Loe raamatut: «Letters From Rome on the Council», lehekülg 5

Fifth Letter

Rome, Dec. 23, 1869.– The Council is suspended for a while, for want of an available place of meeting, or is occupied only in studying the Schemata that have been distributed at home, and deliberating in different sections. The German Bishops have resolved to address a memorial to the Pope, protesting against being put into a strait-waistcoat by the regulations for the order of business, and claiming the right of proposing motions freely. They think it intolerable that every proposal, wish, or motion should have first to be examined, revised, and mutilated or changed at their pleasure by two Commissions, before it can even come on for discussion. And how are these two Commissions composed? Of course, the eight German Bishops who have already separated themselves from their countrymen, and prefer to associate with Spaniards and South Americans, hold aloof from this proceeding too. If I am correctly informed, a similar memorial has been handed in from the French Bishops; it was, at least, being circulated for signature during the last few days.

You will have received, or found in the French and English papers, the Bull of Excommunications I mentioned in my last. As I said before, it is a re-issue of the Bull In Cænâ Domini. Certain excommunications nobody paid any attention to are dropped out, as, e. g., of sovereigns and governments who levy taxes without permission of the Pope. But new censures of wide application have come into their place. In reading the Bull, one feels as if one had got into the thick of a tempest, so fierce and frequent are the lightning-flashes of the Vatican ban, darting and burning in all directions. If they were to be treated seriously, there would not be many houses in the cities of Europe that would not be struck. The Bishops are hit hard; one unpleasant surprise follows on another. While they are considering how to secure a minimum of freedom in the Council, they are suddenly overwhelmed with a hailstorm of excommunications, many of which are directly aimed at themselves, but all of which are to be administered and executed by them and their clergy. They are summoned to Rome, and hardly have they got there when this Bull of anathemas, drawn up without their knowledge or participation, and which thrusts the souls intrusted to them by thousands out of the Church, is sent to them; and the whole burden of it, with all its endless consequences and complications, is laid on their shoulders. They seem intended to drain the cup of humiliation to the dregs. The only persons pleased with the Bull, as far as I can see, are the Jesuits, who are in the very best spirits here in Rome, and see both present and future in the most rosy hues. The view of the pious Bishops is simple and unanimous: the more excommunications, so many more reserved cases and perplexed and tormented consciences. But the confessionals of the Jesuits will be doubly thronged, who are furnished with all sorts of plenary powers of absolution, and are thus made indispensable, and placed in a very superior position to the secular clergy. Moreover, the Bishops are deprived of the power of absolving from these censures. So each of these multiplied excommunications is worth its weight in gold to the Order, and helps to build Colleges and Professed Houses.

The Bull containing directions in the event of the Pope's death occurring during the Council was not issued by Pius ix. from any real anxiety to provide for such an occurrence, – for he enjoys the best health, and in all probability will falsify the old proverb, “Non numerabis annos Petri.”²³ No one really supposed the Council would claim the right of electing in Conclave, as occurred once under totally different circumstances, after the deposition of a Pope (John xxiii.) at Constance. The real point of the document lies in the declaration that the Council is to be at once dissolved on the Pope's death, as a corpse from which the soul has departed. And this is a decisive intimation of the relations not only of the dead but of the living Pope to the Council. The Bull might be summed up in the words, “Without me you are nothing, and against me and my will you can do nothing.”

The opposition of German and French Bishops to the new dogma was more or less anticipated here; what was not expected was that the Orientals, numbering about sixty, and the North American Bishops, would pronounce against it. The former declare openly that no surer means could be found to throw back their Churches into schism, and place them under the holy Synod in St. Petersburg or the Patriarch in Stamboul. The Americans ask how they are to live under the free Constitutions of their Republic, and maintain their position of equality with their (Protestant) fellow-citizens, after committing themselves to the principles attested by Papal Infallibility, such as religious persecution and the coercive power of the Church, the claim of Catholicism to exclusive mastery in the State, the Pope's right to dispense from oaths, the subjection of the civil power to his supreme dominion, etc. The inevitable result would be that Catholics would be looked upon and treated as pariahs in the United States, that all religious parties would be banded together against them as common enemies, and would endeavour, as far as possible, to exclude them from public offices. One of the American Bishops lately said, “Nobody should be elected Pope who has not lived three years in the United States, and thus learnt to comprehend what is possible at this day in a freely governed Commonwealth.”

But even in the apparently compact and admirably organized mass of the 500 Infallibilists, softly whispered doubts are beginning to be heard here and there. Before the eyes of some of these devoted Prelates hovers a pale and warning ghost, called exclusion of the clergy and of Catholic instruction from the public schools. It would indeed be impossible to put more effective weapons into the hands of the powerful and increasing party who are aiming at this, than by giving its due prominence henceforth in all Catechisms to the supreme article of faith of Papal Infallibility, with some of its consequences expressed, and others left to be orally supplied by the teacher, so that boys and girls would be trained in full knowledge of the glaring contradiction between religion and the order of the State, the Church and the Constitution of their country.²⁴ A Belgian layman here assured me yesterday that the result of the new dogma in his country would be a powerful movement against the position of the clergy in the primary schools; the gymnasia and middle schools they have lost already. One of the Belgian Bishops even is said to begin to be troubled with these apprehensions. And now a cry of distress is rising from England. The National Education League has published its programme for a system of compulsory education of the people, excluding all denominational teaching, and only allowing the Bible for religious reading. The English Bishops now in Rome, who are fanatical for the new dogma, may ask themselves if on their return home they could make a more acceptable present to the Committee of this already very powerful League than by issuing a corrected Catechism, enriched with the new article of faith. A penny edition of it would bring in hundreds of thousands of members to the League, and admirably further the design it now openly proclaims of “absorbing in a friendly way” the schools already existing.

Sixth Letter

Rome, Dec. 24, 1869.– The first part of a tolerably comprehensive document, or Schema, has been distributed, it is said, to the Bishops, “sub secreto pontificio,” and no less than seventeen parts equally comprehensive are to follow. The Schema of a dogmatic constitution contra multiplices errores ex Rationalismo derivatos Patrum examini propositum is a sort of doctrinal compendium, divided into chapters, and, as is easily seen, is only an amplification of the opening propositions of the Syllabus. In this way we shall have the unprecedented occurrence of a Papal decree, extending to the length of a book, issued with the approval of the Council. If it is received and promulgated in this shape, it will create astonishment by its wholly unconciliar form. It is thrown into a declamatory shape; it indulges in complaints and reproaches about the blindness and misery of men, who have fallen into so many deadly errors, even materialism and pantheism; it carries on its front the impress of the new Jesuit school, and seems to be inspired by the aim of bringing before the contemporary world, in their crudest form, all the hardest and most offensive principles of particular doctrinal schools, which it has hitherto been endeavoured to soften or set aside. For the originator of this tractate assures us that the aversion of men for such doctrines is only one of the poisonous fruits of Rationalism. Here is a characteristic specimen. At that Florentine Synod of 1439, which bequeathed such painful recollections both to East and West, Eugenius IV. had it defined “that the souls of those who die only in original, or in actual mortal sin, descend into hell, but are unequally punished.”²⁵ This proposition has sadly tormented theologians, and they have devised all sorts of ways of softening or explaining it, even assuming the very doubtful authority of this Council, which was rejected by the whole Gallican Church. For even the most resolute faith recoils in horror from the logical inference, that God has created the human race in order from generation to generation to plunge into hell far the larger portion of mankind, simply because they have not received the baptism which in most cases was never offered them. The vast gulf between this proposition and the Scriptural doctrine that God is Love, and wills all men to be saved, no theologian has undertaken to bridge over. But the Roman Jesuit to whom we owe this Schema really thinks these are just the doctrines best adapted to cure men of this age of the fatal Rationalism they have fallen into.²⁶ This reminds one strongly of Antonelli's saying, that these Fathers have a special talent for ruining whatever they touch.

The death of Cardinal Reisach is considered here an irreparable loss, and above all by the Pope himself, whose confidence he enjoyed more than any other Cardinal. He had the greatest share in preparing the propositions laid before the Council, and had he been able to make his influence felt, he would certainly have given powerful support to the new dogmas. He passed here for a man of comprehensive learning and great penetration. His friends used to commend his friendly and genial nature. For us Germans he was a sort of phenomenon, a show specimen of his kind, so to speak. In him we saw how far a German can go in the process of being Italianized, so radically was his whole being metamorphosed into that of the Italian prelatura, and the peculiar circle of thought in which Roman clerics and dignitaries move had become a second nature to him. What distinguishes a Roman Prelate is, first, that liturgical endowment – that willing absorption in the cæremonia, as the old Romans partly originated and partly borrowed it from the Etruscans – and next, the faculty of calculating quickly and surely what loss or gain in power and influence the settlement of any ecclesiastical question will bring. Reisach was eminent in both respects. No one excelled him in reverence for every line of the rubric and every ceremonial detail, as practised here. And again, in his dislike for German science, literature, and theology, he had become a thorough Italian, so that his ignorance of even the most famous intellectual products of Germany was quite fabulous. To him principally were addressed the denunciations of German works not composed exactly to the taste of the Roman Jesuits, and it was he who arranged with the Congregation of the Index the censures pronounced during recent years on the works of learned Germans.

Thus then there is a niche left vacant in the Roman temple of heroes. Another Reisach will not so easily be found; for it is given to very few men to transmute their originally single nature into the form of the Siamese twins, inhabited by two souls, a German and an Italian.²⁷ If the vacant Hat is not to be the price of desertion from the ranks of the Opposition, but the reward of past services, three German Bishops may put in a claim for it, Martin, Senestrey, and Fessler. In fiery zeal for the good cause, restless activity, and unquestioning devotion, they are on a par, and were all Germany like-minded with this trio, the great sacrifice – “il sacrificio del intelletto” – so variously commended by the Civiltà, would have long since been accomplished, and the Jesuits might hold up the Germans as a model for all nations to follow. Meanwhile for the moment Fessler occupies the most conspicuous position.

Postscript.– I have just learnt that the Pope is not disposed to give up his Council Hall in St. Peter's. Another attempt to hold a General Congregation there is to be made on Tuesday, which can hardly be a success. The natural consequence will be that the second Solemn Session, announced for January 6, will fall through from lack of any decrees ready to promulgate. The protest of a portion of the French Episcopate against the order of business has really been sent in, and this has inspired fresh courage into the German and Hungarian prelates, who have drawn up a protest against the innovations differing so widely from the form of the ancient Councils; they dwell especially on the violation of the right belonging by Divine institution to the Bishops. I need not say that the notorious eight – the Jesuit pupils and the Tyrolese Bishops – declined to join in this proceeding. Meanwhile scruples have arisen among the other pupils of the Jesuits, which again bring the whole affair into doubt. There is a notion among the French of dividing the Council into assemblies, formed according to the different languages, so as to get over the difficulty or impossibility of carrying on a free discussion in Latin. But then it became clear at once that, through the number of missionary Bishops, and Swiss or Belgians of the Romance tongues, the majority would be on the side of the Infallibilist party. And the Pope, who hates all these assemblies of Bishops, has interposed by causing a sort of standing order to be proclaimed, through the curialistic Cardinal Bonnechose, that he will allow no meetings of more than twenty Bishops.

Seventh Letter

Cardinal Schwarzenberg has been the subject of conversation in Rome for the last few days. He is said to have formally gone over to the Infallibilist camp, and the report will no doubt make the round of Europe. But it is not true, and he himself declares, notwithstanding appearances, that he has not changed, and does not mean to change, his attitude and mind. The circumstance which has given occasion to the rumour is as follows: —

In a combined meeting of German and Hungarian Bishops, it was resolved, on Haynald's motion, to request of the Pope a better representation, and one more accordant with the dignity of the two Churches, on the Commissions. It was hoped that a majority of the French and a considerable number of the North American and Oriental Bishops, and even some Spanish and Italian Prelates, would join in this step. For Haynald's object was to propose that the whole assembly should be divided into eight national groups, and that each of these “eight nations” should be entitled to have two or three members, elected from its own body, – some sixteen or twenty-four in all – added to the four elected Commissions, and to the Commission nominated by the Pope for examining all motions proposed. This, it was thought, would secure a counterpoise to the skilfully disciplined majority which was crushing out all opposition. For it has already become evident that the strength of the Romanist party lies in the number of titular Bishops selected by the Pope, and Vicars-Apostolic or missionary Bishops; in persons, that is, who, having no flocks, or only having them in expectation, represent in fact nothing and nobody, and can therefore bear no testimony to the faith of their Churches, which have no existence. The Germans were greatly elated by this project; they admired and congratulated themselves on having shown so much spirit, and daring to tell the Pope something widely different from the assurance that they were ready to die in absolute subjection to him. Hereupon Schwarzenberg came forward to declare that he would not sign the petition, as he did not choose to compromise himself further with the Pope, and Rauscher of Vienna, and Tarnóczy of Salzburg, sided with him. This caused great consternation, and at the first moment many thought it betokened an entire apostasy, and that in Schwarzenberg's case the Cardinal had triumphed over the German. But he has so emphatically denied this that he must be believed. It is very conceivable that Schwarzenberg, seeing more deeply into the situation at Rome, was led by grounds of expediency to take this course; possibly the mere wish to make as sparing use as they could of the fund of high spirit and courage brought from Germany, and the fear of using it up too quickly, in case the Council should last some time, may have determined the three Prelates to decline subscribing. Already a new demand has been made upon the Bishops, to adopt the Schema the Pope had intrusted the preparation of to the Jesuits.

The contest over this Schema has begun in good earnest, according to the impression made by the General Congregation held yesterday, Dec. 28. The first part of the Schema was the one the speakers dwelt on, – as far, that is, as they could be heard, for the acoustic uselessness of the hall makes itself felt before and behind, and the pulpit had to be carried about all round the room before the right position could be hit upon for it. Meanwhile it had transpired, who were the authors of the Schema which the Pope meant to promulgate, “with the approbation of the Council,” as a binding rule of faith. They were two German Jesuits, Schrader, and another, either Franzelin or Kleutgen. It is remembered how, a year ago, a great deal was made in the newspapers of distinguished German scholars having been summoned to Rome for the preliminary labours of the Council. If several of the names mentioned created surprise from their obscurity, it gave satisfaction to find among those invited men like Hefele and Haneberg. It is now clear that every work of real importance was intrusted to other hands, chiefly to the Jesuits, while Hefele was summoned to Rome to extract the ceremonial from the Acts of the Council of Trent, after which he was dismissed, and Haneberg was commissioned to prepare a report on Eastern monasteries. Schrader has become notorious as the advocate of the extremest Papal system by his book De Unitate Romanâ Commentarius, where he treats all episcopal authority as a mere emanation of the Papal. According to him, every article of the Syllabus is to be so understood that the contradictory statement contains the true doctrine. It was therefore with very good reason that he was chosen out to draw up the Schema, or, in other words, to fabricate a second strait-waistcoat for theology, after the Council had already been put into one in the regulations for the order of business.

The Schema has aroused manifold displeasure, even among allies of Schrader and his brethren, and men who, like them, are Infallibilists. What I hear said everywhere is that the whole thing is a poor and very superficial piece of patchwork, with more words than ideas, and, as the blind old Archbishop Tizzani said in the Congregation, is above all designed to stamp the opinions of the Jesuit school as dogmas, and to substitute a string of new obligatory articles of faith for the theologumena or doctrines of the theological schools hitherto left open to the judgment of individuals. For a Society, like that of Loyola's disciples, it is of supreme importance to possess in the multitude of new anathemas what will always supply abundant matter for accusations; it appertains to their “arcana dominationis” always to keep alive the fear of being charged with heresy. It makes other theologians dependent on the Order, and cramps their literary energies. And it must be borne in mind that there are no longer any powerful theological corporations which might meet the Jesuits on equal terms. Were the Schema to be adopted, very few professors of Old Testament Exegesis could escape the charge of heresy, so far is the inspiration of the scriptural books, even the deutero-canonical, extended here for the first time.

And thus it happened yesterday that there was no single speaker for the Schema, but all, beginning with Cardinal Rauscher, spoke against it; and Archbishop Conolly of Halifax said in so many words, “Censeo Schema cum honore esse sepeliendum.” This of course has only been the beginning of the discussion, and we are naturally in suspense as to how it will proceed. But so much is already gained, that a spirit of independence is roused among the Bishops. Much is said here about the desertion of certain Bishops from the ranks of the Opposition, and new names are mentioned every morning, often with the remark that So-and-so has let himself be caught with the bait of one of the fifteen vacant Hats. These Hats are held here to be capable of working miracles. There is thought to be no more effective means of working the conversion of a hardened anti-Infallibilist than a decoration of that kind, and, in truth, the number might not be great of those who would say with Darboy, “Je n'ai point de rhumer de cerveau, je n'ai pas besoin de chapeau.” As long as fifteen of these Hats are suspended in the air ready to descend on a willing head, so long, every Italian is convinced, there can be no lack of conversions. The example of the Synod of Constantinople in 859 is quoted, where the Bishops were induced to vote for the deposition of Synesius by promising each of them separately the Patriarchal throne. Yet of the majority of French, German, Hungarian, and American Bishops, no one who knows them would expect this weakness; and so on closer inspection these rumours come to nothing. Even Ketteler, who had been given up for lost on account of his intimate relations with the Jesuits, – he lives in the German College – shows himself firm, and the most important personage who as yet has deceived the expectations formed of him is Cardinal Bonnechose, Archbishop of Rouen. It is stated in German circles that fifteen Spanish Bishops are wavering, and show a disposition to join the Opposition. The apprehension that the other party, whose admirable organization and adroitness in manœuvring deserves the highest praise, will carry through Infallibility by a coup still survives, and only yesterday several Bishops entered the Council Hall in dread of being taken by surprise by the acclamation. Cardinal di Pietro says it is no longer possible to drop the affair; things have gone too far already.

I understand the feeling of the Roman clergy, and their indignation at these stubborn Hyperboreans. It is as though one wanted to snatch from the hands of the thirsty wanderer, who, after long toil, had at length reached the fountain, the cup he was raising to his lips. With Infallibility, as it is now defined and made clear as the sun at noonday by the Jesuits, all resistance is broken, every attack triumphantly parried, every end brought within reach. If the Curia once becomes by this means the horny Siegfried, no vulnerable point even in the back will be left. The Jesuit Schrader, in his book on Roman unity, has proved that every act and every ordinance of the Pope is infallible. For, as he says, “all Papal measures, as regards their truth, belong to the order of faith, or morals, or law. All decrees, whatever their subject, always contain a true doctrine, whether speculative, moral, or juridical. But the Pope is infallible in the order of truth and doctrine, and therefore in all his decrees.” Your readers will believe I am ridiculing or calumniating the valiant Jesuit, who shines at present as a star of the first magnitude in the theological heavens of Rome; but I have only given a faithful translation, as any one may ascertain for himself. That is the logic which prevails here, and which no Roman cleric doubts to be of triumphant force.

Dec. 30.– The second Session of the General Congregation on the Schema took place yesterday. About a third of the hall had been cut off by a partition, so that the speakers could be somewhat better understood. Among the five speakers, who, like the seven that had preceded them, pronounced for the rejection of the Schema, Strossmayer, and Ginoulbiac, of Grenoble, who is considered the best theologian among the French Bishops, commanded most attention. The Schema was again censured for going much too far in its statements and condemnations, and it was shown that the Council, by accepting it, would enter on a wholly new path, widely different from that of the earlier Councils, where the Church would be forced into constantly narrower definitions, until a complete dogmatic philosophy, stiff and rigid, had been formalized. Strossmayer also observed on the formula of promulgation selected by Pius, which represents the Pope as a dogmatic lawgiver, and the Council as a mere consultative body called in to assist him, that it is an unheard-of innovation, departing from all conciliar traditions. This led to an opposite statement by Cardinal Capalti, one of the Presidents, and a reply from Strossmayer. As yet no single one of the host of 500 has said a word in defence of the Schema. The excitement is, as may be conceived, great. That even Rauscher came forward against the Schema created the more sensation, as it was he who brought its author, Schrader, to the University of Vienna.