,  indicium  a  nemine 
 fore  retractundum,  neque  cuiquam  de  eius 
 licere  iudicaro  iudieio.-'  Quare  a  rvcto  veri- 
 talis  tramite  aberrant,  qui  affirmant,  licere 
 ab  iudiciis  Romanorum  Pontifieum  ad  fficu- 
 menicum  Concilium  tamquam  ad  auctori- 
 tatem  Romano  Pontifico  superiorem  appel- 
 lare. 
 
 Si  quis  itaque  dixerit,  Romanum  Ponti- 
 ficem  liabere  tantummodo  officium  inspec- 
 tionis  vel  directionis.  non  autem  pleiiam  et 
 supremam  potestatem  iurisdictionis  in  uni- 
 versam  Ecclesiam,  non  sulum  in  rebus, 
 quae  ad  fidem  et  mores,  sed  etiam  in  iis, 
 quae  ad  disciplinnm  et  regimtn  Ecclesiae 
 per  totum  orbem  dilFusae  pertinent ;  iiut  eum 
 liabere  tantum  p  )tior;s  partes,  non  vero 
 tot:im  plenitudiuem  huius  supremae  potes- 
 tatis ;  aut  banc  eius  potestatem  non  esse 
 ordinariam  et  immediatam  sive  in  omnes 
 ac  singulas  Ecclesias,  sive  in  omnes  et 
 singulos  pastores  ct  fideles  ;  anathema  sit. 
 
 1  Ep.  ad  Eulos;.  Aloxandvin.  1.  viii.  ep.  xxx. 
 
 •■=  Pii  P.  VI.  Breve  Su2}er  toHdUatc,  d.  28  nov.  1T86. 
 
 3  C'oncil.  Oecum.  Lui^dun.  It. 
 
 ■1  Ep.  Nlcolai  i,  ad  Michaelem  Imperatorem. 
 
 CAPUT  lY. 
 
 Be  Romani  Pontificis  infallihili  magisterio. 
 
 Ipso  autem  Apostolico  primatu,  quern 
 Romanns  Pontifex,  tamquam  Petri  principis 
 Apostolorum  successor,  in  universam  Eccle- 
 siam obtinet,  supremam  quoque  magisterii 
 potestatem  comprehendi,  haec  Sancta  Bedts 
 semper  tenuit,  jjerpetuus  Ecclesiae  usns 
 comprobat,  ipsaque  OlJcumenica  Concilia,  ea 
 imprimis,  in  quibus  Oriens  cum  Occidente 
 in  fidei  charitatisque  unionem  conveniebat, 
 declaraverunt.  Patres  enim  Concilii  Coii- 
 stantinopolitaui  quarti  maiorum  vestigiis 
 inhaercntes,  banc  solemnem  edideruut  pro- 
 fessionem  :  Prima  salus  est,  rectae  fidei 
 regulam  custodire.  Et  quia  non  potest 
 Domini  Nostri  lesu  Chri>ti  praetermitti 
 sententia  dicentis:  Tu  es  Petrus,  et  super 
 banc  petram  aedificabo  Ecclesiam  meam, 
 haec,  quae  dicta  sunt,  rerum  proliantur 
 effectibus,  quia  in  Sede  Apostolica  imma- 
 culata  est  semper  catholica  reservata  religio, 
 et  sancta  celebrata  doctrina.  Ab  huius  ergo 
 fide  et  doctiiiia  separari  minime  cupientes, 
 speramus,  ut  in  una  communione,  quam 
 Sedes  Apostolica  praedicat,  esse  niereamur, 
 in  qua  est  Integra  et  vera  Christianae  reli- 
 gionis  soliditas.'  A])probante  vero  Lngdu- 
 nensi  Concilio  secuudo,  Graeci  professi  sunt : 
 Sanctam  Rnmanam  Ecclesiam  summum  et 
 plenum  primatum  et  principatum  super 
 universam  Ecclesiam  catholicam  obtinere, 
 quern  se  ab  ipso  Domino  in  beato  Petro 
 Apostolorum  ])rincipe  sive  vertice,  cuius 
 Romanns  Pontifex  est  successor,  cum  potes- 
 tatis plenitudiiie  recepisse  veraciter  et  hu- 
 militer  recogiioscit,  et  sicut  prae  caeteris 
 tenetur  fidei  veritatem  defendere,  sic  et,  si 
 quae  de  fide  subnrtao  fuerint  quaestiones, 
 suo  debent  iudieio  definiri.  P'loreiitinum 
 denique  Concilium  definivit  :  Pontificera 
 Romanum,  verum  Christ!  Vicarium,  totius- 
 que Ecclesiae  caput  et  omnium  Christianorum 
 patrem  ac  doctorem  existere  ;  et  ipsi  in 
 beato  Petro  pascendi,  regemli  ac  gubernandi 
 universaleuj  Ecclesiam  a  Domino  Nostro 
 lesu  Christo  plenam  potestatem  traditam 
 esse. 
 
 Huic  pastorali  muneri  ut  satisfacerent, 
 Praedecessores  Nostri  indefessam  semper 
 operam  dederunt,  ut  salutaris  Christi  doc- 
 trina apud  omnes  terrae  populos  propa- 
 garetur,  parique  cura  vigilarunt,  ut,  ubi 
 recepta  esset,  sincera  et  pura  conservaretur. 
 Quocirca  totius  orbis  Antislites,  nunc  sin- 
 
 1  Ex  formula  S.  Hormisdae  Papae,  prout  ab  Ha- 
 driano  II.  Patribus  Concilii  tKcumenici  VIII,  Con- 
 stanlinopolltani  I V,  proposita  et  ab  iisdem  subscripta 
 
340 
 
 THE  VATICAN  COUNCIL. 
 
 [Document  XX. 
 
 guli,  nunc  in  Synodis  congiegati,  longam 
 Ecclesiarum  consuehitlinem,  et  autiquae  re- 
 gulae  formam  sequentes,  ea  praeseitim 
 pericula,  quae  in  negotiis  fidei  emergebant, 
 ad  banc  Sedem  Apostolicam  retulerunt, 
 ut  ibi  potissimum  resarciientur  damna 
 fidei,  ubi  fides  non  potest  senlire  defectum.' 
 Eomani  autem  Pontifices,  prout  temporum 
 et  rerum  conditio  suadebat,  nunc  convocatis 
 OEcumenicis  Conciliis,  aut  explorata  Eccle- 
 siae  per  orbem  dispersae  sententia,  nunc 
 per  Synodos  particulares,  nunc  aliis,  quae 
 divina  suppeditabat  providentia,  adhibitis 
 auxiliis,  ea  tenenda  definiverunt,  quae  sacria 
 Scripturis  et  apostolicis  Traditionibus  con- 
 sentanea,  Deo  adiutore,  cognoverant.  Neque 
 enim  Petri  successoribus  Spiritus  Sanctus 
 promissus  est,  ut  eo  revelante  novam  doc- 
 trinam  patefacerent,  sed  ut  eo  assistente 
 traditam  per  Apostolos  revelationem  seu 
 fidei  depositum  saucte  custodireut  et  fideliter 
 exponerent.  Quorum  quidcm  apostolicam 
 doctrinam  omnes  venerabiles  Patres  amplexi 
 et  sancti  Doctores  orthodoxi  venerati  atque 
 secuti  sunt;  plenissime  scientes,  banc  sancti 
 Petri  Sedem  ab  omui  semper  errore  illibatam 
 peimanere,  secundum  Domini  Salvatoris 
 Nostri  diviiiam  pollicitationem  discipulorum 
 suorum  principi  lactam:  Ego  rogavi  pro  t«,_ 
 ut  non  deficiat  fides  tua,  et  tu  uliquaudo 
 conversus  confirma  fratres  luos. 
 
 Hoc  igitnr  veiitatis  et  fidei  numqunm 
 deficicntis  cbarisma  Petro  eiusque  in  bac 
 Cathedra  successoribus  divinitus  coUatum 
 est,  ^it  excelso  suo  munere  in  omnium 
 salutem  fuugerentur,  ut  universus  Christi 
 grex  per  cos  ab  erroris  vmenosa  esca  aversus, 
 coelestis  doctiiuae  pabulo  nutriretur,  ut  sub- 
 luta  schismatis  occasioue  Ecclesia  tota  una 
 conservaretnr,  atque  suo  fundamento  innixa 
 firma  adversus  inferi  portas  cnnsisteret. 
 
 At  vero  cum  bac  ipsa  aetatc,  qua  saluti- 
 feia  Apostiilici  lunnLris  tlHcacia  vel  maxime 
 rcquiiitur,  non  pauci  inveuiantur,  qui  illius 
 auitoritati  obtrectant;  necessarium  omnino 
 esse  ccnsLmus,  praerogativam,  quam  uni- 
 '  C;f.  S.  Bern.,  Eplst.  cxc. 
 
 genitus  Dei  Filius  cum  summo  pastorali 
 officio  coniungere  dignatus  est,  solemniter 
 asserere. 
 
 Itaque  Nos  traditioni  a  fidei  Christianae 
 cxordio  perceptae  fideliter  iuhaerendo,  ad 
 Dei  Salvatoris  Nostri  gloriam,  religionis 
 Catholicae  exultationem,  et  Christianorum 
 populorum  salutem,  sacro  approbante  Cou- 
 cilio,  docemus,  et  divinitus  revelatum  dogma 
 esse  definimus  :  Romanum  Pontificem,  cum 
 ex  Cathedra  loquitur,  id  est,  cum  omnium 
 Christianorum  Pastoris  et  Doctoris  munere 
 fungens,  pro  suprema  sua  Apostolica  auc- 
 toritate  doctrinam  de  fidt-  vel  moribus  ab 
 imiversa  Ecclesia  tenendam  definit,  per 
 assistentiam  divinam,  ipsi  in  bcato  Petro 
 promissam,  ea  iufallibilitate  pollere,  qua 
 divinus  Redemptor  Eccl(j,siam  suam  in  defi- 
 niuiida  doctrina  de  fide  vel  moribus  instruc- 
 tam  esse  volnit;  iileoque  eiui^modi  Romani 
 Pontificis  definitiones  ex  scse,  non  autem  ex, 
 consensu  Ecclesiae  iireformabiles  esse. 
 
 Si  quis  autem  huic  Nostrae  definitioni 
 coutradicere,  quod  Deus  avertat,  praesump- 
 serit ;  anathema  sit. 
 
 Datum  Romae,  in  publica  Sessione  in 
 Vaticaua  l!asilica  solemniter  celebrata,  anno 
 Incarnationis  Dominicae  milhsimo  octin- 
 gentesimo  septuagesimo,  die  decima  octava 
 lulii. 
 
 Pontificatus  Nostri  anno  vigesimo  quinto. 
 
 Ita  est. 
 JosEPHrs  Episcopus  S.  Hippolyti, 
 Secretarius  Concilil  Vaticani. 
 
 De  mandato  SS.mi  in  Christo  Piitiis  et  Domini 
 Nostri  Domini  divina  Providentia  Pii  PP.  IX.,  anno  a 
 Nativitute  Domini  MDCCCLXX.,  Indict,  xiii.,  die 
 vero  xviii.  .Julii,  Pontificatus  eiusdem  SS.mi  Domini 
 Nostri  Anno  xxv.,  praesens  Constitutio  Apostolica 
 affixa  et  publicata  fuit  ad  valvas  Basilicarum  S.  loannis 
 in  Laterano,  Priucipis  Apostolorum,  et  S.  Mariae 
 Maioris,  Cancellariae  Apostolicae,  ac  Magnae  Curiae 
 Innocentiimae,  atque  in  Acie  Campi  Florae  per  me 
 Aloisium  Serafini  Apost.  Curs. 
 
 PHiLirrus  OssANi,  Magist.  Curs. 
 
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Albemarle  Street, 
 
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 MR.   MURRAY'S 
 
 LIST   OF  FORTHCOMING   WORKS. 
 
 MR.    FORSTER'S    LIFE    OF    SWIFT. 
 
 To  be  co/nj/lded  in  3  vols. 
 
 LIFE    OP    JONATHAN    SWIFT. 
 
 By  JOHN  FORSTER. 
 
 With  an  EtcJiiufj  hy  H  A3  ON  from  the  Portrait  by  Jeryas,  and  Facsimiles. 
 Vol.  I.  8vo.  15s. 
 "  Swift's  later  time,  when  he  was  gOYerning  Ireland,  as  well  as  his  deanery, 
 and  the  world  was  filled  with  the  fame  of  Gnllivcr,  is  broadly  and  intelligibly 
 written.  But  as  to  all  the  rest,  it  is  a  work  unfinished  ;  to  which  no  one  has 
 brought  the  minute  examination  indispensably  necessaiy,  where  the  whole  of  a 
 career  has  to  be  considered  to  get  at  the  proper  comprehension  of  single  parts 
 of  it.  The  writers  accepted  as  authorities  for  the  obscurer  years  are  found  to 
 be  practically  worthless,  and  the  defect  is  not  supplied  by  the  later  and  greater 
 biographers.  Johnson  did  him  no  kind  of  justice  because  of  too  little  liking  for 
 him ;  and  Scott,  with  much  hearty  liking  as  well  as  a  generous  admiration,  had 
 too  much  other  work  to  do.  Thus,  notwithstanding  noble  passages  in  both 
 memoirs,  and  Scott's  pervading  tone  of  healthy  manly  wisdom,  it  is  left  to  an 
 inferior  hand  to  attempt  to  complete  the  tribute  begun  by  those  distinguished 
 men." — Author's  Preface. 
 
 A    THIRD    SERIES    OF 
 
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 FEOM   THE    CAPTIVITY    TO    THE   DESTRUCTION    OF   JERUSALEM. 
 By  A.  P.  STANLEY,  D.D.,  Dean  of  Westminster. 
 
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 SISTER  OF  SIR  WILLIAM  AND  AUNT   OF  SIR  JOHN  HERSCHEL. 
 BY   MRS.  JOHN   HERSCHEL. 
 
 With  Portraits.     Crown  8vo,  uniform  with  "  Mrs.  Somerville's  Memoirs." 
 
MH.    MUBEAY'S   LIST   OF   FOSTHCOMINO    WORKS. 
 
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 SEKMONS  PKEACHED  AT  CHELTENHAM  AND  RUGBY. 
 BY   T.  W.  JEX-BLAKE,  D.D., 
 
 Head  Master  of  Ragl-)y. 
 Small  8vo. 
 
 A   NATUEAL    HISTOEY    OF    MAMMALS, 
 INCLUDING  MAN. 
 
 Being  the  First  Part  of  ax  INTRODUCTION  to  ZOOLOGY  and  BIOLOGY. 
 BY    ST.    GEORGE    MIVART,    F.R.S. 
 
 "With  numerous  Illustrations  on  "Wood.     2  vols.     8vo. 
 
 The  otject  of  this  -work  is  to  present  to  ordinary  readers  and  to  medical  and  otlier 
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 of  the  groups  (of  the  rank  of  families  and  sub-families)  which  compose  the  highest  class 
 of  animals. 
 
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 THE    ST.    JAMES'    LECTURES. 
 
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 With  a  Pheface  r,Y  Rev.  J.  E.  KEMPE,  M.A.,  Rectoh. 
 The  Imitation  of  Christ.      F.  W.  FARRAB,  D.D.,  Maiilorough  College. 
 Pascal's  Pensee.s.    R.  IV.  CHURCH,  M. A.,  Dean  of  St.  PauVs. 
 S.  FRANgois  DE  Sales.     E.  M.  GOVLBOVRN,  D.D.,  Dean  of  Norwich. 
 Baxter  and  the  Saints'  Rest.     R.  C.  TRENCH,  D.D.,  Archlishop  of  Duhlin. 
 S.  Augu.stine's  Confe.ssions.      WM.  ALEXANDER,  D.D.,  Bisliop  of  Dcrry. 
 Jeremy  Taylor's  Holy  Living  and  Dying.    WM.  G.  HUMPHRY,  B.D.,  Prebendarg 
 of  St.  Paul's. 
 
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 TRAVELS   IN   THE   CAUCASUS,   PEESIA, 
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