Preface. (continued 7)

It was by no means to indulge his own pious feelings, or to gratify the clergy and Catholic people, that the venerable Pontiff invited so many from Italy and all parts of the Christian world to take part with him in celebrating these canonizations, and, at the same time, the eighteen hundredth anniversary of the martyrdom of the blessed Apostles, the founders of the Church. His object was to edify, to place in contrast with, and in opposition to, the worldly and unbelieving spirit of the time the teachings and the solemn offices of religion, together with the power of holiness, so admirably shown forth in the lives and glory of the saints. The revolution aimed at nothing less than the destruction of everything spiritual. It was good for it to be taught that true spirituality is beyond its reach.

It would hardly be fair to contrast as purely worldly the grand exposition at Paris, the World's Fair, with the religious celebrations at Rome. The rich and varied display of the objects of art and industry, in the beautiful capital of France, was the result of an advanced Christian civilization. It was recognized as such by the greatest statesmen, the ablest men of science, and the wisest rulers of the age. No doubt it savored more of the world and of things worldly than the festivals at Rome. But the holy city bore it no grudge. It was [pg 280] other powers and other arts than those which furnished out so grandly the Parisian exposition against which Rome waged perpetual war. A Roman, let it not be forgotten, and not the least pious among the Romans, the illustrious scientist, Father Secchi, whose recent decease the world laments, took the highest honors at the great industrial and artistic fair.

Paris, indeed, was in contrast with Rome, but more by its materialist philosophy than by its magnificent exhibition of material improvements. This philosophy availed itself of the exposition in order to show to what extent it prevailed; and Paris extolled mere worldly power, luxury, comfort and voluptuousness, whilst Rome had no praise but for humility, poverty, self-denial, chastity. Paris applauded Alexander II., who massacred the Poles; Rome, on the other hand, did honor to a Polish bishop, Joseph Kunicievicz, who was cruelly murdered by Russian fanaticism. Paris celebrated the apotheosis of free-thinking and religious indifference; Rome, on the contrary, heaped honors on an Inquisitor, Peter d'Arbues, who suffered martyrdom. Paris was loud in her acclamations to the potentates and conquerors of the day, whilst Rome exalted an humble shepherdess, Germaine Cousin, and some poor and obscure monks who were hanged by heretics three hundred years ago, in a small town of Holland. Yet was not Paris distinguished only by material glories, nor was Rome altogether free from the taint of modern worldliness. There were those in the latter city who, in the midst of an atmosphere of pious thought, plotted deeds of diabolic wickedness, whilst Paris, which honored the arts, was not without sympathy at Rome, and her prelates, the bishops of France, were far from being the least among those five hundred high dignitaries, twenty thousand priests of God's Church, and more than one hundred and fifty thousand Christian people from all quarters of the known world, who took part in celebrating the glorious centenary and the no less glorious victory of more than two hundred martyrs. The display of art, industry and modern improvements of very kind presented, indeed, in the midst of the beautiful [pg 281] French capital, a magnificent and cheering sight. It was nothing, however, to the moral spectacle afforded by the presence of ten or twelve mighty sovereigns around the now Imperial author of the coup d'etat. It was supremely worldly. Who would then have said that William of Prussia, and Napoleon III., the Czar of Russia, and the successor of the caliphs, who, at the exhibition fetes, joined hands in apparent friendship, were so soon to be engaged in deadly strife? and that that capital, where so many great potentates came to honor Napoleon, should, in a year or two, know him no more, and even struggle with all the energy of desperation to obliterate every vestige of the improvements with which he had so enriched and beautified the city? This was the world; for the world is insincere. This was the world; for the figure thereof passeth quickly away.

In Rome it was not so. There art and religion walked hand in hand. Religion fostered art. Art was dutiful, and repaid the boon. It became the handmaid of religion. Everywhere within the walls of her temples were seen the products of art's filial labor, in sculpture, painting, poetry and music, her inexhaustible treasury of thought and history ever presenting new sources of artistic power to the hand of genius. Those temples themselves being, indeed, the finest monuments of architecture, bear glorious witness to the excellent union of art and religion. Worldliness, on the other hand, when at the height of its passion against religion, seeks to destroy all the creations of art and genius. It aims at nothing less than to reduce mankind to the condition of the savage, and is not ashamed to acknowledge that such is its aim.

Let us hear the testimony of the Roman artists. This body, on the one hand, rejoiced in the coming celebration of the centenary; on the other, they were filled with sad forebodings as to the approaching downfall of the Papal sovereignty by the threats of Garibaldi and the predictions of Mazzini. They resolved, therefore, whilst yet the Pope, who, like his predecessors, had shown them much kindness, and munificently [pg 282] rewarded their labors, reigned at Rome, to present to him a dutiful and affectionate address, which should remain, in time to come, as a testimony of their gratitude to that beneficent sovereignty which they had but too much reason to fear would soon come to an end. This address is so important and tells so much truth, that it is deserving of a place in all histories. It is as follows: “Most Holy Father, religion, policy and mere human wisdom have protested in favor of the temporal power of the Papacy. The arts come, in their turn, to lay their homage at the feet of your Holiness, and to proclaim to the world that this power is to them indispensable. Their voice must be heard and listened to. For when the tide of generations recedes, the arts remain as the irrefutable witnesses of the power and splendor of the civilization amid which these generations lived. The sovereigns who encourage and develop them acquire immortal renown; those who neglect or oppress them meet only with the contempt of posterity. What royal dynasty has in this respect deserved so well of civilization and humanity as that of the Sovereign Pontiffs? They have been the watchful guardians of the master-pieces bequeathed to us by antiquity. They have given these a home in their own palaces to show that religion adopts and ennobles all that is truly beautiful. It is the Sovereign Pontiffs who, by opening new avenues for modern art, have brought it to the point of perfection, embodied in the master-pieces of Raphael and Michael Angelo. They alone support in Rome that unique assemblage of all that is beautiful in every order, that splendid intellectual galaxy in whose light the artists of every land are formed. Holy Father, the little spot of earth which the revolution has not yet taken from you is the only place in which the arts find the inspiration that is for them the breath of life, and the quiet without which that life cannot expand. The soul of the true artist is filled with unspeakable apprehension by the possibility of seeing these master-pieces destroyed or scattered abroad, these treasures plundered, all this wealth annihilated; and especially by the danger of seeing the ungraceful and [pg 283] meagre forms of modern utilitarianism usurp the place held by the manners, the habits, the face of all things in this privileged land of beauty, all consecrated by the admiration of ages. Alas! Holy Father, what is happening in the rest of Italy affords but too firm a ground for such apprehensions. The genius of destruction is abroad there, and proceeds to sweep away pitilessly what was the glory of ancient Italy. The spoliation and suppression of the religious orders are one of the most deadly blows ever aimed at the existence of the fine arts. Saddened by those forebodings, fearful of what the future may bring forth, the artists resident in Rome come to the feet of your Holiness to give utterance to their deep conviction that the splendor, the greatness, the very existence of the fine arts in Europe are inseparably connected with the maintenance of the beneficent power of the Sovereign Pontiffs. Were it not that the rival passions which divide Europe are of themselves fatally blind to consequences, the reign of your Holiness would suffice to render this truth evident to all. For while elsewhere national wealth is wasted in frivolous undertakings, or in preparing instruments of destruction, the modest revenues inherited by your Holiness are ever employed in continuing gloriously the noble labor of your predecessors. On the one hand, you have drawn from obscurity the beginnings of Christian art, thereby affording it new and precious data; on the other, you have adorned Rome and the Vatican with works which furnish a new and brilliant page to the grand history of art embodied in the Vatican itself. While elsewhere reigned trouble and agitation, here artists were able, beneath the blessed sway of your Holiness, to enjoy a kindly welcome, an unrestrained liberty, and the peaceful contemplation of those venerable structures and sites preserved so happily by the Pontifical government from the sad alterations blindly wrought in other cities by the troublous life of modern communities. May the Almighty One hear our prayer, and persuade both sovereigns and nations that their honor and glory will be measured, in coming ages, on the degree of protection they [pg 284] shall have afforded to the temporal power of the Papacy, which has ever been the unwearied promoter of the development of all the noblest faculties in man, and which alone can continue to be the custodian of the works of art originated by itself, and by it so faithfully treasured for the benefit of all peoples!” This eloquent address will ever remain carefully guarded by history, a noble monument of gratitude, and not only this, but also as a testimony, all the more valuable as it is the spontaneous utterance of men of the most cultivated intellect, in favor of that sovereignty the destruction of which was sought, and has been accomplished, by a party in whose ranks could be counted only rude soldiers, bands of filibusters and politicians, if such they could be called, whose counsels were inspired, not by the wisdom which distinguishes statesmen, but by blind passion, and the most unworthy of all passions, the passion of hatred—hatred of everything connected with the Christian faith.

The great centennial celebration proceeded. Who would have dared to say, whilst Nero reigned at Rome, and Christians were as pariahs, tolerated only in order to afford the spectacle of their tortures to a heathen multitude, that eighteen hundred years from Nero's time, Christianity would flourish and celebrate in that city, which was the scene of its greatest trials, as well as all over the world, its victory and the glorious martyrdom of its apostolic founders! The month of June, 1867, will ever be memorable in the annals of the church. Never had so many bishops assembled in the holy city. Nor were there ever there, at one time, so many priests and pilgrims of all ranks and classes. The duties of the time were commenced early in the month. On the 11th and 12th of June, consistories were held in presence of the bishops, in order to make preparation for the canonization of two hundred and five Japanese Christians—priests, catechists, laymen, women and children—put to death in hatred of the Christian faith, from 1617 to 1632. On the 26th of February, 1867, the decree of canonization had already been solemnly read in presence of [pg 285] Pius IX., who, on the occasion, went in state to the Roman College. On the 22nd February of the same year, the Holy Father signed decrees bearing on the beatification of several holy persons, among whom was Clement Maria Hofbauer, a Redemptorist. In an age of unbelief, it was only to be expected that the enquiry should be made why the Pope made so many saints?

In February, 1867, his Holiness replied, on occasion of a visit to the Convent of the Capuchin Friars: “I have been shown,” said he, “a pamphlet, entitled ‘Why so many Saints?’ Had we ever so much need of intercessors in heaven and patterns in this world?” A little later he also said, alluding to the festivals at Paris: “Man has not been placed on the earth solely in order to amass wealth; still less in order to lead a life of pleasure. The world is ignorant of this. It forgets mind, and devotes itself to matter. Neither you nor I are this world of which I speak. You are come here in the good disposition to seek the edification of your souls. I hope, therefore, that you will bear away with you a salutary impression. Never forget, my children, that you have a soul, a soul created in the image of God, and which God will judge. Bestow on it more thought and care than on industrial speculations, railways, and all those lesser objects which constitute the good things of this world. I forbid you not to interest yourselves in such transient matters. Do so reasonably and moderately. But let me once more beg of you to remember that you have a soul.”

None of the ten or twelve potentates who visited Paris came to Rome. But their absence was amply made up for by the immense concourse of clergy and people from every quarter of the civilized world. The reverence shown to Pius IX. by so many prelates was truly admirable. A Chinese bishop, Mgr. Languillat, Vicar-apostolic of Nankin, coming for the first time into the presence of the Supreme Pastor, fell prostrate on the threshold, and with his arms extended towards the Pontiff, began to exclaim: “Tu es Petrus!” (“Thou art Peter!”)

[pg 286]

“Come to me, my brother,” said the Holy Father. “Tu es Petrus!” replied the Chinese bishop, “Tu es Petrus!” Needless to say that when he approached the venerable Pontiff affectionately embraced him, whilst both gave vent to their feelings in tears. The laity of all ranks and classes were no less devoted. A very moving scene which was witnessed this same year (1867) is beautifully described by the Protestant correspondent of the London Morning Post: “It is truly delightful to meet Pius IX. in the country on foot, walking faster than one would suppose his age could allow, his majestic person arrayed in a white soutane, and protected by a large broad-brimmed purple hat. The other day, when I was at Aricia, he was proceeding towards Genzano, followed by his guards and his carriage. The ex-Queen of Naples and the Infanta, lately Regent, were walking in the opposite direction, followed by their equipages and domestics. At a turn of the road, exactly below the Villa Chigi, the two groups met. In a moment their Royal Majesties were on their knees. His Holiness quickened his pace in order to raise them up. The peasants of the neighborhood, who were returning from their vineyards and orchards, together with their wives and daughters, were struck with admiration. They also advanced and knelt on each side of the central group formed by the illustrious personages, calling out with all their might: ‘Santo Padre, la benedizione.’ ‘Holy Father, your benediction!’ It was a splendid tableau.”

On occasion of the centennial, substantial proofs of devotedness abounded. The numerous pilgrims not only gave the homage of their faith, but also brought magnificent offerings, as Peter's pence, and presented addresses with millions of signatures. One day fifteen hundred Italians were received at an audience of the Holy Father, and made the offering of a monumental album, together with one hundred purses filled with gold, as the homage of one hundred Italian cities. Cardinal Manning laid at the feet of Pius IX. £30,000—a generous testimony of English piety. The Cardinal Archbishop of Mechlin brought to the centenary celebration £16,000, the Archbishop [pg 287] of Posen £20,000, and the Mexican archbishop £12,000, whilst Cuba offered 100,000 douros. “We are reversing the order of nature,” smilingly observed the Holy Father; “here are the children supporting the Father.” Nor was it too much for the wants of such a Father. He received with one hand and generously dispensed with the other. He took charge himself to lodge and entertain eighty-five of the poorer bishops from Italy, the East, and remote missions. None of these were allowed to depart without receiving abundant aid for their diocesan good works.

Festival followed festival at Rome, from the 20th June till the 7th of July. On the former day was celebrated the grand solemnity of Corpus Christi. The Pope himself bore the holy sacrament, kneeling and surrounded by the greater half of the whole Christian episcopate. It was remarked that he was as calm and collected in the midst of such a great and imposing multitude as if he had been in his private oratory. The vast assemblage was also rapt in silent contemplation. Not a sound was heard save the murmur of the fountains. An eye-witness has observed that if one closed his eyes he could imagine himself in a desert. Next day was celebrated the 21st anniversary of the coronation of Pius IX. He had already said, in reply to an address read by Cardinal Patrizi, when all the visitors to Rome were assembled on occasion of the commemoration of his election—10th June—“Modern society is ardent in the pursuit of two things, progress, and unity. It fails to reach either, because its motive principles are selfishness and pride. Pride is the worst enemy of progress, and selfishness by destroying charity, the bond of souls, thereby rendering union impossible. Now God Himself has established the Sovereign Pontiff in order to direct and enlighten society, to point out evil and indicate the proper remedy. This induced me, some years ago, to publish the ‘Syllabus.’ I now confirm that solemn act in your presence. It is to be, henceforth, the rule of your teaching. We have to contend, unceasingly, with the enemies who beset us. Placed on the mountain-top like Moses, I lift [pg 288] up my hands to God in prayer for the triumph of the church. I ask of you, my brother bishops, to support my arms, for they grow weary. Take courage! The church must triumph. I leave this hope in your hearts, not as a hope merely, but as a prophecy.”

On the 23rd was consecrated the Church of St. Mary of the Angels, an admirable architectural monument, built originally according to the plans of Michael Angelo, and rebuilt by Pius IX. The 24th, on leaving the Basilica of St. John Lateran, the Pope was the object of a more splendid ovation than any, perhaps, that he had as yet received. Kneeling on the vast place, and completely filling it, the multitude which had not been able to enter the Basilica waited for the Pontifical benediction. After the Holy Father had raised his hand and pronounced the words of blessing, the whole people rose, and, by a simultaneous movement and with one voice, replied: “Live Pius IX.! Live the Pope-King!” Arms and handkerchiefs waved amidst a rain of beautiful flowers. The Pope's carriage was detained a considerable time, and he himself, accustomed as he was to the demonstrations of a devoted people, was moved to tears. His hood was almost taken to pieces, thread by thread, by French ecclesiastics who were close behind his Holiness, and who deposited the fragments, as precious relics, in their breviaries. The crowd thronged around the Holy Father and continued their acclamations as far as the Vatican, a distance of three miles. Every new day gave proof of a like enthusiasm.

Pius IX. was anxious to address words of encouragement to the twenty thousand priests of the church who had come to Rome. The greatness of their number was a serious hindrance to this laudable purpose. The spacious consistorial hall was by far too small to contain so many. On the 25th of June, however, they came to the hall, crowding its approaches, the passages, the great staircase and the outer court. The Holy Father, desiring to show his respect and affection for so many pilgrims of the sacred order of the priesthood, came to the [pg 289] assembly in more than usual state. The throne was raised a few steps, in order to afford an opportunity of seeing and hearing the Supreme Pastor. The Pontiff was preceded by the noble guard and the household prelates. As he entered the hall, loud and joyous acclamations burst from the assembled priesthood, for whom it was impossible to restrain their feelings of love and veneration. The Holy Father himself was deeply moved, and, gathering enthusiasm from the unusual scene around him, spoke so as to be heard even in the remotest corridors, whilst those at a still greater distance were visibly moved by the thrilling tones of his sonorous voice. There are no readers who will not be interested in the words which fell from the lips of the Sovereign Pontiff on this unique and solemn occasion. He began by thanking the assembled clergy for their attendance in such imposing numbers. They were the tribe in Israel, he continued, whose special inheritance was the Lord. They stood between him and his people evermore, offering with prayer and supplication the spotless victim of the new law. Let them look well to the ministry entrusted to them, shining in the presence of all men by the dignity of their bearing, the innocence of their life, by integrity and charity, and the golden ornaments of every virtue. “You,” he said, “who are the interpreters of the word of God, you must preach it unweariedly to the wise and the unwise. Preach to them Christ and Him crucified, not in loftiness of speech, but in the knowledge of the spirit, never ceasing to call into the right road all who stray, and confirm them in sound doctrine. Dispensers of the divine mysteries and of the manifold grace of God, deal it out to the faithful people, to the sick especially, in order that no help may fail them in their last struggle with the evil one. Do not refuse to the little ones of the flock the milk which they need. Let it be your dearest care to teach them, to train them, to form them. Be the faithful and devoted helpmates of your respective bishops; obeying them in all things, zealous to heal in your parishes whatever is ailing, to bind up what is broken, to raise up what is fallen, to [pg 290] seek what is lost, in order that in all things God may be honored through our Lord Jesus Christ. Lift up your souls and contemplate the immeasurable height of glory prepared by him for all true and faithful laborers.”

On the 26th a great public consistory was held. The five hundred bishops then at Rome were invited to attend. So great a number had never before assembled in Italy or any part of Western Christendom. Nor indeed was there ever, or could there ever have been, so great an occasion for their assembling. There was question of celebrating the eighteen hundredth anniversary of the glorious martyrdom of Rome's first great bishop, so many prelates had come together, also in order to venerate Peter in the person of his venerable successor, who had now so long and so gloriously borne witness to the Truth—the Truth in its plenitude, as first committed to Peter and his fellow-apostles. The world was no longer heathen, and no Nero reigned, but the spirit of unbelief was abroad, and its champions were even then seeking to drive the Sovereign Pontiff from the holy city, and were waging war with as determined wickedness as that of the early persecutors against whom the apostles had so successfully contended.

The number of pilgrims from all parts of the Christian world, who had come to Rome on occasion of the centennial celebration, is said by some writers to have been not less than half a million. The presence of so great a number of devoted Christian people on such an occasion was the noblest protest that could be imagined against the vain boasts and prophecies of the enemies of the Church which Peter founded. That church was not yet forsaken, or destined soon to perish, which, in the nineteenth century of her uninterrupted existence, could speak through so many witnesses—the representatives of every civilized nation of the world.

The great consistorial hall in the Vatican Palace being too small to contain so great a crowd of dignified listeners, the assembly was held in the more spacious room which is situated above the vestibule of St. Peter's Church. At the opening of [pg 291] the consistory the cardinal's hat was conferred on the Archbishop of Seville, Luis de la Lastray Cuesta. A formal petition for the beatification of Marie Rivier, the foundress of the presentation Nuns of France, was then presented. After this ceremony, the Holy Father, as was expected, delivered an allocution to the bishops. He was full of admiration for their zeal in coming in such numbers on his invitation, and he could not do less than express to them his gratitude. Their presence was a striking proof of the unity of the Catholic Church. “Yes, everything here proclaims that admirable unity by which, as through a mysterious channel, all the gifts and graces of the Holy Spirit flow into the mystic body of Christ, calling forth in every one of its members those acts of faith and charity which excite the wonder of all mankind. What has brought you here? Are you not come to decree the honors of sanctity to those heroes of the church, the greater number of whom bore away the palm of victory in their glorious witness for Christ? Of these some died in defending the primacy of this apostolic see, which is the centre of truth and unity; others gave their lives in defence of the unity and integrity of the faith; others again shed their blood in the endeavor to bring back schismatics to the one fold. Is it not providential that such heroism should be commemorated and honored at the very moment when the Catholic faith and the authority of the Holy See are the objects of such furious and implacable conspiracies? We are also here to celebrate with solemn rites the memory of that auspicious day, eighteen hundred years ago, when Peter and Paul consecrated by their heroic witnessing and their precious blood this impregnable stronghold of Catholic unity. What can be more reasonable than that our joyous commemoration of this triumphant death of the prince of the apostles should be graced by your presence? For he belongs to the entire Catholic world. It is also most important that the enemies of religion should conclude from what they witness here how mighty is the energy, how unfailing the life, of that Catholic Church which they so bitterly hate; how little wisdom [pg 292] they display in matching their strength and their temporary triumphs over her against that incomparable union of living forces which the creative power of Christ has bound around this central rock. More than ever is it needful in our age, that all men should see and understand that the only strong and lasting tie between men's souls depends on the reign over all of the same Spirit of God. Besides, what can make a more abiding impression on Catholic nations; what can draw them more powerfully and bind them more closely in obedience to this apostolic chair and to us, than to see how much their pastors cherish the rights and duties of Catholic unity, than to behold them journeying from the farthest lands, notwithstanding every inconvenience and impediment, in order to visit Rome and the apostolic chair, as well as to revere in our humble person the successor of Peter and the Vicar of Christ? We have been always convinced, from the moment we beheld you approaching Peter in the person of his successor, or even entering this city, which is impregnated with his blood, that from thence to each one of you should go forth a special virtue. Yes, from this tomb, where Peter's ashes repose amid the veneration of the Christian world, a hidden power, a salutary energy, emanates which instils into the souls of the Chief Pastors the desire of great undertakings and of vast designs, inspiring that fearlessness and magnanimity which enable them to put down the impudent boldness of their assailants. There cannot be offered to the eyes of men and angels a more magnificent spectacle than what one beholds in such a concourse of pilgrims as this. You who come from the ends of the earth to this home of your Father remind us not only of that pilgrimage which leads us all to the eternal home, you also call to mind the journey of the chosen people from Ægypt to the promised land, the twelve tribes marching together, each under its chief, bearing its own name, having its own appropriate place in the camp. Every family there was obedient to its parents, every company of warriors hearkened to the voice of its captain, and the entire multitude to the [pg 293] divinely-appointed leader. All these tribes, nevertheless, were but one people, adoring the same God, worshipping at the same altar, obeying the same laws, having one Pontiff, Aaron, and one leader, Moses—one people, enjoying common rights in the perils and labors of warfare as well as in the results of victory, dwelling in the same tents, and fed by the same miraculous bread, whilst all yearned for the same end of their pilgrimage. Nothing is to us the subject of such ardent longing as to see both ourselves and the whole church deriving from this precious union the most salutary blessings. It has long been a serious matter of thought for us, and which, indeed, we communicated to several of the episcopal body, to hold an Œcumenical Council, in which, with the Divine assistance, our united counsels and solicitude should devise such efficient remedies as are necessary for the evils that afflict the church.”

Pius IX. had for a long time entertained the idea of holding an Œcumenical Council. And no doubt his mind found relief when he communicated his purpose to the assembled bishops. Two years later, as is well known, the proposed council was convened at the Vatican, and from this circumstance is known in history as the Vatican Council. Bishops, priests and laity heard the intimation with delight. Their fervor and enthusiasm increased as the day of the grand centennial celebration approached. The vigil, 28th June, was enlivened by illuminations. By early dawn on the 29th, the feast of SS. Peter and Paul, people poured into Rome from the surrounding territory. They were welcome visitors. The Romans, far from being jealous of so great a concourse of strangers, hailed them as brothers, engaged, as they also were, in the great object of doing honor to the memory of Rome's apostles. The first grand public ceremony of the day was the solemn canonization, of which no description need be given in this place, as everything was conducted in the same way as in 1852 and 1863. The Holy Father himself then celebrated High Mass, and, what is still more noteworthy, delivered the sermon of the day. [pg 294] Until the time of Pius IX., no Pope had preached in public since the epoch of the Crusades and the Pontificate of Gregory VII. The Holy Father set an example to all who preach on great and solemn public occasions. His sermon was short, but replete with instruction, and marked by that earnestness which commands attention and moves the soul. The music, as was fitting at so great a celebration, was given by three choirs, in all four hundred voices, which completely filled the immense Basilica, conveying, by the exquisite music which they gave forth, an idea of that more than earthly harmony which ever ascends to the throne of heaven from the angelic choirs. There was also a solemn service in the afternoon, which was alike highly interesting and calculated to inspire devotion. The general illumination which took place at night rivalled the splendor of the bright Italian day. On June 30th was celebrated the special feast of St. Paul in the fine church dedicated to this great apostle, and with scarcely less magnificence than that of St. Peter had been honored.

The bishops now desired, before leaving Rome, to present an address to the Holy Father, as well in reply to his allocution of 26th June as to express their gratitude for the great kindness which he had shown them. The 1st July was the day chosen for the presentation of this address. It is a model of elegant Latinity, and completely refutes the modern assertion that churchmen are unacquainted with the Latin of the classics. The reply of the assembled bishops to the fatherly allocution of Pius IX. affords, moreover, an admirable proof of the sympathy of the united episcopate with the Supreme Bishop. It shows the excellent union of the bishops with one another, and their no less perfect union with their Head. What more could there have been in the brightest days of the church's history?

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Revolutionary aggression.—Treachery of the Italian Government.

The French garrison had departed before the commencement of the memorable celebrations that have been just described. Although the population of Rome was literally doubled by the presence of pious strangers, not the slightest breach of order was ever observed. The exercise of filial duty required not to be watched over by any outside power. It was now seven months since Napoleon III. had withdrawn his troops.

On the 6th December, 1866, Pius IX. had taken leave of them in the following words:

“Your flag, which left France eighteen years ago with commission to defend the rights of the Holy See, was at that time attended by the prayers and acclamations of all Christendom. To-day it returns to France. I desire, my dear children, that it may be welcomed by the same acclamations. But I doubt it. It is only too manifest, indeed, that because it will appear to have ceased to protect me my enemies will not on that account cease to attack me. Quite the contrary. We must not delude ourselves. The revolution will come here. It has declared and still declares that it will. An Italian personage in high position lately said that Italy is made but not completed. Italy would be undone if there were here one spot of earth where order, justice and tranquillity prevail! Formerly, six years ago, I conversed with a representative of France. He asked me if there were anything I wished to transmit to the Emperor. I replied: St. Augustine, Bishop of Hippo, which is now a French city, beholding the barbarians at the gates of the town, prayed the Lord that he might die before they entered, because his mind was horror-struck by the thought of the evils which they would cause. I added: Say this to the Emperor: he will understand it. The ambassador made answer: Most Holy Father, have confidence; the barbarians will not enter. The ambassador was no prophet. Depart, my children, depart with my blessing and my love. If you see the Emperor, tell him that I pray for him every day. It is said [pg 296] that his health is not very good; I pray that he may have health. It is said that his mind is not at ease. I pray for his soul. The French nation is Christian; its Chief ought also to be Christian. Let there be prayer with confidence and perseverance, and this great and powerful nation may obtain what it desires. Depart, my children; I impart to you my benediction, and with it my wish that it may attend you throughout the journey of life. Think not that you leave me here alone and deprived of all resource. God remains with me; in Him I place my trust!”

Pius IX., in a more private communication, said: “Yes, God sustains His vicar and aids his weakness. He may permit him to be driven away, but only in order to show, once more, that he can bring him back. I have been exiled; I returned from exile. If banished anew, I will again return. And if I die—well! if I die, Peter will rise again!”

Thus did Pius IX. clearly foresee the danger but was not on that account less confident. Nor did his confidence lessen his foresight. What, indeed, he said publicly, “The revolution will come here,” everyone capable of reasoning said in secret. The September convention left the small Pontifical sovereignty surrounded on all sides by its enemies, just as the government of Napoleon III. would have been if isolated in Paris and the two neighboring departments, all the rest of the French territory being in the power of a republic, or a Bourbon Monarchy. In vain did M. Rouher endeavor to demonstrate to the Chambers that a stable equilibrium was established, and which was of such a character as to remain by itself for an indefinite period. Nobody was convinced by his reasoning. But the Imperial majorities, recruited as they were by the system of official candidatures, asked not of the complaisant minister reasons which he had not to give. They sought only pretexts which should allow them to vote, with a show of decency, according to the wishes of the master.

The Holy Father was destined to enjoy a period of success before his prophecy came to be fulfilled. Immediately after [pg 297] the disastrous but glorious events of 1860, the courageous Belgian, Mgr. de Merode, as Minister of War, and afterwards General Kanzler, in this same capacity, greatly renewed the small Pontifical army. As their labors deserved, they were attended with success. Lamoriciere died towards the end of 1865; but on the new alarm of danger, many of his veterans of Castelfidardo and Ancona, returned to Rome in 1866. The flower of the French, Dutch, Belgian, English, Swiss and Roman youth made it a point of honor to swell the ranks of the Papal Zouaves. The high tone, the illustrious names of several of these new crusaders, and the admirable discipline which prevailed among them all, soon won for them the respect even of the few revolutionists who were at Rome. These brave and self-sacrificing youths, many of whom served at their own cost, were addressed as “Signor Soldato” (Signor Soldier) by the passers-by, whilst the venal scribes of the outside revolutionary press did their best to stigmatize them as “the mercenaries of the Pope.” Whilst some of these warriors devoted their life, others bestowed their gold. It is honorable to the Catholic people that, in the circumstances, they added the good work of supporting the Pontifical army to their collections of Peter's pence. In order to furnish the sum of 500 francs (£20 sterling) yearly, which was required for each soldier, artisans and even domestic servants freely subscribed. In 1867, the Catholics of the diocese of Cambrai, sent two hundred Zouaves; those of Rodez and Arras, one hundred for each diocese; whilst Cologne, Nantes, Rennes and Toulouse did almost as much.

Meanwhile, having its eyes somewhat opened by the light from Sadowa, the French government appeared to have abandoned, as regarded the protection of the Holy See, its secret maxim of 1860: “Neither do anything nor allow anything to be done.” In withdrawing from Rome, it had authorized the creation, under a chief whom it was pleased itself to designate, a body of volunteers, selected chiefly from the French army, whose duty it should be to guard the Pope. This corps was called the Legion of Antibes, from the name of the city [pg 298] where it was formed. Pius IX., besides, could rely on the fidelity of the Roman army, properly so called. Thus was he more than sufficiently provided against any possible internal disturbance. It was not to be expected that he should be prepared to meet a formidable foreign invasion of his state.

The notorious Garibaldi had already made preparations for invading the Roman territory. Whilst he neglected not to strengthen the International at the Geneva Congress of Demagogues, the indefatigable brigand availed himself of the crowding of pilgrims to Rome in order to deceive the Pontifical police, and to introduce into the city bands of cutthroats, munitions of war, and arms of every kind, not excepting Orsini bombs. After the departure of the bishops, he opened publicly, in Italy, subscription lists, and enrolled soldiers. The Piedmontese government stores were at his service as they were in 1860, in order to aid him in clothing and arming his volunteers. These were joined by numerous functionaries and officers of the regular army, who took no pains to conceal their Piedmontese arms and uniforms. Municipalities, at public deliberative meetings, voted subsidies to the Garibaldians, and railway managers provided them with special trains. Whilst so many things that clearly showed the complicity of Piedmont were done, Victor Emmanuel sent protestation after protestation to Paris. He did not, by any means, intend, he said, to disembarrass himself of the obligations which were imposed on him by the first article of the convention of the 15th September, 1865. It might be relied upon, besides, that he would check the agitators and repress by force, even, if necessary, all violation of the Pontifical frontier. Nor did the wily monarch confine himself to words. He acted as he could act so well. Garibaldi was sent to his island, Caprera; but only in order to escape from it at the opportune moment, through the seven vessels by which he was guarded. An order for his arrest was then issued. Active search was made for him at Genoa, at Turin, everywhere except at Florence, where he harangued the people in the most public places, even under the windows of [pg 299] the King's palace. Later, when it was undertaken to arrest him at Florence, it so happened that he had started by a special train for the Roman frontier, together with a complete staff.

Garibaldi invades the Papal states.

The telegraph was put in requisition in order to turn back the train. But, possibly through the fault of a disobedient employee, the telegraph failed to accomplish its purpose. The Italian government neglected not to hold an investigation in regard to this matter, and swore that the guilty party, if found out, would be punished. What more could be desired? Was not France satisfied with much less than this in 1860? Whilst diplomacy was thus playing its role, Garibaldi and his myrmidons were penetrating on all sides at once the Pontifical territory. Twenty-seven gensd'armes, who guarded the small town of Aquapendente, were surprised by two hundred and fifty Garibaldians, who, on being re-inforced by another band, marched thence on Ischia, Valentano and Canino, pillaging the public chests, sacking the convents and churches, prudently retiring as often as they met Pontifical forces in any considerable numbers. Eighty-five Zouaves, or soldiers of the line, having rashly pursued them at Bagnorea, and attacked them with the bayonet, were repulsed with loss. It could not well have been otherwise, considering the great disparity of numbers. Garibaldi shouted victory, in his usual emphatic style: “Hail to the victors of Aquapendente and Bagnorea! The foreign mercenaries have fled before the valiant champions of Italian liberty. Those braggarts who thirsted for blood have experienced the noble generosity of their brave conquerors. As to you, priests, who know so well how to burn, torture and imprison; you who drink, with hyena-like delight, in the cup of your deceit, the blood of the liberators; we pardon you, and, together with you, that butcher soldiery, the pestilent scum of a faithless faction.”

The conquerors, however, were driven from their easy conquests before they received this proclamation which spoke of mercy in terms that expressed it so poorly. Events which [pg 300] were a cruel satire on Garibaldi's words, and which he had not foreseen, caused his bands to fall into the power of the Pontifical troops, so that it was they who sued for pardon and obtained it. It can even be said that on this occasion the generosity of the soldiers of the Pope was excessive, for the vanquished enemy had been guilty of many other crimes besides that of rising in arms against the legitimate government. They had pillaged the Cathedral of Bagnorea, broken the tabernacle, stolen the sacred vessels, defiled the image of the Madonna, pierced the crucifix with their bayonets, decapitated the statues of the saints, and enacting an infernal parody, shot an inoffensive man, in order that human blood might be shed on the altar of sacrifice.

At Subiaco, the governor, who was a priest, fell, together with the town, into the hands of the banditti. They were preparing to sack the place and put the governor to death, when a Pontifical troop appeared. The struggle was short. The Garibaldian chief was slain, and the rest fled. They who guarded the prisoner threw themselves at his knees, imploring mercy. “Have pity on us, my Lord; do not give us up to the Zouaves; they would kill us.” The governor made them go into his oratory and closed the door. Meanwhile the commandant of the Zouaves arrived, gave him the details of the battle, and spoke of the prisoners he had taken. “Everybody makes prisoners,” said the governor, smiling. “I have some also, although not, like you, a man of the sword.” “Where are they?” “Ah! they are mine and not yours. Promise that you will respect my absolute right of conqueror; if not, I will not show them.” The commandant made the desired promise, and the governor opened the door of his oratory and made the Garibaldians come out. These prisoners were greatly amazed. Having asked and obtained the governor's priestly blessing, they freely recrossed the Italian frontier.

The action at Monte-Libretti, which took place on the 14th October, was of a more serious character. Eighty Zouaves contended from half-past five in the evening till eight o'clock [pg 301] against twelve hundred Garibaldians. Arthur Guillemin, their captain, and Urbain de Quelen, their second lieutenant, fell gloriously. When night came, the Zouaves being unable to fight any longer, and not venturing to establish themselves in the first houses which they had taken, whilst all the rest of the town still swarmed with the enemy, retired in good order, bearing away their dead, and also twelve prisoners. They returned next morning, in order to renew the attack, but found the place evacuated.

The violation of the Pontifical territory was now too flagrant to be denied any longer, and the more so, as the Cabinet of the Tuileries was not ignorant of anything that was taking place. It was, by a fortunate accident, represented at Rome by a diplomatist of a different school from that of Thouvenel and Lavalette. The ambassador, M. de Sartiges, was absent on leave, and was replaced by his first secretary, M. Arman. The latter understood his duty, and, at the risk of being importunate, ceased not to make known, every day, to France, the events which were so rapidly occurring. Thus did a comparatively humble secretary save the honor of his country. Compelled by the terms of the September convention to stay the invasion, the Government of Florence stationed a corps of forty thousand men, under the command of Cialdini, around the Pontifical frontier, and intimated to the Tuileries that it was for its protection. It soon became evident that it was in order to fall upon it, in the wake of Garibaldi, as they had fallen upon the Kingdom of Naples in 1860. Meanwhile, the invaders passed without any difficulty between the different posts, and when beaten and pursued by the Pontifical troops, they retired and reformed behind the ranks of the Piedmontese.

Murder of the Zouave music band.

Hence the small body of Pontifical soldiers was easily overwhelmed, and the Garibaldian hordes, although beaten, were always advancing. Rome was filled with consternation. The cutthroats of the revolution spoke of applying gunpowder to [pg 302] public edifices. And indeed they set about fulfilling their threat by blowing up the Serratori barracks, which they had undermined, and which buried, one evening, in their ruins, the music band of the Zouaves, whilst they were engaged at a rehearsal. Fortunately the bandsmen were the only victims. The rest of the corps which remained to guard the city was at the moment patrolling at a distance from the barracks. The Garibaldians expected the explosion. They rushed into the streets and endeavored to avail themselves of the terror and confusion which generally prevailed in order to seize the military posts. They managed to assassinate, in the dark, a few soldiers and some gensd'armes; but they succeeded not even in ringing the alarm-bell at the Capitol, which was intended to be their signal. Their principal leader, a Milanese, whose name was Cairoli, was killed with arms in his hands, together with some twenty of his followers, in a vineyard near the city; and so failed the enterprise.

The French Cabinet ceased, at length, to persist in the face of the clearest evidence and against the unanimous voice of the national conscience. A small body of soldiers had been sent to the French port of Toulon. It received orders to embark for Civita Vecchia. Catholics were relieved from their anxiety. Meanwhile came new assurances from Florence. A counter-order was given, and the embarkation suspended. Victor Emmanuel and his minister, Ratazzi, thought they understood the secret meaning of this counter-order. They remembered the past, and the troops of Cialdini boldly crossed the Pontifical frontier.

French army ordered to Rome.

French historians relate that, on receiving this news, all who had any concern for the honor of France believed that it had come to an end, and made up their minds, in sullen silence, to swallow the new disgrace. They who were indifferent, even, became indignant. People who met on the boulevards of Paris asked one another to what extremes those Italian mountebanks (farceurs) would bring them. The enemies of the Pope, [pg 303] who were equally hostile to the Emperor, rejoiced, but secretly. The deputies either protested together with the Catholics, or dared not show themselves; the ministers were silent. Finally, the army took its departure from Toulon. It was time that it should; and this appeared to be well understood. There was great irresolution in coming to a decision. It was no less promptly carried into effect. The French army disembarked at Civita Vecchia on the 29th October, under the command of General de Failly.

Three days earlier, 26th October, the small town of Monte Rotondo, five leagues from Rome, was attacked by Garibaldi in person, attended by a band of five thousand four hundred fighting men. Its garrison consisted of five hundred men of the legion of Antibes. These few brave soldiers held their ground for two days and repelled five attacks. They were compelled at last to yield, having exhausted all their munitions of war. They retired, but left Garibaldi so much weakened and disorganized by his inglorious victory that he was unable for several days to advance. Thus, for the moment, did the legion of Antibes save Rome.

Character of Garibaldians—No sympathy with them.

Monte Rotondo, it is almost superfluous to relate, experienced the fate of Bagnorea. Nothing comparable in point of atrocity had occurred since the invasion of Italy by the barbarians. In justice to Garibaldi, it must be said that he rebuked publicly by an order of the day, dated 28th October, the “shameful excess” of his fellow-adventurers, and proceeded to expurgate their ranks. But he could not hinder them from being what they were, a mob of miscreants that the secret societies of the whole world had discharged on the Pontifical State. He was not less astonished to meet with so poor a welcome on the part of the people whom it was supposed he came to deliver. His chief lieutenant, Bertani, bears witness to this state of things, in the Riforma of 18th November, 1867: “It must be admitted,” said this writer, “that the people of the Roman States have no idea of an Italy one and free. We [pg 304] have not been greeted or encouraged by a single cry of rejoicing; nor have we obtained either any spontaneous assistance, or even a word of consolation, from these brutified people.”

General Kanzler, the pro-Minister of War, well understood that it was impossible to defend for any length of time the frontier against bands that were constantly recruited. Accordingly, he ordered all the isolated garrisons to concentrate at Rome. It was more important than anything else to preserve the Papal city from being surprised by the invaders. Garibaldi, when re-inforced, marched in advance of Monte Rotondo. Cialdini followed him at some distance, but without daring as yet openly to join the banditti. The French, however, were en route. Kanzler took his departure from Rome on 3rd November, at two o'clock in the morning, followed by 3,000 Pontifical troops and 2,000 French soldiers. “Come,” said he, to M. Emilius Keller, Dr. O'Zannam, and some others who had just arrived from Paris, in order to organize the ambulance service of the Pontifical army, “come, and you will see a fine battle.” The small army met the enemy at one o'clock in the afternoon, at a short distance from the town of Mentana, the ancient Nomentum from which the Nomentan way (via Nomentana) took its name. Garibaldi's command was from 10,000 to 12,000 strong. He placed his men in ambuscade, partly on small hills that were covered with wood, and partly scattered them, as fusileers, along the hedges. His left wing was commanded by Pianciani, who, some time later, was Mayor of Rome. Kanzler's force commenced firing. But what could it avail against an enemy that was invisible and in superior numbers? A veteran of Castelfidardo, Lieutenant-Colonel de Charette, the same who was destined afterwards to immortalize himself at Patay and at Mans, understood that nothing was to be gained by a fusillade. “Forward,” he cried, “my Zouaves! charge with the bayonet; and, remember, the French army is looking on.” The Zouaves reply: “Live Pius IX!” and spring forward with their leader. The Garibaldians are dislodged from the first hill—from the other hills, and would have [pg 305] been utterly routed but for the formidable intrenchments presented by the Santucci vineyard, which was laid out in gardens rising in storeys, one above the other, and intersected by walls. Garibaldi was posted on the summit, in a villa, whence he directed his fire without being exposed to personal danger. His position was, indeed, strong. Charette's troop was observed to waver. “Forward, Zouaves!” cried their leader, “or I shall die without you!” As he spoke, his horse was struck by a ball and fell dead. Meanwhile, the Zouaves scaled the walls and the ravines, without heeding those who fell. Garibaldi was disconcerted by this living tornado. He fell back from his villa to the houses, and thence to the Castle of Mentana. The Zouaves followed in the face of a murderous fire, discharged from the walls of the castle; but they always advanced, and finally, repelled, by a bayonet charge, a renewed and general attack of the enemy. Such efforts, however, could not have been sustained for any length of time unaided, and bravery must, in the end, have given way to numbers. General de Courten, who directed this attack, sent to ask assistance from General Polhes, who commanded the army of France. The French soldiers had been, hitherto, inactive, although by no means unheeding spectators of the combat. “Bravo! Zouaves, bravo!” cried they, eagerly desiring to share in the fight. At a sign from their chief, they sprang forward in their turn. At their head was Colonel Saussier, of the 20th regiment of the line, who was afterwards general and member of the National Assembly at Versailles. The sudden and hitherto unknown fire of the chassepots carried death and terror within the precincts of the castle. Meanwhile, a detachment of Zouaves managed to place themselves between Mentana and Monte Rotondo, and so intercepted the reinforcements which were hastening from the latter place to join the Garibaldians. At sight of this achievement, the bands, already much demoralized, were thrown into confusion. Night came, and, favoring their flight, changed it to a rout. Garibaldi himself, who had so often shouted, “Rome or death”—stole [pg 306] away, under cover of the darkness, like the meanest of the fugitives. His sons did in like manner. It was expected that they would renew the battle next day, as Monte Rotondo, which they still held, presented a convenient position for rallying. They did nothing of the kind. On the very night which followed the engagement Garibaldi and his sons recrossed the Italian frontier. “He always runs away” (si salva sempre), said his followers, in the bitterness of their disappointment, when so shamefully betrayed and abandoned. The French soldiers, on the other hand, always inclined to raillery and punning, baptized the action of the preceding day, calling it the battle of Montre ton dos. The Garibaldians, who held the castle, as well as the rest of the banditti who could not get away in time, surrendered, unconditionally, to General Polhes. There was but little bloodshed on the side of the victors, thanks to the rapidity with which the victory was won. The losses of the French troops were not more than two killed, two officers and thirty-six privates wounded. Of the Pontifical force there were twenty killed and one hundred and twenty-three wounded. Several of these died of their wounds.

The Maistre—Muller.

Among those noble victims who claim the gratitude of the Catholic world, were names already dear to the church—such as Bernard de Quatre-barbe, a nephew of the defender of Ancona; Rodolph de Maistre, grandson of the immortal author of “The Pope;” and John de Muller, son of the celebrated German controversialist. As if nothing that is glorious should be wanting to the field of Mentana, it had also its martyrs of charity. The Sisters of St. Vincent de Paul went and came among the wounded and the dying, giving their aid alike to all, no matter what their uniform. There was need of water. A Pontifical Zouave, Julius Watts Russell, ran to find some for a Garibaldian who was at the point of death. As he was gently raising the head of the moribund, in order that he might drink, he was himself struck with a ball and fell dead on the body of him whom he had endeavored to succour. On his person was found a small note, [pg 307] in which he thus exhorted himself: “My soul, O, my soul! love God and pursue thy way.” What Christian would not be envious of a like death—a death which nobly crowned such a life as these few words necessarily suppose?

Garibaldian fanaticism.

The vanquished had been fanaticised by the secret societies as well as by Garibaldi himself, that infuriated enthusiast, who could not write four lines nor utter four words without enshrining therein the treasons of the black race, that prurient sore of Italy; or the venom of the Vatican, that nest of vipers; or the lies of Pius IX., that pest, that monster, twice accursed, as priest and as king. So when these people were made prisoners, they expected nothing better than the hardest treatment and the most terrible vengeance. How surprised must they not then have been to find that their wounded were attended to on the field of battle, and the same care and attention extended to them as to the wounded of the Pontifical force, whilst those who were sound met with no other punishment than to be well guarded at first, and afterwards released by degrees, as it became certain that Garibaldi would be in no hurry to renew his game. Finally, a complete amnesty was granted. This extreme clemency of a legitimate government towards an invading banditti presented a noble and happy contrast with the implacable revenge of the usurping King of Piedmont. Victor Emmanuel, in fact, had no hesitation in putting to death the Spanish general Borges and his Neapolitan comrades, who were arrested whilst bearing arms in an endeavor to deliver the kingdom of Naples, and restore its former king, Francis II.

Two murderers executed.

Two men only were excepted from the Pontifical amnesty. These were the authors of that atrocious act, the blowing up of the Sorristori barracks. Their crime, indeed, could not be considered as anything connected with the war, but simply as cowardly assassination. Those two wretches, Monti and Tognetti, underwent a regular trial, which lasted more than a year, [pg 308] and at which all the forms required by law were strictly observed. They were convicted, and ended by acknowledging everything. They suffered capital punishment, and, at their execution, begged pardon of God and men. The day after this execution—coming generations will scarcely believe so strange a fact—the Chamber of Deputies at Florence solemnly protested against it, as did also Victor Emmanuel. The secret societies opened a subscription list for the widows of the executed criminals. Victor Emmanuel took part in it. And thus did a king honor parties who commit murder by gunpowder plots. True, this king was the same prince who, in pursuance of a decree issued by Garibaldi, at Naples, in 1861, pensioned the widow of the regicide, Agesilas Milano.

Pius IX. visits the wounded rebels.

Pius IX. entertained quite a different idea of the duties of royalty. He was persuaded that an example should be made of the foul crime of Monti and Tognetti, and so could not be moved. “A king,” said he, “owes justice to all alike, certainly not excepting honest people: and hence assassins must not be allowed to count on impunity.” He went kindly to visit the wounded Garibaldians, “those unfortunate people, a great many of whom were only misled, and who, nevertheless, were his children.” Two hundred of them had been conveyed to a lower room in the Castle of St. Angelo. He visited them quite alone, and thus addressed them: “Here I am, my friends; you see before you him whom your general calls the Vampire of Italy; you all took up arms against me, and you see that I am only a poor old man! You are in need of shoes, clothes and linen. Well, the Pope on whom you made war will cause you to be supplied with all these things. He will then send you back to your families; only before your departure, you will, from love to me, make a spiritual retreat.” The unfortunate rebels could not believe their eyes or their ears. Some turned away from him in sullen wrath, like demons who will not give up hating. Others, in greater numbers, seized hold of the paternal hand which was raised over them to bless them, [pg 309] and bathed it with their tears. The good Pope, marvelled at the designs of God, who brings good out of evil. “O felix culpa” (“O happy fault!”), said he, alluding to the prayers of Holy Saturday, “if these children had not borne arms against me, they would not, perhaps, have died so piously.”

It was some time before the details of Mentana were known in France. The government, it would appear, feared to acknowledge that the French soldiers took part in the engagement. When, however, the general's report put an end to all doubt on the subject, there were no bounds to the rage of the revolutionary party. The revolution, hitherto, had used Louis Napoleon as a facile and valuable instrument. It could not pardon him Mentana. But France was not all revolutionary. The mass of the nation, honest and loyal, shared not the ideas of the secret societies. Far from regretting what had taken place, the French people dreaded lest there should not have been enough done.

Cialdini, indeed, had been able to withdraw his troops, not with honor but without molestation, within the Italian frontier, whilst no account was required of his violation of the September convention. The ministers continued to discuss Italian unity as freely as they had been in the habit of doing for eight years, and the officious demagogue papers which were devoted to Prince Napoleon began to demand the speedy return of the French troops from Rome, and that by virtue of the famous convention which, according to these politicians, was binding on France, but not on Italy. The legislative body was moved. Not only the deputies who were declared Catholics, and who always divided against the government on the Roman question, but a great number of those also who had never until that time shown any indocility at the moment of voting, resolved to force the government to make a clear and public declaration of its intentions. The debate was opened by M. Thiers in an eloquent speech at the sitting of 4th December. He proved, and the proof was not difficult, that no reliance could be placed on the word of Victor Emmanual or Italian promises. “The [pg 310] House of Savoy,” said he, “goes to a falcon hunt with Garibaldi. If the latter fails he is taken to Caprera. If he succeeds, and takes a kingdom, they say to him, you are the revolution: your prey does not belong to you; it is ours, who are order and legality.” Jules Favre, a barrister, shamelessly spoke in a contrary sense, and endeavored to justify Italy. His sophistry met with no response.

The minister, M. Rouher, could not retreat. He made a long speech, in which he defended the policy of Napoleon III. against the two former speakers, and involved himself once more in the inconceivable idea of neither sacrificing Italian unity to the Pope's temporal sovereignty nor that sovereignty to Italian unity. (On the one hand, M. Jules Favre objected that Italy, and chiefly amongst others, Menabrea, the actual head of the Florence Cabinet, whose wisdom and moderation had just been praised by the French minister, ceased not to declare that the possession of Rome was indispensable.) On the other hand, there were loud murmurs which protested against the iniquitous equality which was sought to be established between the victim and his executioner. M. Rouher perceived that the majority which the Imperial government had commanded for sixteen years, was on the point of slipping from him; so, turning to Jules Favre, he declared “that he was not agreed with him on any point—that he absolutely rejected his policy.” Then, addressing the Conservatives, he affirmed that they would defend Rome so long as the desired reconciliation did not take place—that France would never, never abandon Rome. He concluded by conjuring the deputies to cling to the government which gave the battle of Mentana as a pledge of its sincerity. This declaration was greeted with prolonged applause, and it could no longer be doubted that the vote would be almost unanimous. The deputies, however, determined that the head of their church should not be imperfectly protected, required of the minister a distinct explanation of what he meant by defending Rome. They were resolved that the government should not have the power to give up to [pg 311] Italy the territory around the city which the Pope still possessed, and leave to him only the walls of Rome. This position was maintained by the veteran orator of French parliaments, M. Berryer. A great number of deputies came to his support, so necessary was it understood to be to guard against all subterfuge in transacting with Napoleon III. M. Rouher was constrained to reascend the tribune. He did so, he said, more fully to express his idea, and declared, whilst the Chamber loudly applauded, that the Emperor guaranteed not only the city of Rome, but also the territory actually possessed by the Holy See, in all its integrity. Such was the memorable sitting of 4th December, 1867, at which the will of France was forced on its despotic ruler. But both for him and the country, French writers assure us, it was too late. If the representatives of the nation, they say, had shown from the beginning the same decision; if the empire had always spoken as on the 4th December, 1867; if, above all, it had acted conformably to its words, it would either not have fallen or fallen with honor. But never would we have seen either Italian unity or German unity, and the black flag of Prussia would not wave to-day over Metz, Malhouse and Strasbourg.

Piedmont having withdrawn its threatening force on the approach of the French troops, the Holy See had nothing to dread, for some time at least, from foreign invasion. It remained only to provide against the attacks of banditti such as had been just defeated at Mentana. In this important matter the Holy Father was not left to his own resources. The whole Christian world was in sympathy with him, and anxious for his safety. Volunteers from all Catholic countries hastened to Rome. Even remote Canada, so early as 1868, had sent her three hundred. And these mercenaries, as the enemy called them, served at their own expense. The Bishops of Hungary furnished three squadrons of Hussars, who were all mounted, equipped, and in every way supplied by Hungarian subscriptions. The bishops and nobility of Galicia sent lancers. France, Belgium and Catholic Germany, emulated one another in their efforts to maintain the Pontifical force.

[pg 312]

There was nothing warlike in thus providing against possible danger. So long as France held Piedmont bound to treaty stipulations, any army in the service of the Pope could only be employed as a police force in maintaining internal peace, or in repelling such attempts as had recently been made by the irregular bands of Garibaldi against the Pontifical States.

Meanwhile, the arts of peace were not neglected. The Holy Father, as might be supposed, when freed from the fear of invasion and expulsion from his state, applied with renewed zeal to the duties of his sublime office. Nor to these alone did he confine the exercise of his well-directed charity. The agricultural school for children remains a lasting and solid proof of his enlightened benevolence. This establishment is called, in honor of its august founder, the Pio Vigneard (Pia Vigna). It is provided with all the most improved implements, and is confided to the care of the Belgian Brothers of Mercy. It is wholly maintained by the private funds of Pius IX. It may be seen on an eminence to the left of the railway as you approach the city of Rome.

ANNIVERSARY OF THE HOLY FATHER'S ORDINATION.

The anniversary of the elevation of Pius IX. to the Christian priesthood happily occurred during this interval of peace. There was but one feeling throughout the whole Christian world. The warmest expressions of love and devotedness proceeded from every land. All the sovereigns of Europe conveyed by autograph letters their dutiful congratulations, whilst the joy of the people everywhere knew no bounds. At Rome the feast of the golden wedding of Pius IX. lasted three days. Everywhere else, as it fell on the Sunday of the Good Shepherd, it was celebrated in the churches, and often in public places or on the mountains by illuminations or bonfires. Under the name of handsel to Pius IX., the Catholic press opened subscription lists. Notwithstanding the regular payment of Peter's pence, the public generosity was not exhausted.

[pg 313]

One journal might be quoted, which alone collected more than one hundred thousand francs. The Archbishop of Cologne, Monsigneur Melchers, observed, in a pastoral instruction which he issued on the occasion, that never before had a Pope been in such intimate and universal relation with the heart of humanity. And indeed it was more consoling to the Supreme Pastor than all other demonstrations to reflect that so many millions on millions of faithful united with him in prayer at the Mass of the 11th of April, all on the occasion participating in the Holy Communion. He felt that the whole universe prayed with him and for him. “O God!” he exclaimed, in presence of some pilgrims who had come to congratulate him in person, “O God! have mercy on me! This is too much happiness! I dread when, ere long, I shall appear before Thy judgment-seat, lest Thou say to me: Thou hast had thy reward on earth! Not to me, but to Thee, O Lord! belongeth the love of Christians.” He fully appreciated the numerous offerings and congratulations of the Catholic world. His servants conceived the happy idea of placing in symmetrical order throughout the apartments of the Vatican the rich and numerous gifts which were presented to him on the occasion of his jubilee. Beholding them, he exclaimed: “I also have my universal exposition! It is the fruit not of my industry but of the love of my children.” Then, as he turned over the leaves of the gigantic manuscripts which were covered with addresses of devotedness, he added: “This is the true expression of the universal Catholic suffrage.”

This auspicious time of peace and rejoicing was not without its sorrows. Among these were the fearful massacres of Christians in China. Nor were these the worst, for they carried with them their consolation. If the Church was cruelly persecuted in China, she won new glory in adding martyrs to the Triumphant army in heaven. The many scandals that occurred throughout Christendom were more truly afflicting. Above all, were truly trying to the paternal heart of the Holy Father those which happened among the Catholic people, who [pg 314] protected him in the possession of what remained of his dilapidated patrimony. A court and a political system which were destined soon to disappear were laboring to put an end to Christian education. The prince, cousin of the Emperor, Napoleon III., and the Senator and Academician, Sainte Beuve, held heathenish orgies in the Lenten season, even on Good Friday. To crown the list of evil, apostacy was not wanting. It was of little consequence that one who fell away, although a vehement declaimer, was a shallow theologian; his loss was, nevertheless, to be deplored. The progress of a low sect in Belgium called Solidaires, the success of a new revolution in Spain, under favor of which the members of religious communities, both of men and of women, were driven from their homes in the name of liberty, together with the opening of revolutionary clubs in Paris, caused Pius IX. to dread catastrophes in the near future. Severe domestic affliction came this year (1869) to aggravate the sorrows of Pius IX. His brother, Count Gabriel Mastai, met with an accident which, at his advanced age, ninety, proved to be serious. The Holy Father, immediately traversing Rome, ascended on his knees the scala sancta. A few days later the death of the patient was intimated to him. He shut himself up several hours in his private apartment, in order that none might witness the tears which grief made him shed. Finally, he repaired to the Vatican Basilica, where he prayed for a long time, both before the Holy Sacrament and at the tomb of the apostles.

AN EXERCISE OF SOVEREIGNTY.

Those states which formed the monetary division of Western Europe—France, Belgium, Switzerland and the Holy See, agreed at this time to refound their silver coinage. A model was chosen, which Greece, Portugal, Roumania and some other countries adopted in their turn, and it was understood that the new coinage for each state should be in proportion to its population. Hence it behooved the Pontifical State to issue forty millions of livres or thereby, for a population numbering [pg 315] from three to four millions of souls, including Romagna and Umbria, which the Pope still claimed. The Florence government remonstrated against the issue of forty million livres, on the ground that the Pontiff could not now actually count more than from 600,000 to 700,000 subjects. Napoleon III., always inclined to gratify the revolution, summoned Pius IX. to suspend the issue of his exaggerated coinage, three-fourths of which, it was insisted, should be cast anew with the effigy of Victor Emmanuel. This interference of Napoleon was considered inopportune and unacceptable, the operation of coining being almost completed. Cardinal Antonelli maintained the right of the Holy See. The French and Italian governments agreed to exclude from their circulation, and consequently from that of the whole monetary union, all silver coins which bore the meek and noble likeness of Pius IX. This they did without offering to the public any explanation. The revolutionary party, however, were too honest not to supply this want. They at once gave circulation to the rumor that the coinage of the Pope was of inferior quality. He was pointed out as a money-counterfeiter by the thousand organs of the infidel press. The people, grossly deceived, repelled with indignation, as if it were that of a robber, the likeness of the representative of justice on earth. The Catholics, meanwhile, observed with pain that while this storm of calumny was raging, one of their own number, once a champion of the temporal power, held in the French government the portfolio of finance. The Pontifical treasury subjected itself to considerable sacrifices, in order to diminish the losses and silence the recriminations of those who were compelled to stop its money, which could no longer be circulated. Chemists, in the interest of truth, analyzed the depreciated metal, and declared that it was exactly of the same value as the coinage of Napoleon III. But neither the officious nor the official press took the pains to publish this fact, and the calumny remained. The time was even then at hand, as French writers observe with pain, when France, in her downfallen and exhausted condition, would [pg 316] have been glad to possess this Pontifical money and dispense with worthless paper.

THE VATICAN COUNCIL—PURPOSE OF THE POPE IN CONVENING A GENERAL COUNCIL.

This time of sorrow, mourning and difficulty was succeeded by a period of unwonted activity. It was deemed expedient to convoke an Œcumenical Council. This important measure was thought of on occasion of the centenary celebration of the martyrdom of SS. Peter and Paul. After two years of serious and mature deliberation and consultation, Pius IX. issued apostolical letters, convening a council of the whole church at the Vatican Basilica. The 8th of December, 1869, was appointed as the day for its first assembling. The objects in view cannot be better described than in the words of the venerable Pontiff. After a few preliminary paragraphs in his Bull of Indiction, the Holy Father thus proceeds:

“The Roman Pontiffs, in the discharge of the office divinely confided to them in the person of Peter of feeding the entire flock of Christ, have unweariedly taken on themselves the most arduous labors, and used every possible means in order to have the various nations and races all over the earth brought to the light of the Gospel, and by truth and holiness to eternal life. All men know the zeal and unceasing vigilance with which these same Roman Pontiffs have kept inviolate the deposit of faith, discipline among the clergy, purity and science in the education given to the members of the church, the holiness and dignity of Christian marriage: how they studied day by day to promote the Christian education of the youth of both sexes, to foster among all classes the love of religion, the practice of piety and purity of morals as well as everything that might conduce to the tranquillity, the good order and the prosperity of civil society. Whenever great troubles arose, or serious calamities threatened either the church or social order, the Roman Pontiffs judged it opportune to convoke general councils, in order that with the advice and assistance of the [pg 317] bishops of the Catholic world, whom the Holy Ghost hath established to rule the Church of God, they might, in their united wisdom and forethought, so dispose everything as to define the doctrines of faith, to secure the destruction of the most prevalent errors, defend, illustrate and develop Catholic teaching, restore and promote ecclesiastical discipline and the reformation of morals.

“No one at the present time can be ignorant how terrible is the storm by which the church is assailed, and what an accumulation of evils afflicts civil society. The Catholic Church, her most salutary doctrines, her most revered power, the supreme authority of this Holy See, are all assailed and trampled on by the bitter enemies of God and man. All that is most sacred is held up to contempt; ecclesiastical property is made the prey of the spoiler; the most venerable ministers of the sacraments, men most eminent for their Catholic character, are harassed by unheard of annoyances. The religious orders are suppressed, impious books of every kind and pestilential publications are disseminated, wicked and pernicious societies are everywhere and under every form multiplied. The education of youth is, in almost all countries, withdrawn from the clergy, and, what is far worse, intrusted in many places to teachers of error and evil.

“In consequence of all these facts, to our great grief and that of all good men, and to the irreparable ruin of souls, impiety, corruption of morals, unbridled licentiousness, the contagion of depraved opinions, and of every species of pestilential vice and crime, the violation of all laws, human and divine, prevail everywhere to such an extent, that not only religion but human society itself is thrown into the most deplorable disorder and confusion.

“Wherefore, following in the footsteps of our illustrious predecessors, we have deemed it opportune to call together a General Council, as we had long desired to do.

“This Œcumenical Council will have to examine most diligently, and to determine what it is most seasonable to do, in [pg 318] these calamitous times, for the greatest glory of God, the integrity of faith, the splendor of Divine worship, the eternal salvation of men, the discipline of the regular and secular clergy, and their sound and solid education, the observance of ecclesiastical laws, the reformation of morals, the Christian education of youth, the common peace and universal concord. With the Divine assistance, our labors must also be directed towards remedying the peculiar evils which afflict church and state; towards bringing back into the right road those who have strayed away from truth and righteousness; towards repressing vice and error, in order that our holy religion and her saving doctrines may acquire renewed vigor all over the earth, that its empire may be restored and increased, and that thereby piety, modesty, honor, justice, charity and all Christian virtues may wax strong and nourish for the glory and happiness of our common humanity.”

It has been alleged and persistently maintained by the enemies of the Holy See, that Pius IX. sought only to promote his own importance by convening a General Council. Of this calumny the foregoing words, which so plainly and distinctly set forth the purposes of the council, afford an abundant refutation. No man holding a great public office can fulfil faithfully the duties of that office without exalting his own character in the estimation of mankind. Ought he then, because such things exalt him, to leave them undone? This would, indeed, be mistaken humility.

Councils, although not an essential element in the government of the church, are had recourse to in times of difficulty, in order to settle doctrinal disputes, promote morality and establish or restore discipline. With the exception of the Apostolic Council of Jerusalem, no council was held for the first three hundred years of the church's existence. The church, nevertheless, as regarded her spiritual state, was highly prosperous and extended rapidly. Councils came as exigencies arose, and when there was no insuperable impediment to their assembling. They were in their time a source [pg 319] of great and lasting good, whilst their record remains shedding light on the centuries as they pass. There had already been eighteen Œcumenical Councils, that of Trent, held three hundred years ago, having been the last. Causes like to those which occasioned the earlier councils, although in a different state of the world and human society, appeared to call for such action on the part of the church as should powerfully influence the passing age, and cause the light of Divine revelation to penetrate the dark places of the nineteenth century. It was resolved, accordingly, to convoke the Œcumenical Council of the age.

BISHOPS, ETC., BIDDEN TO THE COUNCIL.

It was the duty of the Commission of Direction to decide as to who had a right to be called to, and to sit in, the council. This commission consisted of five cardinals who were presidents, eight bishops and a secretary, the Archbishop of Sardis. There was no difference of opinion. A question, however, arose as to the right of vicars-apostolic to be invited to the council. They were bishops, indeed, but without ordinary jurisdiction. Hence the doubt as to their right to be called. Neither their admissibility, if invited, nor of their decisive vote when admitted was at all questioned. The precedents and practice of the Holy See were in favor of their being called. It was also dreaded lest their exclusion should give rise to questions as to the œcumenicity of the council. All bishops, undoubtedly, were entitled to be invited. It was decided, therefore, that bishops, vicars-apostolic, should be bidden to the council. The Bulls by which former councils had been convoked called together archbishops, bishops, etc. The law, therefore, making no distinction between bishops in ordinary and such as were vicars-apostolic, neither could the commission. Ubi lex non distinguit nec nos distingnere debemus.

It was a far more serious matter to invite “the bishops of the Oriental rite who are not in communion with the Apostolic See.” An earnest and affectionate letter of invitation was [pg 320] addressed to them. It was presented to the Patriarch of the “Orthodox” Greek Church, who did not consider it worth while to open it. On the same day, it is related, four millions of Bulgarians notified to this patriarch their withdrawal from his jurisdiction. Many bishops of the Greek patriarchate were deeply moved by the most kind and pressing appeal of the Holy Father. He had beseeched and conjured them in the most earnest manner “to come to the general assembly of the bishops of the West and of the whole world, as their fathers had come to the second Council of Lyons and that of Florence, in order that, renewing the charity which existed of old, and restoring the peace which prevailed in the early ages, the fruits of which time has snatched from us, we may behold at last the pure and bright dawn of that union which we so ardently desire.” The separated bishops to whom these touching words were addressed, appear to have been profoundly moved. A goodly number, even, actuated by the paternal intentions of the Holy Father, were strongly inclined to meet his advances; but so powerful was the example of the Greek Patriarch of Constantinople, that none of them dared to take the lead. The non-united Patriarch of Armenia replied that he would attend the council. But he failed to do so.

A very considerate letter was also addressed to Protestants and all non-Catholics. Needless to say it was not responded to. At the Council of Trent the same attention was shown, but with an equally unsuccessful result. Julius II. had published the condition on which alone non-Catholics generally could be invited, viz.: that they should recognize the Divine authority of the Church. It was not surely to be expected that, on occasion of the meeting of a General Council, the Catholic Church should abandon, in favor of a comparatively small number of dissenters, her fundamental claim to Divine commission, which was acknowledged throughout all Christendom. The bishops of the Anglican Church were astonished and irritated on finding that they were invited only as other Protestants, and not convoked along with the Fathers of the Council. [pg 321] Rome thus plainly intimated to them that they have yet to prove their consecration and right to episcopal dignity.

Rev. Dr. Cumming of London, a minister of the Scotch Presbyterian Church, asked, through Archbishop Manning, to be allowed to lay before the council such arguments as could be adduced in support of Protestant opinions. Pius IX. caused the following reply to be sent to the learned minister: “The decisions of former councils could not be shaken by bringing them anew into question, and by discussing what had been already examined, judged and condemned.” Two months later, 30th October, 1869, having been informed that his words might have been misunderstood, and that certain Protestants imagined that all access to the Holy See was henceforth closed against them, the Holy Father, in a new Bull which he very considerately issued, declared that: “Far from repelling any one, we, on the contrary, make advances towards all. To those who, led astray by their education, believe in the truth of their opinions, we, by no means, refuse the examination and discussion of their arguments. This cannot be done within the council; but there are not wanting learned theologians whom we shall designate to them, and to whom they can open their minds. May there be many who, in all sincerity, shall avail themselves of this facility! We earnestly pray that the God of mercy may bring about this happy result.”

FATHERS WHO ATTENDED THE COUNCIL.

A statement of the number of Fathers who attended the council, at any particular time during its celebration, can hardly convey an accurate idea of the numbers who took part in its proceedings. Some were always arriving and others departing. Some fell sick, and a few died. The number in attendance, however, was always considerable. An official list, published by the Apostolic Chamber, shows the number and quality of such as were entitled to be present, and who could have attended except on account of hindrances arising from sickness, age or impediments thrown in their way by the [pg 322] governments under which they lived. These included 55 cardinals, 11 patriarchs, 7 primates, 159 archbishops, 755 bishops, 6 abbots, 22 mitred abbots-general, 29 generals and vicars-general of orders; in all, 1,044. A later official list of 1st May states the total number at 1,050, new primatial, archiepiscopal and episcopal churches having been erected in the meantime.

On the 8th December there were at Rome: 49 cardinals, 9 patriarchs, 4 primates, 123 archbishops, 481 bishops, 6 abbots, 22 abbots-general, 29 vicars and vicars-general of orders; in all, 723 Fathers. On 20th December there were 743.

The following Bishops of England were in attendance at the council: The Most Rev. Archbishop Manning, of Westminster; the Most Rev. Dr. Errington, Archbishop of Trebizonde; the Right Rev. Dr. Grant, of Southwark; the Right Rev. Dr. Cornthwaite, of Beverly; the Right Rev. Dr. Uullathorne, of Birmingham; the Right Rev. Dr. Clifford, of Clifton; the Right Rev. Dr. Chadwick, of Hexham; the Right Rev. Dr. Amherst, of Northampton; the Right Rev. Dr. Roskell, of Nottingham; the Right Rev. Dr. Vaughan, of Plymouth; the Right Rev. Dr. Turner, of Salford; the Right Rev. Dr. Brown, of Shrewsbury.

There was a somewhat longer list of Irish bishops, viz.: His Eminence Paul, Cardinal-Archbishop of Dublin; the Most Rev. Dr. McGettigan, Primate of all Ireland, Archbishop of Armagh; the Most Rev. Dr. Leahy, Archbishop of Cashel; the Most Rev. Dr. McHale, Archbishop of Tuam; the Right Rev. Dr. Derry, of Clonfert; O'Keane, Fermoy; Kelly, Derry; Moriarty, Kerry; Leahy, Dromore; Gillooly, Elphin; McEvilly, Galway; Furlong, Ferns; O'Hea, Ross; Dorrian, Down and Connor; Butler, Limerick; Conaty, Kilmore; Nulty, Meath; Donnelly, Clogher; Power, Killaloe; McCabe, Ardagh.

The hierarchy had not yet been restored in Scotland; so that country could send only three bishops to the Œcumenical Council. These were the Right Rev. John Strain, Vicar-Apostolic, Edinburgh (afterwards, in the restored hierarchy, [pg 323] Most Rev. Archbishop of Saint Andrews and Edinburgh); the Most Rev. Dr. Eyre, Archbishop, Glasgow; the Right Rev. Dr. McDonald (in the restored hierarchy, Bishop of Aberdeen), Vicar-Apostolic, Preshome.

All the other civilized nations, with scarcely an exception,7 sent their bishops to the general assembly of the Church. France supplied the greatest number, eighty-one. The kingdom of the Two Sicilies came next, being represented by sixty-eight bishops. Next came the States of the Church, sending sixty-two bishops. From Great Britain and Ireland, with the colonies, including Canada, went fifty-five bishops to the great council. Austria and Hungary were nobly represented by forty-three bishops. Spain and the United States of America sent each forty prelates, and the States of South America, thirty; whilst of the Oriental rites there were forty-two bishops. Piedmont, Tuscany, Lombardy and Venetia, together with Modena and Parma, Prussia, Bavaria, Mexico, Belgium, Holland, Portugal, Switzerland, the Isles of Greece, and even the Turkish empire, cheerfully willed that the Catholic prelates of their lands should bear their part in the grand Œcumenical Council which was now about to assemble. All these, with the cardinals, abbots, mitred abbots and generals of religious orders, who were also members of the great assembly, made up the goodly number which has already been adverted to.8

SUBJECTS WHICH IT WAS PROPOSED TO DISCUSS IN THE COUNCIL.

The subjects for discussion were expressed in schemata, or draft decrees, which were drawn up by a “congregation,” or, as we should say, a committee of one hundred and two ecclesiastics, who were cardinals and others learned in theology and canon law, selected from many nations on account of their superior wisdom and experience. By these alone the schemata [pg 324] were prepared. They bore not so much as the shadow of the supreme authority. So the council was perfectly at liberty to accept or reject, to change or to modify them, as it should deem fit and proper. Of this we are assured by the words of the Pope, who, in his “Constitution,” at the commencement of the council, informed the bishops that he had not given any sanction to the schemata, and that consequently in regard to them there was complete freedom.

The schemata, six in number, were very comprehensive. It is deeply to be regretted that the council was not allowed time to discuss them all. They concerned:

1. Catholic doctrine in opposition to the manifold errors flowing from rationalism.

2. The Church of Christ.

3. The office of bishops.

4. The vacancy of sees.

5. The life and manners of the clergy.

6. The Little Catechism.

The schema on the Church of Christ necessarily involved the question of infallibility. As this question, more than any other subject, appears to have disturbed the equanimity of the outside world, it may not be inappropriate to consider the preliminary labors, as regarded it, of the great theological commission. The schema on the Church of Christ extended to fifteen chapters. Having treated, at length, on the body of the church, the commission or committee of 102 theologians could not fail to treat also of the Church's Head. On this point they prepared two chapters. The one spoke of the primacy of the Roman Pontiff, the other of his temporal power. In treating of the primacy, its endowments also necessarily came under discussion. Among these claimed the first place the Divine assistance in matters of faith which was promised to Peter, and in Peter to his successors. This is nothing less than infallibility.