Kitabı oku: «Letters From Rome on the Council», sayfa 25

Forty-Ninth Letter

Rome, May 26, 1870.– The intellectual superiority of the Opposition has made itself so sensibly felt in the course of the debate on infallibility that they have visibly won in spirit and confidence, while a decrease of the assurance of victory hitherto manifested by the majority is observable. There is no sign yet of the breaking up of the Opposition or the desertion of its members to the infallibilist camp. The Court party had confidently reckoned on a considerable number of mere inopportunists giving in and separating from the opponents of the actual doctrine of infallibility, as soon as the dogma came to be discussed. The latter was said to be a mere tiny fraction, who would eventually take fright at their own impotence and come over. But as yet this hope has not been realized, and there are many indications that it is not likely to be realized, for the course of events and their experiences in Rome, as well as the discussions, both oral and written, have converted inopportunists into decided fallibilists. Cardinal Schwarzenberg has spoken with great power and dignity, and even the most zealous adherents of the Roman dogma must have been somewhat impressed by his declaration that its effect in Bohemia would be to make the nation first schismatic and then gradually Protestant. It at the same time illustrated the conduct of the Jesuits in a way that will not be forgotten. When the Archbishop of Paris affirmed that the much desired infallibilist decree was not one of the causes of the Council, but its sole cause, every one felt what a bitter truth had been uttered, and that the veil would thereby be torn away from that web of untruths and dishonest reticences about the object of the synod, by which the Bishops had been deceived and enticed as it were into a trap to Rome. Veuillot indeed had openly said in his official organ at the end of April, that to decree the new dogma was the principal and at bottom the sole office of the Council. That was at the very time when about eighty Bishops put out their strong protestation that they had come to Rome under the erroneous impression, deliberately suggested by the Curia, that the question of infallibility would not be brought before the Council; while yet Cardoni had many months before, in the Commission on Faith, presented by command of the Pope the report which has lately been printed, and the whole Commission had agreed with him that papal infallibility should be defined. That same Commission, with the Jesuit Perrone and Dr. Schwetz of Vienna at its head, has now presented an address to the Pope urging the definition of the new article of faith, without which those worthies think they cannot exist any longer.

The infallibilist speaker who created most sensation was Cardinal Cullen, Archbishop of Dublin. He gained the warm applause of his party by the aggressive tone of his speech, in which he attacked especially Hefele and Kenrick. He appealed to the testimony of MacHale to show that the mind of Ireland has always been infallibilist – a glaring falsehood, as is proved by the famous Declaration of the Irish Catholics in 1757 formally repudiating the doctrine. And it made no slight impression, when the grey-haired MacHale rose to repudiate the pretended belief in infallibility not merely for himself but for Ireland. But it is certainly true that in former times for more than a century the Irish people, like the Spanish, was victimized to papal infallibility. Every Irishman or Spaniard, who knew the history of his country, would recoil with horror from a theory which has borne such poisonous fruit for both nations in the past and may be equally injurious in the future. To acquaint the Catholic tenants in Ireland with the infallible decisions of Popes about heresy and heretics would be enough at once to increase ten-fold the agrarian crimes prevalent there, and would be the surest means for reproducing such a massacre as occurred there in 1641.

When Cullen replied to the Archbishop of St. Louis, “non est verum,” the aged prelate requested leave of the Legates to defend himself briefly. It was refused. Hefele was as little free to answer Cullen's attack, and has therefore had a pamphlet in his justification printed at Naples. A new work by one of the most illustrious of the French Bishops is also expected from Naples, designed to prove against the Jesuits of the Civiltà the necessity of moral unanimity for dogmatic decrees. Another Irishman, Leahy, Archbishop of Cashel, said such absurd things in favour of the Court dogma that his speech was considered a clear gain for the minority.

There are 89 speakers inscribed for the general debate, and not a third of them have yet spoken. This opens out a prospect of the debate being spun out to a great length, oppressive as the tropical heat is now become. The Curia still relies on the Northerners being tamed down. If only a good many of them would emulate the example of the Bishop of Hildesheim, and go away! The plan has often succeeded with English and Irish juries, of locking them up, when they could not agree, till they found a true verdict. But that won't answer here. On the contrary the longer the debate lasts, the more numerous the Opposition party becomes. At first many Bishops thought they might fairly gratify the good and amiable Pius, who won all hearts, even by making a new dogma, and give him the present he so greatly longed for. But Pius has completely cured his former worshippers of this disposition to make an article of faith “pour les beaux yeux du Pape.” It has no doubt happened before that Italian Bishops have been treated by the Pope like servants, hired for the day's work and dismissed again if they did not obey the orders of the Curia. One need only refer to that parody on a synod, the fifth Lateran assembly, when Leo x. propounded downright forgeries and untruths to his Italian Bishops, who had to call themselves an Œcumenical Council, and dictated their votes. But even there no one ventured to treat Transalpine Bishops – Germans, French and Hungarians – with the insolent contempt now shown, to refuse even a reply to their urgent petitions and representations, and to make them drain the cup of humiliations and grievances to the very dregs. But the great task to be achieved in the first months of the Council was the kneading and manipulating the Bishops in all possible ways, so as to make them feel the immeasurable gulf between the master and the servants, that they might be more ready at last to sacrifice their episcopal dignity and ancient rights on the altar of Roman supremacy. When once they have assented to the infallibilist dogma, they neither can nor ought to be or desire to be anything else but passive and unintelligent promulgators and executors of papal commands and decrees on faith. That what is really required of them is to abdicate their office as a teaching body and themselves abolish their authority, Ketteler has lately declared without reserve in the Congregation; and he is a man who has profited much by his Roman schooling, though in a quite different sense from what his master intended. The Roman system of drill does not succeed with Germans, Hungarians and Americans.

A note received a fortnight ago from Paris by M. de Banneville, to be communicated or read to Cardinal Antonelli, has created great excitement here, owing to his studiously concealing it from his diplomatic colleagues. Its substance is as follows: France renounces any further interference with what is going on here, and contents herself henceforth with taking note of the decisions of the Pope and the Council. The Government has done its duty, as a friendly Catholic power, in seeking to withdraw the Court of Rome from the perilous path on which it has entered. The attempt has proved fruitless. The Curia seems resolved to ruin itself. France will maintain the attitude of a passive spectator, but accepts the altered condition of things introduced by this declaration of war on the part of the Roman Court. On the day of the definition the Concordat ceases to be in force and the previous relation of Church and State expires. The State separates itself from the Church and the French troops leave Rome. Separation of Church and State means in France and elsewhere that the budget of worship will be dropped, and the clergy must be supported by the faithful. And here I may mention a fact which has come to my knowledge on the best authority. When Count Daru was going to despatch his famous memorial to the Holy See, he wished for an interpolation in the Chamber on the attitude of the Government towards the occurrences in Rome, and a friend of his applied on the subject to one of the most celebrated orators of the Left, who declined, saying, “Rome fait trop bien nos affaires pour qu'il soit de notre intérêt de lui créer des embarras.” The contents of the note mentioned above are confirmed by the words of a leading statesman at Paris, quoted by a Bishop who has lately returned from thence, that for his own part he considered the separation of Church and State in France inevitable. He had however assented to the well-meant attempt of Count Daru to warn the Pope, and if possible deter him from his short-sighted enterprise; but as that attempt had proved futile, it remained to take advantage of the blunders of the Curia. So enormous a spiritual power as the Court of Rome was aiming at was incompatible with the possession of secular power, and accordingly the French troops must be withdrawn from Rome, and matters left to take their course.

Even now there is a wish discernible among Cardinals like di Pietro, Corsi and Bilio, to discover some intermediate formula, while the party men, like Manning, Pie, Cullen, and all who have been concerned in the agitation and have staked their credit on its result, hold to the most uncompromising form, as laid down in the existing programme. The latter reckon on their overpowering preponderance of numbers, on the power of the Pope, and the dread of ecclesiastical methods of coercion, such as excommunication and the like, whereby all resistance will be certainly put down. On the other hand, the Cardinals and members of the Papal Cabinet just referred to prefer to set their hopes on the hazy views and yielding temper of many Bishops of the minority, and think that an ambiguous formula might serve at once to delude and divide them. Their watchword is “conciliazione, un partito di conciliazione.” But all their ingenuity is expended in the elaboration of a phrase which may contain in a somewhat allegorical and obscure form the infallibility and universal monarchy of the Pope. To this conciliatory section also belongs a man who understands the greatness of the danger clearly enough, and who so lately uttered words which have become notorious here: “This Pope began by destroying the State, and now will close his career by destroying the Church too.” Yet the speaker of these words does not scruple to use his high position and influence for actively furthering the undertakings which must lead to the catastrophe.

It is impossible for outsiders to form anything like an adequate conception of the complication of views and plans and the multifarious activity of the Roman prelatura. Things happen which must appear incredible to every one who has heard of the proverbial skill and gift of accurate calculation possessed by the ruling clergy here. Thus a member of a powerful Order is sentenced to six years' imprisonment by the Holy Office on account of an occurrence in a nunnery here, the convent being at the same time broken up and the nuns distributed over other convents. Yet after scarcely two years' imprisonment this man, who is unhappily a German, is brought back here, and intrusted with the preparation of the draft decrees for the Council, and now the Court trusts to its favourite “segreto del S. Ufficio” for the cause of his sentence and of the dissolution of the convent not coming to the ears of the Bishops, but in vain. The matter has created too great a sensation, and the culprit is too well known.

Meanwhile the minority are being plied with reasons, which are only mentioned cursorily, or not at all, in the printed documents of the Court and the majority. They are told that all their own interests depend on the papal authority being preserved intact, and that the evils they fear from the proclamation of the dogma cannot come into comparison with this common interest. They are bidden to remember how far the Pope has already committed himself in this matter; since John xxii. – more than 600 years ago – no Pope has thrown the Brennus sword of his authority into the scale to decide a question of doctrine, but Pius has cut himself off from all possibility of retreat by his Schema, his conversations with many Bishops, and his letters of encouragement and commendation to infallibilist writers. He has declared, not once or twice but a hundred times, that he knows and feels his infallibility, and wills the Catholic world to believe it. He might simply by a Bull condemn all who oppose it as heretics, and how many of the Bishops would summon courage to resist the Bull?

As yet these reasons, practical as they appear, have not produced much effect. The Opposition grows visibly, and the speeches of its members have produced an impression quite unexpected by themselves. The words of the Melchite Patriarch, Jussuf, have kindled a flame among the Orientals too, and there are Bishops who tell me they had not thought it possible for a discourse in the Council Hall to produce so great a revolution of feeling. But I will not conceal from you that you may find in Margotti's Unita, which draws its information from the highest authority, news in comparison to which my statements must appear pure fables. He writes from here on the 18th of May, “The action of the Holy Ghost is beginning to be felt; the Opposition diminishes daily. Cardoni has just issued his masterly work on papal infallibility, and now every one comprehends that it is the sole remedy and defence against the dominant pest of journalism and a free press. We must have a Pope who, being himself infallible, can daily teach, condemn and define, and whose utterances no Catholic ever dares to doubt.”¹⁰² So runs the statement in the Unita of May 24. Inconceivable blindness of past generations, who allowed whole centuries to pass without needing or asking for a single papal definition! Henceforth the definition wheel, which the Pope is to turn, is never to remain still for a day – because of journalism.

Thus does civilisation increase the wants of men. Our forefathers had to lead a joyless life without sugar, coffee, tea, alcohol and cigars, and stood on so low a level of cultivation that they fancied they got on very well without any infallible papal definition. But we, who are so gloriously advanced, require besides bodily enjoyments many – if possible very many – daily infallible definitions, and the Pope, out of sheer inexhaustible goodness, is on the point of acceding to the earnest prayers of 180 millions and opening the definition machine. Veuillot lately declared it was high time that the fact of the Pope's permanent divine inspiration should be universally acknowledged; Margotti says that we want not only this, but daily definitions.¹⁰³ In this noble rivalry of the two Court journalists the Italian has evidently stolen a march on the Frenchman.

In my former statistics the number of Americans was put too high and of French too low. Only 23 Americans were lately calculated to belong to the Opposition, to whom must be added 10 Orientals, 4 Portuguese, 10 Italians and 5 Spaniards, making the whole minority over 120.

Fiftieth Letter

Rome, May 27, 1870.– New speakers are continually inscribing their names for the debate on infallibility. And as only four can usually speak in one sitting, it is impossible to foresee the end of the general debate, after which the detailed discussion of the separate chapters is to follow. The minority seem resolved at this second discussion to enter thoroughly for the first time on the numerous separate points, exegetical, dogmatic and historical, which offer themselves for consideration. If the majority and the Legates allow this, the end will not be near reached by June 29; and after that date residence in Rome is held to be intolerable and the continuation of the Council impracticable. This last assumption I conceive to be mistaken. The Pope can very easily go to Castel Gandolfo for his summer holidays, while he leaves the Council to go on here. That it should consist of hundreds of Bishops is quite unnecessary; former Popes have known how to manage in such cases. Eugenius iv. had his Florentine Council nominally continued, after the Bishops were all gone except a handful of Italians; Leo x. was content with about sixty Italians at his so-called fifth Lateran Council. What is to hinder Pius ix. from keeping on the Council, after the Northern and distant Bishops are departed, with the Bishops of his own States and the titular episcopate resident in Rome, together with a host of Neapolitans and Sicilians? Some too would be sure to remain of the leaders and zealots of the majority. But the Court party can cut short the discussion and push matters to a vote whenever they like. The order of business enables them to do so, but of course this imperial policy will only be applied when the Pope gives the signal.

Nearly the whole sitting of May 25 was taken up by a speech of Manning's, who justified the expectations formed of him by assuring the Opposition that they were all heretics en masse. But he left the question undecided, whether they had already incurred the penalties of heresy prescribed in the canon law. Ketteler's speech made a precisely opposite impression. Men were in a state of eager suspense as to what he would say, for he was known to have passed through a mental conflict. Ten months ago, in his publication on the Council which was then convoked, he had come forward of his own accord as the advocate of papal infallibility; he had come to Rome full of burning zeal and devotion for the Pope, though at Fulda he had declared the new dogma to be inopportune. I omit the intermediate steps of the process of disillusionizing and sobering he has gone through. His speech has shown that, like many others, he has become from an inopportunist a decided opponent of the dogma itself.

Such a change of mind based on a conscientious weighing of testimonies and facts is inconceivable and incredible to a regular Roman. When some of the Vicars Apostolic who are supported at the Pope's cost signed the representation against the definition, the indignation was universal among the Monsignori and in the clerical world here. “Questi Vicari, che mangiano il pane del Santo Padre!” they exclaimed in virtuous disgust. That a poor Bishop, and one too who is maintained by the Pope, should yet have a conscience and dare to follow it, is thought out of the question here; and this view comes out with a certain naïveté. The anxiety of the German Bishops about the new dogma perplexing so many Christians and shaking or destroying the faith and adherence to the Church of many thousands can hardly be mentioned here, so impatient are the Monsignori and Cardinals at hearing of it. People here say, “That does not trouble us the least; the Germans at best are but half Catholics, all deeply infected with Protestantism; they have no Holy Office and have little respect for the Index. Pure and firm faith is to be looked for among the Sicilians, Neapolitans and Spaniards; and they are infallibilists to a man. And even in Germany your women and rustics are sound. Why do you have so many schools, and think every one must learn to read? Take example from us where only one in ten can read, and all believe the more readily in the infallible living book, the Pope. If thousands do really become unbelievers, that is not worth speaking of in comparison with the brilliant triumph of the Papacy now rendered infallible, and the inestimable gain of putting an end to all controversy and uncertainty in the Church for the future.” When I look at the careless security of the majority, I could often fancy myself living in the year 1517. The view about foreign countries and Churches prevalent here is just what Molière's Sganarelli expresses about physicians and patients: “Les veuves ne sont jamais pour nous, et c'est toujours la faute de celui qui meurt.”

The finance minister has had the bad condition of the papal treasury communicated to the Bishops; a standing annual deficit of 30 million francs, and the Peter's pence decreasing! Some new means of supply must be discovered, and the extremest extension of ecclesiastical centralization and papal absolutism has always been recognised at Rome as the most productive source of revenue. Every one here believes that the new dogma will prove very lucrative and draw money to Rome by a magnetic attraction. It will make the Pope de jure supreme lord and master of all Christian lands and their resources. The ultramontane jurists and theologians have long maintained that he can compel States as well as individuals to pay in to him such sums as are required for Church purposes. And there is no more urgent need for the Church now, than that an end should be put to the deficit of the Roman Government. And if it should be impossible or unadvisable to put in force these supreme monetary rights of the Papacy at once, still, when the temporal supremacy of the Pope is made an article of faith, Rome possesses the key which may be used at the right moment for opening the coffers and money-bags. And therefore the opponents of the dogma are regarded as enemies of the Roman State economy and the wealth of the Roman clergy; and the variance between the two parties is embittered.

Meanwhile the Pope is never weary of carrying on his personal solicitations for the votes of the Bishops; he has the right of being a persevering beggar. But one hears less of conversions to the majority than of men going over to the Opposition; and the effluences from the Tomb of the Apostles close to the Council Hall, of which such great expectations were formed, seem to act in the opposite direction.

A new system of tactics has been for some time adopted, in France principally, and is now to be introduced into Germany. The clergy in the dioceses of Opposition Bishops are to be seduced into signing addresses expressing strongly their belief in papal infallibility and desire for its speedy promulgation. This device has been pursued with great success through means of the Paris nunciature and the Univers. The French parish priests who, since the Concordat, have been removeable at the will of the Bishops and have suffered sufficiently from their arbitrary caprice in transferring or depriving them, see their only resource in the Curia, and the notion has lately been disseminated among them that the infallibilist dogma will procure their complete emancipation from episcopal authority. Accordingly almost every number of the Univers contains enthusiastic addresses, which might be tripled by making all the nuns subscribe, as they would do with the greatest pleasure.

The plan which has proved so successful in France is to be adopted now in Germany also. The nuncio at Munich reports that there is a swarm of red-hot infallibilists there, and that the clergy are eagerly awaiting the news of the definition; the diocesan organs of Munich and Augsburg, together with the clerico-political daily papers, are quoted as indubitable testimonies, and the Bishops of Cologne, Augsburg, Munich, Mayence, etc., are told on high authority that they have nobody behind them, and that their claim to represent the faith of their dioceses is in contradiction with facts. There are indeed no numerously signed addresses to show in Rome, but the daily papers give weighty evidence. Silence, it is thought here, implies consent, the women and the rustics are certainly for the Pope. The Pope says in his supreme self-satisfaction, “Scio omnia.” He knows the true state of things beyond the Alps far better than the Bishops; the Jesuits and their pupils and the nuncios take care of that. Hugo Grotius says, with reference to Richelieu, “Butillerius Pater et Josephus Capucinus negotia cruda accipiunt, cocta ad Cardinalem deferunt.” So it is here, the Jesuits do what the Fathers Boutillier and Joseph did in Paris. Pius receives only what is “cooked,” and twice cooked, first in the Cologne and Munich kitchen and then in the Roman. The German Bishops remember with some discomfort that they themselves sharply rejected and censured every declaration of adhesion, and violently suppressed the movement only just beginning.

The Cardinal General-Vicar has ordered public prayers for a fortnight by the Pope's command: the faithful are to invoke the Holy Ghost for the Council, since the whole world presents so wretched an appearance (miserabile aspetto dell' orbe), and the longer the conflict (of the Council) with the world increases, the more glorious will be the victory, and then, it is said, will all nations behold miracles – which appears from the context to mean that, considering the opposition of the world (and of so many Bishops), the erection of the new article of faith must be regarded as a miracle of divine omnipotence, but a miracle which will certainly be wrought. Many interpret this to mean that people must be prepared for a conciliar coup d'état. But as matters stand, it can hardly be supposed that the Court party will let matters come to a non placet of at least 120 Bishops, nor would anything be gained by cutting short the debate. In the last analysis the main ground of the dogma with the majority always resolves itself into this – that the present Pope and his predecessors for many years past have held themselves infallible. That is the only ground on which the Dominicans, Jesuits and Cardinals have interpolated it into the theology of the schools. Pius might certainly define it in a Bull to the entire satisfaction of the majority, and thereby put an end to the contention of the Bishops. An end? it may be asked. Well, yes – the end of the beginning.