♦0, H -7* '^ '^ v^^' "^A- 0 ^ ^^^ \^ -"^. ' ^/. ^.-^ c ° ^ <■ * ju*>^* are now denied by competent authorities to be Chris- nl ^^^"^^ ^^^^ ^^ ^ 5 ^^^ ^^^y ^^^ ^'^^y Probably representa- tions of sacrifices to a heathen divinity. But, though there is no ground for the belief that any cultus was paid to the Yirgin in the first or second, perhaps not even in the third, century, there is no doubt that she was highly, if not idolatrously, reverenced in both \ Romish Hagiology tinder Pope Pius IX, 125 the Eastern and the Western branch of the Church before the downfall of the Roman empire. The ad- vocates of a fusion between the Greek and the En- glish churches have endeavored to establish a distinc- tion between Orthodox Oriental and Romish Mariola- try, on the ground that the former ascribes no special sanctity to any particular picture or shrine of the Vir- gin, but considers all alike as merely memorial and incentive representations, and as all entitled to equal reverence. Theoretically, the highest theological standards of the Greek Church do deny the sacred- ness of the stock and the stone, the panel, the alabas- ter slab or the metallic plate, the colors, the gold-leaf and the pearls or gems, employed to depict or to adorn the representation ; but practically, and without objection or remonstrance from the ordinary clergy, the partialities of the worshipers of favorite pictures of the Virgin in Greece and in Russia are often as fervently expressed as in the Romish form of Cathol- icism. The Russian troops in the Crimea, in 1854, were accompanied by an ancient and highly vener- ated picture of the Theotokos, which was expressly referred to in general orders from the head-quartei-s of the army, as a sacred talisman which could not fail to insure victory to those who marched and fought under its protection. In the ascription of di- 126 Mediaeval and Modern Saints and Miracles, vine attributes to the Virgin, too, the Oriental falls little, if at all, short of the Western Church, for not only is she called the Meo-fV/c^ the mediatrix, in the service books, but prayers occur in them in which she is addressed directly as the giver of gifts and graces, without any reference to a higher power.^ The legendary literature of Mariolatry, from its most ancient manifestations to the definition of the dogma of the Immaculate Conception by Pius IX., is an ocean, of which it is quite impossible to give the reader even a general idea within the limits of the present paper, and we must content ourselves with a brief notice of some of its leading features gathered from De' Liguori and other authoritative sources. * Dr. Schaff, whose learning and candor will not be disputed, says of the worship of the Greek Church : ''The cultus is much like the Roman Catholic, with the celebration of the sacrifice of the mass as its centre, with an equal and even greater neglect of the sermon, and addressed more to the senses and imagination than to the in- tellect and heart. It is strongly Oriental, unintelligibly symbolical and mystical, and excessively formalistic The worship of saints, relics, flat images, and the cross is carried as far as, or even farther than, in the Roman Church ; but statues, bass-reliefs, and crucifixes are forbidden. The ruder the art, the more intense the superstition. In Russia, especially, the veneration for pictures is carried to the ut- most extent, and takes the place of the Protestant veneration for the Bible." — Johnson's Illustrated Cyclopcedia, vol. ii., article Greek Church, Romish Hagiology under Pope Pius IX. 127 So far as pretended antiquity is concerned, the Let- ter of Messina takes a high rank among the Marian legends. As this epistle is not much known out of Sicily, we think it well to give it in full. The life, death, and resurrection of Christ having been made known at Messina by the preaching of St. Paul, a few years after the Crucifixion, the municipality of that town expressed to the Virgin their condolence with her in her affliction, by a special commission ac- credited by letters which, at the same time, embraced a profession of faith in the incarnation of the Divin- ity in the person of her son. This diplomatic monu- ment unfortunately appears to be lost ; but we have the Virgin's reply, the original of which is, or at least not long since was, still preserved in the cathe- dral of Messina. She wrote as follows : ^' Maria Virgo Joachim filia^ Dei humillima Christi Jesu Crucifixi Mater ^ ex trihu Juda^ stirjpe David^ Messanensibus Salutem^ et Dei Patris Ornnijpo- tentis Benedictionem. "Vos omnes fide magna legatos ac nuncios per publicum documentum ad nos misisse constat, filium nostrum Dei Genitum Deum et Hominem esse fate- mini, et in Coelum post suam Eesurrectionem ascen- disse; Pauli Apostoli electi Prsedicatione mediante 128 Mediceval and Modern Saints and Miracles. viam Yeritatis agnoscentes. Ob quod vos, et ipsam civitatem, benedicimus; cujus perpetuam Protectri- cem nos esse volumus. ^^Ex Jerosolimis, an, 42 Filii nostri, Ind, 1, die Jov.^ 3 Junii,"* * In English, thus : " The Virgin Mary, daughter of Joachim, the most humble mother of God, Christ Jesus crucified, of the tribe of Judah and of the stock of David, to the people of Messina health and the blessing of God the Omnipotent Father. "It appears by a public instrument that you, recognizing the way of truth through the preaching of Paul, the elect apostle, have in your great faith sent to us embassadors and messengers ; you confess our Son, begotten of God, to be God and man, and that after his resur- rection he ascended to heaven ; for which cause we bless you and your city, and will be her perpetual protectors. *' Jeeusalem, in the 42cZ year of our Son^ Indiction firsts Thursday i June 3c?." The Jesuit Inchofer, we believe, first made known to the general public this letter of the Virgin in 1629, by an essay entitled "Epis- tolae B. Marias ad Messanenses Veritas." The extravagance and fol- ly of this story were too much for Inchofer's brethren, and he was charged by his superiors to moderate his transports. This he did in 1632 in a new paper entitled " De Epistolse B. Virginis ad Messa- nenses Conjectatio." The original letter, which was preserved till In- chofer's time, is not now shown, but our copy is from a perfectly trust- worthy source. Inchofer, acting, no doubt, under the orders of his superiors, was one of the three accusers of Galileo in the remarkable proceedings of the papacy and the Inquisition against him for his astronomico-religious heresies. The shifts to which the apologists of Eome have been driven by the recent revival of the discussion respecting the treatment of Galileo and his theories would be amusing if the subject were not of too grave a nature to be a fit theme for ridicule. It is true that the proof of the actual infliction of physical torture on the great phi- Romish Hagiology under Pope Pius IX. 129 The comparatively humble tone assumed by the Virgin in this epistle would indicate that this pious fraud belonged to an earlier age than the lives of St. Bernard and St. Thomas Aquinas ; but, not to men- tion other obvious critical objections, the use of the mediaeval mediante^ and the form of the date, would naturally lead profane skepticism to question the gen- uineness of this composition on purely philological grounds. It is, therefore, satisfactory to know that it has been recognized as authentic by a solemn de- cree of an infallible pope, a copy of which, engraved under a portrait of the Virgin, doubtless as genuine as her letter, is in the possession of the present writer. losopher is not conclusive. Perhaps the balance of probability is against it. But the evidence that Galileo's recantation was made un- der the menace of torture if he refused to abjure his error is so over- vv^helming that Rome herself no longer publicly denies it. We are bound to believe that the holy men who conducted the examination meant what they said, and, of course, that they would have applied the actual torture if the victim had proved obstinate. But suppose they did not intend to go to an extreme, which Galileo's weakness rendered superfluous, is not the highwayman who presents a pistol at my head and threatens to blow out my brains if I refuse to deliver him my watch, as great a villain as the robber who plunders me of it by main force ? Is it a less criminal abuse of power to extort a lie from a helpless prisoner by threats of violence to his person than to wring it from him by torture ? It is worth remembering that the de- cree condemning Galileo's theories as contrary to the teachings of the Church, though practically disregarded, has never been rescinded, and it is, therefore, still in force and binding on the conscience of the faithful. 6^ 130 Ifediceval and Modern Saints and Miracles. The personality of Mary now enters into the Rom- ish idea of the Godhead, and a distributive share in the attributes and functions of the divinity has been assigned to her. St. Thomas Aquinas, the favorite theologian of the present pope, and St. Bernard are cited as maintaining this position. The Abbe Nau, whom we quote because his little essay is readily accessible to our readers, observes : " ' The kingdom of God,' a celebrated personage has said, ^consists in justice and in mercy.' Now, the angelic doctor teaches us that one half of this kingdom was given to Mary when she conceived and bore the Word made flesh, and God, reserving to himself the domain of justice, granted that of mercy to Mary, so that she became Queen of Mercy. Mercy, then, is the appan- age of the Most Holy Virgin ; it is, so to speak, her essence."— P. 145. The "Glorie di Maria" of St. Alphonso de' Liguori would have furnished the Abbe u.^rv^^ ^iNau abundance of equally conclusive testimony in 1 ^/*^''' Support of the divinity of Mary, and he might have ^ff-^' silenced all cavil at once by an appeal to the authori- ties collected in the three ponderous quartos of the Jesuit Passaglia's " Commentarius de Immaculato Virginis Conceptu," published in 1855 in defense of the dogma of the Immaculate Conception. Not many of our readers have access to this latter work, Homish Sagiology under Pope Pius IX. 131 but De' Liguori's " Glories of Mary " may be found in most Catholic libraries in England and the United States, though perhaps only in editions expurgated for the Protestant market ; and, besides, a controver- sy respecting the teachings of De' Liguori between the Eev. Dr. Cox and a Komish priest, in which the latter won few laurels, has made this saint familiar- ly, if not advantageously, known to American Protest- ants. The " Glories of Mary " and the " Theologia Mo- ralis" of De' Liguori have recently acquired increased importance, as recognized expositions of the present theological and ethical doctrines of Eome, from the fact that on the 23d of March, 1871, upon the unan- imous recommendation of the Holy Congregation of Eites, Pope Pius IX., by solemn decree, referring in express terms to De' Liguori's " Theologia Moralis," as a treatise which had " dispelled the clouds of dark- ness diffused by unbelievers and Jansenists," and to his defense of the doctrine of the Immaculate Con- ception (which forms a part of the"Glorie di Ma- ria ") and the papal infallibility, compared him to a "light set upon a candlestick," and proclaimed him a doctor of the Universal Church. This saint is thus placed on the same level with Jerome, Augustine, and the fourteen other fathers accepted by Kome as 132 Mediceval and Modern Saints and Miracles. authoritative teachers, and his works are virtually in- dorsed as inspired and infallible repositories of di- vine truth. These writings are constantly cited by Eomish casuists as of conclusive authority. Indeed, the Congregation of the Holy Penitentiary has for- mally decreed that the simple "fact of an opinion be- ing found in St. Liguori's works is ample warrant for its adoption, without any need to weigh his reasons."^ * Those desirous of understanding the ethical system of the ' ' Theo- logia Moralis," as now taught and practiced by Rome, will find a can- did, though too indulgent, exposition of it in an article entitled "The Doctrines of the Jesuits," in The Quarterly Review for January, 1875. Of course, the papal approval extends to De' Liguori's treatises on the confessional, some chapters of which are surpassed in indecency by nothing in the worst passages in Rabelais. It needs but a brief examination of this book to satisfy any candid inquirer that, of all the means of corruption ever invented by human ingenuity, the confes- sional is the most dangerous. When we speak of the cormpting in- fluence of the confessional, we refer alike to the confessor and to the penitent ; to the priest, bound by a vow of celibacy, and to the woman who is unfortunate enough to fall into the hands of a weak or unprin- cipled ecclesiastic. The danger to the latter is too obvious to need to be dwelt upon here ; but it requires a certain familiarity with the dis- ciplinary literature of Rome to be able to estimate the extent of the mischief to recluses whose imagination is often stimulated to an in- credible degree by the study and composition of works on confession. De' Liguori, in treating the grossest questions, constantly cites St. Thomas Aquinas, and even Gerson, as having devoted themselves to their elucidation. If such is the effect on the purest minds among the professed, what must it be on those of ordinary mold ? De' Liguori rendered a signal, and under the circumstances a mirac- ulous, service to the Church in the confession and absolution of the Holy Father, Pope Clement XIV., who had incurred the implacable Romish Hagiology under Pope JPius IX. 133 Will Dr. JSTewman deny that the " Church " is respon- sible for De' Liguori's teachings ? We will supplement the Abbe Nau's too modest use of irrefragable authorities by a few flowers from De' Liguori's anthology of encomiums of the Virgin. The edition we refer to was published at Bassano in 1852, with the sanction of the vicar-general of the ecclesiastical province of Yicenza. It conforms with other duly licensed and approved editions, and is, therefore, authoritative. In vol. i., chap, v., entitled " Necessity of the Intercession of Mary," St. Bernard is quoted as applying to Mary the term " aqueduct " or " channel," arguing that before her birth the cur- rent of grace was wholly wanting, because this channel did not exist, and adding that, as Holofer- nes broke down the aqueducts of Bethulia that he might the sooner reduce the city, so the devil tries to wrath of Heaven by the suppression of the Jesuits, and could be shriven by none but De' Liguori, upon whom, by special divine revela- tion, authority had been conferred for that purpose. The saintly man was then Bishop of Naples, and by the miraculous gift of hilocation, as it is somewhat oddly called, he was able to remain at Naples and continue the discharge of his episcopal functions while present at the same time in Rome. He was, indeed, engaged in ministering at the altar in the cathedral at Naples at the very same moment when he was pronouncing the absolution of the dying sinner in the Vatican. Cretineau-Joly vouches for this as a well-established historical fact ; but why the repentant pontiff did not spend his last moments in re- voking his wicked decree does not appear. 134 Mediceval and Modern Saints and Miracles, destroy the devotion to Mary in man, because, this conduit of grace being interrupted, it is easy for him to gain over the soul. The same saint calls the Vir- gin the "Gate of Heaven," because no favor can come from heaven to earth except it pass through the hand of Mary, and none can enter heaven unless through Mary as through a gate. De' Liguori quotes with approbation the words of S. Eiccardo di S. Lorenzo, " Our salvation is in the hand of Mary ;" and of Cassianus, " The whole salvation of the world lies in the abundance of the favor of Mary ;" of S. Bernardino da Siena to Mary, "Thou art the dis- penser of all graces : our salvation is in thy hand ;" of S. Germano, "None, O most Holy Virgin, cometh to the knowledge of God but through thee;" of S. Eiccardo di S. Lorenzo, " Whereas it is said of other saints that they are with God, of Mary alone can it be aflSrmed that not only is she subject to the will of God, but that God is subject to her will ;" of S. Da- miano to the Virgin, " To thee is given all power in heaven and on earth; thou dost approach the altar of reconciliation not asking, but commanding," non rogans sed iinjperans; "thou art the mistress, not the handmaid ;" of S. Bernardino da Siena, "All things, even God himself, are subservient to the empire of the Virgin," Lnperio Virginis omnia famulanfur^ JRomish Sagiology under Pope Pius IX. 135 etiam Dens. Quotations of this sort from De' Li- guori and other Romish theologians might be multi- plied ad infinitum^ and such expressions really form the staple of their writings on this subject. The essential relations of Mary to the Divinity are perhaps more clearly set forth in De' Liguori's ser- mons, forming vol. ii. of "The Glories of Marj^" Thus, Sermon IV. quotes approvingly from Suarez, " The dignity of the Mother is of a higher order, for it belongs, in a certain way, to the order of hypostat- ic union ;" from St. Dionysius, " The relation of the Virgin to God is a supreme union with an infinite person, and she could not be more infinitely united to God except by becoming God ;" from St. Bernar- dino, " In order that the Virgin might conceive and bear God, it was necessary that she should be raised to a certain equality with God, quamdam cequalitatem Divinam /" from St. Pier Damiano, " God is in the creature," Dominus creaturce inest^ " namely, in the Virgin Mary, by identity^ for he is one with her ;" and again, " God dwelleth in the Virgin, with whom he hath the identity of one nature f from St. Bona- ventura, " By thy governance. Most Holy Virgin, en- dureth the w^orld which thou, with God, didst found from the beginning ;" and De' Liguori adds, " Thus the Church applies to Mary the passage in the eighth 136 Mediaeval and Modern Saints and Miy^acles. chapter of Proverbs as given in the Vulgate, ' Cum eo eram cuncta componens.' ""^ These citations may easily be paralleled by hun- dreds not less extravagant ; and, if the opinions of Eomish theologians are authoritative. Pope Pius IX. was abundantly warranted in proclaiming the dogma of the Immaculate Conception, which, in the Pomish sense, implies of itself a divinity of essence ; for, by the same theology, sin is inherent in all lower or finite natures. In reference to this point, our first quotation from St. Bernard, through De' Liguori, is important, because, in common with much other evi- dence, it shows that Rome does not hold the Divinity of Mary to be derivative, and belonging to her mere- ly as the instrumental means of the Incarnation ; for it represents her as becoming the dispenser of all graces, not from the birth of the Son, but from her own. The dogma of the Immaculate Conception, therefore, proclaimed no novelty, but it determined * This passage occurs in Prov. viii., 30, and refers to the divine wisdom of the Creator, so that, according to De' Liguori, the Virgin Mary in her earthly life was an incarnation of what had previously existed only as a spiritual essence, as the Sapientia Divina, the in- spiring agent in the creative manifestations of God. Verses 29, 30 : **When he appointed the foundations of the earth; then I was hy him as one brought up with him,^^ The English authorized transla- tion, as will be seen, differs from the Vulgate rendering of the Hebrew text. Momish Hagiology under Pope Pius IX. 137 by an infallible judgment what had been before a disputable question, and it has, in effect, substituted s/^\ ^ the Mother for the Son in the Eomish theological Sft^^" I idea of the Divinity. It represents Christ as having ^\'^ abdicated the functions and attributes ascribed to %^J^^. him by the New Testament, and become an altogeth- ^*^^ er superfluous personage. The domain of grace is divided between Mary in heaven and the pope on earth; and Rome practically teaches that to these dignities alone supreme adoration is due. We have '^'^ ' space for but a single illustration of this proposition. In - Ugee and proclaim, "I am the Papal Infallibili- ty!" The legendary lore of modern Italy, absurd and often demoralizing as it is, falls, nevertheless, short of that of France in a quality which is best expressed by a French word, niaiserie. The Italian intellect can not readily dive to a bathos in which Gallic su- perstition floats as at its natural level, and consequent- ly the better -instructed classes in Italy reject with scorn foolish and profane fables which seem to be readily accepted by the majority of even educated men and women in France, and by too many of the 176 Medioeval and Modern Saints and Miracles. same relative social position in Great Britain and the United States. The eminent Monseigneur Dupanloup, Bishop of Orleans, who, according to Nau, sustained the mirac- ulous manifestation of the Virgin of La Salette, late- ly issued to the clergy of his diocese a long letter on jnodern prophecies and prodigies. Having unfortu- nately committed himself in favor of La Salette, the bishop was obliged to be cautious in speaking of re- cent miracles^ but he is very severe on jprophecies^ and justifies himself by citing cases where the Holy OflBce at Rome — one, mirahile dictit! even in the time of Pius IX. — has condemned pretended revela- tions, prophecies, ecstasies, visions of our Lord Jesus Christ and of the Holy Yirgin, as '' frauds and false- hoods." How Monseigneur Dupanloup discriminates between the impostures which he and Pope Pius IX. have sanctioned, and those which he and Pope Pius IX. have condemned, he does not inform his clergy. He could not, of course, explicitly denounce by name the Sacre Coeur, La Salette, and Lourdes, be- cause, not to speak of his own unfortunate self-com- mittal, an authority to w^liich he must at least affect to bow has recognized them as genuine ; but his lan- guage most unequivocally embraces them all, and we can not but hope that his letter is meant as a recan- Mariolatry in France, 11 '7 tation of the approval he had given to cheats and superstitions from which his better reason recoils. We have hinted that these devotions have been nsed for political effect, and have been sustained by the influence of official circles. Persons who are not familiar with the polity of states which recognize a particular sect as constituting an official or nation- al church, have little conception of the vast moral power exerted by the governments of such countries in religious matters, even when no legal restrictions exist against dissent. Wherever there is a state re- ligion, religion in the governing class is purely an af- fair of state, and the higher circles conform to tlie official reh'gion as rigorously, if not as conscientious- ly, as to the court costume at royal entertainments. When the miracles reported to be wrought at the tomb of the Abbe Paris, who died in the odor of sanctity in the reign of Louis XIV., produced an ex- citement which threatened the public peace, the su- pernatural manifestations were suppressed by a royal edict, which, though parodied by the wits, was acqui- esced in by the multitude without a murmur. The governments of Catholic countries have rarely en- countered any serious opposition from the people in carrying out measures of ecclesiastical reform. The Government of Italy has not had the slightest 178 Mediceval and Modern Saints and Miracles, difficulty — except from foreign intrigue — in abolish- ing tlie ecclesiastical courts, in making civil marriage obligatory, in suppressing the convents, and finally in forcibly discrowning the pope of a diadem, his usur- pation of which had been sanctioned by the tame acquiescence of a thousand years. Portugal, Spain, and Naples expelled the Jesuits from their dominions even while the society was sustained by the Holy See; and the successive tottering governments of Spain found their people readily submissive to all the late laws which tend to overthrow the domination of the priesthood. In short, for centuries civil gov- ernment has proved itself to possess stronger moral power than Rome, w^herever it has had the courage to defy her. The papacy lives chiefly by political support, and the shrewder of the French devotees at the three fashionable shrines of Paraj^-le-Monial, La Salette, and Lourdes are rather courting the favor of rulers and aristocrats than suing for celestial graces ; for the Tuileries, not the Vatican, is the real capital of the Franco-Romish religion. There is, perhaps, no one respect in which the gen- eral opinion of our times so much exaggerates the achievements of modern progress, and the power and value of modern improvement, as in its estimate of the present deptli and diffusion of intellectual culture Mariolatry in Finance. 179 among the Christian population of the world. We fancy that the Christendom of the nineteenth centu- ry is too securely enlightened to be in any danger of a relapse into the blackness of darkness which cov- ered the earth a thousand years ago. But the cha- otic age which preceded the reign of Charlemagne gave birth to no more senseless and degrading super- stitions, to no blanker idolatry and f etichism^ in relig- * Idolatry is the ascription of the divine essence or attributes to a created being or thing, whether a person, an image, or a representa- tive object, conceived to be entitled to worship as an impersonation or incorporation of the Deity. The term fetichism (the Portuguese/ez- tigo^ fictitious, delusive, magical) is sometimes applied to the worship of malignant demons, but in present usage it more commonly signifies religious homage or adoration paid to a material creature or thing, supposed to be endowed with preternatural power of good or evil, and to be capable of propitiation by superstitious observances. Hence the worship of the Virgin Mary as partaking of the divine essence, ac- cording to the definition we have quoted from Suarez, St. Dionysius, St. Bernardin, St. Pier Damiano, and St. Buonaventura, and as she is actually conceived of by the ignorant classes in countries where the Romish religion prevails, is idolatry. With the refined and spiritual- ly minded among the devotees of the Sacred Heart, sentiments of rev- erence for the divine may, and doubtless do, underiie and elevate the worship to the dignity of idolatry ; but with those who accept the ma- terialism of Father Gallifet and the manual of St. Sulpice— and these, w^e fear, are the majority — their devotion is as purely a fetichism as the direct adoration of a block, or the propitiation of a bread-fruit-tree by a sacrifice. The worship of relics, as inherently possessed by mi- raculous powers and virtues, belongs to the same class. It may, how- ever, claim some indulgence, as having a foundation in the natural in- terest we feel in material objects connected with the life of those whom we regard with love or veneration. But there are many Komish fe- 180 MedicBval and Modern Saiiits and Miracles. ion, to no more arrogant clainij no more tyrannical exercise of ecclesiastical power, than have disgraced the generation in which we live. The impostures of miracle- w^orkers are as gross, the abuses of ecclesias- tical discipline as flagrant, the stolid slavery of the reason and the conscience to priestly authority as ab- ject, in a large proportion of the highest and the low- tichisms, such, for example, as that of the ahitino, or scapulary of Mary — a sort of under-jacket of blue silk — which have not this palliation. *' As men think themselves honored by having in their service persons who wear their livery," says De'Liguori, " so Mary is gratified if her devotees wear her scapulary." The efficacy of this '* livery " is such that those who wear the ahitino of the Immaculate Conception are en- titled to the benefit of all indulgences granted to any devotion, holy place or person. Every time they recite six Pateraosters, Ave Marias, and Gloria-Patris, they acquire five hundred and thirty- three plenary, and innumerable temporal, indulgences, all transferable per inodum snffragii to souls in purgatory or other sinners in need. The scapu- lary must be worn day and night until quite worn out ; and if it has been duly blessed, the benediction — in bestowing which the priest plays the part of the medicine-man or conjurer — will pass by succession to the new one which replaces it, without any new ceremony, and so on, toties quoties. — Glorie di Maria, Ossequio VI., vol. ii. The ahitino has the great advantage of sparing the wearer the trouble of expensive pilgrimages, visits to particular churches, charities, and good works of all descriptions, and is a convenient substitute for medals, crucifixes, amulets, and relics. Hence it is one of the most eligible contrivances yet devised for securing the soul-hele of the possessor, and at the same time for encouraging national industry, by promoting the sale of some millions of sleazy blue jackets every year. This pitiful superstition has been sanctioned by many papal ordinances, and, as might be ex- pected, these have all been confirmed by the never-failing Pius IX. by decree dated December 3d, 1847. Mariolatry in Fran ce. 181 est ranks in populations which claim the Christian name, as at any period of European history known to us. It is wdthin the life-time of most, if not of all, w^ho will read this article, that Jewish children have been kidnaped by priests, to be educated in the Romish religion f" that erring nuns have been built * Edgar Mortara is the son of Solomon Mortara, a Jewish mer- chant and manufacturer of Bologna, then under the joint dominion of the pope and of Austria, and was born at that city in 1852. At the age of two years he was so severely ill that his physicians gave him over, and discontinued their visits. A Catholic Jewish servant in the family seized an opportunity, when no other persons were present, to baptize the child. Edgar, however, unexpectedly recovered, and the fact of his baptism was concealed for four years. About this time an- other child of the family fell ill and died. Before his death, an old woman advised the servant, who still remained in the family, to save him from eternal misery by baptizing him. The servant told her old friend that she had baptized Edgar when supposed to be at the point of death, but intimated that the sacrament had availed nothing, be- cause the child had recovered, remained with his parents, and was growing up as a Jew ; she therefore refused to repeat the experiment with the other child. The old woman revealed the facts to her con- fessor, who reported them to the bishop, and he, in turn, to the car- dinal legate. One evening in June, 1858, by order of that prelate, a detachment of the police took possession of the house of the father, and at four o'clock the next afternoon tore Edgar from the arms of his mother, and he was carried to Kome in a carriage between two bailiffs. The family were frantic with grief, and in the course of the day the principal Jews of Bologna interceded with the cardinal to spare the child, and resorted to the means commonly employed by the Jews to escape persecution by Catholic rulers, the offer of a large sum of money, but in vain. The boy was placed in a religious house at Rome with catechumens, and afterward transferred to San Pietro, in Vincoli. The father repaired to Rome, and had audiences of the pope 182 Mediceval and Modern Saints a7id Miracles. up in convent walls ; that the papacy has proclaimed itself divinely inspired and infallible; that a pon- and of Cardinal Antonelli, but got nothing but empty words. He re- turned again with the mother, but even her anguish failed to soften the stony hearts of the pontiff and his minister. The parents were al- lowed to see the boy, who was of an excessively timid character, but only in presence of a priest, and when his mother asked him whether he wished to go home with her, he turned to her to say yes, but a look from his keeper, which he well understood, deterred him from expressing his wish. He was now sent to Alatri, whither his parents followed him ; but they were soon obliged to flee, because the mob, whom the priests had persuaded that the parents meant to kill the child to prevent his being brought up as a Christian, assailed them with threats of taking their lives if they did not instantly leave the town. The family removed to Turin in 1859, and the father visited Paris and London, in the hope of obtaining diplomatic aid for the re- lease of his son. More than one foreign power exerted itself in his behalf, and the public opinion of the whole civilized world severely condemned the papacy. Even Louis Napoleon, who was then in mil- itary possession of Rome, and could, of course, have rescued the child, if so disposed, expressed disapproval of the conduct of the priests and their head, but refused to take strong measures to repair the wrong. The boy was carefully educated at Rome, made great proficiency in his studies, was much flattered and caressed by the pope, and received early ecclesiastical promotion. In 1870, after the liberation of Rome, the father and brother visited the city ; but the arts of the priests had weaned the heart of the youth, then eighteen years of age, from his natural affections, and he no longer desired to return to his family. But the priests, fearing the eflect of continued intercourse with his friends, sent him to Belgium. By a papal dispensation he received full orders as a priest before the canonical age, together with a lucra- tive benefice in France, where he still remains, and he has preached with much success in that country and in Belgium. Keller, author of " L'Encyclique du 8 Decembre, 1864, et les Prin- cipes de 1789," a book rivaled in absurdity only by some of the works of Donoso Cortes, affirms, p. 151, that ** the Church has always pro- Mariolatry in France. 183 tifical encyclical letter has formally approved every doctrine proclaimed, sanctioned every official act per- fessed and maintained, as an inviolable principle, not only respect and tolerance for those who are not born in her bosom, but also their lib- erty to educate their children in their own worship ;" and, again, p. 296 : " The [Romish] Church has always proclaimed and respected, more than any other, the right of parents to educate their children in their own belief, however erroneous. If there occurs, from century to cent- ury, an exception like that of little Mortara, such exceptions have the adv^antage of establishing, in a formal manner, the limits which tlie Church has prescribed to herself and the infinite precautions with which she has surrounded the rights of the parents." He proceeds to state that the Church forbids the baptism of Jewish children without the consent of the parents, '•''except in case of imminent danger of death,^^ and justifies the kidnaping of the child Mortara by the priests on the ground that " he had become a Christian, in spite of the Church, as it were," and that his baptism by the servant "gave him a right to be educated in the full knowledge of the truth," and the pope " would have given his own life rather than abandon a soul for which he had become responsible." The sincerity of the Church in such professions may be judged by the following case, in which there was no pretense of ''imminent dan- ger of death," and yet the child, baptized in direct violation of the pretended rules of the Church, was forcibly detained from the parents by the priests : On the 25th of July, 1864, Joseph Coen, a boy nine years of age, the son of Jewish parents residing at Rome, disappeared from the shop of a Catholic shoe-maker to whom he had been apprenticed, and who at last confessed that he had secretly baptized the child, and given him up to a priest to be conducted to the school of catechumens. The parents repaired to the convent in search of their son, but were driven away with bnital insult, and the mother was saved from imprisonment only by the intervention of the French embassador. Influential per- sons, including the Catholic members of the diplomatic corps, endeav- ored to effect the release of the boy, but the Roman Curia paid no heed to their remonstrances. Upon the liberation of Rome by the Italian 184 Mediceval and Modern Saints and Miracles. formedj renewed every claim advanced, by the Eom- isli See and priesthood in the long period of their ex- istence. And, to crown all, it is but five years since one of the crudest and bloodiest of religious perse- cutors was canonized by Pope Pius IX., and declared a worthy object of adoration for the perpetration of atrocities never surpassed in the wildest excesses of human wickedness.^ In our self-complacent security against the return of mediaeval barbarism, we habitually forget that there are important countries in both Europe and America w^here the proportion of the people who have received scholastic training at all, or indeed any instruction except catechetical lessons, is smaller than it is in Mohammedan Turkey and in some other Ori- ental lands, and not very much greater than it was in the darkest period of the Middle Ages in Europe. If we inquire what per cent, of the inhabitants of the army on the 20th of September, 1870, Joseph's parents, who had re- moved to Leghorn, returned to Rome in the hope of recovering their child, but were assured by the superior of the convent that he had run away, and that nothing was known of him. After an active search by the new pohce, he was found in the house of a lay employe of the convent, to whom he had been committed for concealment, and was restored to his parents by the Royal Government. His discovery took place just in time to prevent him from being carried off in disguise by an Irish priest, in pursuance of an arrangement between the superior of the convent and the priest. * See Appendix XII. Mariolatry in France. 185 Latin, Celtic, or Slavonic states of the Old "World, or of the Ilispano -American countries of the New, or even of our own Southern and South-western terri- tory, so much as know the letters of the alphabet, we shall find that in several of them, from one-tenth to one-third only of the males, and scarcely more than half of that proportion of the females, have the slight- est acquaintance with the arts of reading and writ- ing. And even of those whom educational statistics report as able to read, a large share are not sufficient- ly instructed to comprehend any written or printed matter except the simplest possible narrative ; while of those who read with a certain fluency, and write sufficiently well to keep their own accounts, there are comparatively few who can follow the drift of a ser- mon, or a forensic or political discourse, or under- stand any argument which does not assume the form of an appeal to their prejudices or their passions. In the German states, in Great Britain, and in the Northern United States, the masses are better in- structed ; but even here it is constantly apparent that mere knowledge of words and facts, though an in- dispensable means of mental culture, does not neces- sarily imply any such discipline of the reasoning fac- ulty as to qualify the possessor to form a legitimate judgment on any abstract moral proposition, or to ar- 186 Medioeval and Modern Saints and Ifiracles. rive at sound conclusions in problems which can be solved only by following a course of logical argu- ment. This is especially seen in the total inability of multitudes of persons, highly cultivated in some directions, to weigh evidence, whether direct or cir- cumstantial, and determine which way the balance inclines. We believe, indeed, that we do not go too far in saying that, even in what are called the edu- cated classes, most men adopt opinions, or rather cherish prejudices or bow to authority, without ever rising to the formation of a judgment upon any ab- stract question of a complex character or permanent interest. The aristocratic English pilgrims who flock to Paraj^-le-Monial and to Lourdes and La Sa- le tte do not believe the narratives of the recipients of the visions as facts established by reasonable evi- dence. They do not exercise their reasoning facul- ties at all on the subject. They accept these idle tales because, notwithstanding Dr. Newman's insinu- ation to the contrary, their Church has recognized them as genuine and authentic. Their belief in them is a faith founded on authority, not on testimony. They are overawed, not convinced, and, in short, their minds, so far as such subjects are concerned, are in the same condition as those of their ancestors in the time of Thomas a Becket, and as those of the Mariolatry in France. 187 most ignorant classes on the Continent at the present day.^ * That Rome confidently calculates on the unintellectual charac- ter of the influential and professedly instructed classes, is shown by a thousand proofs, one of which falls under our eye as we write. AVe refer to the quotations from a letter from the Bishop of Montpellier to the deans and professors of the University of Montpellier, contain- ed in the following article in a late number of the London Times, The professors are distinctly informed that all their science, even "physiology," must conform to the opinions of an infallible pontiff. ''To the Editor of The Times: *'Siii, — A learned French friend has favored me with a copy of a letter recently published in France, and bearing the following title : 'Letter of Monsignor the Bishop of Montpellier to the Deans and Professors of the Faculties of Montpellier.' Its date is the 8th of this month of December, 1875. One or two extracts from it may not be without their value for the people of England and of America, to whom, in our day, has fallen the problem of education in relation to the claims of Rome. "The bishop wTites to the deans and professors aforesaid : '"Now, gentlemen, the holy Church holds herself to be invested with the absolute right to teach mankind ; she holds herself to be the depository of the tnith — not a fragmentary truth, incomplete, a mixture of certainty and hesitation, but the total truth, complete, from a relig- ious point of view. Much more, she is so sure of the infallibility con- ferred on her by her Divine Founder, as the magnificent dowiy of their indissoluble alliance, that even in the natural order of things, scientific or philosophical, moral or political, she will not admit that a system can he adopted and sustained hy Christians, if it contradict definite dogmas. She considers that the voluntary and obstinate de- nial of a single point of her doctrine involves the crime of heresy, and she holds that all formal heresy, if it be not courageously rejected prior to appearing before God, carries with it the certain loss of grace and of eternity. " ' As defined by Pope Leo X. at the Sixth Council of the Lateran, 188 Mediceval ayid Modern Saiiits and Miracles. The solid and only secure progress — if, indeed, any human gains can be said to be secure — which mod- *' Truth can not contradict itself; consequently, every assertion con- trary to a revealed verity of faith is necessarily and absolutely false.-^* It follows from this, without entering into the examination of this or that question of physiology^ hut solely by the certitude of our dogjnas, we are able to pronounce judgment on any hypothesis which is an anti-Christian engine of war rather than a serious conquest over the secrets and mysteries of nature.' *' Liberty is a fine word, tyranny a hateful one, and both have been eloquently employed of late in reference to the dealings of the secu- lar arm with the pretensions of the Vatican. But * liberty ' has two mutually exclusive meanings — the liberty of Rome to teach mankind, and the liberty of the human race. Neither reconcilement nor com- promise is possible here. One liberty or the other must go down. This, in our day, is the ' conflict ' so impressively described by Dra- per, in which every thoughtful man must take a part. There is no dimness in the eyes of Rome as regards her own aims ; she sees with a clearness unapproached by others that the school will be either her stay or her ruin. Hence the supreme effort she is now making to ob- tain the control of education ; hence the assertion by the Bishop of Montpellier of her * absolute right to teach mankind.' She has, moreover, already tasted the fruits of this control in Bavaria, where the very liberality of an enlightened king led to the fatal mistake of confiding the schools of the kingdom to the * Doctors of Rome.' *' Your obedient servant, John Tyndall. "Athenaeum, December leth." As an illustration of the stultifying influence of a habit of accepting legendary tales upon the authority of the priests, we give the following anecdote : A lady recently perverted from the religion of her fathers to Romanism, being asked by a fiiend of ours whether she believed the legend of the Holy House of Loreto, replied, " Not yet, but I hope soon to believe it, and I daily pray to God that faith may be given me to accept it." No doubt the lady's prayer was heard. A ra- tional being who has gone so far as deliberately to ask Heaven to take from him Heaven's best gift, reason, is not likely to meet a refusal. Mariolatry in France. 189 ern society has made, is founded not on the supposed superior culture, moral or intellectual, of the highest ranks, nor on the diffusion of instruction among the lowest, but on the conquests which the middle classes, and within the present generation the female sex, have successively made, first over prejudices instilled into their minds by spiritual teachers, and next over the usurpations of their temporal and ecclesiastical rulers. It was the self-government of the mediaeval burgliers and commoners, and especially the practi- cal discharge of civil and political duties (out of which grew clear conceptions of civil and political rights), that rendered these conquests possible. The leading principle of all these advances is, that men are to be governed not by arbitrary personal author- ity, but by their own self-enacted law. This is what underlies the strenuous efforts of municipalities and small jurisdictions to secure, on every change of sov- ereigns, an acknowledgment and ratification of their old usages, privileges, local laws, statutes, fueros^ or by whatever other name the rules of civic and com- munal administration were called. It was not mere- ly a blind attachment to old and familiar forms, and to old maxims of right, which inspired these strug- gles. The burghers adhered to their customary juris- prudence, not because it was ancient and sanctioned 190 Mediceval and Modern Saints and Miracles, by time and acquiescence, but because it was the ex- pression of their own will and reason, the exercise of self-government in the organized tangible form of law, as opposed to arbitrary rule. The essential dis- tinction between law and naked authority is, that the law binds the ruler as well as the subject, and that supreme power can not be exercised except in con- formity with its provisions. The real question now pending between the Church, and w^hat ecclesiastics are pleased to call " the world " — between Eome and civilization — is, whether society is to be ruled by law, or by the arbitrary personal will of functionaries set apart from the common life of man, and in no way accountable for the use or abuse of their powers. And this is not a contest between Catholicism and Protestantism. It is a struggle between the Eoman Curia, on the one side, and the reason and conscience of enlightened humanity, on the other ; and it is as hotly w^aged within the nominal pale of the Church itself as without it. " Old Catholicism " claims to be the expression of the Catholic, not Eomish, idea ; and though its professed adherents number only thou- sands, its real disciples compose the majority of the intellectual and conscientious men and women of the Catholic Church. If we were called upon to name the general- class, Mariolatry in France. 191 not clique or circle, of persons which most favorably represents the real culture — we do not mean polish — of the British and the American population^ we should say it is that from which juries are ordinarily selected. This class, though intelligent as a whole, is by no means conspicuous for literary or scientific attainment. On the one hand, it admits none who have not a certain amount of education, of familiar- ity with active and practical life, of reputation for candor and integrity, and a certain moral and social status in the community. On the other hand, it usually excludes professional men, whether lay or ecclesiastical, academic teachers, persons in the mili- tary and civil public service, and, by legal provision or practical indulgence, artists, authors, editors, per- sons devoted to scientific pursuits, and very generally the members of the wealthy and aristocratic circles. Its principal characteristic is a superior good sense, and this is in no small degree the fruit, not of book- lore, but of the training it receives in the ordinary transactions of business life, and in the exercise of municipal functions. But the best discipline enjoyed by this class is from frequent attendance, as parties, witnesses, or jurors, in courts of law, where questions of fact, depending upon the comparative weight of a vast variety of modes of proof, are constantly sub- 192 Medieval and Modern Saints and Miracles. jected to searching examination by acute and prac- ticed investigators. The persons of whom juries are composed form, too, a large part of the audience when questions of finance and matters of political economy are publicly discussed in municipal assem- blies and at political gatherings, and in this way they become familiarized with reasoning upon ques- tions of a more abstract nature than those upon which they are usually called to pronounce in the jury-box. The devotees of the experimental sciences, or sci- ences of observation, the knowledge of which may be, and often is, carried very far with an incredibly small amount of general culture and a mere infinitesimal degree of large intellectual discipline, and, indeed, all persons engaged in special studies or occupations acquire much acuteness of judgment in their own particular fields of thought and observation, but out of this narrow sphere, they are inferior to average jurymen in the practical exercise of the logical fac- ulties in general reasoning. And yet, incontestable as is the superiority of the stratum of society from which English and Ameri- can jurors are drawn to any other large division of the population, as sound judges upon questions of fact, or mixed law and fact, what is the present opin- Mariolatry in France. 193 ion of the most experienced British and American lawyers in regard to the system of trial by jury as a means of arriving at justice and truth ? What we call the ornamental circles of modem society give abundant evidence that there may be a great deal of "sweetness" with very little "light." Conspicuous as they are for elegance of manner and phrase, and sometimes for a quickness of apprehen- sion and readiness of wit which help them to shine in repartee, in jpersijiage^ in dexterous equivocation and double-entendre^ in ironical expression and sar- casm, and even in an aphoristic Weltweisheit which simulates wisdom, they rank, nevertheless, quite below the middle classes in real practical power of thought and judgment. The worship of fashion in manner and opinion, as well as in dress, creates not only an outward material uniformity in these circles, but a mental and moral solidarity which is eminently hos- tile to all original and independent exercise of the higher and better faculties. This is especially true of the latest phase of English society and of its too numerous American imitators. Even so lately as fifty years ago, personal individuality of thought and character was the most conspicuous feature of En- glish humanity. With the wide extension of what is considered elegant life in England, this trait is fast 9 194 Mediceval and Modern Saints and Miracles. disappearing. The animal gregarious instinct has triumphed over the rational social impulse. The suppression of individuality is demanded by the in- exorable law of fashion, and good taste forbids any departure from the forms consecrated by the self- elected hierophants who preside in the drawing- rooms of approved society. An affectation of admi- ration for all that belongs to European mediaeval life, often accompanied with the profoundest igno- rance of the real spirit and essence of mediaeval his- tory, has been for some time the mode in England as well as in America ; and the revival of ecclesiasti- cism in religion, made fashionable by Dr. Pnsey and his associates, has been followed by a like revival of mediaeval taste in art, and by the unearthing of mul- titudes of half -forgotten popular superstitions, which any person of ordinary intelhgence would have been ashamed to own half a century ago. In the circles we refer to, old fooleries revived, whether in dress, in opinion, in manners, or in religion, are more at- tractive than new. Hence it is fashionable for Prot- estant gentry to attend the services at semi -popish places of worship, to build new churches after Mid- dle-age models of most ungraceful, clumsy, and bar- barous styles of architecture, to discourse about " ori- entation " of churches and the " eastward posture " of Mariolatry in France. 195 the priest ;^ it is thought a graceful feminine weak- ness to shrink from dining thirteen at table, or from sitting at a stand lighted by three candles ; and, above all, among persons affecting the slang and cant of modern aesthetical criticism, it is fashionable to talk of the peculiar character impressed on mediaeval art by the devotional feeling of the builders and carvers and painters of the "Ages of Faith." * See a letter from E. B. Tylor in a late number of the London Times on this "childish fancy," which is unequivocally a heathen observance, accepted, indeed, by the Greek, but not by the Romish Church. Catholic metropolitan churches or cathedrals, it is true, are often placed east and west, but this is because they are built on the ancient foundations of duly '* oriented" heathen temples, and in gen- eral no attention whatever is paid to the points of the compass, in erecting churches in Catholic countries. They conform to the lines of the streets, or are posited in compliance with other considerations of convenience, as any one may see by referring to a plan of Florence, Rome, or any other Italian city. We have witnessed ludicrous mistakes by Protestant ecclesiologists who have attempted to find the cardinal points and steer their course in Italian cites, by "the church ;" but the most extraordinary case of "orientation" known to us was in the building of a chapel at a well- known scientific school in the United States. It was supposed by the learned gentleman consulted on the occasion that not the rising of the sun at the equinox, but Jerusalem, was the true Christian Kiblah, and therefore that the chapel should front the Holy City. To deter- mine the precise direction of Jerusalem was not altogether a simple matter, and after much discussion it was decided that the main aisle, or longer axis of the chapel, should coincide with a great circle pass- ing through its site and the city of Jerusalem, which would of course, be the shortest route between the two points. Hence the chapel fronts a point some degrees north of Jerusalem, and indeed does not face any pai't of Palestine. 196 Mediceval and Modern Saints and Mirades. There were even in the darkest period of the Mid- dle Ages, as there have been among the absohite skeptics of ancient Greece and Rome, the Moham- medans, the Buddhists, and even the pagan popula- tions of the world, individuals distinguished by the possession of every intellectual quality, every moral virtue, which sheds lustre on humanity. But these were always, as they are to-day, rare exceptions; and a vast majority of the rulers and the people of all classes and all countries, in those long centuries, w^ere characterized by arbitrary tyranny, vice, igno- rance, and superstition to a degree to which the pres- ent day scarcely furnishes a parallel ; and we are not speaking at random when we affirm that, with a few very narrow and very brief exceptions, the best Euro- pean government, the best general condition of so- called Christian society, in the Middle Ages, were worse than the worst now existing in any portion of the civilized or even semi-civilized world. The pre- tended "Ages of Faith "^ are a pure historical, or * Romish and Romanizing authors are generally wise enough to re- frain from fixing precise dates and localities in their rhapsodies on the *'Ages of Faith ;" and the chronology and geography of the times and countries when and where humanity enjoyed the blessedness they fable of are much like those of the old romances of chivalry and the legends of the Romish Church. Sometimes, however, a writer is reck- less enough or ignorant enough to *May the venue," as lawyers say, of his fiction with a precision which enables the reader to detect the Mariolatry in Finance. 197 rather, ecclesiastical, fiction, a deceitful and dishonest fable, wholly without any basis of fact — at least in falsity of his representations. Thus Keller, ''L'Ency clique," etc., p. 167, in general eulogium on all that is detestable in the history of Eu- ropean Christendom, speaks of "les beaux jours de Gregoire VII. et d'Innocent III.," the noble age of Gregory VII. and Innocent III. To the reigns of these popes belong the establishment of the celibacy of the clergy and of obligatory auricular confession — two of the most demoralizing measures ever ordained by human power ; the proclama- tion and confirmation of the temporal as well as religious supremacy of the papacy over all civil governments ; the renewed activity of relig- ious persecution stimulated by Innocent III. in his letter to an arch- bishop in Western France in 1209, ordering that heretics ''per prin- cipes et populum virtute materialis gladii coerceri,^^ he exterminated with the sword by princes and peoples ; and in the crusade against the Albigenses, undertaken and prosecuted with unscrupulous blood-thirs- tiness at his instigation. These beaux jours were followed by an un- interrupted succession of others not less splendid, under the papal sway of the following centuries down to the reign of Alexander VI., soon after which the reaction caused by the Reformation, although it did not reclaim Rome, yet checked for the time her further progress in the direction she had been so long pursuing. The commencement of the **Ages of Faith " is lost in the obscurity of early mediaeval history, but they embrace the whole period from the earliest trustworthy annals of the papacy down to the reign of Leo X., an era, as Gasparin has well described it, **of darkness, of tears, of blood, of triumphant iniquity and immeasurable calamity," an "iron age, in which Rome ruled all, and humanity sunk to the lowest point at which its existence was longer possible." The impression made on all candid minds by the thorough study of this period is that, to the vast majority of men, its centuries were Ages of Despair, illumi- nated by no ray of earthly hope, no intelligent faith in a blessed here- after. And yet Keller, "• L'Ency clique," etc., p. 155, thinks that even the Inquisition ought to be regarded as a beneficent institution, be- cause it ''served as a dike against the overflow of the cruelty of the people " toward heretics ! What a religious training the people must 198 Mediceval and Modern Saints and Miracles. the sense usually ascribed to the phrase — a period when the popular masses, or even the more intel- ligent ranks, devoutly believed in, worshiped, and obeyed an unseen God. The faith of the centuries thus designated in fashionable religious circles was what the Jesuits and their nominally Protestant al- lies are trying to make the religion of this genera- tion— a faith in fetiches, far more degrading than the blindest worship of natural forces impersonated as gods ; a faith not a whit more intellectual, more spir- itual, or more Christian than that which prompts the native population of many countries of British India to build, at this day, heathen temples rivaling in di- mensions, in cost, in splendor, and in constructive skill the proudest triumphs of European religious archi- tecture."^ If such a halcyon period, such a Golden Age, as religious enthusiasts dream of had ever real- ly existed, its central point of supreme excellence would, of course, have been at the focus of Eomish devotion, the Eternal City and the Pontifical States ; and other countries would have been favored with have received from their priests if their fury had made them more terrible to Jews and Protestants than even the tortm-es of the Inqui- sition! See Milman, *' History of Latin Christianity;" Gregnovius, *' Geschichte Roms im Mittelalter ;" the chronicles of Burchardus and Sufusura ; and the dispatches of Giustinian, just published by Villari. * See Fergusson, " History of Architecture," 1867, vol. ii., p. 630. Mariolatry in France. 199 spiritual and temporal blessings in proportion as they yielded to the influences which radiated from Eome. But the history of the Eomish capital and State dur- ing the whole mediseval period is that of an earthly pandemonium, where crime reveled unchecked and vice received the honors due to virtue. Foreign lands, too, have at all times been degraded, depraved, and miserable according to the extent to which their government and their social institutions have been molded and controlled by Rome. Nor is there the slightest historical ground for be- lieving that the ecclesiastical builders and artists of the ages in question were intellectually or morally above the general level of their times, or above that of the architects and hod-carriers, the railway con- tractors and navvies, who execute the plans of " ec- clesiologists " and engineers in modern London and ITew York. The sickly sentimentality of ecclesiasti- cism infers the piety and purity of life of the church- builders and decorators of half-forgotten ages from the character of their works, as the critic, judging from the internal evidence of his writings, thought that Thomson must have been a great lover of ath- letic sports, rural life, and cold bathing ; or as Tom Moore's hymnics prove him to have led a devout and godly life, while, with rare exceptions, all we know of 200 MedicBval and Modern Saints and Miracles. the actual biographies of mediseval religious artists shows that Calandrino, and Buffalmacco, and Dore di Topo, and Mariotto Albertinelli, and the like, were on the same moral plane as the majority of their profes- sional brethren. Many among the most ignorant and degraded classes in France, in Spain and Portugal, in Italy and in Spanish America, do not believe or profess any form of even nominal Christianity; w^hile those of the same classes who call themselves Catholics are often as completely polytheistical and idolatrous in their religious faith and practice as the followers of any superstition ever invented by man ; and Dr. Newman can not be ignorant that it is the teaching of his and their Church and its clergy which have made them so. If they worship " many gods, but no God," it is Jesuit Eome whose instructions and ex- ample they are following. It is fashionable, especially among essayists, re- viewers, and pamphleteers, to sneer at any expression of apprehension of danger from the extension of ec- clesiastical influence and the spread of popular su- perstition in England and the United States, as, in- deed, at earnestness of feeling on any moral question, or, in fact, on any subject more serious than the mer- its of a danseicsey the genealogy of a pug or a lap- Mariolatry in France. 201 dog, or the approaching nuptials of a couple in high life. The diplomatic maxim, Sartout^pas de zUe^ is a sacred canon in good society, especially in questions of ethics, criticism, and religion. A settled moral conviction of any sort is a weakness or provincialism, implying a want of knowledge of the social culture which is the real religion of this age ; and any at- tempt at an exposure of the policy of Kome is tri- umphantly put down by classing it with the old vul- gar mob-watchword of " No Popery." The most ef- ficient allies of obscurantism and intellectual slavery are those who affect to believe that the religious lib- erties of Christendom are in no danger. It is un- doubtedly true that in Protestant states, as England, Prussia, the United States, and in all countries where there is a strong, even if numerically small, Protest- ant population (as in France before the Great Catho- lic revival under IsTapoleon III.), Pome uses much cau- tion in her policy, and employs every art to allay the jealous "prejudices" of the Protestants against her encroachments. The sermons of her clergy, her pe- riodical press, her popular religious literature, her schools, are dexterously toned so as to disarm suspi- cion and veil her real aims and purposes. Hence the populations of these countries are generally wholly ignorant as to the real pretensions and purposes of 9^ 202 Medioeval and Modem Saints and Miracles. that Church ; and few of those under whose eyes this essay may fall have any knowledge of Komish leg- endary lore — the sole religious popular literature now current in Catholic nations — much of which has never been translated into English or German, but which will be introduced elsewhere as fast as the people can be prepared for it. This remark, how- ever, is far less true at the present moment than it w^ould have been twenty years ago. Since the defi- nition of the new dogmas of the Immaculate Concep- tion and especially of papal infallibility, Rome has become far bolder and more undisguisedly aggress- ive than before, and threats of the ultimate suppres- sion of religious liberty have appeared even in Amer- ican Catholic journals. Various political events have recently occurred which have supplied the priesthood with new arguments, if not new instruments. Many liberal-minded persons in various European countries have lately been driven into conservatism by the art- ful use made of the excesses of the Communists of Paris, who certainly perpetrated in 1871 atrocities frightful enough to need no exaggeration, but upon whom the Thiers Government has succeeded in throwing the responsibility of much destruction com- mitted by its own troops in putting down the Com- mune, and commencing the work of " vengeance '' 3fariolatry in France, 203 so emphatically threatened by Mr. Thiers. The fear of "petroleum" lias been a very efficient bugbear among the wealthy and aristocratic circles. The Jesuits have availed themselves of this feeling, and their own ranks, as well as those of the older regular orders, have in recent years been, in an uncommonly large proportion, recruited from those classes. The notion of a solidarity between the aristocracy and the Church is industriously propagated. Titles of no- bility, orders, and decorations are largely distributed by the papacy, and many a vacillating Catholic in the higher ranks is reclaimed by the bestowal of a star or a ribbon. At the same time, as nothing comes amiss to the net of the great " Fisherman," Kome has profited by the lessons of Napoleon III., who taught, in his doctrine of universal suffrage, the importance of securing the lower classes, which wield the brute force of nations, and, of course, will be especially needed in the appeal to the sword now undisguised- ly proclaimed by the Jesuits, as the final arbiter of the great social question. They are as assiduous in wheedling the mud -sills as in cajoling the ranks which form \he pastigia^ the summits and pinnacles, of the social fabric. In short. Home is preparing to attack, both from above and from below, the middle classes, who are everywhere the true depositaries of 204 Mediceval and Modern Saints and Miracles. the strength, the intelligencej and the Tirtiie of the modern world. The real security of modern society from a return of the moral and intellectual midnight of the "Ages of Faith" is not to be found in the dilettantisms of social or literary culture, or in the indifference of skepticism. If we are saved at all from these men- acing perils, it must be by appeals to the reason and conscience of classes whose training comes, and must always come, as much from active, intelligent, and re- sponsible participation in the serious and thoughtful duties of life as from literary and scientific attain- ment. One of these classes we have already pointed out, and the other is fast growing in strength and im- portance by what we do not hesitate to call the most hopeful movement in the social and intellectual his- tory of man since the Founder of the Christian relig- ion virtually proclaimed the emancipation of the fe- male sex by prohibiting arbitrary divorce at the pleas- ure of the husband. We mean the recognition of the right of woman to the best development of her faculties which the resources of modern progress fur- nish to either sex. The redemption of the mind and heart of woman from the blind submission to moral authority, which has so long been inculcated upon her as the natural law of her sex, will deprive priest- Mariolatry in France. 205 craft and imposture of their easiest conquests and their most efficient instruments. The saints and seers of modern superstition are nearly all women. In all ages, women, from their depressed and depend- ent position, their feeble and nervous bodily organiza- tion, the comparative ignorance in which their lords have kept them, and their consequent too general weakness of character, have been frequently medi- ums, if not originators, of religious imposture. The prevalence of the false and demoralizing principle, proclaimed by priests and libertines alike, that wom- en should " cultivate the affections " at the expense of the intellect, prepares them to become willing instru- ments in the hands of any designing man who suc- ceeds in securing their sympathy and good- will ; and the cunning so often found associated with physical and even intellectual weakness makes them dexter- ous auxiliaries in spreading popular delusions. These circumstances explain the readiness with which they habitually abandon the faith of their fathers and their childhood for more sensational or more imag- inative forms of religious belief and worship. Relig- ious propagandism finds in them its first disciples, its most eflScient apostles, and the recruiting-sergeants, the SeelenverJcdnfer^ of Rome begin their operations upon Protestant circles by misleading the women. 206 Medioeval and Modern Saiiits and Miracles, So long as the current of fashion sets toward cere- monialism in religion, so long '* Cowls, hoods, and habits * * * * * * rags, relics, beads. Indulgences, dispenses, pardons, bulls," and the preachers who teach their flocks to "seek to please A God, a spirit, with such toys as these," will succeed in catching the fancy of shallow wom- en; but when knowledge, mental discipline, and, above all, a far wider and higher sphere of action, shall have become the acknowledged right and the actual possession of the sex, they will, in much larger proportion, cherish faiths which ask the evidence of no new miracles, worships which can be paid without help of material appliances. APPENDIX. ECCLESIASTICAL FORGERIES. The monastic forgeries of the Middle Ages form a subject al- together too vast to be disposed of by a simple reference to their existence as a well-established and familiarly known fact. The multitude of these spurious documents, the wide range of ob- jects they embrace, and the extent to which the Romish Church is indebted to them for the success of her usurpations of power, are little understood in Protestant countries. The thorough investigation and complete exposure of these fabrications is no longer possible, for so many of the evidences of their falsi- ty have been destroyed by the keepers of the ecclesiastical ar- chives where they were deposited, that in many cases the his- tory and immediate purpose of the concoction of documents now certainly known to be false can not be traced. This much, however, is certain : that there are few cases of contested right on the part of the Romish Church in which forged documents, adduced by the papacy, have not at some period or other con- tributed to the support and final acceptance of its claims. In the case of the " False Decretals," the work of an unknown author, though ascribed at first to Isidore of Seville, and aft- erward to an apocryphal Isidore Mercator, or Peccator — and w^hich, from the middle of the ninth to the end of the fifteenth century, received the almost universal assent of Catholic eccle- siastical writers — the genuineness of the documents is no long- er insisted upon by Rome. They have served their purpose. Use has confirmed the usurpations they sanctioned, and the pa- pacy now holds by prescription what it indisputably first ac- quired by forgery and fraud. 208 Appendix. Catholic historians, though acknowledging the fabrication, sometimes affect to doubt whether the Decretals ever had much practical iDflueiice. But DoUiuger, who, however heretical at present, was orthodox in 1863, when he published his " Papst- fabeln des Mittelalters,'^ speaking, in the preface to that work, of these and other mediaeval ecclesiastical forgeries, says : "All these fables and inventions, however different may have been the occasions which gave birth to them, and however definite or indefinite may have been the objects of their composition, [wie absichtlich oder unabsichtlich sie entstanden sein mogen], exerted nevertheless a great and often decisive influence upon the whole current of opinion in the Middle Ages, upon the his- torical and poetical literature, and upon the theology and juris- prudence of that period." The " False Decretals " contain the Apostolic Canons, the pretended donation of Constantine, fifty- nine letters or decrees attributed to thirty different popes of the primitive ages, various genuine extracts from an older col- lection long supposed to have been made by Isidore of Seville, and thirty-seven apocryphal pontifical decrees, with some other less important pieces. Although the collection contains here and there an unimportant authentic paper, and some garbled and distorted extracts from genuine documents, yet in general it is a work of sheer invention, and for three centuries has been universally admitted to be so by all Catholics, except possibly some half-taught English or American perverts to whose new- born zeal the spurious origin of the Decretals is not a fatal ob- jection. Perhaps the most important single document in this conge- ries of forgeries is the alleged donation of the Emperor Con- stantine giving to the Church, in sovereignty, a great multi- tude of houses, lands, and extensive territories in every part of the empire, numerous civil and ecclesiastical jurisdictions, rights, privileges, and honorary distinctions, all crowned by the bestowal of Kome and Italy upon the papacy, in return for his baptism and his miraculous cure of the leprosy by Pope Silves- ter ; the baptism, the cure, and " Pope Silvester " alike being all invented for the occasion. The comprehensive language of the donation gave room for much variety of interpretation, and by some it was held to embrace all the Mediterranean islands, and Appendix, 209 even Ireland, which the papacy afterward generously bestowed upon the crown of England. The mere fact that the grant professed to convey an immense number of estates and other rights to which the emperor himself had no title was no argu- ment against its authenticity ; for in all ages men generally, and a fortiori emperors and princes, have found it an easy mat- ter to give what did not belong to them. The genuineness of the grant was doubted by nobody except the unlucky owners of the territories transferred, and they were in the minority, and in most cases not strong enough to resist a claim advanced under the authority of the emperor and supported by the thun- ders of tbe Church. Not a voice was raised against the gen- uineness or validity of this preposterous instrument, until the time of Wycliffe, near the close of the fourteenth century. Many, indeed, seeing the enormous evils resulting from the ex- ercise of temporal power by the Church, a power founded on this forged donation, deplored the important gTant,* but none questioned its authentic character or legally binding force, and for more than five hundred years the title of the papacy to all the vast possessions thus ostensibly conveyed to it was sup- posed to be as incontestable as the right of any sovereign, or any private possessor, to the territory or estate over which he claimed dominion. Although the date and authorship of the "False Decretals^' have not yet been historically established, yet they are known to have been in existence as early as the middle of the ninth century, and Pope Nicholas I. (a.d. 858-867) recognized them as authentic, and gave them the full weight of the papal sanction. The place of the fabrication of the " False Decretals " is as un- certain as the authorship. There is eyerj j>rimd-facie probabil- ity that they emanated from Eome, and the rule cui lono points unmistakably to the chancery of the Papal Curia as the locus in * •* Ahi, Constantin, di quanto mal fu matre, Non la tua conversion, ma quella dote Che da te prese 11 primo ricco patre !" Dante, Inferno, canto xix., vs. 115-113. " Ah, Constantine ! Of how mnch ill was mother, Not thy conversion, but that marriage dower Which the first wealthy Father took from thee !'* 210 Appendix. quo of their composition. Still, tlie point is disputed, but it is unquestionable that from the time of Pope Nicholas I. to that of Alexander YI. they were accepted by every occupant of the Romish See, and formed the real basis of the pretensions of Rome to ecclesiastical and temporal sovereignty. To use the language of Milman, " Latin Christianity," book v., ch. iv. : ^' The ' False Decretals ^ do not merely assert the su- premacy of the popes — the dignity and privileges of the Bishop of Rome — they comprehend the whole dogmatic system and discipline of the Church, the whole hierarchy from the highest to the lowest degree, their sanctity and immunities, their perse- cutions, their disputes, their right of appeal to Rome. They are full and minute on Church property, on its usurpation and spoliation ; on ordinations, on the sacraments, on baptism, con- firmation, marriage, the eucharist ; on fasts and festivals ; the discovery of the cross, the discovery of the reliques of the apos- tles ; on the chrism, holy water, consecration of churches, bless- ing of the fruits of the field, on the sacred vessels and habili- ments." Take these away, and what is left of the characteristic and peculiar features or exclusive claims of the Romish Church ? The Decretals constitute the foundation of the claims of Rome to temporal and ecclesiastical supremacy, of most of her dogmas and all her discipline. In short, whatever is distinctive in her faith and practice is traceable directly to what Rome herself has been forced to acknowledge to be a magazine of lies. ^^ They are now," says Milman, ^^ given up by all; not a voice is raised in their favor ; the utmost that is done by those who can not suppress all regret at their explosion is to palliate the guilt of the forger, to call in question or to weaken the influence which they had in their own day and throughout the later history of Christianity." The period during which these forgeries were universally be- lieved to be both genuine and for the most part of divine au- thority, embraces the reigns of the great pontifical organizers of the Romish Church, as the supreme head of ecclesiastical and temporal power ; Nicholas I., Sergius II., Gregory YII., Alexan- der III., Innocent III., Gregory IX. ; in short, nearly the whole of what is known as the second, or strictly mediaeval, era of the Catholic Church. It is to this era, and to the "False Decretals " Ap2:>endix, 211 "which, during those many centuries, Avere constantly appealed to as the highest of sanctions, that most of the worst abuses of the Church belong; and it is certain that Rome by means of them became what she is, and acquired that "possession" of her usurpations which, according to the proverb, constitutes nine points of the law. Rome, it is true," does not now directly quote the " False Decretals " as evidences of her title, but she constantly cites them at second-hand as irrefragable proofs and authorities, in pontifical decrees which have no other founda- tion. The denunciation of this atrocious forgery by "Wycliffe and his followers by no means checked the career of Romish falsi- fication. Forged conveyances and testaments appropriating lands to what were called *^ pious uses" — in other words, to the benefit of the priesthood — were so frequent that it is hardly ex- travagant to say that a mediaeval deed or will of this character is, as a general rule, presumptively spurious. The manufactur- ing of false writings was by no means confined to legal instru- ments ; but, after the revival of learning, it extended into the domain of literature. Kot only were classic authors pervert- ed and corrupted in the monastic copies, but whole works were composed in the names of ancient writers, and some of those long maintained currency as genuine productions of ancient Greece and Rome. The detection of the forgeries of Annius of Viterbo and other counterfeiters produced, for a time, a gener- al panic among the devotees of ancient learning, and the feel- ing of distrust in regard to old manuscripts went so far, that some able critics even maintained that the whole body of ex- tant Greek and Roman literature was but a product of the in- genuity and leisure of mediaeval cloisters. The learned Lipsius, though too good a Catholic to charge such frauds upon holy men who had retired from the wicked world to the sacred se- clusion of conventual life, argued in the sixteenth century, in an essay now little known, that the " Commentaries " of Caesar were not the work of the great Roman, but of a counterfeiter as ignorant as he was impudent. One of the most signal instances of ecclesiastical forgery is that of the bull establishing the Inquisition in Portugal. A saintly and zealous priest, to save himself the trouble of a jour- 212 Appendix. ney to Kome to obtain the necessary authorization to worry the obstinate Moorish, Jewish, and Albigensian heretics of that kingdom, drew up a papal bull nominatiug him Grand Inquis- itor of Portugal, with full power to arrest, imprison, torture, and burn guilty or suspected persons, and entered at once, with a sufficient staff, upon the discharge of his sacred functions. When he was in the full tide of successful experiment, and had already celebrated several joyous autos-da-fe, in which he had immolated many unbelieving men, women, and children, a pi- ous confrere, jealous of the success of his excellent brother, re- ported his proceedings to the papacy, to which, of course, the bull was known to be spurious. But though ^^Rome never authorizes, she sometimes pardons invasion of her exclusive rights," and as the self-constituted Grand Inquisitor had shown himself as merciless and as energetic a persecutor as Torquema- da or De Arbues, it was thought prudent not to convert so pi- ous an act into a scandal to the Church, and accordingly the counterfeit bull was confirmed, and the zeal of the iugenious inventor was rewarded and inflamed by the bestowal of new powers and new honors. The principles of what is called " diplomatic " criticism were first investigated in the scholastic establishment of the Broth- ers of Common Life — of whom we shall give some account in a following page — and we are not aware that any forgeries are chargeable to the members of this order, which, though at last sanctioned by the papacy, was never regarded with favor by the Holy See. If modern scholarship is provided with a sound paleographical code, and with safe tests by which to try the genuineness of ancient writings, it is indebted for this advan- tage much more to the patient labors of the humble Fratres Com- munis Vitce than to the papal chancery, which has exhibited far greater zeal in defending than in exposing forgeries, however palpable. Appendix. 213 II. OPINION IN CATHOLIC COUNTRIES ON RELATIONS BETWEEN CHURCH AND STATE. The extent to which Catholicism is interwoven with the political institutions, the social system, and the daily life of the French, Spanish, and Italian peoples has not always been duly considered in speculations on the possibility of weaning these nations from their adherence to the Eomish Church. At the close of the fifteenth and beginning of the sixteenth century, indeed — when the old Eoman empire appeared to have vanished altogether; when the corruptions of the Church had brought the papacy into almost universal discredit ; when France, Spain, and Italy had no longer any great interests in common; and when the latter country had not yet begun seriously to hope for the restoration of the national unity — there was a strong tend- ency in the intelligent classes to the abandonment of the tradi- tional religion of Rome, and the adoption of a faith drawn from purer sources. Each of those countries had its reformers, sym- pathizing more or less with Luther ; and there is abundant rea- son to believe that but for the intervention of the civil power they would all have, in a great degree, emancipated themselves from the moral and spiritual tyranny of Rome. The triumphs of Charles V. not only restored the ascendency of the Romish See, but by bringing into subjection to a single sceptre a vast proportion of the territory of old Rome, and more than compen- sating the loss of the remainder by the possession of the Indies, they revived the fading memories of the dominion of the Csesars, and encouraged dreams of the revival of a universal empire. The papacy had, from an early period, claimed to be the legiti- mate successor and representative of the emperors of the West ; and this pretension, though not formally recognized, has not been thoroughly and radically repudiated by any of the Latin races. The pope claimed to reign through the territorial sov- ereigns. They were to receive investiture from his hands : they were accountable to him for the exercise of powers derived from him, and liable to deposition by him for abuse of those powers. 214 Appendix. It was this political superstition which led Napoleon I. to de- sire the imposition of his crown by the hands of a pope ; and Na- poleon III. was animated by this feeling in his visionary plans for consolidating the " Latin peoples " into a sort of confedera- tion of sovereignties, of which he was to be the temporal, and the pope the spiritual, head. The expedition to Mexico was avowedly a part of this insane scheme, which embraced also the overthrow of the American Republic ; and this exj^lains in part the persistent hostility of Rome to the Federal Government — a fact admitted and lamented by Montalembert — during the whole of our late civil war. The liberalists in all the countries of Southern Europe are theoretically in favor of severing all connection between Church and State; but when they come to the practical division of rights and duties between the two, unforeseen difficulties present themselves. First, there is tbe inborn and inbred conviction, or at least vague sentiment, that a state church, or national or- ganized spiritual power, is a necessary part of the machinery of civil government. When you enter into questions of detail on this subject with a Frenchman, an Italian, or a Spaniard, who may have personally repudiated all allegiance to Rome, you do not get far before your interlocutor meets you with the query, But what are we to do with the papacy ? In a conversation of this sort with one of the most eminent European scientists, the writer replied to this inquiry, Deprive it of all legal power, sub- ject it to the general law of the land, and let it alone. "Well," said he, " I see that that is the logical result of my own princi- ples; but I can not overcome the prejudices of my education, which prompt me to sustain a church in which I do not believe." The idea of a political state is complex, and the notion of the Church as an element in the State is too firmly rooted in the Eu- ropean mind to be easily eradicated. There are thousands of intelligent statesmen everywhere in the Old World who utterly reject the papacy as a moral or spiritual guide for themselves, but to whom a proposal to deprive it of its usurped privileges and possessions, and to reduce it to the level of a private corpo- ration, is as startling as a suggestion for the amendment of the British Constitution by abolishing the judiciary system, and leaving the citizens to settle their legal controversies between Appendix. 215 themselves, would be to an Englishman. The Spaniard may- see plainly that the Church is an embarrassing institution, which interferes very seriously with the proper action of the organs of civil government, but still he can not get rid of the impres- sion that, after all, the superfluous fifth wheel to the coach is connected with the normal four by some sort of obscure cog- greasing, the removal of which might derange the whole ma- chine. For this reason, and for the supposed solidarity between the interests of the Church and those of the aristocracy, to which we have alluded in the text, there is in all Catholic countries a wide-spread feeling that a moral Mezentian neces- sity has indissolubly united the breathing and palpitating body of the living nation to the dead corpse of the Church, and that Eome and the Latin races must stand or fall together. This sentiment is in a great degree the inspiring element in Giober- ti's speculations on the Primato W Italia, It floated hazily and confusedly in the mind of the first Napoleon, when he said, " The Mediterranean is a French lake." One of the greatest blessings which could befall these races would be the laying of these ghosts of the Caesars which spoolc in the national brain of the whole of them. Even Protestant Latins are not wholly free frorn this superstition. Guizot cherished it in his dotage, and in 1861 he wrote a pamphlet in defense of the temporal power of the papacy. With Catholics it is almost universal. A Catholic politician may himself shun the church as a pest- house, and even encourage his sons to share in his skepticism ; but he commits his daughters to clerical instructors, and is not content nnless his wife keeps on good terms with her confessor. When the dogma of the personal infallibility of the pope was Tinder discussion in the Ecumenical Council, and most liberal Romanists hoped for its defeat, a well-known protesting Cath- olic predicted the triumph of the measure, and added that his co-religionists were mistaken in supposing that the adoption of the dogma would practically weaken the papacy. On the con- trary, he argued that the defiant boldness of the council in obey- ing the consigne of its Jesuit leaders would overawe opposition, both within the Church and without it ; that the civil govern- ments in the Latin countries would not have the moral cour- age to resist this aggression on the liberties of their peoples ; 216 Appendix. that the adoption of the dogma would give a unity and concen- tration to the government of the Church which would redouble its energy, and render it practically irresistible. In all contests, he said, the assailant has the advantage of the momentum of a movement of attack, as well as of the fear inspired by the con- fidence displayed in the attitude of the aggressor. Eome will abandon her defensive position, march out from behind the in- trenchments, and make a desperate and probably successful ef- fort to storm the camp of the enemy. Thus far these predictions have been at least partially veri- fied. Governments have paltered with the insolent encroach- ments of the papacy on their proper prerogatives, and tamely submitted to attempts to corrupt the loyalty of their citizens, and even of their soldiery, which in a moral, if not in a strict- ly technical, sense amount to treason ; weak men have trembled before the arrogance of a power which proclaims itself supreme over the God-given faculties of reason and conscience ; and thus far the advancing march of Eome to universal conquest has been nowhere, except in the German states, formally resisted. Time will show, we trust, that this blare of trumpets, though full of sound and fury, signifies nothing. An open attack, how- ever audacious, or even appalling in its display of force, often proves less dangerous than the insidious advance of a concealed foe. It is only slaves who quail at the threat of scourges and shackles ; and the nations which shook off the papal yoke when Eome was sustained by all the power of a Charles the Fifth will not resume it at the bidding of a council. III. THE BROTHERS OF COMMON LIFE. The fraternity entitled the Brothers of Common Life was es- tablished and organized by Gerhard Groot, a religious and ed- ucational reformer of the fourteenth century, and it continued to exist, in a modified form, until the invention of printing superseded its literary labors, and the spread of the Reforma- Appendix. 217 tion dissolved most of the religious houses of Northern Europe. Groot was a native of Deventer, hut was educated at the Uui- versity of Paris. After completing his course of study at that famous seminary, he engaged in instruction in the higher branches of knowledge, and acquired great reputation as a lect- urer on metaphysics and theology. After some years spent in academic teaching he was ordained a deacon, and devoted himself to popular preaching, not occu- pjing himself with theological discussion or definition of dog- ma, hut directing all his efforts to the reformation of the lives of the clergy and the laity, who vied with each other in impie- ty and profligacy. The death of his father having left him in affluent circumstances, he resolved to devote his means to the cause of instruction, and he collected at his own house a num- ber of scribes whom he employed in copying Bibles, works of the fathers of the Church, and other religious books, some of which he translated himself, from Latin into Dutch, for the copyists. The sphere of activity of the fraternity was enlarged, and its members adopted the rule of living neither upon the liberality of Groot nor upon charity, as was then common among the monastic orders, but upon the proceeds of their own labor in writing and in giving instruction in schools, of which they founded a large number. The adoption of the principle that the members should earn their own bread excited the hos- tility of the mendicant friars, as Groot had foreseen, and the Brothers of Common Life underwent a long persecution from these orders, but finally succeeded in obtaining the papal rec- ognition. Thus far the Brothers were under no vow, but later they became organized in regular monasteries, retaining, howev- er, the cardinal principles of their original organization. Their houses were numerous in Holland, Germany, and France, and they rendered important services to literature by their tran- scriptions of religious and of secular manuscripts, by their crit- ical labors in the establishment of correct texts, and by their schools, in which many of the ablest scholars and theologians of the Eeformatory period — among others, Erasmus and Thom- as a Kempis — were trained. The teachings of the " Imitatio Christi " are believed by those who ascribe that celebrated work to Thomas h Kempis to be 10. 218 Apjyendix. the expression of the doctrines of the Brothers of Common Life, and to have been imbibed by him in their schools. But, in gen- eral, the views of the Brothers seem to have been of a less sub- jective and quietistic tendency than those of the author of the "Imitatio;" and it is not, perhaps, out of place to remark here that the conclusions as to the authorship of the treatise in ques- tion, which have generally prevailed since the publication of Monseigneur Malon's essay on the subject, have been contested with much learning and ability by Carlo Dionisotti, in a memoir in his " Notizie Biografiche dei Vercellesi lUustri," Turin, 1862. Dionisotti claims the "Imitatio Christi" as the production of neither a Kempis nor of John Gerson, Chancellor of the Univer- sity of Paris, a member of the Council of Constance, to whom many have ascribed it, but of John Gersen, a Yercellese of the fourteenth century. If Dionisotti has not conclusively estab- lished this theory, he has at least refuted the arguments of Monseigneur Malon against it, and the question must be re- garded as still suhjudice. IV. THE INQUISITION AT EO^ME. Keller, in " L'Encyclique du 8 D^cembre, 1864, et les Prin- cipes de 1789," in speaking of the mildness of the Inquisition, says: " Ses biichers n'ont jamais fum6 a Rome" — its piles have never smoked at Eome ; and defenders of the Romish Church in both England and the United States have publicly declared that no instance has ever occurred of the infliction of the pun- ishment of death through the agency of the Inquisition at Rome. These sweeping statements are so notoriously false, that it is surprising that their authors should have presumed so far upon the ignorance and credulity of the public as to make them. The case of Giordano Bruno alone, which is as familiarly known to the students of Romish Church history as the martyrdom of John Rogers to those of the religious persecutions in England, ought to have deterred the apologists of the Inquisition from making an assertion so easily refuted. Api^endix. 219 Before the tMrteentli century, the functions of the Inquisition were discharged by the bishops in their respective dioceses, and it is doubtful whether the Inquisition had any organization as a distinct institution at an earlier period. In 1238, Gregory IX. instructed the Provincial of the Order of Preachers in Lombar- dy to appoint special ecclesiastical officers charged regularly, and, as it seems, exclusively, with the functions of the Inquisi- torial office. Eegular inquisitions were soon after established throughout Catholic Europe, and the Holy Office at Kome was organized as early as the fourteenth century. It is true that, for reasons of policy, the papacy denied itself the luxury of gen- eral autos-da-fe at Rome itself 5 but the dungeons of the Inquisi- tion at that city were frequently crowded with prisoners, who, as there is reason to believe, were often secretly dispatched by starvation, or by prolonged torture or other violence. The sta- tistics of the Eoman Inquisition were never accessible to the public ; and all the compromising records of that institution, together with mauy other dangerous papers, were burned just before the entrance of the royal troops into Eome, on the 20th of September, 1870. In various works, and among others, in a life of Garibaldi, published in 1849-50, it is asserted, upon what appears to be good authority, that after the hegira of Pius IX., the repub- licans found in the prisons of the Eoman Inquisition a great number of human skeletons, which could have been no other than those of victims of that tribunal. We shall not, however, insist upon these statements, because we have not the means of verifying them. It would lead us too far from our present im- mediate purpose to go into an examination of the administra- tion of the Holy Office at Eome, and, without referring to re- searches the results of which might be disputed, we will con- tent ourselves with citing a very few well-known and undeni- able instances, from which our readers may judge of the good faith of those who palliate or deny the atrocities with which the Inquisition is charged. Arnold of Brescia was an eminent reformer, who made him- self particularly odious in the twelfth century by preaching against the vices of the clergy and the temporal power of the Church. In the time of Adrian IV. the partisans of the tem- 220 Appendix. pora] power drove Arnold from the city, but lie was soon after arrested in the Neapolitan territory, at the personal request of the pope, brought to Eome, tried, condemned, and strangled ; his body was publicly burned, and his ashes thrown into the Tiber. It may be said that this is not shown to be a technical case of condemnation and punishment by the Inquisition, be- cause it is not certain that the Inquisition had yet been formal- ly organized ; but the arrest was made at the instance of the pope, the trial and condemnation were by the ecclesiastical functionaries who officiated as Inquisitors in other cases, and in all but possibly in name it was an instance of Inquisitorial action. Early in the fifteenth century, B. degli Ordelafifi, Merenda, and Matteo di Frosinone were arrested upon a charge of here- sy. Ordelaffi escaped by bribing his jailers, and was condemned in contumaciam. His less fortunate companions, Merenda and Matteo, were brought before the Inquisition at Eome, tried as heretics, and sentenced to be burned at the stake. The sentence was executed at Rome, and the houses of the heretics were lev- eled with the ground. In the sixteenth century permission was given to reoccupy the vacant site, and houses were built upon it which were inhabited by Michael Angelo and Salvator Rosa. The case of Aonio Paleario is scarcely less notorious than that of Giordano Bruno. Paleario wrote several anti- Romish theological works, and is the probable author of a treatise more celebrated than any of his positively known writings. This is the " De Beneficio Christi Mortis,^' or the Benefits of the Death of Christ, which had an immense circulation, and, though it did not directly attack the Church, was most damaging to her pretensions by its advocacy of the doctrine of justification by faith instead of by works, that is, by performing the penances imposed by the priest, which were among the most productive sources of gain to the Church. Paleario was arrested in Tus- cany, by order of Pius V., and brought to Rome. He was tried before the Inquisition and charged with having countenanced some of the doctrines of Luther, and with having said that the Inquisition was a weapon against free discussion of religious questions. He was condemned, and hanged at Rome on the 3d of July, 1570, and his body was publicly burned. Appendix. 221 Equally indisputable, and even more celebrated, is tlie case of the famous Giordano Bruno, a Neapolitan philosopher, born not far from 1550, to which we have already alluded. He enter- ed the Dominican order, but abandoned the monastic habit, and passed several years in Frauce, England, and Germany, in all of which countries he acquired immense renown as a lecturer and philosophical writer. His views were much the same as those of Spinosa ; and, though he did not engage in controversial attack upon Eome, his opinions were heretical. Returning to Italy, he was arrested by the Inquisition at Venice in 1598, sent to Home, confined two years in prison, and upon his refusal to recant, condemned by the Inquisition to be burned at the stake, which sentence was executed in Rome on the 17th of February, A.D. 1600. ^^ Banks and his horse" are often mentioned by English writers of the Shakspearian age. Banks was a professional horse-tamer, the Rarey of his time, who had taught a horse to dance and perform various other tricks. He exhibited his ani- mal with success in many cities on the Continent, and at last unluckily ventured to Rome, where he hoped to fill his pockets by diverting the pope and his court. But Banks was an En- glishman and, presumably, a heretic. There could be no doubt, therefore, that the horse was a devil incarnated in the form of a quadruped, and horse and man were brought before the Inqui- sition, condemned on a charge of sorcery, and burned alive to- gether. These cases, were others wanting, would be sufficient to show that the pretense that the Inquisition never took life at Rome is without foundation. Of course, in a city filled with priests and priestly spies, and where almost every citizen was directly or indirectly a pension- er of the papacy, heresy would not often be publicly professed, and the occasions for the intervention of the Inquisition, to pun- ish and suppress it, would be less frequent than in strictly secu- lar communities inhabited by multitudes of lay citizens, difi*er- iug widely from each other in habits, education, and associations. It is, therefore, not strange that among the Jewish and Moorish population of Spanish and Portuguese towns there should be found a larger number of unbelievers than in clerical Rome. 222 Appendix. The pretended mildness of the Inquisition in the Roman State is a pure fiction ; and there is no doubt that the proceedings of the Holy Office at Rome, though conducted perhaps with more secrecy and less ostentation of inhumanity, were as cruel and as unchristian as those of the sister tribunals in Spain. The notorious "Directorium luquisitorum,'^ or "Inquisitori- al Manual," of Eymeric was designed and employed as a guide and an authority to all Inquisitorial tribunals, whether exercis- ing these functions at Rome or elsewhere. The edition of 1578, as appears from the preface, was prepared at the express in- stance of the Directors of the General Inquisition at Rome, and printed at the public press, in cedihus populi Bomani, in that city, under a privilege from Pope Gregory XIII., who permitted this sad monument of wicked bigotry and sanguinary fanaticism to be dedicated to himself. No Inquisition acted under any authority but that of the papacy. Its first officers were appointed, its earliest tribunals organized, its jurisdiction defined, its modes of procedure and the punishments it was empowered to inflict determined, by the Holy See. The condemnations for heresy almost uniformly charged the accused with the denial of Romish supremacy as the greatest of his crimes. The chief office of the Inquisition everywhere was, not the promotion of a pure and holy life, but the maintenance of the powers and prerogatives usurped by the papacy. It was an agent of the papacy, which was, and, not having repudiated its atrocities, still is, morally responsible for all its crimes against God and man. We are told that the Inquisition now nowhere exists except in the form of an office for the censure of books. But why does it not exist ? Simply because, with all its short-comings, civil society in Catholic countries has become, in spite of the resist- ance of Rome, too enlightened and too humanized to tolerate this nefarious instrument of papal ambition and papal hate against religious light and liberty. Had Rome the power, the Holy Office would at once resume its functions over the whole civilized world. The rules which the papacy prescribed for it, the jurisdiction the popes conferred upon it centuries ago, are still in force, unrepealed, unmodified by the unchangeable, irre- formable Church. The Encyclical of 1864 condemns as a damna- Appendix. 223 ble error the doctrine that the Church has not the right to resort to force in the maintenance of what she claims as her rights ; and none who have watched the recent history of Rome can doubt that she woukl use force against every material and ev- ery moral resistance to her aggressions, if her ancient moral and physical power were restored to her. The tone of the papal briefs respecting the suppression of heresy by the Inquisition and by other measures shows clearly that, so far from admitting that any of her powers were sub- servient to the uses of the State, the Church always claimed and exercised authority to dictate civil legislation against her- etics, and to compel the lay authorities to enforce the penalties prescribed by such legislation or by the Church. Thus Innocent lY., in a brief of the year 1252 addressed to the Provincial and Inquisitors of Lombardy and the adjacent provinces, after reciting that it was considered that enlarged powers and jurisdiction would make their ministry more fruit- ful, proceeds to instruct them to require all municipal bodies, of whatever designation, in those provinces, to incorporate into their jurisprudence all the decrees of the papacy and other ec- clesiastical and secular ordinances against heretics, their pro- tectors, and associates, and strictly to observe and enforce them, upon pain of ecclesiastical censure, without appeal. In sup- port of this brief, the pope issued another of the same date ad- dressed to the municipalities and other civil authorities of the above-mentioned provinces, referring to the former brief, and repeating the same injunctions on pain of ecclesiastical cen- sures. Not content with these general instructions, His Holiness, ap- parently on the same day, issued a much fuller brief, addressed to the same municipalities and other civil authorities, setting forth, at great length, certain constitutions for the suppression of heresy, which the municipalities were to accept and record as a part of their own legislative codes, and adding that the provincial and Inquisitors had been commanded, in case of fail- ure to accept and enforce these constitutions by the civil au- thorities, to proceed against such authorities by personal ex- communication, and interdict against those territories, without appeal. 224 Appendix. The constitutions require every chief civil officer to swear that he would observe and enforce all ordinances, civil and ec- clesiastical, against heretics, and declares that all such civil of- ficers as may refuse to take this oath, ^' pjv potestatihiis vel rectori- hus niillatenus hdbeantur, et quce, ut ])otestates vel rectores fecerintj nallam jpenitut hdbeant firmi talem^^ — shall be holden to be au- thorities and rulers no longer; and whatever they may do in the capacity of authorities and rulers shall be wholly without validity. The civil authorities are to pronounce a decree of banishment against all heretics, of whatever age or sex, and any person may seize and retain as his own the goods and ef- fects of any heretic. All houses in w^hich heretics have been found are to be destroyed, and the property contained in them confiscated. The constitutions contain about thirty other pro- visions on the subject of proceedings against heresy. The same pontiff issued, in 1254, a brief addressed to the same provincial and Inquisitors, by which a crusade against heretics is ordered to be preached, and the ecclesiastics are directed to confer upon all who will take it upon themselves to aid in ex- tirpating heresy the sign of the cross, with all the indulgences and privileges granted to crusaders to the Holy Land. Another general brief of Innocent lY., addressed, in 1254, to all the faith- ful in Christ, renews the condemnation of heretics, and pre- scribes additional penalties against them and their patrons or defenders ; and the preaching of a crusade against them is again ordered, with many additional privileges to the crusaders, by a second brief issued at Anagni in the same year. We do not find in these briefs, or, indeed, in any pontifical declarations, any evidence of the pretended subserviency of the Inquisition to political supremacy. On the contrary, all civil authorities are held subject to the orders of the Inquisition. Some of the briefs above cited, as well as other early pontifical w^ritings of similar character, refer to the laws of the Emperor Frederick against heretics, and enjoin the strict observance of them. These laws were promulgated by the emperor as a con- cession to the papacy to which they were in some sort necessa- ry, because the Inquisition had not yet been formally organized. But after this tribunal had been generally established as a spe- cial jurisdiction, the Church required the sanction of civil law Appendix. 225 no longer, and issued its decrees directly to the Inquisitors as its own peculiar functionaries. At this day, when ^^ ecclesiastical censures'^ not only are gen- erally without legal validity, but are resorted to only as a means of constraint upon individuals, and have become wholly obsolete as a weapon against the civil power, the threat of such censures does not seem very formidable. But in the thirteenth century, the ecclesiastical censures, which prelates and other ofiicers of the Church were authorized to inflict by the briefs above quoted, included the power of laying an interdict on both places and persons recusant ; and, in fact, one of the briefs we have cited expressly menaces the disobedient with the imposi- tion of an interdict. Since the Reformation, no pope has dared to impose any thing beyond a personal interdict on any Catho- lic state, except in the case of Venice, which Pope Paul V. thus laid under the ban of the Church in 1606. There were also in- terdicts against England after her emancipation from the papal yoke, but this pretended exercise of ecclesiastical jurisdiction over a country which had renounced allegiance to the papacy w^as but hrutum fulmen, or, as we say, thunder without the bolt. So long as the power of the Church was sustained by the ig- norance and superstition of the Middle Ages, the interdict was the most terrible of the weapons wielded by the Eomish clergy. An interdicted person was an outlaw; none might give him fire or clothing, food or water. If the interdict was local, the churches were closed ; no bells could be rung ; religious serv- ices, if allowed at all, could be performed only in secret ; the crosses and decorations of religious edifices were veiled or hid- den ; Lenten food only could be taken ; the mother could not even give a kiss to her babe. Interdicts were enforced wdth various degrees of severity, and were sometimes, like the gen- eral excommunications and anathemas which the present pope scatters with so liberal a hand, little more than nominal. The papacy has never renounced the right of imposing them. But though interdicts have long been disused, traditional popular superstition still regards them with great dread in many Catholic countries. During the French occupation of Naples near the close of the last century, a French general em- ployed the interdict as a weapon against brigandage. It is true 10^ 226 Appendix. it would have been well understood in an enlightened nation that such means of coercion were not within the power of a general ; but the very threat of an interdict by a French officer produced the speedy submission of a large district in Calabria. The people understood that the bells would be silent and the churches closed; that the priests would perform no religious functions, not even baptism, absolution for the dying, or the office for the dead; in short, that they could neither be born, married, nor buried, except under a curse. They did not stop to inquire into the authority of the general, but they knew that if he had not the right, he had at least the material power to prevent the priests from performing their usual functions, and they were glad to purchase the restoration of these important privileges by accepting the terms dictated by their foreign op- pressor. V. PAPAL APPROVAL OF CONDEMNATION OF HUSS. The formal approval of the condemnation of Huss and Je- rome of Prague, with the denunciation of the heresies of Wyc- liffe, was among the most important official acts of the first year of the pontificate of Martin V. It was promulgated at Constance while the Council was yet in session, in the month of March following the election of the pope. It fills ten large and closely printed folio pages, and is principally occupied with exhortations to Inquisitors and other ministers of the Church to be zealous in the extirpation of heresy, and in directions as to the modus procedendi in the examination and trial of persons suspected of that crime. The enumeration of the errors of Wycliffe consists of five articles, some of which are pure calumnies against his teach- ings, and were probably not really believed to have been ever held by him, either by Pope Martin or by the members of the Council, to all of whom the writings of Wyclifie were better known than they are to the theologians of the present day. The errors most obnoxious to the Rome of that day are the de- Appendix. 227 nial of the doctrine of the real presence, in the Catholic sense ; the propositions that if a sinner is dnly contrite, auricular con- fession is unnecessary ; that an ecclesiastic in mortal sin can not lawfully exercise his office ; that a pope profligate in char- acter has no authority except as derived from the emperor ; that the civil authority may sequester the property of a church administered by wicked men 5 that the people may hold their rulers accountable for abuse of power; that friars ought to earn their bread by their own labors, not by begging — the first clause of which proposition is denounced as scandalous and presumptuous, the last as erroneous; that the Decretals are apocryphal, and tend to wean from faith in Christ, and that the study of them by the clergy is folly ; and that a belief in the supremacy of the Eomish Church is not necessary to salvation. The concluding charge is that Wycliffe taught that all relig- ions were inventions of the devil. The errors of which Huss was convicted are thirty, most of them relating to the supremacy of the Eomish Church and the authority of the papacy. Many a member of the late Ecumen- ical Council, in opposing the definition of the dogma of infalli- bility, took as strong ground against the pretensions of the pa- pacy as Huss seems to have done, and not a few Catholic theo- logians now hold that the condemnation, not to speak of the sentence, of Huss was not sustained by the proofs against him. VI. PAPAL REMONSTRANCES AGAINST THE ABOLITION OF THE FORUM ECCLESIASTICUM. The allocution AcerUssimiim was pronounced in consistory on the 27th of September, 1852, in reference to the abolition of the Forum Ecclesiasticum in the republic of New Granada. It is too long for insertion in this place, but the following is a synopsis of its contents. It begins with a complaint that in April, 1845, a law was enacted by the Government of that re- public providing that when a criminal charge was pending in 228 Appendix. a civil tribunal against an ecclesiastic, of whatever rank, such ecclesiastic should suspend the exercise of sacerdotal functions until the charge were disposed of. It then proceeds to state that the Holy See protested energetically against this law and also against the proposed legislative measures of the same Gov- ernment— one abolishing tithes without consultation with the papacy, the other guaranteeing to all foreigners who should emigrate to New Granada the public exercise of their religion — and demanded that these laws should not be carried into ef- fect jSiJid"utJEcdesia suis omnibus juris ac jplend frueretur libertate^^ — that the Church should continue to enjoy all her rights and her full liberty. The allocution goes on to recite that the re- monstrances of the Holy See had not been heeded, but that New Granada had made laws against the religious orders, and con- firmed the expulsion of the Jesuits, " a religious family which, after being long desired and finally invited to establish iiself in that country, had been of such great utility in regard to both social and Catholic interests." The republic had even gone so far as to forbid the establishment within its territory of any religious order bound by a vow of passive obedience j and had en- couraged the abandonment of the monastic profession. Other enormities complained of were a legal provision that curates should be chosen by the heads of families of the parish, who had also power to fix their compensation ; the transfer of the vis- itorship of the national college to the lay authorities ; and a new constitution guaranteeing the liberty of the press and of public worship. Then follows a long Tcyrielle relating to the enforce- ment of these wise and just laws by the Government, and, at last, a passionate condemnation of the New Granadian Govern- ment for regarding marriage as purely a civil contract, and a solemn declaration that all marriages concluded otherwise than with the forms and sanctions prescribed by the Church are not only null, but criminal. The allocution Xunquam fore was pronounced in consistory on the 15th of December, 1856, on occasion of like abuses by the Government of Mexico, and by that of the Swiss Confederation, and in tone and temper much resembles the Acerbissimum. Besides these allocutions, His Holiness, in justice to himself, ought to have cited his consistorial allocution of November 1st; Appendix. 229 1850, and his letter of September 19th, 1852, to the King of Sar- dinia, both of which are most objurgatory and most lachrymose, qualities, however, in which both are, perhaps, surpassed by the apostolical letter of August 22d, 1851, in condemnation of the er- rors of John Nepomucene Nuytz. Nuytz was a pestilent heretic, professor in the University of Turin, who had written a couple of scandalous works, entitled "Institutions de Droit Eccl^sias- tique,'' and " Traits de Droit Eccl6siastique Universel." Nuytz has the honor of having furnished much matter for reprobation in the Encyclical and Syllabus of 1864. ■ VII. ROMISH OPPOSITION TO THE TRANSLATION OF THE SCRIPTURES INTO MODERN LANGUAGES. The modern European tongues had no sooner become writ- ten languages than the hostility of Rome was aroused against the employment of them as a medium of religious instruction. Latin, the language of the Church, was at that period but im- perfectly known except to persons educated for the priesthood, and who might, therefore, be safely intrusted with the use of the Scriptures in that tongue. At the beginning of the thir- teenth century, French had already become a literary language, and Innocent III. thought it expedient to interfere to check the use of it for dangerous purposes. About the year 1200, he is- sued a brief, addressed to two high French ecclesiastics, setting forth that the Bishop of Metz had reported to the Holy See that in the diocese and city of that name a certain number of lay- men and women, laicorurn at mulierum non immodica multitudo, were applying themselves to translating the divine Scripture into French, holding secret meetings, and scorning the remon- strances of the priests. The Bishop and Chapter of Metz, says the brief, had been instructed to inquire who were the authors and what the motives of their translation, and whether the translators duly reverenced the Apostolic See and Holy Church. The bishop had reported that some of those people refused obe- 280 Appendix. dience to the apostolic letters, were going on with the transla- tion, continued to hold conventicles, to preach, though not li- censed, and, worst of all, publicly to proclaim that God alone was to be obeyed by man, ohediendum esse soli Deo, Of course, instructions were given for the suppression of the translation and the punishment of the offenders. The principal danger then, as now, apprehended by Rome from translations of the Scriptures was that men who studied the word of God would adopt the rule, " Ohediendum esse soli Deo " — we are to obey God rather than the pope, which, of all heresies, is the most pernicious. VIII. THE EDICT OF NANTES, AND ITS REVOCATION. For a large part of the following sketch we are indebted to Lanfrey, " L'figlise et les Philosophes au dix-huitieme Siecle/' Paris, 1857. The Edict of Nantes, issued by Henry IV. of France, in 1598, after his abjuration of Protestantism and his elevation to the throne, and declared ^' irrevocable '^ upon the face of it, was ac- cepted by the French nation, in spite of the resistance of Rome, as a part of the organic law of the kingdom. It restored peace and tranquillity to a country desolated by thirty-six years of civil war growing chiefly out of religious questions ; and though it by no means placed the Protestants on a just and equal foot- ing, it was, both in its character and its actual effects, one of the most beneficent measures ever adopted by the Government and people of that country. The Edict of Nantes, drafted, it is said, by Jeannin, Schom- berg, Calignon, and the celebrated historian De Thou, permit- ted to the Huguenots, or Protestants, the public exercise of their worship. It made them eligible to all offices; established in each provincial (judicial) parliament a chamber composed of magistrates of each religion ; it allowed general conventions of persons of the Reformed religion ; it authorized the Reformed Appendix. 231 to lay taxes on members of their own Churcli for its support ; it proYided for the payment of their clergy, and gave them the possession of four fortified towns, including, as the most im- portant. La Rochelle, to which so many English and American Protestants look as the old home, or, at least, resting-place, of their families, and the seat of the national patriarchate of their religion. The Reformed, or Huguenots, remained liable to the payment of tithes and the observance of the days of fast and feast appointed by the Catholic Church. The Edict of Nantes not only restored peace to France, but it re-established France in the position she had long enjoyed in the great European commonwealth ; it produced the revival, or rather the creation, of industrial arts of great economical impor- tance, many of which were exercised almost exclusively by the Protestants ; and it consequently augmented the commerce and contributed immensely to the material prosperity of the king- dom. Henry TV. was wise enough to turn these new moral and material conditions to as good account as the state of physical and political science then permitted, and if his successors had been as able, and as seriously devoted to the good of their peo- ple as he, the surpassing natural advantages of France would have been developed in the course of the seventeenth century to a degree which would have placed her far in advance of ev- ery other European nation. During the early part of the long reign of Louis XIV., France was ruled by a regency, and it was not till 1661 that the king took into his own hands the government of his vast domain. In the mean time, though the stipulations of the Edict of Nantes had often been violated by the Catholic Government of the State, the aspirations of the Protestants to official power and con- sideration in the kingdom had been disappointed ; and every measure had been employed to depress and humiliate the social position of the Reformed ; yet they had grown in strength and in material prosperity. This increased importance had been gained rather by the elevation of the lower than by the influ- ence of the higher classes, and by the development of industry and the general spread of intelligence which everywhere char- acterize Protestant in a higher degree than Catholic communi- ties. Rome had never ceased to intrigue against the French 232 A2ypendix. Protestants ; and the two cardinals, Kiclielieu and Mazarin, who so long governed France, were animated in their policy toward the Keformed as much by sectarian hate as by jealousy of the rising power of the Protestants, which they affected to consider as the abnormal growth of a state within a state. Louis XIV. imbibed the prejudices of these ministers, who selected for him dexterous confessors, and cunningly brought to bear upon him the powerful influeuce of the Society of Jesuits as well as that of his mistresses, and they had little difficulty in obtaiuing his assent to the initial measures of open warfare against the Prot- estants. The final triumph was reserved to their successors. As early as 1657, the clergy had already procured the revoca- tion of various concessions to the Eeformed. In the quinquen- nial Catholic clerical assembly of 1660, the priests complained of the erection of new Protestant churches and colleges; of the occupation of Catholic cemeteries by the Huguenots ; of their proselytism, etc. ; all of which they stigmatized as acts oi force and violence against their quiet Catholic fellow-citizens. It was usual for the clergy to fix, at these assemblies, a con- tribution to be, paid by them to the exchequer of the State, •which they treated as a donation, but which was claimed by the Government as a tax. The nature and amount of this dona- tion or tax were always the subject of disputes which generally terminated in some new concession to the clergy, some new in- fraction of the liberties which had been solemnly promised to the Huguenots. On the occasion we are now considering, the chief among the many grievances of the priests was the fre- quency of apostasies from the Church, brought about by the ef- forts of the Protestants. They demanded a decree forbidding the abandonment of Mother Church; the corporal punishment of relapsed heretics according to an ordinance of Charles IX. ; and the exclusion of Protestants from all public office. " It is true," said they, " that by the terms of the Edict of Nantes, the king declared that those of the pretended Reformed religion might hold public office ; but this privilege is contrary to divine law, because it is inconsistent with the dignity {les hienseances) of our religion. It violates the civil law, too, as well as the canon, which forbids the bestowal of office on the enemies of the faith." When the Intendant of Finance appeared before the Appendix. 233 Assembly, according to custom, to demand what he claimed as a debt to the State, he met a prompt refusal which was twice repeated on a renewal of the demand. The intendant humbled himself before the Assembly, and the contribution was prom- ised simply as a pure gratification. And gratis ? Oh no ! but upon certain conditions, of which no jot or tittle should be abated. The Church had suffered such wrongs that the As- sembly was dismayed, and could not act dii*ectly on the subject till they were repaired. The intendant promised signal reparation, and the clergy promised the money — ivhen the reparation should have been made ; and if not, not. Time passes, and the contribution is not forthcoming. The intendant appears for the fourth time, with a sachel full of decrees against the heretics. ^^ As a mat- ter of principle," said he, " conditions ought not to be imposed on the king ; nevertheless, your conditions have not diminished his majesty ^s good- will. He gives you generously all you ask in anticipation of your donation. The vapors which may have arisen in the royal bosom from the warmth of this little discus- sion have been condensed into a gentle dew, a shower of de- crees and declarations, which his majesty offers you in token of his affection.'^ Then he produces from his port-folio thirteen edicts in favor of the clergy and against the Protestants. He spreads them out on the table, and exclaims, ^^ Now the money, if you please!" Not at all. His majesty had rejected certain demands which seemed too oppressive. The clergy insist on the pound of flesh, and postpone the proposed gratuitous dona- tion until these demands shall have been granted, and reduces the amount from four millions of livres to one million eight hundred thousand, which, upon due satisfaction, it raises to two millions. At the Assembly of 1665, the intendant appeared again, and asked a new donation in a discourse evidently borrowed from a romance of the day. ^'Messieurs," said he, "on enteriug this hall, I felt, from the lustre of your persons and your purple, an effect, as it were, of the rays of the rising Aurora on the Egyp- tian statue of her son, which she animated every morning, and gave it an impulse which produced a melodious tune from the lyre and the loiv in its hands." Fine words, though their rheto- 234 Appendix. ric was a little marred by tlie evident supposition of the in- tendant that the lyre of Memnon was a fiddle. Even the touch- ing conclusion, "Majesty's coffers are dry and empty," found no generous response from the mitred prelates. " Times are hard," said the presiding bishop ; " the clergy are poor ; you asked a great deal at the last Assembly." In short, you have not car- ried out your promises against the heretics. A little later, the deputy of the clergy addressed a formal harangue to the king in person, thanked him for the " wonderful zeal of his indefati- gable defense of the altars, for demolishing the temples and suppressing the colleges of the Reformed." "Heresy is at its last gasp, great sire," said he, " but it must be crushed altogether. Strike the final blow !" etc., etc. He then went on to demand the suppression of the Protestant parliamentary chambers (a judicial guarantee granted by the Edict), and severe penalties against relapses. Banishment did not sufi&ce ,• nothing short of the galleys, and now and then a little hanging, drawing, and quartering, would answer. The granting of these trifling favors was rewarded by a " gratuitous " donation of four million livres. Vappetit vient en mangeant, and when, in 1670, our old friend the intendant, came again, the sour looks of his most reverend audience showed him at once that a stout resistance must be encountered, and he framed his action accordingly, on the prin- ciple of the song : "Oh! how Shall I deal with this horrible cow ? I will sit on the stile, And continue to smile, Till I soften the heart of this cow." " I confess, messieurs," said he, " that the sight of your august Assembly hath confounded me, for I thought that after having so many times enjoyed the felicity of appearing before it, and contemplatiug its arrangement, the posture and the persons which compose it, my eyes, feeble though they be, would not be dazed by the gorgeous lustre of yourselves and your purple. " But I experience the reverse, and acknowledge that I am gifted with naught of that high faculty which enableth the eaglet to gaze fixedly on the sun. "'The astonishiug brilliancy of so many heavenly bodies overpowers me, and would strike me dumb, but that strength Appendix. 235 is infused into me from the aspect of a dominant sun,* wMcli comforts my sight and gives me courage to pronounce his orders. The dominant sun is our incomparable monarch of France, and I may justly apply this title to him as the first luminary, not only of France, hut of the universal world, before whose brill- iant rays the greatest stars of all other sovereignties pale their fires." . He concluded with the usual formula, ^^Date oholum Belisa- After the shameful decree of 1665, the king had vacillated in his policy toward the Huguenots, who were secretly favored by the great minister Colbert as the creators of the industrial pros- perity of France. The clergy reproached the orator with the weakness of his master, observed that the public finances were flourishing — an improvement which they had not the honesty to ascribe to its true authors, the Huguenots — and, therefore, the king could have no need of extraordinary aid from the clergy, and con- cluded by refusing the subsidy. Louis was irritated, but he wanted money. He promised compliance with the desires of the clergy, and they in turn resolved, " Since his majesty has communicated to the Assembly many very weighty reasons for asking extraordinary aid, and among them ^mi^vj icMeli indicate great designs for the advantage of religion, for which he has pledged Ms royal ivord, we consent to give him two million four hundred thousand livres, which his majesty will understand as an effect of our entire confidence in his royal word." The Assembly then formulated its demands, which were thir- ty in number, including the removal of all Huguenot temples built near churches, the incorporation of the separate parlia- mentary chambers into the general body of the tribunals, for which this curious reason is given : " Since the motives for tho establishment of these chambers exist no longer, there having been, for forty years, complete peace and unison of feeling in the people." What an admission of the inoffensive character and * Had Goethe read this magniloquent oration when he wrote : "/^r Anhlick gieht den Engeln Starke^'' (Its sight doth give the angels strength ?) 236 Appendix. coDcTuct of the persecuted Huguenots! The clergy demanded, further, that the Huguenots be deprived of the right of taxing themselves for religious purposes ; that they be required to con* tribute to the support of Catholic churches and schools ; that their temples and cemeteries pay the land-tax; that in their schools children shall be taught only reading, writing, and arith- metic ; that foreign ministers be expelled from France ; that Protestant creditors shall not sue their debtors who turn Cath« olic for three years; that Catholic curates, accompanied by a bailiff, may demand and obtain by force admission to sick Hu- guenots. In 1675, the Assembly demanded that Huguenots be forbidden to possess cemeteries in hamlets, villages, or towns ; that mixed marriages be declared void, and the children of such incapable of inheriting; that in cities and villages where there may be a town physician, no Huguenot physician be allowed to practice. In 1680, the clergy expressed satisfaction that almost all they could ask had been granted. In this year the dragon- nades were introduced as a means of conversion. The dragon- nades consisted in quartering soldiers upon Protestant families, and encouraging these rude guests in every form of brutality toward their heretic fellow-citizens. It appears from a letter of Louvois that in 1685 a company and a half of dragoons were quartered on a single family, who were inevitably ruined in a week. If the family did not renounce their religion, the men were beaten, the women abused, and then dragged to the church by the hair ; if they still held out, the dragoons scorched their feet and hands by a slow fire. Sometimes they would take turns for several days in preventing a Huguenot from sleeping by pinching, pricking, and dragging him about, until he would sell his religion for a little rest ; and all this the Government and fashionable society approved ! ^^ The dragoons make very good missionaries," wrote Madame de S^vign^. Madame de Main te- non wrote to her brother that in Poitou lands were to be had almost gratis on account of the ruin of the heretics, and ad- vised him not to let slip so fine an opportunity of acquiring an estate cheaply. In the Assembly of the clergy in 1685, the president said : ^^ Let us strive, messieurs, to compel the heretics to render to God the worship which is his due, and we shall then enjoy our A2y2>e7iclix. 237 good things in peace. The king has done much for the Church, but you will be surprised, messieurs, after what we have ob- tained from his justice, that we still have any thing more to ask." Among the things which it still remained to ask were : That it be permitted to the ecclesiastics, in places where there is no public worship, to baptize the children of heretics in spite of the oiiposition of the parents; that those of the Eeligionbe for- bidden to perform any of the functions of an advocate, or of a printer or book-seller, all which the king at once granted. The Edict of Nantes was now virtually rescinded ; none of its guaranties subsisted ; the Huguenot churches were every- where demolished ; all the liberal professions were interdicted to the heretics ; their schools and academies were closed, their judicial representation abolished; their ministers had been driven into exile. The Edict of Nantes was but a dead letter, but it had not been formally revoked. It still served as a ral- lying-point for the Protestants, and as a reproach to their per- secutors. It must be canceled, obliterated, annihilated. This the clergy demanded at the Assembly of 1685 ; and at the next general assembly after the fulfillment of their behest by the king, they voted him an extraordinary aid of twelve millions of livres, a truly enormous sum, considering the value of money two centuries ago. The king, no doubt, was acted on more or less by influences outside of the clerical Assembly ; but the successive revocation of the privileges conferred by the Edict, and the final abolition of even the form of it, were substantially the work of the cler- gy, performed at their suggestion, and paid for with money which they had wrung from the people. A courtier was one day comparing Peter the Great to Louis XIY. ^' He was greater than I," said Peter ; " but in one thing 1 have surpassed him : I have reduced my clergy to submis- sion ; he was controlled by his." The revocation interdicted the public exercise of the Reform- ed religion, but permitted those who professed it to remain in the kingdom, ^' without being disturbed on pretext of religion." The Marshal de Noailles complained that this clause would pre- vent conversion to the true faith. Upon this the minister, Lou- 238 Appendix. Yois, issued a new proclamation revoking even this last vestige of religious liberty, and the clergy at once recommenced their persecutions. Three hundred thousand, or, according to some authorities, eight hundred thousand, men, women, and children, fled from France: those who could not escape were reduced to choose between the mass and the dungeon ; children were torn from their mothers' arms ; the ministers were hanged or sent to the galleys ; women were trampled underfoot by the horses of the dragoons ; the bodies of those who had fortunately escaped torture by death were dragged about on hurdles; the whole kingdom was bathed in blood, and covered with ruins. These horrors Bossuet approved, and celebrated the revoca- tion of the Edict AYith turgid eloquence and the most groveling adulation of the tyrant who had perpetrated them. "Let us not omit to celebrate this miracle of our time," cried he ; " let us hand down the recital of it to future ages. Take your con- secrated pens, ye who indite the annals of the Church ; make haste to place Louis by the side of the Constan tines and the Theodosii." When Legendre and Basville, two ferocious ene- mies of the Protestants, laid before Bossuet their plan of exter- mination and asked his counsels, the trio differed as to certain measures of detail, but in the main were agreed. " He was hap- py,'' he said, "to avail himself of their experience.'^ r^n^lon, too, whom even Protestants venerate as a saint, wrote in 1685, "I find scarcely any Huguenots left at La Ro- chelle, since I have paid those who betray them. I imprison the men, and, with the consent and by the authority of the bish- op, send the women and girls into convents." He asks that the military force be strengthened. "It appears to me,'^ adds he, " that the exercise of the royal authority ought to be relaxed in nothing." At a later period, indeed, when he himself was a victim of religious intolerance, and had suffered under the per- secution of Quietism, he grew more moderate toward the Hu- guenots, though stimulating always measures of rigor against Jansenism. Flechier sanctioned the atrocities of the revoca- tion. Massillon approved them, as did also Fontenelle and La Fontaine ; and even Arnaud said, " These measures are rather violent, but not at all unjust." Madame de S^vign6 was en- thusiastic in her admiration of this great act of the Grand Mo- Appendix. 239 narque. " There can be nothing finer/^ exclaimed she, " than the tenor of the act of revocation. No king ever did, or ever will do, any thing *so memorable.'^ If we admit that the language and conduct of these distin- guished persons, who had their points of greatness and even of goodness, are in some degree palliated by the spirit of the age, what are we to say of Monseigneur Nardi, so often the mouth- piece of Pope Pius IX., who refers to the reign of Louis XIY. as the Golden Age of France, and contrasts its glories and its pros- perity with the moral and material decay of that nation in 1875 ! True, France has sinned and suffered; but her transgres- sions and her calamities are the natural consequences of her submission to the dictation of a church of which Monseigneur Nardi himself is one of the chief apostles. The consequences of the revocation of the Edict of Nantes in the desolation of flourishing provinces, the destruction of a vast amount of valuable property, the prostration of productive manufactures, the exile or murder of hundreds of thousands of peaceable and industrious inhabitants, the rekindling of the spirit of hate and ferocity with which the priests had inflamed the people in the memorable slaughter of St. Bartholomew's, and which still celebrates its centennial saturnalia of violence and blood in France, were most disastrous to the material prosper- ity and the moral interests of the nation. The revocation of the Edict of Nantes was but a revival of the crimes of 1572 ; and the horrors of the Ee volution a hundred years later, and of the Commune after yet another century, were the legitimate fruits of the tiger-like instincts which the odium theologicum of Eome had made a part of the nature of the French people. The revocation of the Edict of Nantes had its retribution. In many cases what France cast out, gainful arts and skilled artisans, were not only lost to her, but transferred to other countries, where they laid the foundation of industrial estab- lishments the effect of whose rivalry of her own workshops is felt by her to this day. Another singular effect of these persecutions has been no- ticed by Michaud and other recent writers. Among the exiled French were very considerable numbers of literary men, print- ers, and book-sellers, who immediately entered on a new sphere 240 Appendix. of professional activity in the countries whicli hospitalbly re- ceived tliem. They devoted themselves much to criticism, and to all forms of periodical literature. The political and econom- ical journals which sprung up in Protestant Europe were, in numerous cases, established by French refugees, and these ex- iles became the founders and creators of a moral force known as the " collective public opinion of Europe." This opinion France has more than once defied, and again and again paid the penal- ty of her arrogance ; but it is still mightier than all her savants, all her soldiers. Italy has witnessed a similar crime, a similar retribution. Her patriots and scholars, whom Naples, the Austrian misgov- ernment of her Italian provinces, and papal Rome thrust out, proved in all parts of Europe the most potent enemies of their persecutors, the most eloquent advocates of their oppressed country. Their talents, their virtues, their sufferings, won for themselves and their country the admiration and sympathy, and even the political support, of Europe. The curses of the papacy have come back to perch under the roof of the Vatican, and the whole civilized world rejoices at the return of the ban- ished and the downfall of their oppressors. IX. THE ^^MONITA SECRETA'^ SOCIETATIS JESU. The first edition of the " Monita Secreta '^ was published at Paderborn in 1661, and an authentic copy of the original manu- script, found among the records of the Jesuit college at Rure- monde, when they were taken possession of by the Government upon the suppression of the order, is stated to be preserved in the archives of the Palais de Justice at Brussels. The question of the genuineness of the "Monita Secreta" has been much dis- cussed, and a good deal of evidence has been adduced to estab- lish it. The work has been accepted as authentic by many able writers ; but there is a strong improbability that so subtle an association as the Jesuits would intrust to paper a set of Appendix. 241 rules, the exposure of wliicli would seriously prejudice the po- sition of the order. It is now generally believed to be spurious in form at least, though hardly to be considered a caricature of the principles which govern the action of the society. The latest edition we have seen is that published by C. Sauvestre at the press of Dentu, Paris, 1864. This edition contains the Latin text, with a French translation, full notes, and other illustrative matter, and, like its predecessors, has now become rare. It consists of seventeen chapters, treating of the following points : Of the mode of proceeding when the society commences a new establishment ; how the fathers of the society may ac- quire and retain intimacy ^vith princes and other distinguished persons ; how the society is to act toward persons of authority in the State, and who, even if not rich, may render other valua- ble services ; what ought to be recommended to the preachers and confessors of great personages ; how to act toward ecclesi- astics who perform in the church the same offices as ourselves ; of the means of gaining over rich widows ; how to take care of widows and dispose of their estates; how to induce the children of widows to embrace the profession of a religious life ; of in- creasing the revenues of our colleges ; of the rigor of discipline in the society; how we are to behave toward those who may have been dismissed from the order ; whom we ought to retain in the society ; of the choice of young men to be admitted to the society, and of the means of retaining them ; of reserved cases and of dismissals from the society ; how to behave toward nuns and devotees ; of affecting to despise riches ; of the means of securing the advancement of the society. SUPPKESSION OF BOOKS BY THE PKIESTS. As soon as the support of the civil power had given the cler- gy confidence in its own strength, confessors began to require their penitents to surrender to them all heretical writings in their possession. These were generally mutilated or destroyed 11 242 Appendix. by the priests ; and hence, as we have shown in the text, the disappearance of many works known to have been widely cir- culated at various periods, but disapproved by the Church. The burning of such books was not only commended, but en- joined, by a brief of Innocent lY., in 1243. The brief recites that the chancellor and doctors of the University of Paris had, with praiseworthy zeal, publicly burned, in the presence of the assembled clergy and people, the Talmud and other condemned volumes, and charges the King of France, to whom the brief was addressed, to cause all books disapproved by the doctors of the university to be seized wherever they could be found within his realm, and consumed by fire. But the zeal of the faithful did not always wait a formal con- demnation by the clergy. Even before the brief of Innocent IV., the crusaders had destroyed all the Arabic books which fell into their possession, and the conquest of a Moorish town in Spain by the Christians was generally followed by a hecatomb of the Hebrew and Arabic books found in public libraries or in the hands of private possessors. The ignorant and fanatical soldiery supposed all Hebrew manuscripts to be Talmuds, all Arabic books to be Korans ; but even at comparatively later and better -instructed periods, large collections of Oriental books were condemned to the flames by the Spanish clergy, with lit- tle or no examination, upon the presumption that they were hostile to Christianity, because found in unchristian hands. In recent centuries, the Church is more circumspect. It does not often hold a public auto-da-fe oygt heretical books ; but Cath- olic confessors are instructed to require their penitents to deliv- er to them all condemned or suspected books, and these are pri- vately made away with. A special condemnation by insertion in the "Index," by title,is not necessary, for the "Index" pro- scribes all works on moral or religious topics by heretical au- thors. The secret of the confessional, in general, covers these transactions, and it is not often that the intentional destruction of such books can be brought home to the incendiaries. The following extract from the London Publishers' Cdrcular of December 18th, 1875, however, cites a case in point, which is a ^ good illustration of the Christian charity of the devotees of Kome : Appendix. 243 "A new awfo-(?a-/e has just been chronicled in the Times , which is of great interest to all authors and publishers, and which, in connection with the celebrated Guibord case, should give us pause. Mr. Guibord was not allowed to be buried in his own freehold grave, and when so permitted had that grave dese- crated or cursed because he belonged to a club the library of which held some Protestant books condemned by the papal ^' In- dex." It was not alleged that Guibord had purchased or even read the books. It is enough that he was librarian. What, then, if, as a publisher, he sold such books? But even worse than this is the following. M. de Gasparin was a well-known writer on the side of Christianity. He assailed the fortress of Skepticism, and pleaded in gentle and persuasive tones for faith, goodness, and religion. In short, his writings, tender rather than strong, are much like those that we find in the best works of our own Christian societies. They are esteemed and welcomed by all who wish well to the Christian religion. Madame Gaspa- rin, the well-known Protestant writer, and widow of the author named, having presented a copy of her late husband's work, 'Les Ecoles du Doute et les Ecoles de la Foi,' to the popular library of Boussenois, in the Cote d'Or, has received, says the Times, the following extraordinary letter from its director, M. de Geroal: ^We can not thank you too much on this occasion. M. de Gasparin's works and those of the Franklin Press are most useful to us. This very morning we made the finest fire ever seen with all these works. How pleasant, now the mornings are chilly, to warm one's fingers with M. de Gasparin's books ! They burn splendidly. Once more thanks, madame. Geneva paper, especially M. de Gasparin's, has done us a great service, and we hope to warm ourselves again with his books. Mean- while, pray accept our warmest compliments.' " The satire in this is not very strong, but there is no doubt of the intention. As Mr. Artemus Ward has it, there is every evidence that M. de Geroal ^ spoke sarcastuck ' when he asks a lady, with fingers hot from the fire made of her husband's books, to ^ accept his warmest congratulations.' So the old auto-da-fe is coming up again. History repeats itself. ^As well kill a man as kill a good book,' says Milton ] but, then, M. de Geroal is not Milton. The publisher of Peter Bayle, it is said, declared 244 Appe7idix, that the Sorbonne had burned some of his books so as to give them a rapid sale. Perhaps M. de Geroal will thus have the mortification to find that he has advertised ^The Schools of Doubt and the Schools of Faith.^ An English edition would sell well. If, according to Milton, a good book is Hhe precious life-blood of a master spirit/ he who sheds that blood is indeed guilty. But it is one thing to burn a book, and another to an- swer and confute it. In this case the curiosity of the matter lies in the fact that the book was not controversial, was against doubters of Christianity, and was entirely on the side of relig- ion, law, and order. But it was written by a Protestant, and that, we presume, was quite a sufficient reason for the strange use to which M. de Geroal put it. Paper, however, makes a bad fire — we prefer coal. They must be miserably off for fuel at Boussenois, to chronicle in such gleeful terms ^ the finest fire they had ever seen.^ " XL LETTER FROM THE SAVIOUR TO A GIRL OF ST. MARCEL IN FRANCE. We here give the original of this letter at length, without translation, referring to Part III., p. 146, for an explanation of its purport. Lettera vera di Gesu CristOj mandata per mano delV Angela Custode ad una FanciuUa cMamata Brigida^ 9 miglia distante da S. Mar- cello di Franeia, stampata a lettere dJ oro e trovata a^ piedi di un CrocifissOf ov* era una FanciuUa cJie da 7 anni non aveva parlato, e subito che senti la presente Lettera parlb e disse tre volte Gesu e Maria e sempre seguiib aparlare; ed e morta santamente in eta di dodici anni. La Domenica che h Festa di precetto andate alia Santa Chi- esa, e pregate Iddio che vi perdoni i vostri peccati. lo vi ho lasciati sei giorni per lavorare, ed il settimo per riposare. Do- vet e in quel giorno udire la santa Messa ed ascoltare i Divini Uffizj e prediche, e fare elimosine ai poveri secondo la vostra possibilita, che sarete da me riempiti di beni. Se poi digiune- rete i cinque Yenerdi dell' anno in onore delle mie cinque Piaghe che ebbi sopra la CrocC; vi faro molte grazie di quelle che mi do- manderete. Appe7idix. 245 Tutti qnelli che mormoreranno contra la mia Santa Lettera, che diranno non essere uscita dalla mia santa bocca, come pure quelli che la terrano celata e non la pubblicheranno saranno da me abbandonati ; e tutti quelli che la paleserauno e diranno clie e uscita dalla mia santa bocca, li perdonero tutti i loro pec- cati e saranno da me eternamente beati. Quelli poi clie la pa- leserauno non avranno sopra di loro spiriti maligni, saranno liberi da fulmini, tempeste e flagelli e se qualche donna non potra partorire, ponendosi indosso questa mia Santa Lettera e recitera tre Ave Maria alia SS. Vergine, partorira felicemente. Tutti quelli che ubbidiranno i miei santi Comandamenti goder- anno nell' Eternita la Santa Gloria del Paradiso. Ebbi trenta pugni in Bocca, e quando fui vicino alia casa d' Anna caddi tre volte, ebbi quattrocento cinque colpi sul Capo, ed i Soldati che mi accompagnarono furono tremila duegento quaranta ; e quelli che mi portarono legato furono otto. Le goccie di sangue che yersai, furono tre milioni ed otto- cento, e quella persona che mi dira ogni giorno due Pater, Ave e Gloria per tre anni continui per adempire le goccie di sangue che ho sparso sul monte Calvario concedero cinque grazie. La prima, Indulgenza Plenaria e remissione di tutti i suoi peccati. La seconda, non le faro provare le pene del Purgatorio. La terza, le concedero d' essere come martire che ha sparso il suo sangue per la S. Fede. La quarta, calero dal Cielo in Terra a prendere V anima sua eve insieme con V anima de' suoi parenti sino al quarto grado ed an che se fossero in Purgatorio, li porterb a godere la Santa Gloria del Paradiso nell' Eternita. La quinta, le persone che porteranno qnesta Santa Lettera in- dosso otto giorni prima di morire andera la B. Y. Maria ad as- sistere V anima sua e non morira di morte subitanea. La sua casa sara libera d' ogni male. — In Eomaj con j^ermissione di S. Saniita il Sommo Fontefice Fio IX, XII. THE ROMISH CHURCH UNDER THE REIGN OF PIUS IX. The great theological measures which will make the reign of Pius IX. perhaps the most memorable in the history of the Kom- ish Church are : 246 Appendix. I. Tlie definition of the dogma of tlie Immaculate Con- ception of the Virgin Mary. II. The Encyclical and Syllabus of 1864. III. The definition of the dogma of the personal infallibil- ity of the Roman pontiff. Specially characteristic of the wioraZ and intellectual tenden- cies of the administration of the Church under its present head are : IV. The elevation of St. Alfonso de' Liguori to the rank of Doctor of the Church. V. The dedication of the Universal Church to the cult us of the Sacred Heart. VI. The Bolla di Composizione, for the ease of conscience of thieves, robbers, and other criminals. I. The definition of the dogma of the Immaculate Conception, promulgated on the 10th of December, 1854, was not the work of a general council of the Church, but a personal act of Pius IX., though no doubt a large number of bishops at Rome and in their several dioceses concurred in it. A friend residing at Rome has obtained for our use a copy of the bull Ineffahilis DeuSj by which it was proclaimed, and we print it here entire : SANCTISSi:\fI DOMINI NOSTRI PII DIVINA PROVIDENTIA TAPM IX LITTERS APOSTOLICiE DE DOGMATICA DEFINITIONE IM- MACULATE CONCEPTIONIS VIRGINIS DEIPARE. PIUS EPISCOPUS SERYUS SERYORUM DEI AD PERPETUAM REI MEMORIAM. Ineffahilis Deus, cujus vise misericordia et Veritas, cujus vo- luntas omnipotentia, et cujus sapientia attingit a fine usque ad finem fortiter et disponit omnia suaviter, cum ab omni seterni- tate prsBviderit luctuosissimam totius humani generis ruinam ex Adami transgressione derivaudam, atque in mysterio a saecu- lis abscondifco primum suae bonitatis opus decreverit per Verbi incarnationem sacramento occultiore complere, ut contra mise- ricors suum propositum homo diabolicse iniquitatis versutia ac- tus in culpam non periret, et quod in prime Adamo casurum erat, in secundo felicius erigeretur, ab initio et ante saecula Uni- genito Filio suo matrem, ex qua caro factus in beata temporum Appendix. 247 plenitudine nasceretur, elegit atque ordinavit, tantoque prse ereaturis uuiversis est prosequutus amore, ut in ilia una sibi propensissima voluntate complacuerit. Quapropter illam longe ante omues Angelicos Spiritus, cunctosque Sanctos cselestium omnium charismatum copia de tbesauro divinitatis deprompta ita mirifice cumulavit, ut Ipsa ab omni prorsus peccati labe semper libera, ac tota pulcra et perfecta eam innocentise, et sanctitatis plenitudinem prse se ferret, qua major sub Deo nul- latenus intelligitur, et quam prseter Deura nemo assequi cogi- tando potest. Et quidem decebat omnino, ut perfectissimae sanctitatis splendoribus semper ornata fulgeret, ac vel ab ipsa originalis culpge labe plane immunis amplissimum de antiquo serpente triumphum referret tarn venerabilis mater, cui Deus Pater unicum Filium suum, quern de corde suo sequalem sibi genitum tamquam seipsum diliglt, ita dare disposuit, ut natura- liter esset unus idemque communis Dei Patris, et Yirginis Fili- us, et quam ipse Filius substantialiter facere sibi matrem elegit, et de qua Spiritus Sanctus Yoluit, et operatus est, ut concipere- tur et nasceretur ille, de quo ipse procedit. Quam originalem augustse Virgiuis innocentiam cum admira- bili ejusdem sanctitate, prsecelsaque Dei Matris diguitate omni- no cohserentem catbolica Ecclesia, quae a Sancto semper edocta Spiritu columua est ac firmamentum veritatis, tamquam doctri- nam possidens divinitus acceptam, et cielestis revelationis de- posit© comprebensam multiplici continenter rafcione, splendi- disque factis magis in dies explicare, proponere, ac fovere nun- quam destitit. Hanc enim doctrinam ab antiquissimis tempo- ribus yigentem, ac fidelium animis penitus insitam, et Sacrorum Antistitum curis studiisque per catbolicum orbem mirifice pro- pagatam ipsa Ecclesia luculentissime significavit, cum ejusdem Virginis Conceptionem publico fidelium cultui ac veneration! proponere non dubitavit. Quo illustri quidem facto ipsius Yir- ginis Conceptionem veluti singularem, miram, et a reliquorum hominum primordiis longissime secretam, et omnino sanctam colendam exbibuit, cum Ecclesia nonnisi de Sanctis dies festos concelebret. Atque iccirco vel ipsissima verba, quibus divi- nse Scripturae de iucreata Sapientia loquuutur, ej usque sempi- ternas origines repraesentant, consuevit tum in ecclesiasticis of- ficiis, tum in sacrosancta Liturgia adbibere, et ad illius Virginis primordia transferre, quae uno eodemque decreto cum Divinae Sapientiae incaruatione fuerant praestituta. Quamvis autem baec omnia penes fideles ubiqne prope re- cepta ostendant, quo studio ejusmodi de Immaculata Virginis Conceptione doctrinam ipsa quoque Eomana Ecclesia omnium 248 Appendix. Ecclesiarum mater et magistra fiierit proseqiiuta, tamen illus- tria hnjiis Ecclesise facta digna plane sunt, quse nominatim re- censeautur, cum tanta sit ejusdem Ecclesise dignitas, atque auc- toritas, quanta illi omnino debetur, quae est catliolicsB veritatis et unitatis centrum, in qua solum inviolabiliter fuit custodita religio, et ex qua traducem fidei reliquse omnes Ecclesiss mutu- entur oportet. Itaque eadem Romana Ecclesia nihil potius ha- buit, quam eloquentissimis quibusque modis Immaculatam Vir- ginis Conceptioneni, ej usque cultum et doctrinam asserere, tueri, promovere et vindicare. Quod apertissime planissimeque tes- tantur et declarant tot insignia sane acta Romanorum Pontifi- cum Decessorum Nostrorum, quibus in persona Apostolorum Principis ab ipso Christo Domino divinitus fuit commissa su- prema cura atque potestas pascendi agnos et oves, confirmandi fratres, et universam regendi et gubernandi Ecclesiam. Enimvero Prsedecessores Nostri vehementer gloriati sunt Apo- stolica sua auctoritate festum Conceptionis in Romana Ecclesia instituere, ac proprio officio, propriaque missa, quibus prseroga- tiva immunitatis ab hereditaria labe manifestissime assereba- tur, augere, honestare, et cultum jam institutum omni ope pro- movere, ami3lificare sive erogatis indulgentiis, sive facultate tri- buta civitatibus, provinciis, reguisque, ut Deiparam sub titulo Immaculatae Conceptionis patronam sibi deligerent, sive com- probatis Sodalitatibus, Congregationibus, Religiosisque Familiis ad Immaculatoe Conceptionis honorem institutis, sive laudibus eorum pietati delatis, qui monaster! a, xenodochia, altaria, templa sub Immaculati Conceptus titulo erexerint, aut sacramenti re- ligione interposita Immaculatam Deiparse Conceptionera stre- nue propugnare spoponderint. Insuper summopere laetati sunt decernere Conceptionis festum ab omni Ecclesia esse habendum eodum censu ac numero, quo festum Nativitatis, idemque Con- ceptionis festum cum octava ab universa Ecclesia celebrandum, et ab omnibus inter ea, quae prsecepta sunt, sancte colendum, ac Pontificiam Cappellam in Patriarchali Nostra Liberiana Basili- ca die Virginis Conceptionis sacro quotannis esse peragendam. Atque exoptantes in fidelium animis quotidie magis fovere banc de Immaculata Deiparse Conceptione doctrinam, eorum- que pietatem excitare ad ipsam Virginem sine labe originali conceptam colendam, et venerandam, gavisi sunt quam libentis- sime facultatem tribuere, ut in Lauretanis Litaniis, et in ipsa Missse praefatione Immaculatus ejusdem Virginis proclamare- tur Conceptus, atque adeo lex credendi ipsa supplicandi lege statueretur. Nos porro tantorum Praedecessorum vestigiis in- haerentes non solum quae ab ipsis pientissime sajDientissimeque A2')pendix. 249 faerant constituta probavimus et recepimus, verum etiam me- inores institutionis Sixti IV propriiim de Immaciilata Concep- tione officium auctoritate Nostra munivimus, illiusque usum universae Ecclesiae laetissimo i)rorsus auimo concessimus. Qiioniam vero quae ad cultum pertinent, intimo plane vincu- lo cum ejusdem objecto conserta sunt, neque rata et fixa ma- nere possunt, si illud anceps sit, et in ambiguo versetur, iccirco Decessores Nostri Romani Pontifices omni cura Couceptionis cultum amplificantes, illius etiam objectum ac doctrinam de- clarare, et inculca reimpensissime studuerunt. Etenim clare aperteque docuere, festum agi de Yirginis Conceptione, atque uti falsam, et ab Ecclesise mente alienissimam proscripserunt illorum opinionem, qui non Couceptionem ipsam, sed sanctifi- cationem ab Ecclesia coli arbitrarentur et affirmarent. Neque mitius cnm iis agendum esse existimarunt, qui ad labefactan- dam de Immaculata Virginis Conceptione doctrinam excogitate inter primum atque alterum Conceptionis instans et momentum discrimine, asserebant, celebrari quidem Couceptionem, sed non pro primo instauti atque momento. Ipsi namque Prsedeces- sores Nostri suarum partium esse duxerunt, et beatissimse Vir- ginis Conceptionis festum, et Couceptionem pro primo instanti tamquam verum cult us objectum omni studio tueri ac propug- nare. Hinc decretoria plane verba, quibus Alexander VII De- eessor Noster sinceram Ecclesise mentem declaravit inquiens, '^ Sane vetus est CbristiMelium erga ejus beatissimam Matrem Virginem Mariam pietas sentientium, ejus auimam in primo in- stauti creationis, atque infusionis in corpus fuisse speciali Dei gratia et privilegio, intuitu meritorum Jesu Christi ejus Filii, liumani generis Redemptoris, a macula peccati originalis prge- servatam immunem, atque in hoc sensu ejus Conceptionis fes- tivitatem solemni ritu coleutium, et celebrantium."* Atque illud in primis solemne quoque fuit iisdem Decessori- bus Nostris doctrinam de Immaculata Dei Matris Conceptione sartam tectamque omni cura, studio et coutentione tueri. Ete- nim non solum nullatenus passi sunt, ipsam doctrinam quovis modo a quopiam notari, atque traduci, verum etiam longe ul- terius progressi perspicuis declarationibus, iteratisque vicibus edixerunt, doctrinam, qua Immaculatam Virginis Couceptionem profitemur, esse, suoque merito haberi cum ecclesiastico cultu plane consonam, eamque veterem, ac prope universalem et ejusmodi, quam Romaua Ecclesia sibi fovendam, tuendamque * Alexander VII Const, SolUcitudo omnium Ecclesiarum, VIII Decembris 1661. 250 Appendix. susceperit, atque omnino dignam, qnsd in sacra ipsa Liturgia, solemn ibusque precibus usurparetur. Neque his contenti, ut ipsa de Immaculato Virginis Conceptu doctrina inviolata per- sisteret, opinioneni liuic doctrinj© adversam sive publice, sive privatiai defendi posse severissime probibuere, eanique multi- plici veluti vulnere confectam esse voluerunt. Quibus repetitis luculentissiraisque declarationibus, ne inanes viderentur, adje- cere sanctionem : quae omnia laudatus Prsedecessor Noster Alex- ander VII his verbis est complexus: ^^Nos considerantes, quod Sancta Romana Ecclesia de in- temeratse semper Virginis Marias Conceptione festum solemniter celeb rat, et speciale ac proprium super hoc officium olim ordi- navit juxta piara, devotam et laudabilem institutionem, quae a Sixto IV Prsedecessore Nostro tunc emanavit ; volentesque lau- dabili huic pietati et devotioni, et festo, ac cultui secundum illam exhibito. in Ecclesia Romana, post ipsius cultus institu- tionem nunquam immutato, Romanorum Pontificum Praedeces- sorum Nostrorum exemplo favere, nee non tueri pietatem, et devotionem banc colendi, et celebrandi beatissimam Virgiuem, praeveniente scilicet Spiritus Sancti gratia, a peccato original! praeservatam, cupientesque in Christi grege unitatem spiritus in vinculo pacis, sedatis offensionibus, et jurgiis, amotisque scandalis conservare : ad praefatorum Episcoporum cum Eccle- siarum suarum Capitulis, ac Philippi Regis, ej usque Regnorum oblatam Nobis instantiam, ac preces, Constitutiones, et Decreta, a Romanis Pontificibus Praedecessoribus Nostris, et praecipue a Sixto IV, Paullo V et Gregorio XV edita in favorem sententiae asserentis, Animam beatae Mariae Virginis in sui creatione, et in corpus infusione, Spiritus Sancti gratia donatam, et a peccato originali praeservatam fuisse, nee non et in favorem festi, et cultus Conceptionis ejusdem Virginis Deiparae, secundum piam istam sententiam, ut praefertur, exhibiti, iimovamus, et sub censuris, et pcenis in eisdem Constitutionibus contentis obser- vari mandamus. "Et insuper omnes et singulos, qui praefatas Constitutiones, sen Decreta ita pergent interpretari, ut favorem per illas dictae sententiae, et festo sen cultui secundum illam exhibito, frustren- tur, vel qui banc eamdem sententiam, festum seu cultum in disputationem revocare, aut contra ea quoquo modo directe, vel indirecte, aut quovis praetextu, etiam definibilitatis ejus ex- aminandae, sive Sacram Scripturam, aut Sanctos Patres, sive Doctores glossandi vel interpretandi, denique alio quovis prae- textu seu occasione, scripto seu voce loqui, concionari, tractare, disputare, contra ea quidquam determinando, aut asserendo, Appendix. 251 vel argumenta contra ea afferenclo, et insoluta reliuquendo, aut alio quovis inexcogitabili moclo disserendo ausi fiierint, prseter pcenas et censuras in Constitutiouibus Sixti lY coutentas, qui- bus illos subjacere volumus, et per prsesentes subjicimus, etiam concionandi, publico legendi, sen docendi, et interpretandi fac- ultate, ac voce activa, et passiva in quibuscumque electionibus, eo ipso absque alia declaratione privatos esse voluraus ; nee non ad concionandvim, publico legendum, docendum, et interpretan- dum perpetuge inbabilitatis pcenas ipso facto incurrere absque alia declaratione; a quibus pcenis nonnisi a Nobis ipsis, ycI a Successoribus Nostris Romanis Pontificibus absolvi, aut super iis dispensari jjossint : nee non eosdem aliis pcenis Nostro, et eorumdem Romanorum Pontificum Successorum Nostrorum ar- bitrio infligendis pariter subjacere volumus, prout subjicimus per prsesentes, innovantes Paulli V et Gregorii XY superius me- moratas Constitutiones sive Decreta. "Ac libros, in quibus prsefata sententia, festum, sen cultus secundum illam in dubium revocatur, aut contra ea quomodo- cunique, ut supra, aliquid scribitur, aut legitur, seu locutiones, conciones, tractatus, et disputationes contra eadem continentur, post Paulli Y supra laudatum Decretum edit a, aut in posterum quomodolibet edenda, prohibemus sub pcenis et censuris in In- dice librorum prohibitorum coutentis, et ipso facto absque alia declaratione pro expresse prohibitis haberi volumus et manda- mus." Omnes autem norunt quanto studio bsec de Immaculata Dei- parse Yirginis Conceptione doctrina a spectatissimis Religiosis Familiis, et celebrioribus Theologicis Academiis ac prsestantis- simis rerum divinarum scientia Doctoribus fuerit tradita, as- serta ac propugnata. Omnes pariter norunt quantopere sollici- ti fuerint Sacrorum Antistites vel in ipsis ecclesiasticis conven- tibus palam publiceque profiteri, sanctissimam Dei Genitricem Virginem Mariam ob prsevisa Christi Domini Redemptoris me- rita nunquam originali subjacuisse peccato, sed prseservatam omnino fuisse ab originis labe, et iccirco sublimiori modo re- demptam. Quibus illud profecto gravissimum, et omnino max- imum accedit, ipsam quoque Tridentinam Synodura, cum dog- maticum de peccato originali ederet decretum, quo juxta sa- crarum Scripturarum, sanctorumque Patrum, ac probatissimo- rum Conciliorum testimonia statuit, ac definivit, omnes homines nasci originali culpa infectos, tamen solemniter declarasse, non esse suae intentionis in decreto ipso, tantaque definitionis am- plitudine comprehendere beatam et Immaculatam Yirginem Dei Genitricem Mariam. Hac enim declaratione Tridentini 252 A2y2^endix. Patres, ipsam beatissimam Virginem ab originali labe solutam pro rerum temporumque acljuuctis satis innuerunt, atque adeo perspicue siguificarunt, nihil ex divinis litteris, nihil ex tradi- tione, Patramque auctoritate rite afferri posse, quod tantsd Yir- giuis praerogativae quovis modo refragetur. Et re quidem vera banc de Iramaculata beatissimse Virginia Conceptione doctriDam quotidie magis gravissimo EcclesisB sen- su, magisterio, studio, scientia ac sapientia tarn splendide ex- plicatam, declaratam, confirmatam, et apud oraues catholici or- bis populos ac nationes mirandum in modum propagatam, in ipsa Ecclesia semper extitisse veluti a majoribus acceptam, ac relevatse doctrinae charactere insiguitam illustria venerandse an- tiquitatis Ecclesiae orientalis et occidentalis monumeuta validis- sime testantur. Christ! enim Ecclesia sediila depositorum apud se dogmatum custos, et vindex nihil in his unquam permutat, nihil miuuit, nihil addit, sed omni industria Vetera fideliter sa- pienterque tractando si qua antiquitus iDformata suut, et Pa- trum fides sevit, italimare, expolire studet, ut prisca ilia cselestis doctriuse dogmata accipiant evidentiam, lucem, distinctionem, sed retineant pleuitudinem, integritatem, proprietatem, ac in suo tautum genere crescant, in eodem scilicet dogmate, eodem sensu, eademque sententia. Equidem Patres, Ecclesiaeque Scriptores cailestibus edocti eloqniis nihil antiquius habuere, quam in libris ad explicandas Scripturas, vindicauda dogmata, erudiendosque fideles elucu- bratis summam Yirginis sanctitatem, dignitatem, atque ab om- ni peccati labe integritatem, ej usque praeclaram de teterrimo humani generis hoste victoriam multis mirisque modis certatim prsedicare atque efferre. Quapropter enarrantes verba, quibus Deus prseparata renovandis mortalibus suae pietatis remedia in- ter ipsa mundi primordia praenuntians et deceptoris serpentis retulit audaciam, et nostri generis spem mirifice erexit inquiens, ^' Inimicitias ponam inter te et mulierem, semen tuum et semen illius " docuere, divino hoc oraculo clare aperteque praemonstra- tum fuisse misericordem humani generis Redemptorem, scilicet Unigenitum Dei Filium Christum Jesum, ac designatam beatis- simam Ejus matrem Virginem Mariam, ac simul ipsissimas utri- usque contra diabolum inimicitias insigniter expressas. Quo- circa sicut Christus Dei homiuumque mediator humana assump- ta natura delens quod adversus nos erat chirographum decreti, illud cruci triumphator affixit, sic sauctissima Virgo arctissimo, et indissolubili vinculo cum Eo conjuncta una cum Illo, et per Ilium sempiternas contra venenosum serpentem inimicitias ex- ercens, ac de ipso plenissime triumphans illius caput immacula- to pede contrivit. Appendix. 253 Hunc eximium, singularemque Yirginis triumplium, excellen- tissimamque innoceutiam, puritatem, sanctitatem, ejusque ab omni peccati labe integritatem, atque inefl'abilem cselestium omnium gratiarum, virtutum, ac privilegioriim copiam, et mag- nitudinem iiclem Patres viderunt turn iu area ilia Noe, quae di- vinitus constituta a communi totius mundi naufragio plane sal- va et incolumis evasit ; turn in scala ilia, quam de terra ad cae- lum usque pertingere vidit Jacob, cujus gradibus Angeli Dei ascendebant, et descendebant, cuj usque vertici ipse innitebatur Dominus; turn in rubo illo, quem in loco sancto Moyses undi- que ardere, et inter crepitantes ignis flammas non jam comburi aut jacturam vel minimam pati, sed pulcre virescere ac flores- cere conspexit ; turn in ilia inexpugnabili turri a facie inimici, ex qua mille clypei pendent, omnisque armatura fortium ; tum in borto illo concluso, qui nescit violari, neque corrumpi ullis insidiarum fraudibus; tum in corusca ilia Dei civitate, cujus fundamenta in moutibus Sanctis; tum in augustissimo illo Dei temiDio, quod divinis refulgens splendoribus plenum est gloria Domini, tum in aliis ejusdem generis omnino plurimis, quibus excelsam Deiparse dignitatem, ejusque illibatam innocentiam, et nuUi unquam nsevo obnoxiam sanctitatem insigniter prsenun- ciatam fuisse Patres tradiderunt. Ad banc eamdem divinorum munerum veluti summam, origi- nalemque Yirginis, de qua natus est Jesus, integritatem descri- bendam iidem Propbetarum adbibentes eloquia non aliter ip- sam augustam Yirginem concelebrarunt, ac uti columbam mun- dam, et sanctam Jerusalem, et excelsum Dei thronum, et arcam sanctificationis, et domum, quam sibi seterna sedificavit Sapien- tia, et Reginam illam, quse deliciis affluens, et innixa super Di- lectum suum ex ore Altissimi prodivit omnino perfecta, specio- sa ac penitus cara Deo, et nullo unquam labis naevo maculata. Cum vero ipsi Patres, Ecclesiseque Scriptores animo menteque reputarent, beatissimam Yirginem ab Angelo Gabriele sublimis- simam Dei Matris dignitatem ei nuntiante, ipsius Dei nomine et jussu gratia plenam fuisse nuncupatam, docuerunt, bac sin- gulari solemnique salutatione nunquam alias audita ostendi, Deiparam fuisse omnium divinarum gratiarum sedem, omnibus- que divini Spirit us cbarismatibus exornatam, immo eorumdem cbarismatam infinitum prope tbesaurum, abyssumque inexbaus- tam, adeo ut nunquam maledicto obnoxia, et una cum Filio perpetuse benedictionis particeps ab Elisabetb divino acta Spi- ritu audire meruerifc : henedicta Tu inter mulieres, et henedictusfruc- tus ventris tui, Hinc non luculenta minus, quam concors eorumdem senten- 254 Appendix. tia, gloriosissimam Virginem, cut fecit magna, qui Potens est, ea cselestium onmiiim donorum vi, ea gratise plenitudine, eaque in- nocentia einicuisse, qua veluti inelfabile Dei miraculum, immo omnium miraculorum apex, ac digna Dei mater extiterit, et ad Deum ipsum pro ratione creatse naturse, quam proximo acce- dens omnibus, qua liumanis, qua angelicis praeconiis celsior eva- serit. Atque iceirco ad originalem Dei Genitricis innocentiam, justitiamque yindicandam, non Eam modo cum Heva adhuc virgine, adhuc innocente, adhuc incorrupta, et nondum mortife- ris fraudulentissimi serpentis iusidiis decepta ssepissime contu- lerunt, verum etiam mira quadam verborum, sententiarumque varietate prsetulerunt. Heva enim serpenti misere obsequuta et ab originali excidit inuocentia, et illius mancipium evasit, sed beatissima Virgo origin ale donum jugiter augens, quin ser- penti aures unquam prsebuerit, illius vim potestatemque virtute diviuitus accepta funditus labefactavit. Quapropter nunquam cessarunt Deiparam appellare vel lili- um inter spinas, vel terram omnino intactam, virgineam, illiba- tam, immaculatam, semper benedictam, et ab omni peccati con- tagione liberam, ex qua novus formatus est Adam, vel irrepre- Lensibilem, lucidissimum, amcenissimumque innocentise, immor- talitatis, ac deliciarum paradisum a Deo ipso consitum, et ab omnibus venenosi serpentis insidiis defensum, vel lignum im- marcescibile, quod peccati vermis nunquam corruperit, vel fon- tem semper illimem, et Spiritus Sancti virtute signatum, vel di- vinissimum templum, vel immortalitatis thesaurum, vel unam et solam non mortis sed vitse filiam, non irse sed gratise germen, quod semper virens ex corrupta infectaque radice singulari Dei providentia prseter statas communesque leges effloruerit. Sed quasi hsec, licet splendidissima, satis non forent, propriis deii- nitisque sententiis edixerunt, nullam prorsus, cum de peccatis agitur, babendam esse quaestiouem de sancta Virgine Maria, cui plus gratisB collatum fuit ad vincendum omni ex parte peccatum ; tum professi sunt, gloriosissimam Virginem fuisse parentum re- paratricem, posterorum vivificatricem, a sseculo electam, ab Al- tissimo sibi prseparatam, a Deo, quando ad serpentem ait, " Ini- niicitias ponam inter te et mulierem," prsedictam, quae procul dubio venenatum ejusdem serpentis caput contrivit ; ac propte- rea affirmarunt, eamdem beatissimam Virginem fuisse per gra- tiam ab omni peccati labe iutegram, ac liberam ab omni conta- gione et corporis, et animse, et iutellectus, ac semper cum Deo conversatam, et sempiterno fcedere cum lUo conjunctam, nun- quam fuisse in tenebris, sed semper in luce, et iceirco idoneum plane extitisse Christo habitaculum uon pro babitu corporis, sed pro gratia originali. Appendix. 255 Accedunt nobilissima effata, quibus de Virginis Conceptione loquentes testati sunt, naturam gratia© cessisse, ac stetisse tre- mulam pergere non sustinentem, nam futurum erat, ut Dei Gen- itrix Virgo non antea ex Anna conciperetur, quam gratia fruc- tum ederet : concipi siquidem primogenitam oportebat, ex qua concipiendus esset omnis creaturse primogenitus. Testati sunt carnem Virginis ex Adam sumptam maculas Adas non admisisse, ac propterea beatissimam Virginem tabernaculum esse ab ipso Deo creatum, Spiritu Sancto formatum, et purpureas revera ope- ras, quod novus ille Beseleel auro intextum variumque effinxit, eamdemque esse meritoque celebrari ut illam, quae proprium Dei opus primum extiterit, ignitis maligni telis latuerit, et pul- cra natura, ac labis prorsus omnis nescia, tamquam aurora un- dequaque rutilans in mundum prodiverit in sua conceptione immaculata. Non enim decebat, ut illud vas electionis commu- nibus lacesseretur injuriis, quoniam plurimum a ceteris diffe- rens, natura communicavit non culpa, immo prorsus decebat ut sicut Unigenitus in caelis Patrem babuit, quem Serapbim ter sanctum extoUunt, ita matrem baberet in terris, quae nitore sanctitatis nunquam caruerit. Atque baec quidem doctrina adeo majorum mentes, animosque occupavit, ut siugularis et omuino minis penes illos invaluerit loquendi usus, quo Deipa- ram saepissime compellaruut immaculatam, omnique ex parte immaculatam, innocentem et innocentissimam, illibatam et un- dequaque illibatam, sanctam et ab omni peccati sorde alieuissi- mam, totam puram, totam intemeratam, ac ipsam prope purita- tis et innocentiae formam, pulcritudine pulcriorem, venustate venustiorem, sanctiorem sauctitate, solamque sanctam, purissi- mamque anima et corpore, quae supergressa est omnem integri- tatem, et virginitatem, ac sola tota facta domicilium universa- rum gratiarum Sanctissimi Spiritus, et quae, solo Deo excepto, ex- titit cunctis superior, et ipsis Cberubim, et Serapbim, et omni exercitu Angelorum natura pulcrior, formosior et sanctior, cui prsedicandae caelestes et terrenae linguae minime sufficiunt, quem usum ad sanctissimae quoque liturgiae monumenta atque eccle- siastica officia sua veluti spoute fuisse traductum, et in illis pas- sim recurrere, ampliterque dominari nemo ignorat, cum in illis Deipara invocetur et praedicetur veliiti una incorrupta pulcri- tudinis columba, veluti rosa semper vigens, et undequaque x>u- rissima, et semper immaculata semperque beata, ac celebretur nti innocentia, quae nunquam fuit laesa, et altera Heva, quae Emmanuelem peperit. Nil igitur mirum si de immaculata Deiparae Virginis Concep- tione doctrinam judicio Patrum divinis litteris consignatam, tot 256 Appendix. gravissimis eorumdem testimouiis traditam, tot illustribus ven- erandse antiquitatis mouumentis expressam et celebratam, ac maximo gravis simoque Ecclesiae judicio propositam et confirma- tam tanta pietate, religioue et amore ipsius Ecclesise Pastores, populiqne fideles quotidie magis profiteri siut gloriati, ut nihil iisdem dulcius, nihil carius, quam ferveDtissimo affectu Deixia- ram Virginem absque labe origiuali conceptam ubiqne colere, venerari, invocare, et prsedicare. Quamobrem ab antiqiiis tem- poribus Sacrorum Antistites, Ecclesiastici viri, regiilares Or- dines, ac vel ipsi Imperatores et Reges ab hac Apostolica Sede euixe eftiagitarunt, ut Immaculata sanctissimse Dei Genitricis Conceptio veluti catholicse fidei dogma definiretur. Quae pos- tulationes hac nostra quoque setate iteratse fuerunt, ac potissi- mum felicis recordationis Gregorio XVI Praedecessori Nostro, ac Nobis ipsis oblatse sunt turn ab Episcopis, turn a Clero saecula- ri, turn a Eeligiosis FamiliiS; ac summis Priucipibus et fidelibus populis. Nos itaque singulari animi nostri gaudio hsec omnia probe noscentes, ac serio considerantes, vix dum licet immeriti area- no divinse Providentise consilio ad hanc sublimem Petri Cathe- dram evecti totius Ecclesise gubernacula tractauda suscepimus, nihil certe antiquius habuimus, quam pro summa Nostra vel a teneris annis erga sanctissimam Dei Genitricem Virginem Ma- riam veneratione, pietate et affectu ea omnia peragere, quae ad- liuc in Ecclesiae votis essd poterant, ut beatissimae Virginis ho- nor augeretur, ej usque praerogativae uberiori luce niterent. Om- nem autem maturitatem adhibere volentes constituimus pecu- liarem VV. FF. NN. S. R. E. Cardinalium religioue, cousilio, ac divinarum rerum scientia illustrium Congregationem, et viros ex Clero tum saeculari, tum regulari, theologicis disciplinis ap- prime excultos selegimus, ut ea omnia, quae Immaculatam Vir- ginis Conceptionem respiciunt, accuratissime perpenderent, pro- priamque sententiam ad Nos deferrent. Quam vis autem Nobis ex receptis postalationibus de definienda tandem aliquando Im- maculata Virginis Conceptione perspectus esset plurimorum Sa- crorum Antistitum sensus, tamen Eucyclicas Litteras die 2 Feb- ruarii anno 1849 Cajetae datas ad omnes Venerabiles Fratres to- tius catholici orbis sacrorum Antistites misimus, ut, adhibitis ad Deum precibus. Nobis scripto etiam significarent, quae essent suorum fidelium erga Immaculatam Deiparae Conceptionem pi- etas, ac devotio, et quid ipsi praesertim Antistites de hac ipsa definitione ferenda sentirent, quidve exoptarent, ut, quo fieri solemnius posset, supremum Nostrum judicium proferremus. Non mediocri certe solatio affecti fuimus ubi eorumdem Ven- Appendix. 257 erabiliiim Fratrum ad Nos responsa venerunt. Nam iidem in- credibili quadam jiicunditate, laetitia, ac studio Nobis rescriben- tes non solum singularem suam, et X3roprii cuj usque Cleri, Po- pulique fidelis erga Immaculatum beatissimoe Virginis Coucep- tum pietatem, mentemque deuuo confirmarunt verum etiam commuui veluti voto a Nobis expostularuut, ut Iramacnlata ip- sius Yirginis Conceptio supremo Nostro judicio et auctoritate definiretur. Nee minori certe interim gaudio perfusi sumus, cum W. FF. NN. S. R. E. Cardinales commemorata^ peculiaris Congregationis, et prsedicti Theologi Consultores a Nobis electi pari alacritate et studio post examen diligeuter adhibitum banc de Immaculata Deiparss Conceptione definitionem a Nobis effla- gitaverint. Post hsec illustribus Prsedecessorum Nostrorum vestigiis in- hserentes, ac rite recteque procedere optantes indiximus et ha- buimus Consistorium, in quo Venerabiles Fratres Nostros Sanctse Romanse Ecclesiys Cardinales alloquuti sumus, eosque summa animi Nostri consolatione audivimus a Nobis exposcere, ut dog- maticam de Immaculata Deiparse Yirginis Conceptione definiti- onem emittere vellemus. Itaque plurimum in Domino confisi advenisse temx)orum op- portunitatem pro Immaculata sanctissimae Dei Genitricis Virgi- nis Marise Conceptione definienda, quam divina eloquia, veneran- da traditio, perpetuus Ecclesise sensus, singularis catbolicorum Antistitum, ac fidelium conspiratio et insignia Prsedecessorum Nostrorum acta, constitutiones mirifice illustrant atque decla- rant ; rebus omnibus diligentissime perpensis, et assiduis, fervi- disque ad Deum precibus effusis, minime cunctandum Nobis esse censuimus supremo Nostro judicio Immaculatam ipsius Virginis Conceptionem sancire, definire, atque ita pientissimis catholici orbis desideriis, Nostraeque in ipsam sanctissimam Virginem pietati satisfacere, ac simul in Ipsa Unigenitum Filium suum Dominum Nostrum Jesum Christum magis atque magis honori- ficare, cum in Filium redundet quidquid lionoris et laudis in Matrem impenditur. Quare postquam nunquam intermisimus in humilitate et je- junio privatas Nostras et publicas Ecclesiae preces Deo Patri per Filium Ejus offerre, ut Spiritus Sancti virtute mentem Nos- tram dirigere, et confirmare dignaretur, implorato universse cselestis Curiae praesidio, et advocato cum gemitibus Paraclito Spirifcu, eoque sic adspirante, ad honorem Sanctae et Individuae Trinitatis, ad decus et ornamentum Virginis Deiparae, ad exal- tationem Fidei catholicae, et Christianas Religionis augmentum, auctoritate Domini Nostri Jesu Christi, beatorum Apostolorum 258 Appendix. Petri, et Paulli, ac Nostra declaramus, pronunciamus et defini- mus, doctrinain, quse tenet, beatissimani Yirginem Mariam in primo instauti suae CoDceptionis fuisse singular! omnipoteutis Dei gratia et privilegio, intuitu meritorum Christ! Jesu Salva- toris humani generis, ab omni origiualis culpsB labe praeserva- tam !mmunem, esse a Deo revelatam, atque iccirco ab omnibus fidelibus firm!ter constanterque credendam. Quapropter si qui secus ac a Nobis defimtum est, quod Deus avertat, i^rsesumpse- rint corde sentire, ii noverint, ac porro sciant, se proprio judicio condemnatos, naufragium circa Mem passos esse, et ab unitate Ecclesiae defecisse, ac praeterea facto ipso suo semet poenis a jure statutis subjicere s! quod corde sentiunt, verbo aut scripto, vel alio quovis externo modo significare aus! fuerint. Eepletum quidem est gaudio os Nostrum et lingua Nostra ex- ultatioue, atque bumillimas maximasque Cbristo Jesu Domino Nostro agimus et semper agemus gratias, quod singular! suo beneficio Nobis licet immerentibus concesserit bunc bonorem atque banc gloriam et laudem sanctissimae suae Matri offerre et decernere. Certissima vero spe et omn! prorsus fiducia nitimur fore, ut ipsa beatissima Virgo, quae tota pulcra et immaculata venenosum crudelissimi serpentis caput contrivit, et salutem at- tulit mundo, quaeque Prophetarum, Apostolorumque praeconlum, et honor Martyrum, omniumque Sanctorum laetitia et corona, quaeque tutissimum cunctorum periclitantium perfugium, et fidissima auxiliatrix, ac totius terrarum orbis potentlssima apud Unigenitum Filium suum mediatrix, et conciliatrix, ac praeclarissimum Ecclesiae sanctae decus et ornamentum, firmis- simumque praesidium cunctas semper interemlt haereses, et fide- les populos, gentesque a maximis omuis generis calamitatibus eripuit, ac Nos ipsos a tot ingruentibus periculis liberavit ; velit validissimo suo patrocinio efficere, nt sancta Mater catholica Ecclesia, cunctis amotis dlfficultatibus, cunctisque profligatis erroribus, ubicumque gentium, ubicumque locorum quotidie magis vigeat, floreat, ac regnet a mar! usque ad mare et a flu- mine usque ad termiuos orbis terrarum, omnique pace, tranquil- litate, ac libertate fruatur, ut re! veniam, aegri medelam, pusilli corde robur, afflict! consolationem, periclitantes adjutorium ob- tineant, et omnes errantes discussa mentis caligine ad veritatis ac justitiae semitam redeant, ac fiat unum ovile, et unus pastor. Audiant haec Nostra verba omnes Nobis carissimi catholicae Ecclesiae filii, et ardentior! usque pietatis, religionis, et amoris studio pergant colere, invocare, exorare beatissimam Dei Geni- tricem Virginem Mariam sine labe original! conceptam, atque ad banc dulcissimam misericordiae et gratiae Matrem in omnibus Ap]yendix, 259 pericnlis, angustiis, necessitatibus, rebusque dubiis ac trepidis cum omni fiducia confu giant. Nihil enim timendum, niliilqiie desperandum Ipsa duce, Ipsa auspice, Ipsa propitia, Ipsa prote- gente, quae maternum sane in nos gerens animum, nostrseque salutis negotia tractans de universe humano genere est sollicita, et caeli, terrseque Regina a Domino constituta ac super omnes Angelornm choros Sanctorumque ordines exaltata adstans a dextris Unigeniti Filii Sui Domini Nostri Jesu Christi maternis suis precibus validissime impetrat, et quod quserit invenit, ac frustrari non potest. Denique ut ad universalis Ecclesiae notitiam hsec Nostra de Immaculata Conceptione beatissimse Virginis Marise definitio deducatur, has Apostolicas Nostras Litteras ad perpetuam rei memoriam extare voluimus ; mandantes ut harum transumptis, sen exemplis etiam impressis, manu alicujus Notarii public! subscriptis, et sigillo personse in ecclesiastica dignitate consti- tutse munitis eadem prorsus fides ab omnibus adhibeatur, quye ipsis prsesentibus adhiberetur, si forent exhibitae, vel ostensse. Nalli ergo hominum liceat paginam banc Nostras declaratio- nis, pronunciationis, ac defiuitionis infringere, vel ei ausu teme- rario adversari et contraire. Si quis autem hoc attentare prae- snmpserit, indignationem omnipotentis Dei ac beatorum Petri et Paulli Apostolorum ejus se noverint incursurum. Datum RomaB apud Sanctnm Petrum Anno Incarnationis Dominicae Millesimo octingentesimo quinquagesimo quar- to VI Idus Decembris Anno MDCCCLIY. Pontificatus Nostri Anno Nono. Pius PP. IX. For the real meaning and purport of this dogma we refer to Part III., pp. 124-146, and Part IV., pp. 164, 171. II. The Encyclical and Syllabus of 1864 are also not the works of a council, but a personal act of Pius IX. and the Jesuit ca- marilla which surrounds him. Like the definition of the dogma of the Immaculate Conception, it is, we are informed, not easi- ly obtained, by itself, at Rome. It consists of a querulous jere- miad over the wrongs of the Church, and a denunciation of what its authors are pleased to style the "principal errors of our time," in eighty specifications. In general terms, it may be described as a calumnious assault upon the principles of lib- erty and progress. Many of the opinions it condemns are not, and never were, seriously held ; many of them will not now be disowned by any enlightened and conscientious man. 260 Appendix, For the convenience of theologians and moralists, we publish this document entire, in its original text, but hardly think the general public will care for a translation. We, however, make an exception as to § iv., which thus speaks of " socialism, com- munism, secret societies, Bible societies, and liberal clerical so- cieties :" *^ These pests have often been reprobated in the severest terms in the encyclical epistle Qui pliiribus ; in the allocution Qiiibus quantisquej April 20th, 1849; in the encyclical epistle Noscitis et Nohiscumj December 8th, 1849 ; in the allocution Sin- gulari quadanij December 9th, 1854 ; in the encyclical epistle Qiianto conficiamur mcerore, August 10th, 1863." The documents here referred to, and indorsed by Pius IX., would fill a volume, and we can only refer to the " Eecueil des Allocutions Consistoriales, Encycliques et autre Lettres Apo- stoliques ^ ^ * citees dans TEncyclique et le Syllabus du 8 D^cembre 1864," 1 vol. 8vo, Paris, 1865, often since reprinted, which contains them all in the original Latin, with a French translation. ENCYCLICA PIT IX PONTIFICIS MAXIMI DATA VI ID. DECEMBR. A. MDCCCLXIV, PONTIFICATUS SUI XIX. Venerdbilibiis Fratribus PatriarcMSj PnmatibuSy Arcliiepiscopis et Episcopis Universis Gratiam et Communionem Apostolicce Sedis iabentihus Pius PP. IX, Venerabiles Fratres, — Salutem et Apostolicam benedic- tionem. Quanta cura ac pastoral! vigilantia Roman! Pontifices Pra3decessores Nostri exsequentes demand atum sibi ab ipso Christo Domino in persona Beatissimi Petri Apostolorum Prin- cipis ofificium, munusque pascendi agnos et oves, nunquam in- termiserint universum Dominicum gregem sedulo enutrire ver- bis fidei, ac salutari doctrina imbuere, eumque ab venenatis pa- scuis arcere, omnibus quidem ac Vobis prsesertim compertum exploratumque est, Venerabiles Fratres. Et sane iidem Deces- sores Nostri augustae catholicse religionis, veritatis ac justitiae assertores et vindices, de animarum salute maxime solliciti, ni- hil potius unquam habuere, quam sapientissimis suis Litteris et Constitutionibus retegere et damnare omnes haereses et erro- res qui Divinse Fidei nostrse, catholicae Ecclesiae doctrinae, mo- rum honest at i, ac sempiternae hominum saluti adversi graves frequenter excitarunt tempest at es, et christianam civilemqu© Ajypendix. 261 rempnblicam miseranduin in modum fimestarunt. Quocirca iidem Decessores Nostri Apostolica fortitudiue coutinenter ob- stiterunt nefariis iniquorum hominum molitionibus, qui despu- mantes tamquam fluctus feri maris confusiones siias, ac liber- tatem promittentes, cum servi sint corruption is, fallacibus suis opiniouibus et perniciosissimis scriptis catholicsB religionis ci- vilisque societatis fundamenta convellere, omnemque virtutem ac justitiam de medio tollere, omnium que animos mentesque deprayare, et incautos imperitamque prsesertim juventutem a recta morum disciplina avertere, eamque miserabiliter corrum- pere, in erroris laqueos iuducere, ac tandem ab Ecclesii© catho- licsB sinu avellere conati sunt. Jam yero, nti Vobis, Venerabiles Fratres, apprime notum est, Nos yix dum arcano divinae Providentise consilio, nullis certe Nostris meritis, ad banc Petri Cathedram eyecti fuimus, cum yideremus summo animi Nostri dolore borribilem sane procel- 1am. tot pray is opinionibus excitatam, et grayissima ac nun- quam satis lugenda damna, quae in cbristianum populum ex tot erroribus redundant, pro Apostolici Nostri Ministerii officio illustria Prsedecessorum Nostrorum yestigia sectantes Nostram extulimus yocem, ac pluribus in yulgus editis Encyclicis Epi- stolis et AUocutionibns in Consist orio babitis, aliisque Aposto- licis Litteris prsecipuos tristissimse nostras setatis errores dam- nayimus, eximiamque yestram episcopalem yigilantiam excita- yimus, et nniyersos catbolicse Ecclesise Nobis carissimos filios etiam atque etiam monuimus et exbortati sumus, ut tam dirse contagia pestis omnino borrerent et deyitarent. Ac prsesertim Nostra prima Encyclica Epistola die 9 Noy embris anna 1846 Yo- bis scripta, binisque Allocutionibus, quarum altera die 9 Decem- bris anno 1854, altera yero 9 Junii anno 1862 in Consistorio a nobis babita fuit, monstrosa o]pinionum portenta damnayimus, qu8B bac potissimum setate cum maximo animarum damno, et civilis ipsius societatis detrimento dominantur, quseque non so- lum catbolicsB EcclesiaB,ej usque salutari doctrinse ac yeneran- dis juribus, yerum etiam sempiternae natural! legi a Deo in om- nium cordibus insculptse rectsequse ration! maxim e adyersan- tur, et ex quibus alii prope omnes originem babent errores. Etsi autem baud omiserimus potissimos bujusmodi errores ssepe proscribere et reprobare, tamen catbolicse Ecclesise causa, animarnmque salus Nobis diyinitus commissa, atqne ipsius bu- manse societatis bonum omnino postulant, nt iterum pastora- lem yestram sollicitudinem excitemus ad alias pravas profli- gandas opiniones, quae ex eisdem erroribus, yeluti ex fontibus erumpunt. Quae falsae ac peryersae opiniones eo magis dete- 262 Appendix. standee sunt, qnod eo potissimum spectant, ufc impediatiir et amoveatur salutaris ilia vis, quam catholica Ecclesia ex divini sui Auctoris institutione et mandato libere exercere debet usque ad cousummationem sseculi non minus erga singulos homines, quam erga nationes, populos, summosque eorum Principes, ut- que de medio tollatur mutua ilia inter Sacerdotium et Imperi- um consiliorum societas et concordia, quse rei cum sacrae tum civili fausta semper extitit ac salutaris.^ Etenim probe nos- citis, Venerabiles Fratres, hoc tempore non paucos reperiri, qui civili consortio impium absurdumque naturalismi, uti vocant, principium applicantes audent docere, ^^optimam societatis publicse rationem, civilemque progressum omnino requirere, ut humana societas constituatur et gubernetur, nullo habito ad re- ligiouem respectu, ac si ea non existeret, vel saltem nullo facto veram inter falsasque religiones discrimiue." Atque contra sa- crarum Litterarum, Ecclesiae, sanctorumque Patrum doctrinam, asserere non dubitant, " optimam esse conditionem societatis, in qua Imperio non agnoscitur officium coercendi sancitis poenis violatores catholics© religionis, nisi quatenus pax publica pos- tulet.'^ Ex qua omnino falsa socialis regiminis idea hand ti- ment erroneam illam fovere opinionem catholicss Ecclesise ani- marumque saluti maxime exitialem, a rec. mem. Gregorio XVI Prsedecessore Nostro delirammtum appellatam,t nimirum " lib- ertatem conscientise et cultuum esse proprium cujuscumque hominis jus, quod lege proclamari, et asseri debet in omni recte constituta societate, et jus civibus inesse ad omuimodam liber- tatem nulla vel ecclesiastica vel civili auctoritate coarctandam, quo sues conceptus quoscumque sive voce, sive typis, sive alia i ratione palam publiceque manifestare ac declarare valeant." Dam vero id temere affirmant, hand cogitant et considerant, quod lihertatem perditionist prsedicant, et quod " si humanis per- suasionibus semper disceptare sit liberum, numquam deesse po- terunt, qui veritati audeant resultare, et de human se sapientise loquacitate confidere, cum banc nocentissimam vanitatem quan- tum debeat fides et sapientia Christiana vitare, ex ipsa Domini Nostri Jesu Christi institutione cognoscat."§ Et quoniam ubi a civili societate fuit amota religio, ac repu- diata divinse revelationis doctrina et auctoritas, vel ipsa ger- mana justitiss humanique juris notio tenebris obscuratur et amittitur, atque in verae justitise legitimique juris locum mate- rialis substituitur vis, inde liquet cur nonnuUi, certissimis sa- * Gre^or. XVI, Epist. Encycl. Mirari, 15 Aug. 1S32. t Eadera Encycl. Mirari. t S. Aug., Epist. 105, al. 166. § S. Leo Epist. 164, al. 133, § 2 edit. Ball. Appendix. 263 nae rationis principiis penitus neglectis posthabitisque, audeant conclamare, " voluutatem populi, publica, quam dicunt, opinioDe Yel alia ratioiie manifest at am, constituere supremam legem ab omni divino bumauoque jure solutam,et in ordine politico facta consummata, eo ipso quod consummata sunt vim juris habere." Verum ecquis non videt, planeque sentit, bominum societatem religionis ac verse justitise vinculis solutam nullum aliud pro- fecto propositum habere posse, nisi scopum comparaudi, cumu- landique opes, nullamque aliam in suis actionibus legem sequi, nisi indomitam animi cupiditatem inserviendi propriis volupta- tibus et commodis ? Eapropter bujusmodi homines acerbo sane odio insectantur Religiosas Familias, quam vis de re Christiana, civili, ac litteraria summopere meritas, et blaterant, easdem nul- 1am habere legitimam existendi rationem, atque ita hseretico- rum commentis plaudunt. Nam, ut sapientissime rec. mem. Pius VI Decessor noster docebat, " regularium abolitio Isedit sta- tum publicse professionis consiliorum evangelicorum, Isedit Vi- vendi rationem in Ecclesia commendatam tamquam Apostoli- C8e doctrinse consentaneam, Isedit ipsos insignes fundatores, quos super altaribus veneramur, qui nonnisi a Deo inspirati eas con- stituerunt societates.^^* Atque etiam irapie pronunciant, aufe- rendam esse civibus et Ecclesise facultatem " qua eleeraosynas christianse caritatis causa palam erogare valeaut," ac de medio tollendam legem "qua certis aliquibus diebus opera servilia propter Dei cultum prohibentur," fallacissime prsetexentes, com- memoratam facultatem et legem optimse publicse oeconomise principiis obsistere. Neque contenti amovere religionem a pu- blica societate, volunt religionem ipsam a privatis etiam arcere familiis. Etenim, fuuestissimum Commiinismi et Socialismi do- centes ac profitentes errorem, asserunt " societatem domesticam seu familiam totam suse existentise rationem a jure dumtaxat civili mutuari ; proindeque ex lege tantum civili dimanare ac pendere jura omnia parentum in filios, cum primis vero jus in- stitutionis educationisque curandse." Quibus impiis opinioni- bus machinationibusque in id prsecipue intendunt fallacissimi isti homines, ut salutifera catholicse Ecclesise doctrina ac vis a juventutis institutione et educatione prorsus eliminetur, ac te- neri flexibilesque juvenum animi perniciosis quibusque errori- bus, vitiisque misers injSciantur ac depraventur. Siquidem omnes, qui rem tum sacram, tum publicam perturbare, ac rec- tum societatis ordinem evertere, et jura omnia divina et huma- na delere sunt conati, omnia nefaria sua consilia studia et ope- * Epist ad Card. De la Rochefoucault, 10 Mart. 1T91. 264 Appendix. ram in improvidam prsesertim juventutem decipiendam ac de- pravandara, ut supra inimimus, semper contulerunt, omnemque spem in ipsius juventutis corruptela collocarunt. Quocirca nuuquam cessant ntrumque clerum, ex quo, veluti certissima liistorise monumcnta splendide testantur, tot magna in chris- tianam, civil em et litterariam rempublicam commoda redunda- runt, quibuscumque infandis modis divexare, et edicere, ipsum Clerum, " utpote vero utilique scientiae et civilitatis progressui inimicum, ab omni juventutis instituendae educandaeque cura et officio esse amoVendum.^' At vero alii, instaurantes prava ac toties damnata novato- rum commenta, insigni impudentia audent, Ecclesiae et hujus Apostolicse Sedis supremam auctoritatem, a Christo Domino el tributam, civilis auctoritatis arbitrio subjicere, et omnia ejus- dem Ecclesiae et Sedis jura denegare circa ea quae ad exterio- rem ordinem pertinent. Nam que ipsos minime pudet affirm are ^^ Ecclesiae leges non obligare in conscientia, nisi cum promul- gantur a civili potestate ; acta et decreta Romanorum Pontifi- cum ad religionem et Ecclesiam spectantia indigere sanctione et approbatione, vel minimum assensu potestatis civilis ; Con- stitutiones Apostolicas,* quibus damnantur clandestinae socie- tates, sive in eis exigatur sive non exigatur juramentum de secreto servando, earumque asseclae et fautores anatbemate mulctantur, nullam habere vim in illis orbis regionibus ubi ejusmodi aggregationes tolerantur a civili Gubernio ; excom- municationem a Concilio Tridentino et Romanis Pontificibus latam in eos, qui jura possessionesque Ecclesiae invadunt, et usurpant, niti confusione ordinis siiiritualis ordinisque civilis ac politic! ad mundanum dumtaxat bonum prosequendum ; Ec- clesiam nihil debere decernere, quod obstringere possit fidelium conscientias in ordine ad usum rerum temporalium; Ecclesiae jus non competere violatores legum suarum poenis temporali- bus coercendi ; conforme esse sacrae theologiae, jurisque publici principiis, bonorum proprietatem, quae ab Ecclesiis, a Familiis religiosis, aliisque locis piis possidentur, civili Gubernio asse- rere, et vindicare." Neque erubescunt palam publiceque pro- fiteri haereticorum effatum et principium, ex quo tot perversa© oriuntur sententiae atque errores. Dictitant enim "Ecclesi- asticam potestatem non esse jure divino distinctam et inde- pendentem a potestate civili, neque ejusmodi distinction em et independentiam servari posse, quin ab Ecclesia invadantur et * Clement. XII, Tn eminenti; Benedict. XIV, providas Romanorum; Pii VII, Ecclesiam; Leonis. XII, Quograviora, Ax>2^endix, 265 usurpeutur essentialia jura potestatis civilis." At que silentio prseterire non possumus eorum audaciam, qui sanam non susti- nentes doctrinam conteudunt ^^illis Apostolicse Sedis judiciis et decretis, quorum objectum ad bonum generale Ecclesiye, ejus- demque jura, ac discipliuam spectare declaratur, dummodo fidei morumque dogmata non attingat, posse assensum et obedi- entiara detrectari absque peccato, et absque uUa catholicie pro- fessionis jactura/' Quod quidem quantopere adversetur catho- lico dogmati plense potestatis Komano Pontifici ab ipso Chris- to Domino divinitus collatsB universalem pascendi, regendi, et gubernandi Ecclesiam, nemo est qui non clare aperteque videat et intelligat. In tanta igitur depravatarnm opinionum perversitate, Nos Apostolici Nostri ofScii probe memores, ac de sanctissima nostra religione, de sana doctrina et animarum salute Nobis divinitus commissa, ac de ipsius hnmanse societatis bono maxime sollici- ti, Apostolicam Nostram vocem iterum extollere existimavimus. Itaque omnes et singi^as pravas opiniones ac doctrinas, singil- latim hisce Litteris commemoratas, aiictoritate Nostra Apostoli- ca reprobamus, proscribimus atque damnamus, easque ab omni- bus catholicse Ecclesise filiis yeluti reprobatas, proscriptas atque damnatas omnino haberi volumus et mandamus. Ac prseter ea, optime scitis, Venerabiles Fratres, hisce tem- poribus omnis veritatis justitiseque osores, et acerrimos nostra© religionis hostes, per pestiferos libros, libellos et ephemerides toto terrarum orbe dispersas populis illudentes, ac malitiose mentientes, alias impias quasque disseminare doctriuas. Neque ignoratis, hac etiam nostra aetate, nonnuUos reperiri, qui, satansa spiritu permoti et incitati, eo impietatis deyenerunt, ut Domi- natorem Dominum nostrum Jesum Christum negare, ej usque Di- vinitatem scelerata procacitate oppugnare non paveant. Hie vero baud possumus, quin maximis meritisque laudibus Yos efferamus, Venerabiles Fratres, qui episcopalem vestram Yocem contra tantam impietatem omni zelo attollere minime omisistis. Itaque hisce Nostris Litteris Vos iterum amantissime allo- quimur, qui in sollicitudinis Nostrse partem vocati summo Nobis inter maximas Nostras acerbitates solatio, Isetitise et consola- tioni estis propter egregiam qua prsestatis religionem, pietatem, ac propter mirum ilium amorem, fidem et observantiam, qua Nobis et huic Apostolicse Sedi concordissimis animis obstricti gravissimum episcopale vestrum ministerium strenue ac sedulo implere contenditis. Etenim ab eximio vestro pastorali zelo expectamus, ut assumentes gladium spiritus, quod est verbum Dei, et confortati in gratia Domini Nostri Jesu Christi velitis 12 266 Appendix. ingemiDatis studiis quotidie magis prospicere, nt fideles curse vestrse concrediti ^^ abstineant ab herbis noxiis, quas Jesus Chris- tus uon colit, quia non sunt plantatio Patris."* Atque eisdem fidelibus inculcare nunquam desiuite, omnem veram felicita- tem in homines ex augusta nostra religione, ej usque doctrina et exercitio redundare, ac beatum esse populum, cujus Dominus Deus ejus.t Docete "catholicse Fidei fundamento regna sub- sistere,t et nihil tarn mortiferum, tam prseceps ad casum, tam expositum ad omnia pericula, si hoc solum nobis putantes posse sufficere, quod liberum arbitrium, cum nasceremur, accepimus, ultra jam a Domino nihil qugeramus, idest, auctoris nostri obli- ti, ejus potentiam, ut nos ostcudamus liberos, abjuremus.§ At- que etiam ne omittatis docere regiam potestatem non ad solum mundi regimen, sed maxime ad Ecclesise prsesidium esse colla- tam,|| et nihil esse quod civitatum Principibus et Regibus majori fructui gloriseque esse possit, quam si, ut sapientissimus fortis- simusque alter Praedecessor Noster S. Felix Zenoni Imperatori perscribebat, Ecclesiam catholicam sinant uti legibus suis, nee libertati ejus quemquam permittant obsistere Certum est euim, hoc rebus suis esse salutare, ut, cum de causis Dei agatur, juxta ipsius constitutum regiam voluntatem Sacerdo- tibus Christi studeant subdere, non prseferre.^H Sed si semper, Venerabiles Fratres, nunc potissimum in tan- tis Ecclesise civilisque societatis calamitatibus, in tanta adver- sariorum contra rem catholicam et banc Apostolicam Sedem conspiratione, tantaque errorum congerie, necesse omnino est, ut adeamus cum fiducia ad thronum gratise, ut misericordiam consequamur, et gratiam inveniamus in auxilio opportuno. Quocirca omnium fidelium pietatem excitare existimavimus, ut una Nobiscum Yobisque clementissimum luminum et misericor- diarum Patrem f erven tissi mis humillimisque precibus sine in- termissione orent et obsecrent, et in plenitudine fidei semper confugiant ad Dominum Nostrum Jesum Christum, qui redemifc nos Deo in sanguine suo, Ejusque dulcissimum Cor flagrantis- simsB erga nos caritatis victimam enixe jugiterque exoreut, ut amoris sui yinculis omnia ad seipsum trahat, utque omnes ho- mines sanctissimo suo amore inflammati secundum Cor Ejus ambulent digne Deo per omnia placentes, in omni bono opere fructificantes. Cum autem sine dubio gratiores sint Deo homi- * S. Ignatius M. ad Philadelph., 3. t Psal. 143. t S. Coelest., epist. 22 ad Synod. Ephes., apud Const., p. 1200. § Innocent I, epist. 29 ad Episc. Cone. Carthag., apud Const., p. 891. 11 S. Leo, epist. 156, al. 125. 1[ Pius VII, Epist. Encycl. Diu satis, 15 Maii 1800. Ajjpendix. 267 num preceS; si animis ab omni labe puris ad ipsum accedant, iccirco ccelestes Ecclesise thesauros dispensationi Nostrse com- missos Cliristifidelibus Apostolica liberalitate reserare ceusui- mus, ut iidem fideles ad veram pietatem vehementins incensi, ac per Pceuitentiae Sacramentum a peccatoruin maculis expiati fidentius suas preces ad Deum effundaiit, ej usque misericordiam et gratiam consequautur. Hisce igitur Litteris auctoritate Nostra Apostolica omnibus et singulis utriusque sexus catholic! orbis fidelibus Plenariam Indulgentiam ad instar Jubilaei concedimus intra unius tantum mensis spatium usque ad totum futurum annum 1865 et non ultra, a Vobis, Venerabiles Fratres, aliisque legitimis locorum Ordinariis statuendum, eodem prorsus modo et forma, qua ab initio supremi Nostri Pontificatus concessimus per Apostolicas Nostras Litteras in forma Brevis die 20 mensis Novembris anno 1846 datas, et ad universum episcopalem vestrum Ordinem mis- sas, quarum initium "Arcano divinsB Providentise consilio," et cum omnibus eisdem facultatibus, quae per ipsas Litteras a No- bis datse fuerunt. Volumus tameu, ut ea omnia serventur, quae in commemoratis Litteris prsescripta sunt, et ea excipiautur, qu9B excepta esse declaravimus. Atque id concedimus, non ob- stantibus in contrarium facientibus quibuscumque, etiam spe- cial! et iudividua mentione ac derogatione dignis. Ut autem omnis dubitatio et difficultas amoveatur, earumdem Litterarum exemplar ad Vos perferri jussimus. *' Rogemus, Venerabiles Fratres, de intimo corde et de tota mente misericordiam Dei, quia et ipse addidit dicens : Miseri- cordiam autem meam non dispergam ab eis. Petamus et acci- piemus, et si accipiendi mora et tarditas fuerit, quoniam graviter offendimus, pulsemus, quia et pulsanti aperietur, si modo pul- sent ostium preces, gemitus et lacrimse nostrse, quibus insistere et immorari oportet, et si sit unanimis oratio unusquisque oret Deum non pro se tantum, sed pro omnibus fratribus, sicut Dominus orare nos docuit."* Quo vero facilius Deus Nostris, Yestrisque, et omnium fidelium precibus, votisque annuat, cum omni fiducia deprecatricem apud Eum adhibeamus Immacula- tam sanctissimamque Deiparam Yirginem Mariam, quae cunc- tas hsereses interemit in universo mundo, quseque omnium no- strum amantissima Mater "tota suayis est ac plena miseri- cordise, omnibus sese exorabilem, omnibus clementissimam praebet, omnium necessitates amplissimo quodam miseratur af- fectu,"t atque utpote Regina adstans a dextris Unigeniti Filii * S. Cyprian., epist. 11. t S. Bernard., Serm. de duodecim praerogativis B. M. V. ex verl)is Apocalyp. 268 Appe7idix, Sui Domini Nostri Jesu Christi in vestitu deaurato, circuma- micta varietate, nihil est, quod ab Eo impetrare non valeat. Siiffragia quoque petamus Beatissimi Petri Apostolorum Prin- cipis, et Coapostoli ejus Pauli, omnium que Sanctorum Cselitum, qui facti jam amici Dei pervenerunt ad cselestia regua, et coro- nati possident palmam, ac de sua immortalitate securi, de no- stra sunt salute solliciti. Denique ccelestium omnium donorum copia Yobis a Deo ex animo adprecantes singularis Nostrse in Vos caritatis pignus Apostolicam Benedictionem ex intimo corde profectam vobis ip- sis, Venerabiles Fratres, cunctisque Clericis, Laicisque fidelibus curse vestrse commissis peramanter impertimus. Datum Romee apud S. Petrum, die viii Decembris anno 1864, decimo a Dogmatica Definitione ImmaculatsB Con- ception! s Deiparse Virginis Marias. Pontificatus Nostri anno decimonono. Pius PP. IX. SYLLABUS COMPLECTENS PR^CIPUOS NOSTRA ^TATIS ERRO- RES, QUI NOTANTUR IN ALLOCUTIONIBUS CONSISTORIALIBUS, IN ENCYCLICIS ALHSQ. APOSTOLICIS LITTERIS SANCTISSIMI DOMINI NOSTRI PII PAP^ IX. 5 1. Pantheismus, Naturalismus et Eationalismus Abso- LUTUS. (1.) Nullum supremum, sapientissimum, proYidentissimum- que Numen divinum existit ab bac rerum universitate distinc- tum, et Deus idem est ac rerum natura, et iccirco immutationi- bus obnoxiuS; Deusque reapse fit in bomine et mundo, atque omnia Deus sunt et ipsissimam Dei babent substantiam; ac una eademque res est Deus cum mundo, et proinde spiritus cum materia, necessitas cum libertate, Verum cum falso, bonum cum malo et justum cum injusto. Alloc. Maxima qiddem, 9 Junii 1862. (2.) Neganda est omnis Dei actio in bomines et muudum. Alloc. Maxima quidem, 9 Junii 1862. (3.) Humana ratio, nullo prorsus Dei respectu babito, unicus est veri et falsi, boni et mali arbiter, sibi ipsi est lex et natura- libus suis viribus ad bominum ac populorum bonum curandum sufficit. Alloc. Maxima quidem, 9 Junii 1862. (4.) Omnes religionis veritates ex nativa bumanse rationis tI derivant ', bine ratio est princeps norma qua bomo cognitionem Ap2:>endix. 269 omnium cujuscumque generis veritatum assequi possit ac de- beat. Epist. Encycl. Qui pluribuSj 9 Novembris 1846. Epist. Encycl. Singulari quidem, 17 Martii 1856. Alloc. Maxima quidem, 9 Junii 1862. (5.) Divina revelatio est imperfecta, et iccirco snbjecta con- tinue et indefinite progressui qui bumanse rationis progressioni respondeat. Epist. Encycl. Qui plurihtiSj 9 Novembris 1846. Alloc. Maxima quidem^ 9 Junii 1862. (6.) Cbristi fides bumanse refragatur rationi ; divinaque re- velatio, non solum nibil prodest, verum etiam nocet bominis per- fection!. Epist. Encycl. Qui plurihuSy 9 Novembris 1846. Alloc. Maxima quidem, 9 Junii 1862. (7.) Propbetige et miracula, in sacris Litteris exposita et nar- rata, sunt poetarum commenta, et cbristianae fidei mysteria pbilosopbicarum investigation um summa; et utriusque Testa- menti libris mytbica continentur inventa, ipseque Jesus Cbris- tus est mytbica fictio. Epist. Encycl. Qui plurihus, 9 Novembris 1846. Alloc. Maxima quidem^ 9 Junii 1862. § II. Eatioxalismus Moderatus. (8.) Quum ratio bumana ipsi religioni sequiparetur, iccirco tbeologicse disciplines perinde ac pbilosopbicse tractandse sunt. Alloc. Singulari quadam perfusij 9 Decembris 1854. (9.) Omnia indiscriminatim dogmata religionis cbristianse sunt objectum naturalis scientiae sen pbilosopbiae ; et bumana ratio bistorice tantum exculta potest ex suis naturalibus viri- bus et principiis ad veram de omnibus etiam reconditioribus dogmatibus scientiam pervenire, modo bsec dogmata ipsi rationi tamquam objectum proposita fuerint. Epist. ad Arcbiep. Frising. Gravissimas, 11 Decembris 1862. Epist. ad eumdem Tuas libenter, 21 Decembris 1863. (10.) Quum aliud sit pbilosopbus, aliud pbilosopbia, ille jus et ofificium babet se submittendi auctoritati, quam veram ipse probaverit ; at pbilosopbia neque potest neque debet ulli sese submittere auctoritati. Epist. ad Arcbiep. Frising. Gravissimas, 11 Decembris 1862. Epist. ad eumdem Tuas libenter, 21 Decembris 1863. (11.) Ecclesia non solum non debet in pbilosopbiam unquam animadvertere, verum etiam debet ipsius pbilosopbiae tolerare erroreS; eique relinquere ut ipsa se corrigat. 270 Apjjendix. Epist. ad Archiep. Frising. Gravissimas, 11 Decembris 1862. (12.) ApostolicsB Sedis romanarumqne CoDgregationum de- creta liberum scientise progressum impediuut. Epist. ad Arcliiep. Frising. Tuas Uhente7% 21 Decembris 1863. (13.) Methodiis et principia, quibus antiqui Doctores scbolas- tici tbeologiam excolueriint, temporum nostrorum necessitatibus scieutiar unique iirogressni minime congruuut. Epist. ad Arcbiep. Frising. Tuas lihenterj 21 Decembris 1863. (14.) Pbilosopbia tractanda est, nulla supernaturalis revela- tionis babita ratione. Epist. ad Arcbiep. Frising. Tuas lihenterj 21 Decembris 1863. N.B. — Cum rationalismi systemate cobserent maximam par- tem errores Antonii Giintber, qui damnantur in Epist. ad Card. Arcbiep. Coloniensem Uximiam tuaniy 15 Junii 1847, et in Epist.. ad Episc. Wratislaviensem Bolore haud mediocri, 30 Aprilis 1860. § III. Indifferentismus, Latitudinarismus. (15.) Liberum cuique homini est eam amplecti ac profiteri religionem, quam rationis lumine quis ductus veram putaverit. Litt. Apost. Multiplices inter, 10 Junii 1851. Alloc. Maxima quidem, 9 Junii 1862. (16.) Homines in cujusvis religionis cultu viam seternse salu- tis reperire seternamque salutem assequi possunt. Epist. Encycl. Qui plurihus, 9 Novembris 1846. Alloc. TJVi primum, 17 Decembris 1847. Epist. Encycl. SinguJari quidein, 17 Martii 1856. (17.) Saltem bene sperandum est de seterna illorum omnium salute, qui in vera Cbristi Ecclesia nequaquam versantur. Alloc. SinguJari quadam, 9 Decembris 1854. Epist. Encycl. Quanta couficiamurj 17 Augusti 1863. (18.) Protestantismus non aliud est quam di versa verse ejus- dem cbristianse religionis forma, in qua seque ac in Ecclesia catbolica Deo placere datum est. Epist. Encycl. Noscitis et JS^oUscumj 8 Decembris 1849. 5 IV. SOCIALISMUS, COMMUXISMUS, SOCIETATES CLANDESTINE, SOCIETATES BiBLICE, SOCIETATES ClEEICO-LIBERALES. Ejusmodi pestes ssepe gravissimisque verborum formulis re- probantur in Epist. Encycl. Qui plurihns, 9 Novembris 1846 ; in Alloc. Quibus quantisque, 20 Aprilis 1849 ; in Epist. Encycl. No- scitis et XoUscunij 8 Decembris 1849 ; in Alloc. Singulari quadam, 9 Decembris 1854 ; in Epist. Encycl. Quanta conficiamur nicei'ore, 10 Augusti 1863. Appendix. 271 § V. Errores de Ecclesia ejusque Juribus. (19.) Ecclesia non est vera perfectaque societas plane libera, nee pollet suis propriis et constantibus juribus sibi a divino suo fundatore collatis, sed civilis potestatis est defiuire quae sint Ecclesise jura ac limites, intra quos eadem jura exercere queat. Alloc. Singulari qiiadarrij 9 Decembris 1854. Alloc. Midtis gravibusquey 17 Decembris 1860. Alloc. Maxima quidem, 9 Junii 1862. (20.) Ecclesiastica potestas suam auctoritatem exercere non debet absque civilis Guberuii venia et assensu. Alloc. Meniinit unusquisquej 30 Septembris 1861. (21.) Ecclesia non babet potestatem dogmatice definiendi re- ligionem catholicse Ecclesise esse nnice veram religionem. Litt. Apost. MultipUces inter, 10 Junii 1851. (22.) Obligatio, qua catbolici magistri et scriptores oranino adstringuntur, coarctatur in iis tantum, quae ab infallibili Ec- clesise judicio veluti fidei dogmata ab omnibus credenda pro- ponuntur. Epist. ad Arcbiep. Frising. Tuas Vihenter, 21 Decembris 1863. (23.) Romani Pontifices et Concilia cecumenica a limitibus snsB potestatis recesserunt, jura Principum usurparunt, atque etiam in rebus fidei et morum definiendi s errarunt. Litt. Apost. Multiplices inter j 10 Junii 1851. (24.) Ecclesia vis inferendse potestatem nonbabet, neque po- testatem ullam temporalem directam vel indirectam. Litt. Apost. Ad Aj>ostolicce, 22 Augusti 1851. (25.) Prseter potestatem episcopatui inbserentem, alia est at- tributa temporalis potestas a civili imperio vel expresse vel ta- cite concessa, revocanda propterea, cum libuerit, a civili imperio. Litt. Apost. Ad Apostolicce, 22 Augusti 1851. (26.) Ecclesia non babet nativum ac legitimum jus acquiren- di ac possidendi. Alloc. Nunquam fore, 15 Decembris 1856. Epist. Encycl. Incredibili, 17 Septembris 1863. (27.) Sacri Ecclesise ministri Romanusque Pontifex ab omni rerum temporalium cura ac dominio sunt omnino excludendi. Alloc. Maxima quidem, 9 Junii 1862. (28.) Episcopis, sine Gubernii venia, fas non est vel ipsas Apostolic as Litteras promulgare. Alloc. Nunquam fore, 15 Decembris 1856. (29.) Gratise a Romano Pontifice concessse existimari debeut tamquam irritae, nisi per Gubernium fuerint imploratse. Alloc. Nunqiiam fore, 15 Decembris 1856. 272 Appendix. (30.) EcclesisB et personarum ecclesiasticarum immunitas a jure civili ortum habuit. Litt. Apost. Multijplices inters 10 Junii 1851. (31.) Ecclesiasticum forum pro teruporalibus clericorum cau- sis sive civilibus sive criminalibus omuino de medio tollendum est, etiam inconsulta et reclamante Apostolica Sede. Alloc. Acerhissimum, 27 Septembris 1852. Alloc. Nimquam fore, 15 Decembris 1856. (32.) Absque ulla iiaturalis juris et sequitatis violatioue po- test abrogari personalis immunitas, qua clerici ab onere sube- undge exercendseque militiae eximuntur; banc vero abrogatio- nem postulat civilis progressus, maxime in societate ad formam liberioris regiminis constituta. Epist. ad Episc. Montisregal. Singularis Ndhisqiie, 29 Septem- bris 1864. (33.) Non pertinet unice ad ecclesiasticam jurisdictionis po- testatem proprio ac nativo jure dirigere theologicarum rerum doctrinam. Epist. ad Arcbiep. Frising. Tuas libenteVy 21 Decembris 1863. (34.) Doctrina comparantium Romanum Pontificem Principi libero, et agenti in universa Ecclesia, doctrina est quae medio sevo praevaluit. Litt. Apost. Ad Apostolicm, 22 August! 1851. (35.) Nibil Yetat, alicujus Concilii generalis sententia aut uni- versorum populorum facto, summum Poutificatum ab Romano Episcopo atque urbe ad alium Episcopum aliamque civitatem transferri. Litt. Apost. Ad ApostoUccBy 22 August! 1851. (36.) Nationalis Concilii definitio nullam aliam admittit dis- putationem, civilisque administratio rem ad bosce terminos exi- gere potest. Litt. Apost. Ad AjmstoUcw, 22 August! 1851. (37.) Institui possunt nationales Ecclesise ab auctoritate Ro- man! Pontificis subductse planeque divisce. Alloc. Miiltis gravihusque, 17 Decembris 1860. Alloc. Jamdudum cernimus, 18 Marti! 1861. (38.) Division! Ecclesii© in orientalem atque occidentalem ni- mia Romanorum Poutificum arbitria contulerunt. Litt. Apost. Ad ApostoliccBy 22 Augusti 1851. § 6. Errores de Societate Civili tum in se, tum in suis AD ECCLESIAM ReLATIONIBUS SpECTATA. (39.) Reipublicse status, utpote omnium jurium origo et fons, jure quodam poUet nullis circumscripto limitibus. Appendix. 273 Alloc. Maxima quidenij 9 Junii 1862. (40.) Catholicse Ecclesise doctrina humause societatis bono et commodis adversatur. Epist. Encycl. Qui plurihus, 9 Novembris 1846. Alloc. Quihus qiiantisque, 20 Aprilis 1849. (41.) Civili potestati, vel ab infideli imperante exercitse, corn- petit potestas indirecta negativa in sacra; eidem proinde corn- petit nedum jus quod vocant Exequatur y sed etiam jus aj[>pellatio- niSj quam nuncupant, ad ahusu. Litt. Apost. Ad ApostoUcce, 22 August! 1851. (42.) In conflictu legum utriusque potestatisjus civile prse- valet. Litt. Apost. Ad ApostoliccB, 22 Augusti 1851. (43.) Laica potestas auctoritatem habet rescindeudi, declaran- di ac faciendi irritas solemnes conventiones (vulgo Concordata) super usu jurium ad ecclesiasticam immunitatem pertinentium cum Sede Apostolica initas, sine bujus consensu, immo et ea re- clamante. Alloc. In Consistorialij 1 Novembris 1850. Alloc. Multis gravihusquej 17 Decembris 1860. (44.) Civilis auctoritas potest se immiscere rebus quae ad re- ligionem, mores et regimen spirituale pertinent. Hinc potest de instructionibus judicare, quas EcclesisB pastores ad conscien- tiarum normam pro suo munere edunt, quin etiam potest de di- \^inorum sacramentorum administratione et dispositionibus ad ea suscipienda necessariis decernere. Alloc. In 'Consistoriali, 1 Novembris 1850. Alloc. Maxima qtiidmi, 9 Junii 1862. (45.) Totum scbolarum publicarum regimen, in quibus juven- tus cbristianse alicujus Reipnblicse instituitur, episcopalibus dumtaxat seminariis aliqua ratione exceptis, potest ac debet at- tribui auctoritati civili, et ita qnidem attribui, ut nullum alii cuicnmque auctoritati recognoscatur jus immiscendi se in disci- plina scholarum, in regimine studiorum, in graduum collatione, in delectu ant approbatione magistrorum. Alloc. In Consistoriali, 1 Novembris 1850. Alloc. Quihus luctuosissimis, 5 Septembris 1851. (46.) Immo in ipsis clericorum semiuariis methodus studiorum adbibenda civili auctoritati subjicitur. Alloc. Nunquam fore, 15 Decembris 1856. (47.) Postulat optima civilis societatis ratio, ut populares scbola?, quae patent omnibus cujusque e populo classis pueris, ac publica universim Instituta, quselitteris severioribusque dis- ciplinis tradendis et educationi juventutis curandae sunt desti- 12* 274 A2opendix, nata, eximantur ab omni EcclesisB auctoritate, moderatrice vi et ingerentia, plenoqae civilis ac politicse auctoritatis arbitrio subjiciantur ad imperantium jDlacita et ad communium setati opinionum amussim. Epist. ad Archiep. Friburg. Qiium non sine, 14 Julii 1864. (48.) Catholicis viris probari potest ea juventutis instituen- dsd ratio, quae sit a catholica fide et ab Ecclesise potestate se- juncta, qnaeque rerum dumtaxat naturalium scientiam ac ter- rense socialis vitae fines tantummodo vel saltern primario spectet. Epist. ad Arcbiep. Friburg. Quum non sine, 14 Julii 1864. (49.) Civilis auctoritas potest impedire quominus sacrorum Antistites et fideles populi cum Komano Pontifice libere ac mu- tuo communicent. Alloc. Maxima quidenij 9 Junii 1862. (50.) Laica auctoritas babet per se jus prseseutandi Episco- pos, et potest ab illis exigere ut ineant dioecesium procuratio- nem antequam ipsi canonicam a S. Sede institutionem et Apo- stolicas Litteras accipiant. Alloc. JSfunquam fore, 15 Decembris 1856. (51.) Immo laicum Gubernium babet jus deponendi ab exer- citio pastoralis ministerii Episcopos, neque tenetur obedire Ro- mano Pontifici in iis quae episcopatuum et Episcoporum respi- ciunt institutionem. Litt. Apost. Multiplices inter, 10 Junii 1851. Alloc. Acerhissimum^ 27 Septembris 1852. (52.) Gubernium potest suo jure immutare £etatem ab Eccle- sia praescriptam pro religiosa tam mulierum quam virorura pro- fessione, omnibusque religiosis familiis indicere, ut neminem sine suo permissu ad solemnia vota nuncupanda admittant. Alloc. Nunqiiam fore, 15 Decembris 1856. (53.) Abrogandae sunt leges quae ad religiosarum familiarum statum tutandum, earumque jura et officia pertinent, immo po- test civile Gubernium iis omnibus auxilium praestare, qui a sus- cepto religiosae vitae instituto deficere ac solemnia vota fran- gere velint; pariterque potest religiosas easdem familras pe- rinde ac collegiatas ecclesias et beneficia simplicia, etiam juris patronatus, penitus extinguere, illorumque bona et reditus civi- lis potestatis administrationi et arbitrio subjicere et vindicare. Alloc. AcerUssimum, 27 Septembris 1852. Alloc. ProJ)e memineritis, 22 Januarii 1855. Alloc. Cum scepe, 26 Julii 1855. (54.) Reges et Principes non solum ab Ecclesiae jurisdictione eximuntur, verum etiam in quaestionibus jurisdictionis dirimen- dis superiores sunt Ecclesiae. Appendix, 275 Litt. Apost. Multiplices inter, 10 Junii 1851. (55.) Ecclesia a Statu, Statusque ab Ecclesia sejungendus est. Alloc. AcerMssimum, 27 Septembris 1852. § 7. Errores de Ethica Naturali et Christiana. (56.) Morum leges divina baud egent sanctione, minimeque opus est ut bumansB leges et naturae jus conformentur, aut ob- ligandi yim a Deo accipiant. Alloc. Maxima quidem, 9 Junii 1862. (57.) Pbilosopbicarum rerum moruraque scientia, itemque civiles leges possunt et debent a divina et ecclesiastica aucto- ritate declinare. Alloc. Maxima quidem, 9 Junii 1862. (58.) Aliae vires non sunt agnoscendse nisi illse quse in mate- ria positse sunt, et omnis morum disciplina bonestasque collo- cari debet in cumulandis et augendis quo vis modo divitiis ac in voluptatibus explendis. Alloc. Maxima quidem, 9 Junii 1862. Epist. Encycl. Quanto confidamur, 10 Augusti 1863. (59.) Jus in material! facto consistit, et omnia bominum offi- cia sunt nomem inane, et omnia bumana facta juris vim babent. Alloc. Maxima quidem^ 9 Junii 1862. (60.) Auctoritas nibil aliud est nisi numeri et materialium virium summa. Alloc. Maxima quidem, 9 Junii 1862. (61.) Fortunata facti injustitia nullum juris sanctitati detri- mentum aifert. Alloc. Jamdudum ceimimus, 18 Martii 1861. (62.) Proclamandum est et observandum principium quod vocant de non-interventu. Alloc. Novos et ante, 28 Septembris 1860. (63.) Legitimis Principibus obedientiam detrectare, immo et rebellare licet. Epist. Encycl. Quipluril)us,9 Novembris 1846. Alloc. Quisque vestrum, 2 Octobris 1847. Epist. Encycl. Noscitis et NoUscum, 8 Decembris 1849. Litt. Apost. Gum catJiolica, 26 Martii 1860. (64.) Tum cujusque sanctissimi juramenti violatio, tum quoe- libet scelesta flagitiosaque actio sempiternae legi repugnans, non solum baud est improbanda, verum etiam omnino licita, summisque laudibus efferenda, quando id pro patriae amore aga- tur. Alloc. Quihus quantisquej 20 Aprilis 1849. 276 Apiyendix. § 8. Errores de Matrimonio Christiano. (65.) Nulla ratione ferri potest, Christum evexisse matrimo- niuin ad diguitatem sacrameuti. Litt. Apost. Ad ApostoliccBj 22 August! 1851. (66,) Matrimonii sacramentum non est nisi quid contractui accessorium sib eoque separabile, ipsumque sacramentum in una tantum nuptiali benedictione situm est. Litt. Apost. Ad ApostoUcce, 22 Augusti 1851. (67.) Jure naturae matrimonii vinculum non est indissolubile, et in variis casibus divortium proprie dictum auctoritate civili sanciri potest. Litt. Apost. Ad ApostoliccBj 22 Augusti 1851. Alloc. Acerhissimum, 27 Septembris 1852. (68.) Ecclesia non liabet potestatem impedimenta matrimo- nium dirimentia inducendi, sed ea potestas civili auctoritati competit, a qua impedimenta existentia tollenda sunt. Litt. Apost. Multiplices inter , 10 Junii 1851. (69.) Ecclesia sequioribus sseculis dirimentia impedimenta inducere coepit, non jure proprio, sed illo jure usa, quod a civili potestate mutuata erat. Litt. Apost. Ad Aposiolicce, 22 Augusti 1851. (70.) Tridentini canones qui anathematis ceusuram illis in- ferunt qui facultatem impedimenta dirimentia inducendi Eccle- siae negare audeant, vel non sunt dogmatici vel de hac mutua- ta potestate intelligendi sunt. Litt. Apost. Ad Apostolicce, 22 Augusti 1851. (71.) Tridentina forma sub infirmitatis poena non obligat, ubi lex civilis aliam formam praestituat, et velit bac nova forma in- terveniente matrimonium valere. Litt. Apost. Ad ApostolicWy 22 Augusti 1851. (72.) Bonifacius YIII votum castitatis in Ordinatione emis- sum nuptias nuUas reddere jirimus asseruit. Litt. Apost. Ad Apostolicce, 22 Augusti 1851. (73.) Vi contractus mere civilis potest inter christianos con- stare veri nominis matrimonium ; falsumque est, aut contrac- tum matrimonii inter christianos semper esse sacramentum, aut nullum esse contractum, si sacramentum excludatur. Litt. Apost. Ad Apostolicce, 22 Augusti 1851. Lettera di S. S. Pio IX al Rh di Sardegua, 9 Settembre 1852. Alloc. AcerUssimum, 27 Septembris 1852. Alloc. Multis gravibusqiie, 17 Decembris 1860. (74.) Caussae matrimoniales et sponsalia suapte natura ad forum civilem pertinent. A2^pe7idix, 217 Litt. Apost. Ad ApostoUcce, 22 August! 1851. Alloc. Acerhissimumj 27 Septembris 1852. N. B. — Hue facere possunt duo alii errores de clericorum cceli- batu abolendo et de statu matrimonii statu! virgiuitatis ante- ferendo. Coufodiuntur, prior in Epist. Encycl. Qui plurihus, 9 Novembris 1846, posterior in Lltteris Apost. Multiplices inter, 10 Juni! 1851. 5 9. Errores de Civili Romaxi Poxtificis Prixcipatu. (75.) De temporalis regu! cum spiritual! compatibilitate dis- putant inter se christiansB et catbolicse Ecclesise filii. Litt. Apost. Ad ApostolicWy 22 August! 1851. (76.) Abrogatio civilis imperii, quo Apostolica Sedes potitur, ad Ecclesiae libertatem felicitatemque vel maxime conduceret. Alloc. Quihus quaniisque, 20 Aprilis 1849. N.B. — Prseter bos errores explicite notatos, alii complures !m- plicite reprobantur proposita et asserta doctriua, quam catbo- lici omnes firmissime retinere debeant, de civili Roman! Ponti- ficis principatu. Ejusmod! doctrina luculenter traditur in Al- loc. Quihus quantisque, 20 Aprilis 1849 ; in Alloc. Si semper anteay 20 Mai! 1850 ; in Litt. Apost. Cum catholica Ecclesia, 26 Marti! 1860 ; in Alloc. Xovos, 28 Septembris 1860 ; in Alloc. Jamdudumy 18 Marti! 1861 ; in Alloc. Maxima quidem, 9 Juni! 1862. § 10. Errores qui ad Liberalismum Hodierxum Referux- TUR. (77.) ^tate hac nostra non amplius expedit, religionem ca- tbolicam baberi tamquam unicam Status religionem, cseteris quibuscumque cultibus exclusis. Alloc. Nemo vestrumy 26 Jul!! 1855. (78.) Hinc laudabiliter in quibusdam catbolici nominis re- gionibus lege cautum est ut hominibus illuc immigrantibus li- ceat publicum propri! cuj usque cultus exercitium babere. Alloc. AcerMssimum, 27 Septembris 1852. (79.) Enimvero falsum est, ciyilem cujusque cultus libertatem, itemque plenam potestatem omnibus attributam quaslibet opi- niones cogitationesquepalam publiceque manifestandi conducere ad populorum mores animosque facilius corrumpendos ac indif- ferentism! pestem propagandam. Alloc. Nunquam fore, 15 Decembris 1856. (80.) Romanus Pontifex potest ac debet cum progressu, cum liberalismo et cum recent! civilitate sese reconciliare et com- ponere. Alloc. Jamdudum cernimuSj 18 Marti! 1861. 278 Ap2yendix. III. The importance of the Ecumenical Council of the Vati- can— which was intended to work, and indeed has wrought, a revolution in the Catholic Church by formally exalting its head to the position claimed by it in the Middle Ages, of Deus in terris (God upon earth), and at the same time reducing to impotence the bishops and inferior clergy, who had so often held in check the ambition and arrogance of the papacy — is such that a notice of its constitution and action may properly be given here by way of illustration of the ground we have taken in the text. It had been known for some time that Pius IX., stimulated by his own ambition and vanity, and incited by the counsels of the Jesuits, was disposed to summon an ecumenical, or general, council chiefly for the purpose of proclaiming as a dogma, or matter of necessary acceptance and belief, the doctrine of the personal infallibility of the pope in deciding questions of faith and morals. It was now three centuries since the last general council (that of Trent) had been held. In the mean time the states of Catholic Europe had all undergone more or less complete, and more or less frequent, revolutions; and there had been many a period in all of them when religious discussion had been com- paratively free, and when the claims of Rome to ecclesiastical supremacy had been thoroughly sifted. As a natural conse- quence, the opinions of the Catholic w^orld had become very gen- erally unsettled. There was among nominal Catholics a wide- spread falling -off from allegiance to the Church; the civil powder of Rome, direct and indirect, had been rudely shaken ; she had been stripped of many of her usurpations by the legal action of various governments ; she had lost a part of the terri- tory she had so long occupied by virtue of forged donations or forcible conquest ; and she was very seriously threatened with the loss of the remainder, including, of course, the last vestige of her temporal power. Two great measures of relief were proposed : one a humilia- tion of the Protestant states on the Continent by a military confederation of Catholic states under the hegemony of France ; the other an appeal to the prejudices and superstitions of the Catholic world, through an imposing array of moral force in the Appeiidix, 279 form of a universal council, composed of all the episcopate and certain other high functionaries of the Church throughout Christendom. The knowledge of the purpose of the Jesuits to avail them- selves of the imhecility of Pius IX., who, always weak, had now sunk into dotage, to invest the Church with a claim of ir- resistihle power, to be wielded in the name of the papacy, but for the benefit and through the instrumentality of the Society of Jesus, excited great alarm in the sound portion of the Cath- olic clergy, and both by appeals to public opinion, among which one of the ablest was a warm protest by the Bishop of Orleans in the form of a pastoral letter to the clergy of his diocese,* and by private remonstrance, the most strenuous efforts were made to avert the threatened danger. But Pius IX. and his most trusted counselors were inflexible. On the 28th of June, 1868, the pope issued a bull summoning all the dignitaries of the Church who were entitled to attend general councils to meet at the Vatican at Rome, on the eighth day of December, the Feast of the Immaculate Conception of the Virgin Mary, " to be beguD, continued, and, with the help of the Lord, concluded, for his glory and the salvation of the whole Christian people." The preamble recapitulates at some length the wrongs the Church had sustained from the oppressions under which she was laborinor. ^* It is known to all," declares the bull, ^^ by what a horrible tempest the Church is now tossed, and with how many and how great evils civil society is afflicted. Holy Church and her sal- utary teachings and venerable authority have been assaulted and trodden underfoot by the bitter enemies of God and man ; the supreme authority of this Holy See has been attacked and trampled upon ; her sacred rights contemned ; ecclesiastical property despoiled; the administration of sacred of&ces has been impeded, and most reverend men devoted to the divine ministry, and excelling in Catholic virtues, have been persecuted in many ways ; religious families [monastic houses] have been suppressed ; wicked books of every kind, pestilent journals, and * See Pomponio Leto, " Otto Mesi a Roma durante il Concilio Vaticano,'* pp. 406, 443. 280 Appendix. various pernicious sects, have been everywhere diffused ; the education of the unhappy youth has been almost everywhere taken from the clergy, and, what is worse, in not a few places committed to teachers of iniquity and error. Thus, to the great grief of ourself and all good men, and to the deplorable injury of souls, impiety, corruption of morals, unbridled license, the contagion of false opinion of every sort, and of all vice and error, the contempt of law^, human and divine, have been prop- agated to such an extent that not only our most holy religion, but even human society, is miserably disturbed and rent asun- der "For these causes, following the venerable footsteps of our illustrious predecessors, we have thought good, as we have long desired, to assemble together our venerable brethren, the eccle- siastical dignitaries of the Catholic world, to share in our solici- tude and with us to consider the present most sad condi- tion of ecclesiastical as well as public affairs, and to communi- cate to us their valuable counsels in applying remedies to these many calamities." The bull proceeds to invoke the countenance and aid of all rulers, and especially of Catholic authorities, in promoting the objects of the Council ; orders that it be publicly proclaimed in the Roman basilicas, and affixed to their doors, and other usual places. It is subscribed and sealed by the pope and twenty- nine cardinals, and attested by the proper certifying officers.* We may safely presume that other measures besides the public reading and placarding of the bull were employed to bring its purport to the knowledge of those to whom it was addressed ; but as the post and public journals are modern and unchristian devices, they are not mentioned, even if employed, as a means of transmitting the bull to the bishops. It is observable that the bull makes no mention of the papal decree defining the dogma of the Immaculate Conception, nor of the Encyclic and Syllabus of 1864, both of which, as we have already remarked, were pontifical acts, concurred in by many bishops indeed, but not sanctioned by any general council, or * See Pomponio Leto,'**Otto Mesi a Roma durante 11 Concilio Vaticano," PP.381-38T. Appendix. 281 as yet generally accepted or approved by the Catholic world. The recognition, express or implied, by the Council of these acts of supreme power, which were justly regarded as impor- tant steps toward the dogma of papal infallibility, was one of the objects which Pius IX. had most at heart in convoking the council at that period. On the 27th of November, 1868, a bull was promulgated regu- lating the order of proceeding in the council, which was warm- ly criticised by many of the clergy, as departing widely from the practice sanctioned by all former assemblies of the sort. But this is a family quarrel, in which we are not called to take part.* The council was opened on the appointed day with an allo- cution from the pope, using very hard language against the devil and his accomplices, and expressed much more in his usual style of bitterness than the buU.t It was evident that the death of the pope during the continuance of the council, which might last for years, was a not improbable contingency, and on the day of the assembling of the fathers a bull was is- sued providing that, in that event, a successor should be elected by the college of cardinals alone, without any participation of the council.t The election of Martin V. during the Council of Constance, after two of the three claimants to the papal crown had resigned and the third had been deposed, was indeed nom- inally made by a few cardinals and bishops, but it was notori- ous that their decision had been influenced by the council, and the Jesuits thought it expedient to guard against such an as- sumption of authority in case of the death of Pius IX., well knowing that if an election should be made by the council, the success of a candidate of their nomination would be doubtful. Among the most important movements of the ultramontane party during the council was the introduction of various dec- larations of Catholic faith, which were thrown out partly as feelers to try the temper of the council, and partly as commen- taries in advance of the final decree. One of these was en- titled De Ecclesia Christij laying down twenty-one canons ;§ an- * See Pomponio Leto, '' Otto Mesi," pp. 450-458. t lUd.^ pp. 45S-461. t Ibid., pp. 462-4G5. § Ibid., pp. 473-475. 282 Appendix, other, Schema Constitutionis Dogmaticce Ecclesice Christi.^ These were followed by the bull Dei Filius et generis humani Redemptor,\ proclaimed on the 24th of April, 1870, embracing the general Catholic doctrines in twelve canons or propositions respecting the papacy and the Church. This may be regarded as the her- ald of the dogma of infallibility, which had not yet been formu- lated, or, at least, not presented to the council for acceptance. It embodies the ultramontane views of the essential character of the Church, and the position and authority of the papacy as its head, and might, in fact, be considered as almost superseding the necessity of the more formal definition of the dogma of the personal infallibility of the pontiff. The bull proclaims dog- matically, ex hae Petri cathedra, the doctrine of the Church con- cerning God, the creator of all things ; Divine Revelation, which is declared to consist of the Scriptures according to the canon of the Council of Trent, and of the unwritten traditions received by the apostles from Christ, or delivered them by inspiration of the Holy Spirit, and handed down to our times ; concerning Faith; and Faith and Eeason. These statements of doctrine are of an argumentative character, and are followed by eighteen canons, distributed under the heads above mentioned ; and he that shall not accept any one of them is declared accursed. The way was now prepared for the crowning measure of the council, the definition of the dogma of the personal infallibility of the Roman pontiff, which was proclaimed by the bull Pastor JEternus et Episcopiis, dated July 18th, 1870. This bull we give at length as printed in Pomponio Leto, ^^Otto Mesi a Roma durante il Concilio Vaticano," pp. 514-520. Its four chapters treat of the Institution of the Apostolic Primacy in St. Peter ; of the Perpetuity of the Primacy of the Blessed Peter in the Roman Pontiff; of the Power and Reason of the Primacy of the Roman Pontiff; and, finally, of the In fallible Magistracy of the Ro- man Pontiff. Of this last chapter we append an English trans- lation. * See Pomponio Leto, "Otto Mesi," pp. 475-^85. t Ibid., pp. 504-514. Appendix. 283 CONSTITUTIO DOGMATICA PRIMA DE ECCLESIA CHRTSTI EDITA IN SESSIONE QUARTA SACROSANTI (ECUMENICI CONCILII VATICANI. PIUS EPISCOPUS SERYUS SERVORUM DEI SACRO APPROBANTE CONCLLIO AD PERPETUAM REI MEMORIAM. Pastor seternus et episcopus animarum nostrariim, nt saluti- ferum redemptionis opus perenne redderet, sanctam sedificare Ecclesiam decrevit, in qua veluti in domo Dei viveutis fideles omnes unius fidei et charitatis yinculo continerentur. Qua- propter, priusquam clarificaretur, rogavit Patrem non pro Apo- stolis tantum, sed et pro eis, qui credituri erant per verbura eo- rum in ipsum, ut omnes unum essent, sicut ipse Filius et Pater nnum sunt. Quemadmodum igitur Apostolos, quos sibi de mundo elegerat, misit, sicut ipse missus erat a Patre ; ita in Ec- clesia sua Pastores et Doctores usque ad consummationem sse- culi esse voluit. Ut vero Episcopatus ipse unus et indivisus es- set, et per cohserentes sibi invicem sacerdotes credentium mul- titudo universa in fidei et commuuionis unitate conservaretur, beatum Petrum caeteris Apostolis prseponens in ipso instituit perpetuum utri usque unitatis principium ac visibile fund amen- tum, super cujus fortitudinem seternum exstrueretur templum, et Ecclasise coelo inferenda sublimitas in hujus fidei firmitate consurgeret.* Et quoniam portse inferi ad evertendam, si fieri posset, Ecclesiam contra ejus fundamentura divinitus positum majori in dies odio undique insurgunt ; Nos ad catholici gregis custodiam, iucolumitatem, augmentum, necessarium essejudica- mus, sacro approbante Concilio, doctrinam de institution e, per- petuitate, ac natura sacri Apostolici primatus, in quo totius Ec- clesise yis ac soliditas consistit, cunctis fidelibus credendam et tenendam, secundum antiquam atque constautem universalis Ec- clesise fidem, proponere, atque coutrarios, domiuico gregi adeo perniciosos, errores proscribere et condemnare. Caput I. — De Apostolici Primatus in Beato Petro InstituUone. Docemus itaque et declaramus juxta Evangelii testimouia primatum jurisdiction is in universam Dei Ecclesiam immediate et directe beato Petro Apostolo promissum atque collatum a Christo Domino fuisse. Unum enim Simonem, cui jam pridem dixerat : Tu vocaberis Cephas,! postquam ille suam editit con- fessionem inquiens : Tu es Christus, Filius Dei vivi, solemnibus * S. Leo M., Serm. IV (Al. iii), cap. li., in diem natalis sui, t Joan, i., 42. 284 Appendix. Ms verbis allocutns est Domiuus: Beatus es Simon Barjona, quia caro, et sanguis non revelavit tibi, sed Pater meus, qui in ccelis est : et ego dico tibi, quia tu es Petrus, et super banc I petram sedificabo Ecclesiam meam, et ports© iuferi non prseva- lebunt adversus earn : et tibi dabo claves regni coelorum : et quodcumque ligaveris super terram, erit ligatum et in ccelis : et quodcumque solveris super terram, erit solutum et in ccelis.* Atque uni Simoni Petro contulit Jesus post suam resurrectionem summi pastoris et rectoris jurisdictionem in totum suum ovile dicens: Pasce agnos meos : Pasce oves meas.t Huic tarn mani- festsB sacrarum Scripturarum doctrinse, ut ab Ecclesia catbolica semper iutellecta est, aperte opponuntur pravse eorum sententise, qui constitutam a Christo Domino in sua Ecclesia regiminis formam pervertentes, negant solum Petrum prse ceteris Aposto- lis, sive seorsum singulis sive omnibus simul, vero proprioque jurisdictionis primatu fuisse a Christo iustructum : aut qui af- lirmant eundemprimatum non immediate, directeque ipsi beato Petro, sed Ecclesise, et per banc illi, ut ipsius Ecclesiae ministro, delatum fuisse. Si quis igitur dixerit, beatum Petrum Apostolum non esse a Christo Domino coustitutum Apostolorum omnium principem et totius Ecclesiae militantis visibile caput; vel eundem ho- noris tantum ; non autem verse proprigeque jurisdictionis prima- tum ab eodem Domino Nostro Jesu Christo directe et immediate accepisse ; anathema sit. Caput II. — De Perpetuitate Primatus Beati Petri in Pomanis Pontificibus. Quod autem in beato Apostolo Petro, princeps pastorum et pastor magnus ovium Dominus Christus Jesus in perpetuam sa- lutem ac perenne bonum Ecclesiae instituit, id eodem auctore in Ecclesiae, quae fundata super petram ad finem sseculorum usque firma stabit, jugiter durare necesse est. Nulli sane dubium, imo sseculis omnibus notum est, quod sanctus beatissimusque Petrus, Apostolorum princeps et caput, fideique columna, et Ec- clesise catholicse fundamentum, a Domino Nostro Jesu Christo, Salvatore humani generis ac Eedemptore, claves regni accepit : qui ad hoc usque tempus et semper in suis successoribus, episco- pis Sanctse Romanse Sedis, ab ipso fundatae, ejusque cousecratae sanguine, vivit et prsesidet et judicium exercet.t Undo qui- cumque in hac Cathedra Petro succedit, is secundum Christi ip- sius institutionem primatum Petri in universam Ecclesiam ob- * Matt, xvi, 16-19. t Joan, xxi, 15-17. t Cf. EphesiDi Concilii, act. ill. Ajopendlx. 285 tinet. Manet ergo dispositio veritatis, et beatus Petrus in ac- cepta fortitudine petrse perseverans suscepta Ecclesia3 guber- nacula non reliquit.* Hac de causa ad Roman am Ecclesiam propter potentiorem principalitatem necesse semper fait omnem convenire Ecclesiam, boc est, eos, qui sunt uudique fideles, ut in ea Sede, e qua venerandae comnmuionis jura in omnes dima- nant, tamquam membra in capite consociata, in uuam corporis compagem coalescerent.t Si quis ergo dixerit, non esse ex ipsius Cbristi Domini insti- tutione, sen jure divino, ut beatus Petrus in primatn super uni- versam Ecclesiam babeat perpetuos successores ; aut Romanum Poutificem non esse beat! Petri in eodem primatu successorem ; anatbema sit. Caput III. — De Yi et Eatione Primatus Bomani FonUficis, Quapropter apertis innixi sacrarum litterarum testimoniis, et inbserentes tum Prsedecessorum Nostrorum, Romanorum Ponti- ficum, tum Conciliorum generalium disertis, perspicuisqne de- cretis, innovamus (Ecumenici Concilii Florentini defiuitionem, qua credendum ab omnibus Cbristi fidelibus est, Sauctam Apo- stolicam Sedem, et Romanum Pontiiicem in universnm orbem tenere primatum, et ipsum Ponticem Romanum successorem esse beati Petri principis Apostolorum, et verum Cbristi Vicarium, totiusque Ecclesise caput, et omnium Cbristianorum patrem ac doctorem existere ; et ipsi in beato Petro i)ascendi, regendi et gubernandi uuiversalem Ecclesiam a Domino Nostro Jesu Cbri- sto plenam potestatem traditam esse ; quemadmodum etiam in gestis CEcnmenicorum Conciliorum et sacris canonibus conti- netur. Docemus proinde et declaramus, Ecclesiam Romanam, di- sponente Domino, super omnes alias ordinariae potestatis obti- nere principatum, et banc Romani Pontificis jurisdictionis po- testatem, quae vere episcopalis est, immediatam esse : erga quam cujuscumque ritus et dignitatis pastores atque fideles, tam seor- sum singnli quam simul omnes, officio bierarcbicse subordina- tionis, Ycraeque obedientise obstringuntur, non solum in rebus, quae ad fidem et mores, sed etiam in iis, quae ad disciplinam et regimen Ecclesiae per totum orbem diffusae pertinent ; ita nt custodita cum Romano Pontifice tam commnnionis, quam ejus- dem fidei professionis unitate, Ecclesiae Cbristi sit unus grex * S. Leo M., Serm. iii (Al. ii), cap, lii. t S. Iren. Adv. hser., lib. iii, c. iii, et Cone. Aquilei, a 381 inter, epp., S. Am- bros., ep. xi. 286 Appefidix. sub uno summo pastore. Hsbc est catholicsB veritatis doctrina, a qua deviare salva fide atque salute nemo potest. Tautum autem abest, ut hsec Summi Pontificis potestas of- ficiat ordiuarise ac immediatse illi episcopal! jurisdictiouis po- testati, qua Episcopi, qui positi a Spiritu Sancto in Apostolorum locum successerunt, tamquam veri pastores assign atos sibi gre- ges, singuli singulos, pascunt et regunt, ut eadem a supremo et universali Pastore asseratur, roboretur ac vindicetur, secundum illud sancti Gregorii Magni : Mens honor est honor universalis EcclesisB. Mens honor est fratrum meorum solidus vigor. Turn ego vere honoratus sum, cum singulis quibusque honor debitus non negatur.* Porro ex suprema ilia Eomani Pontificis potestate gubern au- di universam Ecclesiam jus eidem esse consequitur, in hujus sui muneris exercitio libere comunicandi cum pastoribus et gregibus totius Ecclesiae, ut iidem ab ipso in via salutis doceri ac regi possint. Quare damnamus ac reprobamus illorum sen- tentias, qui banc supremi capitis cum pastoribus et gregibus communicationem licite impediri posse dicunt, aut eandem red- dunt sseculari potestati obnoxiam, ita ut contendant, quse ab Apostolica Sede vel ejus auctoritate ad regimen Ecclesiae con- stituuntur, vim ac valorem non habere, nisi potestatis ssecularis placito confirmentur. Et quoniam divino Apostolici primatus jure Roman us Pon- tifex universsD Ecclesise prseest, docemus etiam et declaramus, eum esse judicem supremum fidelium,t et in omnibus causis ad examen ecclesiasticum spectantibus ad ipsius posse judicium recurri.t Sedis vero Apostolicie, cujus auctoritate major non est, judicium a nemine fore retractandum, neque cuiquam de ejus licere judicare judicio.§ Quare a recto veritatis tramite aberrant, qui affirmant, licere ab judiciis Romanorum Pontifi- cum ad CEcumenicum Concilium tamquam ad auctoritatem Ro- mano Pontifice superiorem appellare. Si quis itaque dixerit, Romanum Pontificem habere tantum- modo officium inspectionis vel directionis, non autem plenam et supremam potestatem jurisdictionis in universam Ecclesiam, non solum in rebus, quae ad fidem et mores, sed etiam in iis, qu£e ad disciplinam et regimen Ecclesiae per totum orbem dif- fusae pertinent ; aut eum habere tantum potiores partes, non vero totam plenitudinem hujus supremae potestatis; aut hanc * Ep. ad Eulog. Alexandrin., lib. viii, ep. xxx. t Pii P. VI, Breve Super soliditate, d. 28 Nov. 1786. t Concil. (Ecum. Lugdnn. II. § Ep. Nicolai I, ad Michcelem Tmperatorem, Appendix. 287 ejus potestatem non esse ordinariam et immediatam sive in omnes ac singulas Ecclesias, sive iu omnes et siogulos pastores et fideles, anathema sit. Caput IY. — De Bomani Pontificis Infallibili Magisterio, Ipso autem Apostolico primatu, quern Romanus Pontifex, tamquam Petri principis Apostolorum successor, in universam Ecclesiam obtinet, supremam quoque magisterii potestatem comprehendi, hsec Sancta Sedes semper tenuit, perpetuus Eccle- sise usus comprobat, ipsaque (Ecumenica Concilia, ea imprimis, in quibus Oriens cum Occidente in fidei charitatisque unionem conveuiebat, declaraverunt. Patres enim Concilii Constanti- nopolitani quarti majorum vestigiis inhaerentes, banc solemnem ediderunt professionem : Prima salus est, rectse fidei regulam custodire. Et quia non potest Domini Nostri Jesu Christi prse- termitti sententia dicentis; Tu es Petrus, et super banc petram aedificabo Ecclesiam meam, bsec, quae dicta sunt, rerum pro- bantur effectibus, quia in Sede Apostolica immaculata est sem- per catholica reservata religio, et sancta celebrata doctrina. Ab hujus ergo fide et doctrina separari minime cupientes, spe- ramus, ut in una communione, quam Sedes Apostolica praedicat, esse mereamur, in qua est Integra et vera Christianse religio- nis soliditas.* Approbante vero Lugdunensi Concilio secundo, Grseci professi sunt : Sanctam Romanam Ecclesiam summum et plenum primatum et principatum super universam Ecclesiam catbolicam obtinere, quem se ab ipso Domino in beato Petro Apostolorum principe sive yertice, cujus Romanus Pontifex est successor, cum potestatis plenitudine recepisse veraciter et bu- militer recognoscit ; efc sicut prae caeteris tenetur fidei veritatem defendere, sic et, si quae de fide subortae fuerint quaestiones, suo debent judicio definiri. Florentinum denique Concilium defini- vit : Pontificem Romanum, verum Cbristi Yicarium, totiusque Ecclesiae caput et omnium Christianorum patrem ac doctorem existere ; et ipsi in beato Petro pascendi, regendi ac gubernandi universalem Ecclesiam a Domino Nostro Jesu Cliristo pleuam potestatem traditam esse. Huic pastoral! muneri ut satisfacerent, Praedecessores Nostri indefessam semper operam dederunt, ut salutaris Christi doc- trina apud omnes terrae populos propagaretur, parique cura vigilarunt, ut, ubi recepta esset, sincera et pura conservaretur. Quocirca totius orbis Antistites, nunc singuli, nunc in Synodis * Ex formula S. Hormisdse Papse, pront ab Hadriano II, Patribus Concilii (Ecumenici VIII, Constantinopolitani IV, proposita et ab iisdem subsciipta est. 288 Ajopendix. congregati, longam Ecclesiarum consuetudinem, et antiquse re- gulsB formam sequentes, ea prsesertim pericula, quse in iiegotiis fidei emergebant, ad hanc Sedem Apostolicam retulerunt, ut ibi potissimum resarcirentur darana fidei, ubi fides non potest sentire defectum.* Romani autein Pontifices, prout teniporum et rerum conditio suadebat, nunc convocatis (Ecumenicis Con- ciliis, aut explorata Ecclesise per orbeni dispersse seutentia, nunc per Synodos particulares, nunc aliis, quse divina suppedi- tabat providentia, adhibitis auxiliis, ea teneuda definiverunt, quae sacris Scripturis et apostolicis Traditionibus consentanea, Deo adjutore, cognoverant. Neque enim Petri successoribus Spiritus Sanctus promissus est, ut eo revelante novam doctrinam patefacerent, sed ut eo assisteute traditam per Apostolos reve- lationem seu fidei depositum sancte custodirent et fideliter ex- ponerent. Quorum quidem apostolicam doctrinam omnes ve- nerabiles Patres amplexi et sancti Doctores ortbodoxi venerati atque secuti sunt ; plenissime scientes, banc sancti Petri Sedem ab omni semper errore illibatam permanere, secundum Domini Salvatoris Nostri divinam pollicitationem discipulorum suorum principi factam : Ego rogavi pro te, ut non deficiat fides tua, et tu aliquando conversus confirma fratres tuos. Hoc igitur veritatis et fidei numquam deficientis cbarisma Petro ej usque in hac Catbedra successoribus divinitus collatum est, ut excelso suo munere in omnium salutem fungerentur, ut universus Christi grex per eos ab erroris venenosa esca aversus, ccelestis doctrinse pabulo nutriretur, ut sublata scbismatis oc- casione Ecclesia tota una conservaretur, atque suo fundamento innixa firma adversus iuferi portas consisteret. At vero cum hac ipsa setate, qua salutifera Apostolici mu- neris efficacia vel maxime requiritur, non pauci inveniantur, qui illius auctoritati obtrectant ; necessarium omnino esse cen- semus, prserogativam, quam unigenitus Dei Filius cum summo pastorali officio conjuugere dignatus est, solemniter asserere. Itaque Nos traditioni a fidei Christianse exordio perceptse fideliter inbaereudo, ad Dei Salvatoris Nostri gloriam, religionis Catholicse exaltationem, et Cbristianorum populorum salutem, sacro approbante Concilio, docemus, et divinitus revelatum dogma esse definimus : Romanum Pontificem, cum ex Catbedra loquitur, id est, cum omnium Cbristianorum Pastoris et Docto- ris munere fungens, pro suprema sua Apostolica auctoritate doctrinam de fide vel moribus ab universa Ecclesia tenendam definite, per assistentiam divinam, ipsi in beato Petro promis- ^ Cf. S. Bern., epist. cxc. Appendix. 289 sam, ea infallibilitate pollere, qua divinus Rederaptor Ecclesiam suam in definieuda doctrina de fide vel moribus instructam esse voluit; ideoqiie ejusmodiRomaniPoutificis defiiiitioues ex sese, non autem ex consensu Ecclesiae irreformabiles esse. Si quis autem huic Nostrse definitioni contradicere, quod Deus avertat, prsesumpserit, anathema sit. Datum RomsB, in publica Sessione in Vaticana Basilica solemniter celebrata, anno Incarnationis Dominicae mil- lesimo octingentesimo septuagesimo, die decima octava Julii. Pontificatus Nostri anno vigesimo quiuto. Ita est. JOSEPHUS Episcopus S. Hippolyti, Secretarius Co7iciUi Vaticani. TRANSLATION OF CHAPTER IV. OF THE BULL PASTOR jETERNUS ET EPISCOPUS. OF THE INFALLIBLE MAGISTRACY OF THE ROMAN PONTIFF. This Holy See hath always held, the perpetual usage of the Church proves, and the Ecumenical Councils — those especially in which the East and the West met in a union of faith and charity — have declared that : In the very Apostolic Primacy, which the Roman Pontiff, as the successor of Peter, the chief of the Apostles, holds over the Universal Chnrch, the supreme power of government is em- braced. For the Fathers of the fourth Council of Constantinople, treading in the footsteps of their predecessors, proclaimed this solemn declaration : The chief safety is in maintaining the rule of the right faith. And as the words of our Lord Jesus Christ, saying. Thou art Peter, and on this rock will I build my Church, can not be passed by, that which was said is proved by the course of events ; for the Catholic religion has always been preserved unstained in the Apostolic See, and its holy doc- trine has been proclaimed. Not by any means willing, there- fore, to depart from its faith and teaching, we hope we may be found worthy to abide in the one communion which the Apos- tolic See preaches, and in which is the true and entire strength of the Christian religion. And with the approbation of the sec- ond Council of Lyons, the Greeks declared : That the Holy Ro- man Church holds the full and supreme primacy and princi- pality over the Universal Catholic Church, which she truly and 13 290 Appendix. humbly acknowledges to have received, with the plenitude of power, from the Lord himself in the blessed Peter, chief and head of the Apostles, of whom the Koman pontiff is the succes- sor ; and as, above all, she is bound to defend the truth of the faith, if any questions shall arise touching the faith, they ought to be determined by her judgment. And, in fine, the Council of Florence defined : That the Eoman pontiff' is the true vicar of Christ, the head of the whole Church, and the father and teacher of all Christians ; and the fall power of feeding, ruling, and governing the Universal Church was conferred upon him in the blessed Peter by our Lord Jesus Christ. For the fulfillment of this pastoral charge, Our Predecessors have labored unweariedly, that the saving doctrine of Christ may be propagated among all people, and with like care they have watched, that wherever received it should be preserved pure and uncontaminated. Hence the bishops of the whole world, now singly, and now assembled in Synod, following the long-established custom of the churches and the form of the an- cient rule, have referred to this Apostolic See the perils which have arisen in matters of faith, in order that injuries to the faith might be reformed where the faith can not be impaired. The Roman pontiffs, according to the state of things and of times — now by assembling Ecumenical Councils; now by inquiring the opinion of the Church distributed through the world; now through particular Synods ; now by resorting to other aids which Divine Providence has supplied — have decided that those things ought to be held which, with the Divine help, they have found to agree with the Holy Scriptures and the Apostolic tra- ditions. For the Holy Spirit was not promised to the succes- sors of Peter, that they might make manifest new doctrines revealed by the Spirit, but that, by the aid of the Spirit, they might holily preserve and faithfully expound the revelation de- livered to the Apostles, or the deposit of the faith, whose Apos- tolic teachings all the venerable Fathers and holy Doctors have embraced, venerated, and followed ; well knowing this See of Saint Peter remains always untainted with error according to the Divine promise of our Lord and Saviour to the chief of his Apostles : '^ I have prayed for thee, that thy faith fail not ; aud when thou art converted, strengthen thy brethren." Hence this gift of truth and unfailing faith was divinely con- ferred upon Peter and his successors in this chair, that they might discharge their exalted office for the salvation of all ; that the universal flock of Christ might be turned by them from the poisonous bait of error, and fed with the food of heav- Appendix, 291 enly doctrine ; that, occasion of schism being removed, the whole Church might be preserved in unity, and, resting on its founda- tions, stand firmly against the gates of hell. But forasmuch as, in this age, in which the saving efficacy of the Apostolic office is greatly needed, not a few are found who oppose its authority, we think it altogether necessary solemn- ly to assert the prerogative which the Only begotten Son of God has designed to connect with the chief pastoral office. Therefore, faithfully adhering to the tradition received from the degimiing of the Christian faith , to tJie glory of God our Saviour, the exaltation of the Catholic religion, and the salvation of Christian na- tions, the Sacred Council approving, ive teach and define it to he a dogma divinely revealed: that the Roman Pontiff, when he sjyeaks ex cathedra, that is, when discharging his office of Shepherd and Teacher of all Christians, hy virtue of his supreme Apostolic authority, he de- fines a doctrine touching faith or morals to he held hy the Universal Church, through the I>ivine aid promised him in the Blessed Peter, he acts [pollere] with that Infallihility wherewith the Eedeemer willed that his Church should he endowed in defining doctrine touching the faith or morals ; and hence definitions of the Roman Pontiff are in themselves, and not hy the agreement of the Church, irreformahle. If any shall presume to contradict this our Definition, which may Godforhid, let him he accursed [anathema]. The definition of the dogma is draughted with very little of the logical or rhetorical ability one should have expected. It probably passed through many hands, and in the manipulations it has undergone it seems to have been strij)ped of any literary merit or theological skill which the original sketch may have possessed. The announcement of this decree was coolly received by all — met with open hostility by many — right-minded Catholics. Timid assurances were given that at a future session of the council the objectionable features of the definition would be explained away ; but it has been finally accepted by so large a proportion of the clergy, that any retractation of its terms is hardly probable. When we say that the dogma of papal infallibility has been accepted by a large proportion of the Catholic clergy, we do not mean that it has been accepted by honest and enlightened Catholic priests in any other sense than a lawyer accepts the judgment of a court whose reasoniug does not convince him. 292 Appendix. **He that complies against his will Is of his owu opinion still." And such priests do not believe Pius IX. and his predecessors, many of whom have been as imbecile and as malevolent as himself, to have been infallibly inspired a whit more than they believed it before the council. They have, indeed, been silenced, for they hold that interest Eeijpuhlicm ut sit finis litium; and, therefore, though the question was foolishly moved and unfairly decided, it is better to acqui- esce than openly to rebel. In Protestant countries, public attention has not yet been by any means sufficiently drawn to the insidious and dangerous character of the claims set up under the words et morihus, " aud morals," in the operative clause of the dogma. In Catholic theology, morals is a term embracing not merely the decencies of private life, but all questions whatever of right and wrong in the action or opinions of individuals, of rulers, and of nations. Hence the Pope claims plenary and final jurisdiction over every question of public or of private right which the affairs of ordi- nary life or the ingenuity of casuists can suggest, and according- ly he arrogates to himself the authority of supreme arbiter over every human interest respecting which there can be a conflict of moral judgment. What of life is there left which is exempt from the all-controlling sway of the Roman Pontiff? The bull Pastor Mternus is not the simple decision of a ques- tion of Romish dogmatical theology which interests none but Catholics ; it is an assertion of a divinely conferred, direct, and supreme authority over all actions, all opinions, all sentiments, which concern the hopes or fears of men whether here or here- after. Among the best works in the history of the Vatican Council are : Maret, " Du Concile G^n6ral et de la Paix Religieuse ;" Ja- nus, ^^ The Pope and the Council f and Pomponio Leto, " Otto Mesi a Roma durante il Concilio Yaticano." We stated that a religious war was a part of the Jesuit pro- gramme, and the late Mr. Louis N. Bonaparte, sometime em- peror of the French, or rather the Empress Eugenie — for she was fond of calling the campaign against Germany '^ my war '^ Appendix, 293 — commenced unprovoked hostilities against that power* with results which need not be here recited. If Austria and Italy really entertained any velteites of taking up arms to support the crusade, the very first battles on the frontier deterred them from such action by revealing such a military incapacity on the part of the French, that the final result was at once foreseen ; and the only show of aid that France received in the struggle was the foolish and criminal raid of Garibaldi, who led his tatterdemal- ions against the forces of the friends of his country, in a Quix- otic attempt to sustain a church and a nation which for ten years he had constantly and justly denounced as the worst en- emies of Italy. IV. The elevation of St. Alfonso de^ Ligaori to the rank of a doctor of the Church. On this subject we refer to what has been said in the text. V. The dedication of the Universal Church to the cultus of the Sacred Heart. On the 13th of June the following article appeared in the Unita CattoUca of Rome, the leading authority in ecclesiastical journalism: ^^ We have already spoken of the innumerable petitions which have been received by the Holy Father since July, 1870, be- seeching him to deign to consecrate the Catholic world to the most Sacred Heart of Jesus ; petitions from millions of the faithful, from thousands of the clergy, and from no fewer than seven hundred of the bishops These petitions were not forgotten. His Holiness, says the above-mentioned decree, re- flecting before God upon the gravity of the case, gave them to the Sacred Congregation of Rites for examination, and, finally, after having conceded the partial consecration of the dioceses to the Sacred Heart of Jesus, authorized the general consecra- tion of all the Catholics of the world at one time." The following announcement had been made in the Unitd CattoUca on the 1st of June : *Tlie proclamation of the bull defining the dogma of the papal infallibility- was made on the 8th of July, 1S70. War was declared by France against Ger- many a week later. The near coincidence of these events in time was not an accident. The moral blow by Pius IX. was the preconcerted signal for the material blow to be given by France. 294 Appendix, ^^It is not, therefore, marvelous that this devotion, from Catholic France, where it had its origin, has been propagated and diffused in Italy, in all Europe, and throughout the entire world, and that to-day bishops and faithful of all nations have turned to the sacred Apostolic See, confidently expressing their desire — namely, that there is no other remedy against the many evils hy which the human family is afflicted than to co7isecrate it wholly to the Holiest Heart of Jesus. For which reason, the Holy Father, in the desire to satisfy in some manner the common desire, has deigned, by decree of the Sacred Congregation of Kites, dated the 22d of April, to approve the formula of conse- cration to the Sacred Heart of Jesus, exhorting all the faithful throughout the Catholic world to recite the same, either in con- gregation or in private, on the 16th of this current June, the thirtieth anniversary of his assumption of the Supreme Pontif- icate, and second centenary of the revelation made by the Di- vine Eedeemer to the blessed Marguerite, to propagate the de- votion to His Sacred Heart." VI. The Bolla di Composizione : this bull is said to have been first issued in 1865, and it is renewed every year. It is au- thenticated by the Episcopal seal, and bears the signatures of the Ordinary and the Pope. It is affixed to the doors of the churches and, to use the words of an Italian journalist, ^'The people consider it as a species of amulet or talisman, and will make any sacrifice to procure a copy of it. Among the dwell- ings of the poorer classes in Sicily, you can scarcely find a house in which this bull is not preserved, and regarded as a sacred object." The form is as follows : The Holy Apostles Peter and Paul. 1866. Summary of the Bull OP Composition. Arms of the Supreme Pontiff. For those who ought to restore the Goods of Uncertain Owners, grant- ed of the Holiness of Our Lord Pius /X, Supreme Pontiffs for the Year eighteen hundred and sixty-six. The instrument goes on to fix the price to be paid proportion- ally to the amount of property unlawfully acquired, and speci- fies eighteen cases to which it is applicable : 1. Illicit gains gen- Ap2ye7idix, 295 erally ; 2. Improper receipt of ecclesiastical rents and dues ; 3. Eetaining legacies unjustly; 4. Receiving bribes for unjustly deciding or delaying lawsuits; 5. Wrongfully defending a cause ; 6. False testimony ; 7. Receiving bribes for illegal offi- cial acts; 8. Receiving gifts for projier judicial decisions; 9. Ex- action of illegal fees ; 10. Receiving bribes for favoring escape of criminals ; 11. Cheating in gambling ; 12. Obtaining money by false pretenses; 13. Non-restitution of objects found ; 14. Re- tention of property of others ; 15. Damage to property by tres- pass; 16. Gains of lewd women; 17. Adulterations and false weights and measures ; 18. Usury and cheating generally. It is superfluous to enlarge on the effects of the papal indorse- ment of the morality and the indecencies of De^ Liguori and the follies of the Sacred Heart, as upon the inevitable corrup- tion of an ignorant and viciously disposed people by such pro- ceedings as are authorized by the Bolla cU Comjjosizione. The total want of all security for life and property in Sicily, which hardly dates further back than the issuing of this bull in 1865, is, with great probability, ascribed by many competent judges more to the Bolla di Composizione than to any other one cause. INDEX. Abbe Nau's remarks on the Queen of Heaven, 121. Abbe Paris, miracles reported to have been wrought at the tomb of, 1T7. Abitino, the, or scapulary of M^ry, 180. Acerbissimum^ September 2Tth, 1852, 38, 22T. •'Acta Sanctorum" of the Bollandists, a very extensive work, 60. Acts and the Gospels, disputations as to authorship of, 12. "Ages of Faith," the, 195. Agricola, Isidore, canonization of, 71. Alacoque, Marguerite Marie, a weak- minded nun, revelations of, 99. Amelia, the city of, relieved from dis- ease by having the relics of St. Li- borius, 82. Anchieta, Father, celebrated as the "Apostle of Brazil," 89. Angers', Bishop of, remarks about Christian civilization, 144. Annius of Viterbo, detection of the forgeries of, 211. Apathy of American politicians to pa- pal aggression, 119. Apotheosis, authority for use of the word, 62. Appeals from popes to councils, ex- cept in cases of schism, forbidden, 34. Aqueduct, or channel, the term ap- plied to Mary, 133. 13 Arnaud's remarks on the revocation of the Edict of Nantes, 238. Arnold of Brescia, 219. Arras, Bishop of (the Cardinal de la Tour d'Auvergne), remarks of, on president in France, 1848, 114. Artists and builders, ecclesiastical, of the "Ages of Faith," 199. Asseline's essay, " Marie Alacoque et le Sacre Cceur,"100. AutO'da-fe over heretical books, 242. Auxerres', Bishop of, letter on the "Life of Mary Alacoque," and its bad tendencies, 104. Avellino, Andrea, anecdote of, and temple at Messina, dedicated to, 83. "Ave Maria" said every day by a wicked man in Spain, and the ap- pearance of the Virgin after his death, 141. Banks and his horses burned alive by order of the Inquisition, 221. Barlaam and Josaphat, religious ro- mance of, 43. Baronius, the "Annals" of, 60. Benedict XIII. formally deposed and excommunicated, 33. Bernadette Soubirans and the revela- tion to, 168. Berthier, Father, and the Virgin's ap- parition in 1846, 154. •5f 298 Index, Bible, an English priest burned alive for preparing a concordance of the, 54. Bible - burning by Canadian priests, 16. Bilocation, miraculous gift of, 133. Bolla di Composizione issued by the pope, 141, 294. Bollandist Lives of the Saints possess no literary merit, 63. Bologna, the city from which Edgar Mortara was kidnaped, 181. Bolsena, miracle of, 47, 49. Books, suppression of, by the priests, 241. Bossuet's remarks on the persecution of the Huguenots, 238. Breviary, the, contains a number of secular legends, 79. Brigands and robbers solaced by the pope, 141. Brothers of Common Life, the, 216. Bruno, Giordano, the case of, 218, 221. Builders and artists, ecclesiastical, of the "Ages of Faith," 199. Bunyan's picture of the "Old Man that sat in the Mouth of the Cave," 63. Burning of the cathedral of Santiago, in Chili, 138. C^SAK, the " Commentaries " of, pro- nounced forgeries by Lipsiiis, 211. Calabrian and Sicilian assassins, be- lief of the, 79. Canadian priests, Bible -burning by, 16. Canonization, decree of, for alleged miracles, discussion of, 73. Canus, Melchior, remarks by, on the " Legenda Aurea," 66. Capel's, Monsignor, reply to Gladstone as to the powers of the Church, 36. Cardinal de la Tour d'Auvergne's re- marks in reference to the election of a president of France in 1848, 114. Carlyle's remarks on the English cen- sus of 1871, 107. Carpet, magnificent, sent by the King of Prussia to Pius IX., 89. Cathedra, all decrees pronounced from, are infallible, 70. Catholics not bound to keep faith with heretics, 27. Catholicism, essays on, by Donoso Cortes, 48. Cautious policy of Rome in Protest- ant countries, 201. Caxton's translation of "Vitas Pa- trum,"4l. Celibacy of the clergy, establishment of the, 107. Censures, ecclesiastical, 225. Census of 1871 in England, Carlyle's remark on, 107. Character of Pope Pius IX., 122. Charles V. restoring the ascendency of the Romish See, 218. Cheats and impostures the work of "Catholics," and not of the "Church," 76. Christian Scriptures, remarks about by Protestants, 53. Christianity, first reception of, 14. Christ's appearance to St. Elizabeth, St. Matilda, and St. Bridget, 146; miraculous communication to a girl of St. Marcel, in France, 146. "Chronicle of the Augustinian Mon- astery," by John Busch, 25. Church, mythic and heroic ages of the, 12 ; means the clergy only, and not the laity, 79 ; of Santa Maria in Rome possesses the only portrait of the Madonna and Child by St. Luke, 148 ; at Lourdes, a stately edifice, 172. Church and State, opinion about, in Catholic countries, 213; severance of the, considered logically, 214. Civiltd Cattolica, the recognized offi- cial organ of the papacy, 36. Clement VIIL, sentence used by, in the canonization of St. Raymond, 70. Index, 299 Clergy, submission of the, to Peter the Great, 237. Coat at Treves, disappearance of the, 88. Coen, Joseph, abduction of, in 1864, 183. Colonna, Otto, made pope November 11th, 141T, under the title of Martin v., 33. Columbus, Christopher, an aspirant for canonization, 61. " Commentarius de Immaculate Vir- ginis Conceptu," 180. Communists of Paris in 1871, and their atrocities, 202. Company of Jesus, 115. Confession, obligatory auricular, its institution, 197. Confessors, Manual for, 23. Consecration at mass causing leprosy to disappear during the time of cel- ebration, 49. Constance, Council of, the circumstan- ces under which it was convoked, 33. Constantine's, Emperor, alleged dona- tion to the Church a forgery, 208. "Consulate and the Empire," by Thiers, 165. Danger feared by the papacy of the rule being adopted, ^^Obediendum esse soli Deo,^^ 230. De Arbues, Pedro, a holy man, 62. "De Beueficio Christi Mortis," by Ao- nio Paleario, 220. DeCaylus's opinion of Languet's "Life of Mary Alacoque," 104. Decorations and orders largely dis- tributed by the papacy, 203. Decree of the pope in 1875 consecra- ting the Universal Catholic Church to the Sacred Heart, 108. Decrees of the pope considered infal- lible, 69. Dedication of the Universal Church to the cultus of the Sacred Heart, 293. "De Fide Hsereticis Servanda," argu- ment in defense of burning John Huss, 26, 27. De Geroal's, Monseigneur, letter on Gasparin's works, 243. De' Liguori's " Glories of Mary," 131 ; " Theologia Moralis," 131. Delord's "Histoire du Second Em- pire," 153. De Mun, Captain, an oratorical cham- pion of the throne and altar, 113. De Perpetuitate Primatus Beati Petri in Romanis Pontificibus, 284. De Romani Pontificis Infallibili Ma- gisterio, 287. De Sevigue's, Madame, enthusiasm at the revocation of the Edict of Nantes, 238. De Vi et Eatione Primatus Romani Pontificis, 285. Devotion to the Sacred Heart an ar- istocratic religion, 110 ; "New," in France, organization of a, 153. Dicastery, jurisdiction of the, 36. Di Lucia, Dr. Francesco, in search of relics of martyrs, 93, 94. Dining thirteen at table considered a graceful feminine weakness, 195. "Directorium Inquisitorum " of Ey- meric, 222. Divus, an appellation given to the saints of the Church, 62. Doctrinal intolerance of the Church, 56. Dollinger on mediaeval ecclesiastical forgeries, 208. Donation, alleged, to the Romish Church, by the Emperor Constau- tine, pronounced a forgery, 208, 209. Dupanlonp's, Bishop, letter on mod- ern prophecies and prodigies, 176. Eastward posture of priests in the churches, 195. Ecclesiastical forgeries, 207; forgeries, 225. Ecumenical councils, judgment of, to 300 Index, be considered equal to the judgment of God himself, 34. Edict of Nautes, the, and its revoca- tion, 230. Education less in America and Eu- rope than in Oriental countries, 184. Encyclical and Syllabus of 1864, 259- 289. Equality of Protestant and Catholic churches recognized by France, 112. Errores de Ecclesia ej usque Juribus, 271 ; de Societate Civili turn in se, turn in suis ad Ecclesiam Relationi- bus Spectata, 272; de Ethica Natu- rali et Christiana, 275 ; de Matrimo- iiio Christiano, 276; de Civili Ro- mani Pontificis Principatu, 277 ; qui ad Liberalismum Hodiernum refe- runtur, 277. Ethical and religious doctrine, study of, 56. Fabulous legends of the Romish Church, 16. *' False Decretals," 207. Fasting on Saturdays, 140. Female martyr, entire skeleton of, 93. Fenelon's approval of the persecution of the Huguenots, 238. Fetichism, and its fall signification, 179. Flechier's sanction of the revocation of the Edict of Nantes, 238. "Flos Sanctorum," translations of, 59, 60. *'Fora Ecclesiastica," abolition of, condemned by the Romish Church, 38. Forgeries, ecclesiastical, 207; of old manuscripts, 211. Forum Ecclesiasticum, papal remon- strances against the abolition of the, 227. France, the Romish Palestine, 153. "Fratres Communis Vitse," 25, 212. Freedom, equal religious, admitted as a political right, 39. Free universities in France, struggle against, 116. French military conspicuous as ardent supporters of Jesuit principles, 113. Friars and nuns, statistics of, in France, 116. Funds always needed for every act performed by the Church of Rome, 69. Galileo's recantation, 129. Gallicism in France dead since 1870, 161. Gallifet's, Father, "Excellence de la Devotion au Sacre Coeur," 102. Garibaldi, in a Life of, see concerning the Inquisition at Rome, 219 ; fool- ish raid of, 293. Garments of Christ, dispute as to the whereabouts, 87. Gasparin's works, 16, 118, 243. '* Gate of Heaven," the term applied to Mary, 134. *' General Legend of the Saints," the, 39. German Catholic movement initiated by Rouge, 88. Germaine Cousin, the blessed, shep- herdess of Pibrac, 162. Giordano Bruno, the case of, 218, 221. Giorgi, Father, and La Colombi^re, 101. *' Glories of Mary," printed under ec- clesiastical sanction, 78, 130. God, identity of, with the Virgin Mary, 135. God on earth (Deus in terris), the title generally applied to the pope, 55. Goethe's remark, "Ihr Anblick giebt den Engeln Starke," 235. Golden Age of France, the, declared by Monseigueur Nardi to be during the reign of Louis XIV., 239. Goodwin's writings quoted by the Jes- uit fathers, 100; "Heart of Christ," remarks on, 101. Index, 301 Goose, game of the, and Father An- chieta, 90. Gospels and the Acts, disputations as to authorship of, 12. Grant of the papal assembly to Louis XIV., on certain conditions, 235. Greek Church, theological standards of, 125. Gregory XII. resigning his pretensions to the papal throne, 33. Gregory XV., decree promulgated by, in 1622, on the canonization of five saints, 71. Grenoble, Bishop of, sermon deliv- ered by the, to the pilgrims of 18T2, 159. Groot, Gerhard, account of the life of, 21T. Guibord case, the, 117, 243. " Heaet of Christ," remarks on, 101, 103. Healing more speedy by calling on the name of the Virgin than by in- voking the name of Jesus, 144. Henry IV. of France, Edict of Nantes issued by, in 1598, 230. Heretics, faith not to be kept V7ith, by Catholics, 27. *'How History is sometimes Writ- ten," an article in Frasefs Maga- zine, October, 18T5, 28. Hugo's, Victor, opinion of France, 152. Huguenots, the, and the Edict of Nantes, 235; persecution of, 236, 238. Huss, John, argument in defense of the burning of, 26 ; conduct and bearing of, before the council, 28; terms of the judgment at the trial of, 29 ; papal approval of the con- demnation of, 226. Identity of God with the Virgin Mary, 135. Idolatry, a full definition of, 179. Image of Our Lady of the Remedies at Alfano, in Portugal, 144. Images of the Virgin in Italy, 147. ^^ Imagine^'' in Italy, 147. " Imitatio Christi" believed to be the doctrines of the Brothers of Com- mon Life, 218. Immaculate Conception, dogma of, 137, 246, 259. Inchofer's, the Jesuit, essay, "Epis- tolse B. Marise ad Messanenses Veri- tas," 128. Indifferentismus, Latitudinarismus, 270. Indulgences granted for the perform- ance of certain duties, ISO. Inefdbilis Deus, copy of the bull, 246, 259. Infallible magistracy of the Roman pontiff, translation of the bull, 289. Innocent IV., briefs issued by, to the province of Lombardy, 1252-54, 223, 224. Inquisition in Portugal, the bull estab- lishing the, 211 ; in Rome, 211. "Inquisitorial Manual" of Eymeric, 222. "Institutions de Droit Ecclesias- tique," by Nuytz, 229. Instruction, Jesuit, the tendency of, 117 ; solid, more attention to, need- ed in America, 120. Interdicted persons in the Middle Ages, the severity used toward, 22. Isabella, daughter of Philip IL, wear- ing unchanged linen, 80. Isere, potato rot in the, 163. Italy, "imaf/me" in, 147. Japanese martyrs, twenty-seven, can- onized by Pius IX., 61. Jerome of Prague, papal approval of the condemnation of, 227. Jesu, Teresa de, canonization of, 71, 74. Jesuit instruction, the tendency of, 117. 302 Index, Jesuits, the Society of, well -organ- ized, 58 ; remarks about the, 81 ; ex- pelled from Portugal, Spain, and Naples, 177. Jesus, Sacred Heart of, Devotion to the, 98 ; Company of, 115. Jewish children kidnaped, 181. Joan of Arc a candidate for canoniza- tion, 61. John XIII. resigning the insignia of office, 33. Joseph advanced as patron of the Church, 174. Judgment of the council at the trial of John Huss, 29. Juries, and the persons of whom they are composed, 192. Keller's statement that freedom in religion is allowed by the Romish Church, 182. La Colombieee and Father Giorgi, 100. "La France," by Count Agenor de Gasparin, 153. Lamprey of the Sea, True and Sacred, a title given to the Virgin Mary, 149. Languet's "Vie de Marie Alacoque," 104. La Salette, the Vu'gin of, pilgrims at the tomb of, 98 ; homage paid in 1872, 158 ; hymn of the boy and girl of, 159. Lasserre's glorification of the Virgin of Lourdes, 166. Lateau, Louise, a French girl who had the stigmata, 162. *'Lausiaca" of Palladius, 42. La Vierge de laEevanche, now known as the Virgin of Lourdes, 174. Laymen not permitted to testify against a priest, 38. Legend, the term, and what it em- braced originally, 13. "Legenda Lombardica" of Peter de Voragine, commonly called the "Legenda Aurea," 11, 43; remarks about, by Melchior Canus, 66. Legends, raediaaval, falling into dis- credit, 53. " L'Ency clique du 8 Decembre, 1864, et les Principes de 1789," by Keller, 182. "L'Ennemi de la Famille, Innocent III.," by Gasparin, 118. Leprosy disappearing at the moment of consecration, 49. "Les Legendes Pieuses du Moyen- Age," remarks on, 16. Letter from the Saviour to a girl of St. Marcel, in France, 244. "Liberty of the Church" a phrase used in the Roman Curia, 37, Lipsius on the "Commentaries" of Caesar, 211. Literature, legendary, of Mariolatry, 126. "Lives of the Saints," by Alban But- ler, 60. Lombardy, briefs issued by Innocent IV. to the authorities in, during the years 1252-'54, 223, 224. Loudon Publishers' Circular on the Guibord case, 243. Loreto, the Holy House of, history of, 86. Louis XIV., remarks on his reign, 111 ; and the Edict of Nantes, 231. Louis XVI. a candidate for canoniza- tion, 61. Lourdes, the Virgin of, 164 ; Napoleon III., and the cave of, 167; revela- tion at, to Bernadette Soubirans, 168. Loyola, Ignatius, canonization of, 71 ; prohibition of, evaded by the fa- thers, 99. Madonna of Oropa in Piedmont, 150. "Manual for Confessors," 23. Manuscripts, forgeries of old, 211. Mariolatry in France, 152 ; dates of, 295 ; legendary literature of, 126. Index, 303 Married people, report on the inabili- ty of sixty-seven per cent, of the bridegrooms and ninety-eight per cent, of the brides in some districts of France, to write their names, 108. Martyrs, twenty-seven Japanese, can- onized by Pius IX., 61. Mary, the personality of, 130 ; Perpet- ual Kosary of, 161. Maximilian, Emperor, the pope's dec- laration on instruction to, 116. Mediaeval history and forms much studied by present society, 194. Melanie, dullness of the girl, 154. Melchior Canus, remarks by, on the "Legenda Aurea," 66. Mercy the special domain of Mary, 136. Merenda and Matteo di Frosinone burned at the stake in Kome, 220. Messina, the letter of, and the Virgin's reply, 12T. Military of France conspicuous as ar- dent supporters of Jesuit principles, 113. Militia of the pope, 115. Milman's "Latin Christianity," 64. Milton's remark about a good book, "the precious life-blood of a mas- ter-spirit," 244. Minor morals, the, of high ethical im- portance, 20. "Miracles of Scripture," an essay by Dr. Newman, in 1873, 66 ; adduced as proof of the sanctity of the can- onized, T5. Miraculous story of Christ appearing to St. Elizabeth, St. Matilda, and St. Bridget, 146. Monastic forgeries of the Middle Ages, 20T. "Monita Secreta," a fair exposure of the Society of Jesuits, 118, 240. Monkeys delighting the people under the powers of Father Anchieta, 91. Montpellier's, Bishop of, letter in the London Times on the absolute right of the Romish Church to teach man- kind, 187. Montreal, Guibord's funeral in, 117, 243. Morals,. minor, the, of high ethical im- portance, 20 ; average standard of, lower in Catholic than in Protest- ant countries, 20. Mortara, Edgar, kidnaped, 181. Mythic and heroic ages of the Church, 12. Nantes, Edict of, and its revocation, 230. Napoleon Bonaparte's expression, "The Mediterranean is a French lake," 215. Napoleon III. and the Cave of Lourdes, 167. Neri, Filippo, canonization of, 71. "New Devotion" in France, organi- zation of a, 153 ; " Sinai," 154. Newman, Dr., remarks on, as a writ- er, 67 ; candor of, called in question, 75. Newman's essays, written when he was still a Protestant, 66. Normandy robber, and his prayer to Mary, 140. "Notizie Biografiche dei Vercellesi II- lustri," by Carlo Dionisotti, 218. Nunquam fore, December 15th, 1856, 39, 228. Nuns and friars in France, statistics of, 116. Nuytz, John Nepomucene, Professor in the University of Turino, 229. ^^Obediendum esse soli Deo,^^ fear of the papacy that the people would adopt this rule, 230. Ordelaffi, aritjst and escape of, and his condemnation in contumaciam, at Rome, 220. Orders and decorations largely dis- tributed by the papacy, 203. 304 Index, Oropa, in Piedmont, the Virgin of, 150. Orvieto, Cathedral of, the napkin, or corporate in, 49. Paleakio, Aonio, arrested in Tuscany, and hanged at Kome, 15T0, 220. Pantheismus, Naturalismus, et Ra- tionalismus Absolutus, 268. Papacy, the, claiming to be the legiti- mate successor and representative of the emperors of the West, 213. " Papstfabeln des Mittelalters," by Dollinger, 208. "Paradisus " of Heraclides, 42. Paray-le-Monial, pilgrimages to, 112. Pascal's " Provincial Letters," 99. Pastor JSternuSi the bull, remarks on, 292. ** Patrologise Cursus Completus," 1860, 41. Paul the Hermit, legend of, 80. Pedro de Arbues, a holy man, 62. Pentecost, the vigil of, dishonored, 138. Perigueux, Bishop of, and the duty that Christ has conferred upon the Church, 116. Perpetual Rosary of Mary, 161. Personality of Mary, 130. Peter the Great comparing himself with Louis XIV., 23T. Petroleum, and the fear it occasions, 203. Photograph of the Virgin, St. Peter, the Father, and the Holy Spirit, 137. Pibrac, shepherdess of, the blessed Germaine Cousin, 162. Pilgrimage of 18T2, 159. Pius IX., two allocutions of, Acerbis- simum, of September, 1852, andNun- quam fore, of December, 1856, 39 ; his vain and puerile character, 122 ; the Romish Church under the reign of, 245. Plancius, Daniel, rector of the high school at Delft, 2T. Police, detective. King Ferdinand of Spain an excellent, 85. Policy of Rome at present cautious in Protestant countries, 291. Ponzetti, Monsignor, and the relic- purchaser, Dr. Di Lucia, anecdote of, 95. Pope, infallibility of the, translation of the bull of, 289. Portrait by St. Luke of the Madonna and Child, 148. Portugal and Spain remarkable for their devotion to the Virgin, 143; the bull establishing the Inquisition in, 211. Post-office for letters to the Virgin at Santiago, in Chili, 138. Potato-rot in the Isere, 163. Priests, the stultifying influences of the, 188 ; suppression of books by the, 241. Protestant, the name of, a bugbear, 21. Punishment for transgressors by Mary, 138. Queen of Heaven, Abbe Nau's re- marks on, 121. Rationalismus Moderatas, 269. Real presence and transubstantiation, 4T. Redeemer, the, assumed to be person- ated by Rome, 59. Reformed members of the Church of Rome increasing, 32. Relics cause a thriving trade to be done in Rome, 93. Religious freedom, equal, admitted as a political right, 39. Retribution well displayed to France by its revocation of the Edict of Nantes, 239. Rimini, the Virgin of, 150. Robber, a, at Trent, advised to fast every Saturday in honor of Mary, 140. Index. 305 Romanism another name for Jesuit- ism, 18. Rome assuming the personation of the Redeemer in a corporate form, 57 ; Church of, notorious insincerity and frauds in the, 67 ; Church of, never performs any office gratis, 69; In- quisition at, 218. Romish hagiology under Pope Pius IX., 107 ; Church under the reign of Pius IX., 245. Rosweyde, the Jesuit, 17, 23. Rufinus, a presbyter of Aquileia, 40. Sace6 Cceuk, the devotees of, number- ing not fewer than twelve millions of members, 158. Sacred Heart, consecration of the, in Rome, 109 ; dedication of the Uni- versal Church to the cultus of the, 293. " Sainte Barbe," a name bestowed by the French on naval powder maga- zines, 83. Saints' anniversaries, observance of them, 60, 61. Sakya-Mouni, divine founder of Bud- dhism, 44. Santa Lucia's miraculous vocation, 82 ; Barbara, the patroness of ar- tillerists, 83 ; Ferma, a supposed martyr of an unmelodious name, 95. Santiago, in Chili, burning of the Ca- thedral of, 138. ** Santuario Mariano," the, 145. Saviour's, the, letter to a girl of St. Marcel, in France, 244. Scapulary, a sort of under -jacket of blue silk, 180. SchaflTs, Dr., remarks on the worship of the Greek Church, 126. Scholastic training less in America and Europe than in the Eastern countries, 184. Scholastically instructed classes, 19. Schools of the Sacred Heart, 116. Schools in the United States, the Ro- mish attack on the, 117. Scriptures, Christian, remarks about, by Protestants, 53 ; Romish oppo- sition to the translation of the, into modern languages, 229. Sectarian indifference of Christians, 119. Semaine Eeligieuse^ and the signatures submitted to the pope, 109. Sicilian and Calabrian assassins, belief of the, 79. Sicily, total want of all security for life and property in, since 1865, 295. Sigismund, speech by, addressed to John Huss, 31. *' Silva Eremitarum ^gypti et Pales- tiuae," 24. "Sinai," the new, 154. Sitting at a stand lighted by three candles considered a graceful weak- ness, 195. Skepticism among the churches be- fore the time of Luther, 47. Socialismus, Commuuismus, Societa- tes Clandestinse, Societates Biblicae, Societates Clerico-liberales, 270. Society, present, and the characters composing the same, 192. Son of God made the slave of the voice of the priests, 48. Soubirans, Bernadette, and the Lourdes revelation, 168. Spain the birthplace of the founder of Jesuitism, 143. St. Alfonso de' Liguori, elevation to the rank of a doctor in the Church, 293. St. Andrea Avellino, anecdote of, 84. St. Bernard's "Necessity of the Inter- cession of Mary," 133. St. Bridget, the miraculous story of Christ's appearing to, 146. St. Elizabeth, the miraculous story of Christ's appearing to, 146. St. Genevieve, pupils of the school of, 115. 306 Index. St, Hilarion, legend of, SO. St. Liborius, and his efficacious treat- ment in stone and gravel, 82. St. Luke's portrait of the Madonna - and Child, 148. St. Marcel, Christ's miraculous com- munication to a girl of, 146, 244. St. Matilda, the miraculous story of Christ's appearing to, 146. St. Philomena, virgin and martyr, 92 ; homage to, in 18T2, 158. St. Raymond, sentence used in the canonization of, TO. St. Simon Stylita, sovereign in im- posthumes, 83. St. Ursula and her eleven thousand virgins, festival of, T6. St. Vincenzo Ferrer, wonderful heal- ing and speaking powers of, 84. St. Vitus and his miraculous cure, 82. Standard, average moral, lower in Catholic than in Protestant coun- tries, 20. State religions, 177. Stigmata, the, or marks of the nails of the Crucifixion, miraculously impressed upon Louise Lateau, 162. Straws from the dungeon mattress of the "Prisoner of the Vatican," in great demand, 93. Struggle between Rome and civiliza- tion, question of the present, 190. Stultifying influences of the priests, 1S8. Submission of the clergy compelled by Peter the Great, 237. Substitution of the Mother for the Son in the Romish theological ideas of the Divinity, 137. Suffrage, universal, and the papacy, 203. Superstitions, degrading, deplored by many Catholic ecclesiastics, 77. Suppression of books by the priests, 240. Supremacy of the Romish Church af- firmed, 56. Syllabus and Encyclical of 1864, 259- 289. "Theologia MoEALis," caudid expo- sition of, 132. Theotokos, picture of the, a sacred talisman with the Russian troops in the Crimean War, 125. Thiers's " Consulate and the Empire," 165. Titles of the Virgin, 149 ; of nobility, largely distributed by the papacy, 203. Torquemada, the famous Grand In- quisitor of the fifteenth century, 62. " Traite de Droit Ecclesiastique Uni- versel," by Nuytz, 229. Translation of the Scriptures into modern languages, Romish opposi- tion to the, 229. Transubstantiation and real presence, 47. Treves, Holy Coat of, alleged to be of Christ's garments, 87. Tylor's, E. B., letter to the London Times on the eastward posture, 195. Unitd Cattolica of Rome, articles in, on the Sacred Heart, 293, 294. United States, the Romish attack upon the schools in, 117. Universal sufi'rage and the papacy, 203. Valencia, dialect of, is truly apostolic, 85. Vatican, the downfall of papacy is a just retribution to the persecutors in the, 240. "Vatican Decrees," the, and "Vati- canism," by Gladstone, 118. Vianney, Rev. Mr., Curate of Ars, in France, and his miracles, 98. I "Vie de Marie Alacoque," by Lau- I guet, Bishop of Soissons, 104. Index. 307 *' Vies des Saiuts," by Baillet, 60. *'Viudicia3 Kempenses" quoted as ar- gument in support of the claims of Thomas a Kempis, 25. Virgin Mary, historical origin of the devotion to, untraceable, 124 ; iden- tity of God with the, 135. Virgin, the titles of, 149 ; of Rimini, 150 ; apparition of the, in 1846, to a boy and girl, 154; of La Salette, homage given to, in 18T2, 158; in 1872, apparitions of the, 161 ; of Lourdes, 164; declaring herself to Bernadette Soubirans at Lourdes, ITl ; known as la Vierge de la Re- vanche, 174. Virgin's, the, reply to the letter of Messina, 129. Visitandines', the, great attention to manners, 120. "Vitse Patrum, sive Historiae Ere- meticae," 11. " Vitae Sanctarura Virginum," 24. "Vitas Patrum," Caxton's translation of, 41. Ward, Artemtjs, a phrase of, quoted as characteristic of M. de Geroal's letter, 243. Water of Lourdes, the, exportation of, 170. Women's rights required to be ac- knowledged, 204. Wycliffe, and the denunciation of his heresies, 226. Wyclifte's denunciations of the " False Decretals" as atrocious forgeries, 211. Xaviee, Francis, canonization of, 27. THE END. DR. JOHN W. DEAPEE'S WORKS, PUBLISHED BY HAEPER & BEOTHERS, New Yokk. The Intellectual Development of Europe. History of the Intellectual Development of Europe. By John W. Draper, M.D., LL.D. A New and Eevised Edition, in Two Volumes, 12mo, Cloth, $3 00; Half Calf, $6 50. It is one of the not least remarkable achievements in the progress of the positive philosophy that have yet been made in the English tongue. A noble and even magnificent attempt to frame an induction from all the recorded phe- nomena of European, Asiatic, and North African history. The strongly human sympathy and solicitude pervading this book is one of its most entrancing charms. Unaccustomed though a reader might be to scientific habits of thought, or uninterested in the gradual elaboration of eternal rules and principles, here he can at least disport himself amidst noble galleries of historical paintings, and thrill again at the vision of the touching epochs that go to form the drama of the mighty European past. This is no dry enumeration of names and dates, no mere catalogue of isolated events and detached pieces of heartless mechanism. Rather does this work come to us as a mystic harmony, blending into one the treasured records of unnumbered histories and biographies, the accumulated stores of sciences the most opposed, and erudition the most incongruous, now descending into slow and solemn depths of tone, as sin, cruelty, intolerance, form the theme, now again lost in unapproachable raptures of sound, as true greatness, endurance, self-control, are reflected in the grand turning-points of European story. * * * It is eminently encyclopaedic. It ransacks every accredited science, all the most recent discoveries, and every independent source of historical in- formation. What Comte showed might and ought to be done for the whole world of Man, what Mr. Buckle commenced for England, Scotland, France, and Spain, Dr. Draper has efi'ected for the whole of Europe. The gigantic vastness of the task is almost paralyzing, contained as is the result in a very moderate space, but it is done none the less carefully and thoroughly. All the latest researches in history, all the most recent discoveries in the realms of geology, mechanical science, natural science, and language, every mi- nute particular that can explain or illustrate the general progress of all the Eu- ropean races from the most primitive ages, are accurately and copiously detailed in their several relations. Nor Is the author without such an art of re'^presenta- tion as can render a book not only such as we ought to read, but also such as we like to read. — Westmi7ister Review. The American Civil War. History of the American Civil War. By John W. Draper, M. D. , LL.D. In Three Volumes, 8vo. Cloth, Beveled Edges, $10 50 ; Sheep, $12 00 ; Half Calf, $17 25. The leading political questions involved in the national legislation for nearly half a century are amply discussed, and their influence on recent events is elu- cidated with calmness and impartiality.—^^. Y. Tribune. With a fluent eloquence, a vast array of facts, a lucid arrangement, and an argumentative skill, the problem of the civil war is solved as an event born i)f numerous antecedent causes; its principles are laid bare, and we have a philo- sophical history of the Southern Rebellion.— ^osion Transcript. Dr. yohii W. Draper'' s Works. The Future Civil Policy of America. Thoughts on the Future Civil Policy of America. By John W. Draper, M.D., LL.D. Crown 8vo, Cloth, $2 00 ; Half Morocco, $4 25. We could not read a page of this book without being struck with how much can be expressed in a single paragraph by one who has an ample store of thoughts, and knows how to compress them in a limited space. There is no verbiage here, no straining at glittering ornament, but the outflowings of a full mind, at once enriched and discriminating. The author has kept up with sci- ence in its rapid advances, knows what is to be known, and can use it with re- markable promptness and facility.— Pres&T/iermn. Human Physiology. Human Physiology, Statical and Dynamical ; or, The Conditions and Course of the Life of Man. By John W. Draper, M.D., LL.D. Illustrations. 8vo, 650 pages, Cloth, $5 00 ; Sheep, f 5 50 ; Half Calf, $7 25. A book that is ftill of interest, containing many striking views and novel and experimental illustrations. We make our sincere acknowledgments to the author for the fresh contributions he has furnished to our knowledge of the laws of life, and the new impulse he has imparted to the study of its mysteries. It is full and thorough beyond all previous treatises that we have seen. As to descriptive detail and the entire theory of organization, it comprehends the latest discoveries and embodies the latest conclusions of science.— xYori/i J. mer- ican Review. Physiology, Abridged. A Text-Book on Physiology, Abridged from the Author's larger Work. By John W. Draper, M.D., LL.D. Illustrations. 12mo, Cloth, $1 50. The work is the most practical one in use in this country, and we trust it will not be confined to schools. It is an exposition of the human economy that every person shotild be familiar with. Ha]f the diseases come from ignorance, and most of the rest from willful violations of nature's laws. Let one under- stand his own system, the simple laws of diet and cleanliness, and he is pretty sure, if he is sensible, to escape the ordinary epidemics, fevers, cholera,