Kitabı oku: «Letters From Rome on the Council», sayfa 10
Seventeenth Letter
Rome, Feb. 5.– To supplement and partly to verify the news in my last letter, I will now tell you some facts that came to light yesterday and the day before.
The Opposition Addresses were presented to the Pope on January 26, subscribed by forty-six Germans and Hungarians, thirty French, and twenty Italian Bishops, together with some of the North American Bishops, the Portuguese, and certain others. Cardinal Barnabo had employed all available means of intimidation to prevent the Orientals from signing, and hence the number of signatures was somewhat below what had been expected. Of the Germans, Martin, Senestrey, Stahl and Leonrod had signed the Infallibilist Address, which, as was only afterwards discovered, has not been presented, because – it was countermanded. It is not, as I first informed you, composed by the Episcopal Committee, but by the Jesuits, and emanates from the bureau of the Civiltà; the abiding marvel is that 400 Bishops could be induced to sign such a document without even verifying a single one of the pretended facts cited in it. That an Infallibilist should subscribe in blind confidence, and without examination, a document coming from the Pope himself, is natural; but that 400 pastors of the Church, assembled for deciding and therefore for examining ecclesiastical questions, should endorse on faith the composition of a nameless Jesuit, is an occurrence the Order may pride itself on.
A Petition has been set on foot by the Jesuits, and hawked about with the Pope's approval, proposing that the bodily Assumption of the Mother of the Lord should be made an article of faith, and all who henceforth doubt of it, or point to the notorious origin of the notion from apocryphal writings, be anathematized. This anathema would inevitably fall on every one who is acquainted with Church history and patristic literature. This passionate delight in anathemas, curses and refusals of absolution has been powerfully aroused, as you may see from the canons which reproduce the Syllabus and are added to the third Schema. The augurs of the Gesù do not indeed smile, but simper, when they meet each other, for they know that the rich harvest from these seeds will drop into the bosom of their Order. Here again it is shown plainly that the interests of the Bishops and of the Jesuits are sharply opposed.
That Bull, with its many curses and cases reserved to the Pope, which fills the Jesuits with hope and joy (though not they but the Dominicans of the Inquisition are its authors), is for the Bishops a source of discouragement and despair, so that the Bishop of Trent is said to have lately observed that he would rather resign his See than publish it. It is now asserted that the Pope has again suspended it, partly on account of remonstrances of the French Government, partly to put the Bishops in better humour for the Infallibilist definition.
The Petition for the new Marian dogma had 300 signatures on January 31. In managing such affairs the Jesuits are unrivalled, for the Order is like a great actor, such as Garrick, e. g., whose every limb from top to toe moves, speaks, and conspires to express the same idea. Then they have an Infallibilist Petition from the East, the only one known to have been got up; that is to say, they made the Maronite boys and youths of their educational establishment sign the Petition they had drawn up.
As I now hear, the majority, on January 25, resolved to let their Address and Petition drop, if the minority will accept Spalding's proposed addition to the third Schema. They are indeed very magnanimous, for that addition, as was observed just now, goes much further and stands to the Address somewhat as Dido's ox-hide cut up into thongs to the hide before it was cut: it will embrace whole countries and cities. Spalding desires too to have the Index placed completely under the shield of Papal Infallibility, and therefore the opinion that the Pope can have made any mistake about the sense of a book is to be condemned. Next day, the Petition of the minority, who knew nothing of the decision of the other party, was presented to the Pope and rejected by him. The Infallibilists appear to have spread the report that their Address had been actually given in simply for the purpose of catching their opponents in a trap.
On Sunday, January 23, the Commission named by the Pope for examining motions proposed held its first sitting, under the presidency of Cardinal Patrizzi and not of the Pope himself, as was thought – seven weeks after the Council met and when a number of motions had long been awaiting its scrutiny. This delay had evidently been designed. It has now been resolved to arrange and examine proposals, not according to subjects but nations, so that the proposals of the French, Germans, etc., will be separately discussed and decided upon.
Cardinal Rauscher has written, or got written, a treatise on the Infallibility question in German, which is now being translated into Latin, and which does not merely oppose the dogma as inopportune, but attacks the whole principle and, as I am assured, on fundamental grounds. But it cannot be printed here, where the Roman censorship is constantly growing stricter. It will be printed in Vienna, and copies will then have to be sent here under cover to the Austrian Embassy. To the representations of the German and French Bishops against the oppressiveness and injustice to the minority of the order of business, the Pope has not seen fit to make any reply. Væ victis! Woe to them who do not belong to the faithful and devoted majority! This is what resounds here, morning, noon and night. Meanwhile the Papal Committee of the Council has devised a new means for paralysing the minority, and cutting short discussions which might easily become inconvenient. It is directed that all objections or proposals for modifications of the Schemata are first to be handed over in writing to the Presidents and referred by them to the Commission de Fide, which rejects or admits them at its pleasure. If the authors of the proposals appeal against the decision of the Commission, the whole Council decides, of course by simple majority of votes. If this arrangement were really to be introduced, the minority —i. e., the German and French Bishops – would be deprived of all possibility of exerting any influence on the composition of the decrees or warding off any decree they considered injurious; they would always be outvoted, and the Council would more and more take the form of a mere machine for outvoting them. The Bishops would soon learn to spare themselves the useless trouble of proposing changes, and a much closer approach would be effected to the great object of making new articles of faith and decrees by a mere majority of votes. The only question is what the French and Germans intend to put up with from the Italians and Spaniards, for it is clear that here again the question of nationalities turns up in the background, and the Brennus sword of the Southern and Latin majority is always ready to be thrown into the scale.
Eighteenth Letter
Rome, Feb. 6.– The report of the dissolution or prorogation of the Council gains in strength. Manning has found it important enough to have it contradicted in his journal, the Tablet. He writes, or makes somebody write, “The Holy Father is full of strength and confidence, and has no intention of proroguing the Council, as his enemies say.” As far as the Pope is concerned, I hold the statement to be true. Pius is still absolutely confident of success and firmly convinced of two things —first, of his divine, legitimate and irresistible fulness of power, which requires that a conspicuous example, memorable for all future ages, shall be made of the Bishops who oppose him; secondly, of the special protecting grace and guidance accorded to the Council by the Holy Virgin, on whose benevolence he notoriously maintains that he has very special claims. He has issued an Indulgence for the whole Church, which gives us some insight into his connection of ideas and religious views. In the Bull of December 1869, he says that the Dominican General, Jandel, has represented to him that the new method of prayer, consisting of 150 repetitions of the “Hail, Mary,” was first introduced at the time the grand crusade against the Albigenses was organized. But our own age is infected with so many monstrous errors that this new method of prayer should be employed now also, in order that under the mighty protection of the Mother of God the Council may destroy these monsters. Whoever, therefore, after confession and communion, recites the Rosary daily for a week, for the Pope's intention and for the happy termination of the Council, may gain a plenary indulgence of all his sins, applicable also to the dead. The Pope adds that even when a child, and far more as Pope, he has always placed his whole confidence in the Mother of God, and that he firmly believes it to be given to her alone by God to destroy all heresies throughout the world. How this special power of the Holy Virgin consists with the fact that many heresies have now lasted quietly for fourteen centuries, it would be interesting to know. The rest the reader may find himself in the German Pastorals.
Pius has even had his naïve but robust belief in his own heavenly illumination and vocation to proclaim new doctrines sensibly embodied in a picture. In a chamber beyond the Raphael Gallery there is a picture painted by his order; he stands in glorified attitude on a throne proclaiming his favourite dogma of the Immaculate Conception, while the Divine Trinity and the Holy Virgin look down from heaven well pleased upon him, and from the Cross, borne in the arms of an angel, flashes a bright ray on his countenance. Thus Pius stands in a special mystical relation to Mary; she guides and inspires the Council through him, and he in turn will proclaim, with its assent, the decrees she has inspired and which will destroy the monstrous errors of the present day, or will at least give them a fatal blow. Unfortunately, not one single decree has yet been brought out after exactly two months, and all the heresies continue just as strong as before the Council met. And yet the pregnant and successful Councils of the ancient Church did not require a longer time for their decisions; the Council of Nice was finished in two months, the Council of Chalcedon in six weeks. Certainly it was not then supposed that Mary had first to give the Pope, and then he to give the Council, the weapons for destroying heresies: they were content to rely on the Paraclete promised by Christ.
Meanwhile the present assembly has nothing in common with those ancient Synods, except in being composed of persons called Bishops. But our Bishops are unlike those of the ancient Church, for they have to yield up to the Curia three-fourths of the rights possessed by their predecessors, and it would be simply ridiculous to liken the state of tutelage and restraint they are now placed under by the Curia to the free and independent attitude of the fifth-century Councils. The more free-spoken among them have just addressed, on 2d February, another Petition to the Pope, requesting that the so-called Council Hall in St. Peter's may be exchanged for a more suitable chamber; for now that serious discussions on the dogmas and decrees are to begin – and the third Schema will be met with strong and persevering opposition in many of its articles – the present arrangement becomes still more intolerable than before. Any regular discussion is simply impossible in the present Council Hall; there is no doubt of that. “That is just right,” say the Papal officials; “we neither desire nor need discussion, but simply that the propositions should be voted.” “But this is an unheard-of thing, against all conciliar usage and all natural right,” reply the Bishops. Archbishop Darboy said, “We are called on to anathematize doctrines and persons; to pass sentences of spiritual death. But would any jury in the world pronounce capital sentence without first having heard the defence?” And thus the Council has entered on a very critical period, and a spirit of irritation is becoming visible, increased by the constantly deepening conviction that the Bishops are to be used for purposes alien to their minds and suicidal. One word describes the entire plot – outvoting by majorities. The united German, French and North American Bishops are opposed to a well disciplined army of about 500, who will vote as one man at the beck of the Pope. This army consists of 300 Papal boarders, the 62 Bishops of the Roman States who are doubly subject to him, 68 Neapolitans, 80 of the Spanish race, some 110 titular Bishops without dioceses, the Italian Cardinals, 30 Generals of Orders, etc.45 In a word, the Latin South is arrayed against the French and German North. And therefore the design of the Curia, to carry decrees or dogmas on every question of Church and State, etc., by a mere calculation of plus and minus, is doubly monstrous and utterly unchurchlike. For, first, it must inevitably produce a deep national irritation, if it is said hereafter in Germany, Bohemia, Hungary, France and the United States, “The Italians and Spaniards have triumphed over our views and interests at Rome, simply because their dioceses are much smaller than ours and they have 50 Bishops for 100,000 souls, while we have only one.” Secondly, it involves a complete break with the past of the Church and the practice of Councils. Some Bishops have examined the official records of the Council of Trent by the Roman historian Pallavicini, and have found there that Pius iv. directed his Legates – and that too with special reference to a decree on the fulness of Papal jurisdiction – to make no decrees the Bishops were not unanimously agreed upon.46
But now just the contrary is to take place. The decisive contest on that point – if it comes to an open contest – will not be fought on the third Schema, On the Church and the Pope, but at once on the first Schema, the handiwork of the Jesuits, when it is returned to the Council, professedly modified but in substance unchanged, from the Commission of two Jesuits and three Infallibilists. As we hear, no attention has been paid to the counter representations of the Bishops, some of whom have objected to it altogether as superfluous and mischievous, some as erroneous and exaggerated. It will now without further discussion, which is simply impossible in the Council Hall, be accepted by the mere majority of votes of the compact troop of Infallibilists, who are at the Pope's command as valets à tout faire, and proclaimed as a dogma by Pius, approbante Concilio, as the form runs. Thereby, according to approved Roman doctrine, has the Holy Ghost spoken by the mouth of His divine representative, “causa finita est;” and it only remains for the 150 or 200 opposing Bishops to make all haste to perform a great mental evolution, to change their laws of thought, to reverence as revealed truth what they have hitherto rejected as error, and to force the clergy and laity under them by excommunication and suspension to perform the same gymnastic feat of leaping at one jump from unbelief into firm and immoveable faith.
The modern and purely mechanical scholasticism has brought matters to such a pass that many seriously look upon the Council as a machine, which only needs turning to get new dogmas carried and authorized by the Holy Ghost. Formerly, theologians used to say that the voice of a General Council is nothing but the voice of the whole Church concentrated in one place; that every Bishop bears witness to the traditional belief of his Church and of his predecessors; and that the harmony of these testimonies proves what is the universal belief, and thus attests the truth and purity of the profession of faith sanctioned by the Council. But now all this is entirely changed. The Bishops have come, without any previous knowledge as to what they were to vote about; long-winded and ready-made documents are laid before them on questions most of them have never examined in their lives, of which their flocks at home know nothing and have never heard; they are expected to pass decrees the necessity and opportuneness of which appear to them highly problematical, and to pronounce a string of anathemas, because the Pope and Jesuits will it. They are cooped up in a treadmill called a Council, and must willingly or unwillingly grind what is thrown into it. It cannot indeed be exactly said that this procedure is new and unprecedented, for the same thing occurred, on a much smaller scale, at the Fifth Lateran Council under Julius ii. and Leo. x.; but then only the Italian Bishops were made use of, who had long been broken in to the rôle of flunkeys. Now, on the contrary, the Bishops of all nations have been brought into prison at Rome, and are to say Yea and Amen to the decrees the Curia and the Jesuits have drawn up and mean to make obligatory.
But the minority have taken courage, and stand on the defensive; and so the machine is at a standstill. The opponents of Infallibilism have not decreased; on the contrary, it is now thought that about 200 will vote against it. Many, who at first were only “inopportunists,” have now through more careful investigation of the question become decided opponents of the doctrine itself.
Antonelli does not spare assurances, that the Governments may be quite at ease as to the decrees to be issued by the Council; he says they only affect theology, that nothing will be changed in practical life by them, and that the Curia has no intention of employing them for the purpose of interfering with political affairs. But these reassuring declarations are only made orally; great care is taken to avoid putting them into a written, and therefore binding, form. Meanwhile the French Government perfectly comprehends the situation and the objects aimed at, and has already announced that it will fully support its Bishops and protect them against the threatened domination by majorities. Archbishop Lavigerie has gained nothing in Paris, and the decision of France has been communicated to the Cardinal Secretary of State, to the effect that the Government will not allow the 33 French Bishops and their allies of the German and English tongue to be crushed and forced into adopting dogmas they have rejected. The Civiltà has just been singing the praises of Count Daru, who is a living proof that there are still real statesmen; it will very soon adopt just the opposite tone.
Among the points which make the Bishops the more astonished, the longer they stay here and the more narrowly they inspect the condition of things, is the decline of study in Rome, and the want, not merely of learned men but even, and most especially, of well-grounded theologians. Rome was never a favourable soil for serious study and true learning; a resource was found in attracting foreigners here, which could easily be done by means of the great Religious Orders whose Generals reside here. But now these Orders, with the exception of the Jesuits, are in the same state of decay. Where are men of distinguished learning to be found among the Dominicans, Carmelites, Cistercians and Franciscans of our own day? To the Pope himself and those immediately about him this is a matter of indifference; Pius feels instinctively that, if there were real theologians at Rome, they would all offer at least a passive resistance to his penchant for creating new dogmas. Only the Jesuits and their pupils favour that sort of thing; and as long as there were real theologians in Rome, history knows of no Pope who was possessed with this abnormal passion for fabricating dogmas.
Now, indeed, among the 41 Italian Cardinals, only two are named as theologians, the Thomist Guidi and the Barnabite Lulio. Of the achievements of the latter nothing is known, and he has left the Jesuits to their own devices in the elaboration of the Schemata; but in the Council he is the chief representative of Roman theology. More distinguished than Lulio is the Piedmontese Prelate and Professor, Audisio, author of a History of the Popes, which of course cannot be measured by a German standard. Vincenzi, a good Orientalist and author of a learned – but in the main erroneous – apology for Origen, being a quiet, modest man who goes his own way, is thought nothing of here, and has neither title, dignities, nor benefices, although in knowledge he outweighs twenty Monsignori. De Rossi, the most acute and learned among the genuine Romans, who has educated himself by the study of German works, is a layman and therefore cannot be anything. The Dominican Modena, Secretary of the Congregation of the Index and as such director of the whole institution, who died a few weeks ago, passed here for a learned theologian, but no monuments of his knowledge and research are extant outside the Index. When a foreigner observed to him shortly before his death that, in order to condemn German or English books, one should understand something of the language, he showed great surprise at so unheard-of a demand, and replied that for Italians, who notoriously far excel all nations in genius and acuteness, if a foreigner translated a couple of passages from a book into Latin or Italian, that supplied quite enough materials for pronouncing a censure on the book. The Dominican Gatti has now succeeded Modena as Secretary of the Index, and therefore as supreme judge ex officio of the literature of the world. On his scientific capacity and literary achievements history is silent. And so the few learned works produced here have to be provided by foreigners domiciled at Rome.
Theiner publishes documents from the Archives, so far, that is, as they serve “the good cause;” much he is notoriously forbidden to publish. The French Benedictine, Pitra, now a Cardinal, edits the original documents of Greek canon law; the French Chaillot writes the single important Church journal or record, Analecta Juris Pontificii, where, notwithstanding its rigid Ultramontane line, useful collections or ancient treatises not previously printed may here and there be found. Dogmatics and theological philosophy —i. e., philosophy adapted to dogmatic needs and ends – are provided here by the three German Jesuits, Schrader, Franzelin and Kleutgen. For here Germans are only thought available when they have first been transformed into Jesuits and thereby, as far as possible, un-Germanized. That Order, on which the features of the Spanish national character of the sixteenth century are still indelibly impressed, cannot tolerate a genuine German in his natural shape; it would be compelled to eject him as Etna vomited out the brazen slipper of Empedocles. It is well known that the most industrious and learned of the Roman Prelates, Liverani, was obliged to leave Rome; he lives, I believe, at Florence.47
If we examine the names of the Professors at the Roman University of the Sapienza, we find among the teachers of theology, with the solitary exception of the Canon-Regular, Tizzani, who is now blind, only monks – Dominicans, Carmelites and Augustinians – and these mere names wholly unknown beyond the walls of Rome. No less lamentable is the view presented by the philosophical, mathematical and philological departments. The best that can be said of this University, the intellectual metropolis of 180,000,000, is about this, “que c'est une fille honnête qui ne fait pas parler d'elle.”
On the whole, the air here is much too raw, the soil inhospitable, the Index too near, and the censorship too merciless, for scientific works and serious investigations. The Italians say of a mindless work, “É scritto in tempo di Scirocco.” And here there is an intellectual scirocco established in permanence. And thus the brave German Benedictines, who assembled here some years ago under an Italian Abbot, Pescetelli, in St. Paul's without the Walls, have become victims of the unhealthy atmosphere – that is, besides the mental scirocco indigenous here, the sharp north wind blowing from the Gesù. They had energetic men among them, such as Nickes and others, were anxious to work in German fashion, and made a good beginning in a volume of Voices from Rome, published in 1860; a German Cardinal was their protector. But no sooner had they been denounced to the Pope by the Jesuits – German and of ill-repute for orthodoxy are synonymous terms here than they had to decamp. The Abbot, weary of these chicaneries, resigned his office and returned to Montecassino. But the Benedictines generally are looked on most unfavourably by the authorities here. As it was said in a capital sentence at Paris, in 1794, that the condemned man was “suspected of being suspected of deficient sense of citizenship,” so must it be said of the Benedictines here that they “are suspected of being suspected of a deficient sense of Papalism.” They are not devoted enough towards the Curia; these little religious communities cannot be so entirely kept in hand, the Jesuits from of old are hostile to them, and it is found in Rome that they have not hitherto rendered sufficient service to the great cause of strengthening Roman domination. They are therefore to be revolutionized, and, like the Jesuits and the Mendicant Orders, to receive a monarchical constitution. Their autocratic General will then reside in Rome, and the Pope will do with them what he did with the Dominicans, when he made Jandel, the Jesuit pupil, their General. Then the Benedictines will be for the Jesuits what the Gibeonites were for the Israelites, their “hewers of wood and drawers of water.”48
Such a project for revolutionizing the Benedictines, who would then of course cease to be sons of St. Benedict, is reputed to be among the measures prepared for the Council. If the present condition of Rome be compared with earlier ages, as late as Benedict xiv.'s reign, or even twenty or thirty years later, there is truly an enormous difference, and this deep decay and intellectual collapse cannot be explained by external causes merely; inward and more hidden motives must be taken into account, which I think I well understand, but will not here speak of. That does not trouble our Roman clergy of to-day; they institute no comparisons, and don't even know the names of the men who dwelt in the same spot a century ago. And the thought of their own poverty of intellect and culture, if it ever occurs to the Roman clerisy, does not at all hinder their always admiring themselves, like Dante's Rachel,
