In convents and girls' schools the new article of faith is already strong enough to work miracles. The _Univers_ relates "a miraculous cure wrought through an act of faith in the infallibility of the Vicar of Christ," at Vienna on May 24. But that is little in comparison with the greater and more difficult miracles which the dogma will have to accomplish. If the English proverb is true, there is nothing more stubborn than facts; to remove them from history or change their nature will be harder than to move mountains. Here in Rome we are daily a.s.sured that the dogma has conquered history, but these antic.i.p.ated conquests will have to be fought out, at least everywhere north of the Alps, and cannot be won without great miracles. But the Jesuits have never of course been without their thaumaturgists, and they have been able to accomplish the impossible even in the historical domain.

The Pope seems peculiarly annoyed at some of the English Bishops opposing infallibility, probably because Manning had told him that the English above all others reverenced him as the organ of the Holy Ghost. He lately broke out into most bitter reproaches against Bishop Clifford of Clifton, before an a.s.semblage of Frenchmen, most of whom did not even know him by name, and accused him of low ambition, saying that he knew "ex certa scientia" the only reason why Clifford would not believe in his infallibility was because he had not made him Archbishop of Westminster.

Yet there is perhaps no member of the Council whom every one credits with so entire an absence of any ambitious thought. The spectacle of such conduct on the part of the man, who for twenty-four years has held the highest earthly dignity, produces a painful feeling in some, and contempt in others.

It is indeed disgusting to see the Court party compelling men, most of them aged, to remain here to the great injury of their health at a season when all who are able to do so leave Rome, although many of them are accustomed to a different climate and feel sick and exhausted. They are treated like prisoners, and not even allowed a holiday without special leave. No such egotistic and unscrupulous absolutism, as what now prevails here, has been seen in the Christian world since the days of the first Napoleon. If there were any persons here besides courtiers who could advise the Pope, as friends, they would have to tell him that his credit before the world demanded that an end should be put to this state of torture, and the Bishops be allowed to depart, many of whom are already dead. But, as was observed before, even Antonelli does not conceal his impotence as regards the Council, and as to others, it may suffice to acquaint Transalpine readers with one detail of Roman Court etiquette. If the Pope sneezes, the attendant prelate must immediately fall on his knees, and cry "Evviva!" in that position. Every man is at last what his _entourage_ has made him, and Pius has for twenty-four years had every one kneeling before him, and has been daily overwhelmed with adorations and acts of homage, the effect of which may be read in Suetonius' biographies of the Emperors.

The affair of the Prince Bishop of Breslau, who was not allowed to leave Rome, has been arranged, by Cardinal Antonelli ordering an apology to be made. The regulations about refusing visas were only meant for the Orientals, who are certainly detained in Rome against their will, but in extending the same treatment to German prelates the police had exceeded their instructions and must be severely punished. Forster answered that he did not wish this, and that Cardinal de Angelis in his note had fully approved their conduct. Meanwhile the same thing has been repeated: the visa was refused to the suffragan Bishop of Erlau in Hungary, who wanted to go to Naples, because he had received no permission from the Secretary, Bishop Fessler.

The Franciscan, Hotzl, has made an explanation satisfactory to the authorities, and is now again received into favour, but he is to stay here for the festival of June 29, on which day, as Pius was at least convinced a week ago, the proclamation of the new dogma with all imaginable pomp will take place. We live in very humane times, and so the good Father from Munich has suffered no worse martyrdom than the heat. He has been instructed, the _genius loci_ has done its work, his Spanish General has simply reminded him of certain rules of the Order-and so his conversion has been very quickly, easily and happily accomplished. He was not even threatened, I believe, with the Inquisition, and even there he would not have fared as ill as Galileo in 1633.

You must allow me, before relating the events of the last few days in the Council Hall, to recur to the occurrences of June 3, which I am now better acquainted with, and which have proved to be sufficiently important and eventful to deserve more detailed mention.

On the motion of Cardinal Bonnechose, who belongs to the middle party, Cardinal de Angelis had asked the Pope, directly after the session of June 2, whether he would not permit the prorogation of the Council, in view of the intolerable heat and the too long absence already of so many Bishops from their dioceses. The reply was a decided negative; there should be no adjournment till the infallibilist _Schema_ was disposed of. That was a hint to the majority, which they used next day, as the wish to cut short the debates had been loudly expressed for some days previously.

On the same day the Bishop of Pittsburg in North America spoke against infallibility and defended the Catholics of his country, who had hitherto known nothing of this doctrine, but were yet genuine Catholics in life and practice and not in name only, like the Italians. Capalti immediately attacked him and imposed silence. Bishop d.i.n.kel of Augsburg followed.

Senestrey, Bishop of Ratisbon, in the previous sitting had a.s.sured the prelates, who listened eagerly, that all Germany, so far as it was Catholic, thought as he did, and that every one was deeply penetrated with reverence for the infallible Pope, while it was a mere invention of certain evil-minded persons that there were those in Germany who doubted this divine prerogative of the Vicar of G.o.d. The astonishment was great; they had heard so often that the aversion to the new dogma was most deeply rooted and most widely spread in Germany. d.i.n.kel pointedly contradicted his colleague, and warned them against being misled by such tricks. He won great commendation, and his Biblical comments were also found to be well grounded and to the purpose.

Bishop Maret of Sura next ascended the tribune. He like others has made advances since being in the Roman school. If he had to write his work on the Pope and Council now, he would take a far more decided and bolder line. It was not without reason that he pointedly distinguished the two things, papal infallibility based and dependent on episcopal consent, and the personal infallibility of the Pope deciding alone, as the real subject of the controversy; for during the last few days there have been Bishops who excused their adhesion to the majority on the pretext that they only found the former kind of infallibility in the _Schema_. Maret then showed in what a labyrinth the majority was on the point of involving the Council. Either the Council was to give the Pope an infallibility he did not yet possess, in which case the donor was higher than the receiver by divine and therefore inalienable rights; or the Pope was to give himself an infallibility he had not hitherto possessed, in which case he could change the divine const.i.tution of the Church by his own plenary power; and if so why summon a Council and ask its vote? There Bilio angrily interrupted him, exclaiming to one of the most learned and respected men of the French clergy, the president of the Paris Theological Faculty, "Tu non nosti prima rudimenta fidei." And then he gave the explanation I mentioned before, that it did not belong to the Council to bear witness, to judge and to decide, but only to acknowledge the truth and give its vote, and then to leave the Pope to define what he chose by the inspiration of the Holy Ghost. There could be no talk here of majority or minority, but only of the Council. The majority applauded. Maret remained quiet, and asked without changing countenance, after this effusion of Bilio's was at an end, "Licitumne est ac liberum continuare sermonem."

Then all was silence, and he was able to finish his speech without further interruption.

Hereupon followed the violent closing of the discussion by a decree of the majority. The euphemistic language in which the _Giornale di Roma_ announced it next day was remarkable:-"Fu _terminata_ la discussione generale intorno alla materia di fede, che cominciata con la Congregazione del 14 Maggio, era stata proseguita per tutte le adunanze tenute nel suddetto spazio di tempo, nelle quali ebbero parlato in proposito 65 padri," etc.-such an obituary announcement as those which used to be put into the Russian newspapers on the death of a Czar, and which led Talleyrand to say, "Il serait enfin temps que les Empereurs de Russie changea.s.sent de maladie."

At the international meeting at Cardinal Rauscher's on the 4th, when about 100 Bishops were present, some of the bolder and more vigorous of them thought they ought to show by observing complete silence that there was no freedom at the Council. This view, as was said before, did not prevail; and the alternative of a protest was again adopted. On June 6, when the special debate began, Bishop Verot of Savannah in Georgia was the speaker who incurred the peculiar displeasure of the Court party, and was maltreated by Bilio. He objected to the words of the preamble "juxta communem et universalem doctrinam," as not being true, because the doctrine referred to was not universal or everywhere received, but was only the doctrine of the so-called ultramontane school. At this murmurs arose, and Verot remarked that a previous speaker-Valerga-had been quietly listened to while he talked for an hour and a half about the Gallican school, and compared them with the Monothelite heretics; it was only fair therefore to let him call the other school by its name. Hereupon Bilio, who has a.s.sumed the role of _ex officio_ bl.u.s.terer and terrorist, interposed in his manner of a brawling monk, saying this topic had nothing to do with the preamble, and could be introduced afterwards in the discussion on the four chapters.

Bishop Pie of Poitiers had proposed to his colleagues on the Commission _de Fide_ to put the article on infallibility, which was too crudely worded, into a shape which all could accept, to which Manning and Dechamps replied that it could not be improved upon, and they would allow not the slightest change. And as they had a majority in the Commission, Pie's wish was strangled before its birth.

There is no want of restless activity and agitation in favour of infallibility. The processions to obtain the gift of infallibility from the Holy Virgin and the numerous Saints, whose bones and relics fill the Roman Churches, march with sonorous devotion through the streets; the lazy and lukewarm are urged not to remain idle at so important a time, and there is no lack of intimations of the real profits which the dogma must yield to the city. The Bishops of the minority must have had marble hearts if they had continued proof against so many fervent prayers for their conversion, and wished still to defend their Gallican citadel in spite of the general a.s.sault upon it. The Roman parish priests have already presented an address in favour of the dogma, but not-as I hear-till after the opposition among them had been put down by the highest authority. And now an urgent admonition has been addressed to the University Professors either to signify their desire for the definition or resign their offices.

All who receive salaries here have long been accustomed to the soft pressure put upon them from above, and are hastening, with a correct appreciation of the importance of the wish of the authorities, to follow lead. In the last few days we have had an address from 40 Chamberlains of the Fathers of the Council who "prostrate at the Pope's most sacred feet earnestly desire to have the opportunity of sharing the wholesome fruits (_saluberrimi frutti_) of infallibility and the exultation felt by all true believers at the decree." The text of the address is given in the _Unita Cattolica_.

Meanwhile the chief Pontiff himself speaks in most emphatic terms. The _Tedeschi_, notwithstanding Senestrey's a.s.surances, are in bad odour here.

A letter of the Papal Secretary in the _Univers_ of June 2 describes the Opposition Bishops as _amateurs de nouveautes dangereuses_, and I understand that in a letter to Chigi, the nuncio at Paris, the Pope speaks of his infallibility as "that pious doctrine, which for so many centuries n.o.body questioned." This expression is peculiarly suggestive. That the Pope uses it in good faith is certain, and that he has not gained his conviction by any study of his own is equally certain. He has been deluded by this monstrous lie, which no single even half-educated infallibilist will make himself responsible for, and thus has been driven into his perilous course. No one, who has but glanced at the official Roman historians, such as Baronius or Orsi or Saccarelli, can possibly maintain seriously that there has been no doubt for centuries about papal infallibility. This saying lifts the veil and affords us a glance into the workshop, where the Pandora's basket was fabricated which has now been opened before our eyes. Future theologians will know how to appreciate that weighty saying, "no one for many centuries," and I for my part would say, like Gratiano to Shylock, "I thank thee for teaching me that word."

Cardinal Schwarzenberg, who spoke on the 7th against the second chapter, was not, I think, interrupted, as was however the Bishop of Biella, Losanna, on the pretext that he did not keep to the subject. The old man is a doubly unpleasant phenomenon to the Court party, both from his boldness and clearness of view, and as being a living proof that even an Italian may be a decided opponent of infallibilism. At the international meeting at Cardinal Rauscher's on the 8th it was determined that the third chapter was to be especially attacked in the speeches.

This third chapter deals with matters of very pregnant import. It binds the Bishops to the acknowledgment that all men are immediately and directly under the Pope, which means that the so-called papal system is to be made exclusively dominant in the Church, in place of the old episcopal system, or in other words is to displace the latter, as it existed in the ancient Church, altogether. Bishops remain only as Papal Commissaries, possessed of so much power as the Pope finds good to leave them, and exercising such authority only as he does not directly exercise himself; there is no longer any episcopate, and thus one grade of the hierarchy is abolished. The persons bearing the name of Bishops are wholly different from the old and real Bishops; they have nothing more to do with the higher teaching office (_magisterium_), and have no authority or sphere of their own, but only delegated functions and powers, which the Pope or any one appointed by him can encroach upon at pleasure. Even this is not enough for Archbishop Dechamps of Mechlin, who has now proposed four canons anathematizing all defenders of the episcopal system; this has roused the suspicions even of several Bishops of the majority. These four canons are so significant an ill.u.s.tration of the aims of the party that they deserve to be put on record here:-

(1.) "Si quis dixerit Romanum Pontificem habere quidem in Ecclesia primatum jurisdictionis, non vero etiam supremam potestatem docendi, regendi et gubernandi Ecclesiam, perinde ac si primatus jurisdictionis ab illa suprema, potestate distingui posset-anathema sit.

(2.) "Si quis dixerit talem potestatem Romani Pontificis non esse plenam, sed divisam inter S. Pontificem et episcopos, quasi episcopi a Spiritu S.

positi ad Ecclesiam Dei docendam et regendam sub unico summo pastore etiam divinitus vocati fuerint, ut in suprema potestate totius Ecclesiae capitis participent-anathema sit.

(3.) "Si quis dixerit supremam in Ecclesia potestatem non residere in universae Ecclesiae capite, sed in episcoporum pluralitate-anathema sit.

(4.) "Si quis dixerit Romano Pontifici datam quidem esse plenam potestatem regendi et gubernandi, non autem etiam plenam potestatem docendi universalem Ecclesiam, fideles et pastores-anathema sit."

FIFTY-EIGHTH LETTER.

_Rome, June 21, 1870._-What I have to communicate in this letter is so important, that I find it desirable to take it out of the historical order of events and let it precede the detailed account of what occurred between June 8 and 17.

A circ.u.mstance occurred on Sat.u.r.day, which has kept all who are interested about the Council in breathless suspense ever since. Nothing in fact could be more unexpected than that, at the moment when the Opposition, though still maintaining the contest from a sense of conscientious duty, almost despairs of success, a fresh ally should join its ranks in the person of a Roman Cardinal, whose accession is the more valuable because he does not only speak in his own name, but has concerted his speech with the fifteen Bishops of his Order. In fact I hear his speech spoken of in many quarters as the most important and unexpected event in the Council. It must not of course be supposed that Guidi's spirited speech represents adequately the tendencies of the Opposition, but still it must be affirmed that it involves a complete, and as we believe irreconcilable, breach with the majority. In order to enable people to appreciate the full weight of the speech it is of some importance to premise a brief account of the speaker.

Cardinal Guidi has belonged, almost ever since his entering the Dominican Order, to the convent of the Minerva. For a long time he belonged to the theological professoriate connected with the convent, and enjoyed, as such, the well-earned reputation of great learning and strict orthodoxy.

When eleven years ago Pius IX. wished to send thoroughly trustworthy and learned Roman theologians to the University of Vienna, to inculcate genuine Roman science and views on the young clergy, his eye fell on Father Guidi. After working there for some years he returned to Rome, having been meanwhile appointed Cardinal, and was soon afterwards made Archbishop of Bologna; and as the Italian Government promised to place no impediment in the way of his residing there, he actually betook himself to his See. But he soon found that it was not the place for him. The Dominican Order had seriously compromised itself in the notorious Mortara affair, and accordingly the Bolognese rabble broke out repeatedly into the most deplorable demonstrations against the new Archbishop as a member of the hated Order. He therefore returned to Rome, and administered his diocese from hence. And here he was one of the Pope's favourites, only during the last year he has lost favour through his freedom of speech.

Since then he has been prosecuting his theological studies in retirement, and it was pretty well known what he thought about the personal infallibility of the Pope. Several months ago he had a.s.sembled the Dominican Bishops at the Minerva about this affair. His view prevailed, and when Father Jandel, the General imposed on the Order by the Pope and reluctantly accepted, tried to put a pressure on them, they replied that they were Bishops, and were bound, as such, to consult their consciences when called to act as judges of faith. Then began a notable agitation in the Order, which was already divided into two camps. One arbitrary act followed another. A so-called academy of St. Thomas was opened, and hardly had the President taken his seat, when he made a long speech, expounding the doctrine of St. Thomas and the Order on papal infallibility in the most tactless and violent manner to his episcopal audience. A Dominican Bishop delighted the Pope by getting up an infallibilist address among his episcopal colleagues. Then followed a series of writings defending St.

Thomas against _Ja.n.u.s_. A member of the Order was forbidden by the General, Jandel, "to speak either publicly or privately about infallibility," and the _Civilta Cattolica_ of June 18 praised the General for prefixing to the infallibilist writing of a Dominican the approbation that in the Dominican Order papal infallibility has always been held as a Catholic truth.

Under these circ.u.mstances people were the less prepared to find Cardinal Guidi, in contrast with his numerous sympathizers in the College of Cardinals, venturing boldly on a step which must embitter his whole existence at Rome. The very first sentence of his momentous speech must have concentrated the anger of the majority on a Cardinal, as they thought, so confused and oblivious of his duty. Guidi began by affirming that the separate and personal infallibility of the Pope, as stated in the amended chapter of the _Schema_, was wholly unknown in the Church up to the fourteenth century inclusive. Proofs for it are vainly sought in Scripture and Tradition. The whole question, he added, reduces itself to the point whether the Pope has defined even one dogma alone and without the co-operation of the Church. No man could claim divine inspiration (_doctrina infusa_). An act might be infallible, a person never. But every infallible act had always proceeded from the Church herself only, either "per consilium Ecclesiae sparsae," or "per Concilium." To know "quid ubique credatur, si omnes Ecclesiae c.u.m Romana Ecclesia concordent," information is indispensably required. After this examination the Pope sanctions doctrine "finaliter," as St. Thomas says, and only so can it be rightly said "Omnes per Papam docent." He then showed from the works of the Jesuits Bellarmine and Perrone, "in definendis dogmatibus Papas nunquam ex se solis egisse, nunquam haeresim per se solos condemna.s.se." As Guidi uttered these words the majority began to make a tumult under the lead of the Italian s.p.a.ccapietra, Bishop of Smyrna. The Cardinal saw he could not continue his speech. One bishop cried "birbante" (scoundrel) and another "brigantino." But Guidi did not let himself be put out of countenance; he answered with astonishing firmness and calmness that he had a right to be heard, and that no one had given to the Bishops the right of the Presidents. "However, the time will come yet for saying your _Placet_ or your _Non placet_, and then every one will be free to vote according to his conscience." Here for the first time his speech was interrupted by loud applause, and the words "Optime, optime" resounded from every side among the Opposition Bishops. Manning was asked by one of them, who stood near him, "Etes-vous d'accord, Monsigneur?" He replied, "Le Cardinal est une tete confuse." On this a high-spirited Bishop could not refrain from observing to the powerful Archbishop of Westminster, "C'est bien votre tete, Monseigneur, qui est confuse et plus qu'a moitie Protestante."

After this pretty long interruption Guidi went on to require a change in the chapter on infallibility "ut clare appareat Papam agere consentientibus episcopis et illis occasione errorum qui sparguntur petentibus, facta inquisitione in aliis Ecclesiis, praemisso maturo examine et judicio et consiliis fratrum aut collecto Concilio." This was the true doctrine of St. Thomas; "finaliter" implied something to precede, and the words "supremus magister et judex" pre-suppose other "magistri" and "tribunalia." He concluded by proposing these canons:-

(1.) "Si quis dixerit decreta seu const.i.tutiones a Petri successore editas, continentes quandam fidei vel morum veritatem Ecclesiae universae ab ipso pro suprema sua et apostolica auctoritate propositas non esse extemplo omnimodo venerandas et toto corde credendas vel posse reformari-anathema sit.

(2.) "Si quis dixerit Pontificem, c.u.m talia edit decreta, posse agere arbitrio et ex se solo non autem ex consilio episcoporum traditionem Ecclesiarum exhibentium-anathema sit."

On sitting down he gave his ma.n.u.script to the Secretary, and was soon surrounded by the leaders of the Opposition, some of whom complimented him on his speech, while others expressed their admiration of his courage in resisting the attempts to interrupt him. When a learned Italian Bishop asked Valerga, Patriarch of Jerusalem, what he thought of this speech, he replied audibly with the pun, "Si e squidato," and on his interrogator rejoining that anyhow the speech contained nothing but the truth, Valerga let slip an expression very characteristic of himself and his party, "Si, ma non convien sempre dir la verita."

After this speech a large number of Bishops left the Council Hall, and excited groups of prelates might be seen standing about in all directions.

Cardinals Bonnechose and Cullen addressed their very pointless speeches to empty benches. Both pleaded for the proclamation of the fourth chapter, as it stood. Bonnechose, from whom Ginoulhiac and others had expected a very moderate speech, proved that he had completely gone over into Manning's camp, which cannot surprise any one in the case of a man who himself made no secret of his having no clear views on the question. Cullen destroyed by his last speech the impression made by the first, which had been admired, not for its contents but for its strictly parliamentary form.

Cardinal Guidi's courageous speech was destined soon to bear its fruits.

The Pope-the dearest object of whose heart is the perfect freedom of the Council, as the official journal stated the other day-sent for him at once, and next day boasted to several Cardinals of having energetically rebuked their undutiful colleague for his heresy and ingrat.i.tude, and threatened him with being called on to renew his profession of faith. But the Cardinal may consider himself indemnified for these hard words of the Pope by the homage he received the day after his speech from almost the whole body of the Opposition Bishops who came to visit him. And he knows that the best of them were even worse treated by his Holiness than himself, where it was possible.

FIFTY-NINTH LETTER.

_Rome, June 22, 1870._-On the 13th the votes were taken on the changes proposed in the preamble, and taken by rising and sitting down.(147) Instead of "Vis et salus Ecclesiae ab eo (Papa) dependet" was proposed "Vis et soliditas in eo (Papa) consist.i.t." The majority seem to have thought that stronger. The debate began with the speech of the Irish Archbishop of Cashel, a member of the Commission. It is precisely in our days, he said, that it is so necessary for the Pope to have absolute and irresponsible authority, for therein lies the one safeguard, first, against the encroachments of Liberalism; secondly, against the Radical and anti-Church policy of the Governments; thirdly, against the poisonous and unbridled influence of journalism; and fourthly, the absolute Pope can alone meet the ecclesiastical and national enterprises of Russia or subdue the political sects and ward off the Revolution which is impending everywhere.

In short, human society requires a deliverer, and this deliverer must be omnipotent and infallible. So it is said in the Commission, and the Irish prelate, who was specially alarmed by Fenianism, spoke in its name. As soon as the Pope with the a.s.sent of the Council-or indeed without it-has ruled his own omnipotence and infallibility, the deliverance of mankind is accomplished.

The French Benedictine, Cardinal Pitra, undertook to lift the a.s.sembly out of this cloudy region back to the firm ground of facts, viz., the facts disclosed by himself. He expatiated on the collection of canons in the Greek Church, saying that those relating to the Roman See had been falsified, and the Russian Church was above all implicated in this system of forgery, which had brought things to such a pa.s.s that there was no authentic collection of canons in the Oriental Church. This was probably intended to serve as a diversion, for the enormous fabrications in favour of papal omnipotence, which were carried on for centuries and are incorporated in the codes of canon law, had been frequently before referred to in a very suspicious manner in the Council. Even the Bishop of Saluzzo, who is almost a thorough-going Roman absolutist, had called the collection of canons (Gratian's, etc.) an Augean stable. Pitra went on to indulge in an uncommonly fervid philippic against the Machiavellian and persecuting Russia. But he forgot to say one thing, viz., that in no country would the impending decrees be received with such satisfaction as in Russia, nowhere would they give greater pleasure than in that great Northern State which considers itself the happy heir of Rome in the East.

So much must be known even in Rome, that on the day the dogma is promulgated all the bells in Mohilew, Wilna, Minsk, etc., will resound to ring the knell of Rome. Pitra was followed by Ramirez y Vasquez, Bishop of Badajoz. He maintained in the style and tone of Don Gerundio de Canpazes, the doctrine that the Pope is Christ in the Church, the continuation of the Incarnation of the Son of G.o.d, whence to him belongs the same extent of power as to Christ Himself when visibly on earth. Maret had announced his intention of speaking, with the view of combating the four anathemas of Dechamps, which were so manifestly directed against his book. But Dechamps, on learning this, told the Bishop of Sura that, if he would keep silence, he would withdraw his anathemas, and excused himself by alleging his zeal for the new dogma, a.s.suring Maret that he had a good heart and meant no harm. So Maret renounced his design of speaking.

On the 14th, Haynald, in spite of his bodily suffering, delivered a long polemical speech against the majority, and maintained his reputation of being the best Latin speaker after Strossmayer. Jussuf, the Melchite Patriarch of Antioch, came next with an apology for the Oriental Churches and their liberties. He pointed out in earnest words the danger of their defection, if the present design of taking away their ancient rights was carried out. He produced letters from his home telling him that he had better not return at all than bring back from Rome decrees curtailing their ecclesiastical liberties. And if the Pope chose to send back another Patriarch instead of him, they might be very sure he would not be received. Bishop Krementz of Ermeland observed that Holy Scripture made, not Peter, or as is here understood the Pope, the foundation of the Church, but Christ, and then as secondary foundation the Apostles and Prophets. Only after these and in dependence on them could this designation be applied to the See of Rome.

It had indeed been already observed among the minority how monstrous it was to make the Pope "the principle of unity in the Church," as the _Schema_ puts it, and that the ancient Fathers speak indeed of an "exordium unitatis" established in the person of Peter, but had never called him, and still less the Bishop of Rome, the principle of ecclesiastical unity, which would be logically inconceivable. In the voting, which was again taken by rising and sitting down, the little band of dissentients disappeared before the consentient ma.s.s, and the expression "principium unitatis," opposed as it is both to logic and tradition, was accepted. Before the voting Bishop Gallo of Avellino had uttered in the name of the Commission some Neapolitan mysticism about Adam and Eve and the mysteries already revealed in Adam and Eve of the Church resting on the Pope.

Cardinal Mathieu was the first speaker on the fourth chapter on infallibility. His long and powerful speech was mainly directed against Valerga, who had outraged the French by his attack on the "Gallican errors." It was a well-delivered panegyric on the French nation, which had shed the blood of her sons to restore Rome to the Pope, and without whose troops at Civita Vecchia the Council could not remain in Rome. The only doubt is whether this Valerga is worth as much notice as the French have accorded to him. After Mathieu Cardinal Rauscher spoke. His speech was very inaudible owing to the nature of the Council Hall, but was clear and well grounded, and showed how the acceptance of a personal infallibility, by virtue of which every utterance of a Pope must be believed by all Christians under pain of eternal d.a.m.nation, is equally at issue with facts and with the former tradition of the Church, and must have a fatal effect in the future. He referred to Vigilius, Honorius, the reordinations of Sergius and Stephen, and the contradiction between Nicolas III. and John XXII., and commended the formula of Antoninus requiring the consent of the Church as a condition. He could never a.s.sent to the _Schema_ without mortal sin. "We knew all that from your pamphlet," said Dechamps while he was speaking. "But you have never refuted it," replied Rauscher.

Cardinal Pitra was to have followed, but he was unwell, and the sitting was broken off. The Presidents had issued an instruction that no one should speak out of his turn, and if prevented on the regular day should lose his right altogether. The rule in this case affected the zealous infallibilist Pitra, and accordingly the Bishops were dismissed before the usual hour.

The two next days, the 17th and 18th, were festivals, and there was no sitting held. As there are already 75 speakers enrolled for the fourth chapter, the promulgation obviously cannot take place on June 29, and the Council will last on into July. There is indeed a simple means of gratifying the desire of the Pope and curtailing the pains of the Bishops, who are now absolutely tortured by the heat: the majority can any day cut short the special debate, as they have already cut short the general discussion. It may of course be objected that this procedure, of depriving the Bishops of their right of speaking and violently imposing silence upon them, overthrows the nature of a Church Council, where every Bishop is meant to bear witness not only to his own belief, but to the tradition of his country and the faith of his diocese. If the Bishops are deprived of this right-and that too where so momentous a question is at issue and there is such diversity of opinion-the freedom essential to a Council is wanting.