C. Habeneck upon the modus operandi. M. Gamier Pages.

Doctrines of the "Community." Moral code. Intention. Unchangeableness. " Sint ut sunt aut non sint." Influence over the parochial clergy . . . Ixx
" Secret Instructions " . . . Ixxiii
Political intrigue in Poland, Switzerland, France, and S. America Ixxiv
Revival of the Society, how effected, in 1814. The Propaganda.
Gaeta ... ... Ixxv
Father Chauvel and Ambrose Guys, 1701 : the sick man and the
good Fathers ....... Ixxvi
Berenger's petition to the Judges, 1715. His assassination threat- ened. Chauvel's confession. The king's judgment. Consti- tution of the eleven Parliaments of France. Burial of the dead refused. The Archbishop of Paris banished . . Ixxvii
The Jesuits and trading. Father Lavalette, Procureur of the Jesuit establishment at St. Pierre, in Martinique. Privateers fitted out. Sacy. Masses and Money. The Prime Minister of Louis XV. Five days too late. Condemnation of the Jesuits. Appeal and special pleading. Pros and cons. Revelation of their Constitutions. The Abbe Chauvelin. Extinction of the Order in France .... Ixxix
Extracts from the " Secret Constitutions." Moral Code. A judge ; a monk ; servants and thieving ; adultery ; assassination ; murder ; luxury. Expulsion of the enemy from France . Ixxxii
The Jesuit system extending among us. The Oratorians at Brompton. Their system supported by the Dogma of Supremacy ....... Ixxxiii
The great means of effective opposition publicity, and a Scriptural
liturgy ........ Ixxxiv
Tyranny of the Papal system, as evidenced in the Pope's letter to
the Archbishop of Paris in 1865 .... Ixxxiv
Turning-points in the histories of France and England . . Ixxxv
Jesuit attacks. Henry IV. Charles I. Elizabeth. Her life
attempted. Safety. Detractors .... Ixxxvi
Date of England's rising greatness. Perilous position of France. Misgivings as to Ireland and England. The greatest caution needful. England's only safety .... Ixxxviii
Report on the Constitution of the Jesuits, delivered by M. Louis Rene de Caraduc de la Chalotais, Procureur- General of the
VI
PAGE.
King, to the Parliament of Bretagne, on the 1st, 3rd, 4th, and 5th of December, 1701 ; translated from the 1st Edition of 1762, printed at liennes
Decree of the Parliament of Bretagne on the 23rd December, 1761 107
Persecution of M. de la Chalotais by the Jesuit party . 124
APPENDIX.
Cardinal Wiseman on the Abbe de la Mennais . 128
The Abbe de la Mennais on the Order of Jesuits . 130
Galilean opinions . . 134
Frederick the Great of Prussia and the Jesuits . 137
How the Jesuit leaven works in the United States . 142
How the Jesuits crept into England and Ireland. Mr. O'Connell's
connection with them ...... 145
Several historical facts connected with the Order of Jesuits, and
comments thereon ...... 147
An Ecclesiastical History by J. L. Moslieim . . 159
A translation of the Letter from the Pope to the Archbishop of
Paris, 1865 . 163
Relations between Russia and Rome. Gortchakoff . 179
Annex to the above ... . 181
Letter of the late Count Montalembert on Ultramontanism and
Papal Infallibility . 207
Dr. Dollinger and Papal Infallibility . . . 211
The Tablet on Montalembert' s Letter of Feb. 28, 1870 221
The Encyclical and Syllabus, of 1864 . 224
Remarkable letter from Pere la Chaise to Father Peters . 226
Translation of the Encyclical Letter of December 8, 1864 . 233
Syllabus . 243
Spain . . . 252
Interdiction of the Jesuits in Switzerland . 252
Cardinal Cullen on the Council 253
LIST OF AUTHORITIES QUOTED.
" Letters from Rome on the Council," by " Quirinus " London :
Rivington. 1870. ... . xiv
Dr. Manning's Sermons. Paternoster Row : Duffy. . xxiv
" The Papal Garrison." London : Hunt & Co. 1872. . . xxvii
" The Knee of the Church." London : Macintosh. 1869. . xxxiii
"Letter from the Bavarian Minister of Public Worship to the
Archbishop of Munich. 27th August, 1871" . . xxxviii
Vll
PAOE.
•' The Pope and the Council," b'y "Janus." London : Rivington.
1869. . . xxxvii
" Etudes Religieuses," by " P. Gratry." November, 18G6. Paris. xl
" History of the Popes," by " Ranke." xlvii
"Vita BeUarminis," by " Cardinal a Monte." Antwerp. 1631.. xlix " Scipio de Ricci," by " Roscoe," . lii
" Iniago Societatis Jesu," by '' Bolland." Ivii
" The Poor Gentlemen of Liege," London : Shaw & Co. . . Ixii
" Introductions aux Instructions Secretes des Jesuites," par
"Charles Sauvestre." Paris. Chez Dentu, Palais Royal. 1863. Ixvii "Les Congregations Religieuses." Enquete par Ch. Sauvestre.
Achille Fatire a Paris, Rue Dauphine 18, 1807. . Ixviii
" Les Jesuites en 1861." Par Chas. Habeneck. Chez Dentu a Paris Ixix " Moral Works." R. P. Sauchez. . . Ixx
" Les bons Messieurs de St. Vincent de Paul." J. M. Cayla.
Dentu, Paris. 1863. . . . Ixxii
" Essay on Pubh'c Theology," By Father Tabema. 1736 . Ixxx
" Praxis ex Soc. Jes. Schola." Ixxx
" Somme de P. Bauny." . Ixxx
" Treatise on Penitence," by Father Kaleze Reginald. . Ixxx
" Moral Theology." P. Henri quez. . Ixxx
" Moral Theology." P. A. Escobar. . . . Ixxxi
" Rome's Tactics." By the Dean of Ripon. Hatchards, London.
1867. . . , . . Ixxxiv
" Historical Sketch of the Reformation in Poland," by Count
Valerian Krasinski. Murray and Ridgway. London. 1838. Ixxxv Vie de Louis Quinze, in 4 vols. — vol. iv., p. 38 ; a Londres, J. P. Lyon, 1781. Translation of the same, by J. O. Justamond, F.R.S., printed by Charles Dilly in the Poultry, 1781 — vol. iv., p. 43 ; also by R. Marchbank, Dublin, 17H1 — vol. iv., p. 43. See also Foreign Articles in the Annual Register, then written by Edmund Burke, — May 1761, vol. iv., pp. 107, 113; September 1761, p. 157 ; December 1761 ; also an article in the Annual Register for 1759, a memorial from the Lieutenants of Martinique to the Governor of the French Islands, p. 208; also vol. xiii., pp. 47 and 53 ; and vol. xiv., pp. 89 and 93. The Comte de Beauliarnais, the husband of the Empress Josepliine, was that Governor, anno 1759. See Vie Privee, vol. 3, p. 164; translation by Justamond, vol. 3, p. 207.
For general confirmation of statements contained in this work, vide " The Jesuits, an Historical Sketch," by E. W. Grinfield, M.A., Seeleys, London. " History of the Jesuits," by G. B. Nicolim, Bohn, London, 1«54. A compilation of authorities, entitled, " Indications of the Action of the Jesuits," Macintosh, London.
Vlll
PREFACE TO THE THIRD EDITION.
CIRCUMSTANCES have somewhat hurried the production of this Edition ; otherwise the policy of the Ultramontane Roman Catholics — which is, in fact, the policy of the Jesuits — with respect to education, might have been illustrated hy some brief notices ; while the development of the lay affiliations of the Order, including persons of both sexes — married and unmarried — the more remote constituents of the Great Secret Society might have been further traced for the guidance of the many, who are unfor- tunately ignorant of the symptoms — for so they may justly be described — of this potent clement of disorder. Our reason for avoiding further delay is, that some of the scattered indications of the tendency of Ultramontane action, now added to our former record, would lose freshness in elucidating things, as they are, if long withheld.
The Ultramontanes are wont to assure all those, who are attached to Constitutional Government in this country, and to the cause of law and order elsewhere, that they can have no such firm allies, as the adherents of the Papacy, the devoted sons of the great central authority of the Roman Catholic Church. But in giving these assurances the Ultramontanes either ignore, or are themselves not aware of the fact, that this central autho- rity, to which they are blindly obedient, claims more or less the right to supersede, and is therefore sure, in matters, more or less important, to become antagonistic to any authority that is not absolutely its own, or practically obedient to its behests.
IX
Nothing is more astonishing to the uninitiated than the rapidity, with which the Ultramontanes transfer their alle- giance from one extreme of political opinion to the other.
The form of national government, the Jesuits prefer, is un- doubtedly despotic, so long as this, the most centralized of all forms of government, is really under their command ; as were the late dynasties of Naples and of Spain. Yet notwithstanding the wonderful and unscrupulous skill of Jesuit direction, such is the intensity of the tyranny, they invariably promote or exercise, that whenever and wherever it has been felt long enough to be understood, their instruments break in their hands. The progress of civilisation and increased rapidity of communication have tended to shorten the periods of their success in the main- tenance of avowed despotisms. Still, being perfectly indifferent to the amount of human and national suffering they occasion, in their warfare against freedom, a brief enjoyment of the control over the depositories of absolute power has attractions for them, which they either cannot or will not resist.
An absolutism, the product and exponent of intense national feeling and pride, such as the autocracy of Russia, may defeat the Great Secret Society and the Papacy ; but it can only do so by constant watchfulness, and measures of retaliation, almost as severe, although not necessarily as treacherous, as the attacks, to which, it is exposed. Of this the circular of Prince Gortchakoff (which will be found in the Appendix) affords, when read toge- ther with the accounts of the Polish insurrection, conclusive evidence.
Perhaps the most curious aspect of Ultramontane action is pre- sented when Ultramontanes, with a versatility of conduct, which none others with satisfaction to their own consciences can prac- tise, declare their devotion to the extreme doctrines of universal liberty, and the most advanced notions of social and political equality. This phase of Jesuit action may at first sight appear the most incongruous of all. A little reflection will, however, convince the intelligent reader, that there is a powerful element in the organization of the Jesuit Order, which is akin to the most advanced, as they are called, but, in truth, the most barbarously retrograde, doctrines of equality. The government of the Jesuit
order is monarchical, under their General even to the full extent of constituting an Ultra Despotism ; and in this the constitution of Jesuits differs from the primitive organization of several of the older Monastic Orders of the Church of Home, which were rather ecclesiastical in their character than military. The General of the Jesuits is an autocrat, until he is deposed, or dies ; and the more despotically an autocrat, hecause he reigns over that, which a French writer aptly describes as "a Communism of Celihates." Celibacy is necessary to the complete and absolute abnegation of personal rights, which is equally the characteristic of Communism and of the Jesuit Order. Since marriage and its consequence — the Family — generate patriarchal government, which is alien to genuine Communism. The Com- munism of the Jesuit Order would be complete, but for the absolutism of their General. It is not difficult, therefore, to understand the facility, with which they adapt their action either to the support of Despotism in National Government, or to the propagation of Ultra Democracy.
From motives of prudence the Jesuits disguise their dislike of Constitutional Government. The Gunpowder Plot was a failure fraught with to them disastrous consequences. But their dislike of Constitutional freedom is scarcely less than their hatred of the liberties of the Gallican Church, or their detestation of Christian Protestantism. — Protestantism, that is not Christian, they often flatter, but always despise, knowing that inasmuch as it lacks a genuine appeal to the higher motives of mankind, they can mould it to their purpose, or dispose of it at their discretion.
All Europe has respected the character of the late talented Count Montalembert. And in the Appendix to this work will be found the last letter, written by him shortly before his death, in which he touched upon political subjects ; his last views upon which contrast strangely enough with his previous adhesion to the doctrines of Ultramontanism. Yet no one doubted Monta- lembert' sr sincerity ; he rived to see the Ultramontanes conspire to overthrow the constitutional government of Louis Philippe, in favour of the democratic Republic of 1848, with the purpose, as we believe, of subverting the Republic through exaggeration of its democratic tendencies, and thus supplanting it by the Third
XI
French Empire. The Count Montalembert lived long enough to discover, that, although Ultramontanism is always consistent with itself— that is, with implicit obedience to the power, which reigns supreme in the person of the Pontiff, — it is incapable of genuine amalgamation with anything else. "We leave it to theologians to decide whether its religion, if fanaticism may be called religion, consists in anything dogmatically permanent beyond the last de- cree of the reigning Pontiff, provided always, that such decree be agreeable to the interests of the Society.
However little such mental subjugation may consist with the sense of duty, which inspires those, who hold a different faith, no mistake can be greater than to suppose, that this blind obedience in the least incapacitates the individuals, subject to it, from the most effective action. On the contrary, the intensity of their com- bination, and the secresy, with which it is enforced, enables the Great Secret Society to grapple with the most powerful Governments of the world. It was at first amicably allied with the Third Empire of France. Then came a period of coldness between the allies, approaching to hostility. At last, the Great Secret Society triumphed over the failing energies of the Emperor, and forced him to a final effort in the interests of the Papacy, which ended in his downfall. Scarcely eighteen months have elapsed, before we find the Government of the Empire, which overthrew that of Napoleon, entering upon a struggle with the agents of the Papacy upon the matter of education in Germany.
Is, then, the conclusion at which we invite our readers to arrive, that the Great Secret Society, the director and right hand of the Papacy, a power, with which, as invincible, it is useless to contend ? Such a conclusion is condemned by the history of this country, whose freedom, whose prosperity and whose greatness have advanced exactly in proportion to the triumph of her true religion — that of the Bible — over the corruptions of the Christian faith, of which the Papacy and its Great Secret Society are the expon- ents. While the periods of her comparative weakness have al- ways ensued upon the periodical departures of her Government from the Christian principles, which found their exposition, first in the Church, and then in the Common Law of England.
This world is a world of conflict ; and although the variations
Xll
in the prosperity of nations are not sudden as the intermittent phases of a fever-patient's illness, still the changes, from growing strength to weakness are patent to the perception of even the irregular student, and his studies must be limited, if he arrive at any conclusion other than that the periods of national growth and national vigour, whether original or renewed, have always been those at which the nation adhered most closely to the dictates of the morality, which is perfectly developed only by means of an open Bible, — the antagonist which even the Great Secret Society has never yet been able finally to overcome.
rm
THE INFLUENCE OF THE GREAT SECRET SOCIETY
IN PRODUCING THE
FRANCO - GERMAN WAR.
THERE was a remarkable coincidence in the time of the " Declaration " of Papal Infallibility with the commencement of the late war which has resulted in such disaster to France. On the 18th of July, 1870, amidst a scene that was designed by the Papal Curia to be one of peculiar and significant splen- dour, but which Heaven turned into unwonted and ominous gloom, the prophecy of St. Paul (2 Thess. ii. 4) was literally fulfilled by the Pope, seated on his throne in the Church of St. Peter's. " He as God sitteth in the temple of. God, showing The Dogma & himself that he is God." On that very same day, the war, which the War- had been declared three days before by France against Prussia, was commenced by the march of the French forces. "Was this an accidental coincidence, or was it design ? There is every reason to believe, that the war, which began on the very day of the Papal consummation, had been planned for the purpose of using the sword of France in a new crusade, whereby Ultramontane influence should obtain an enormous expansion, forcing nations to receive the favoured heresy of Papal infallibility now being pressed upon the recreant Bishops by an ultimatum from the Vatican, with all its inseparable tyranny.
This war, wbich has ended in the unprecedented and deserved overthrow of those who appealed to the sword, was expected to achieve far different results. The date of its commencement was chosen so as to excite the idea that Providence had inter- posed in favour of the new dogma. Jesuits intended, in this way,
c
xiv Jesuit Influence in the late War.
to answer and silence their opponents, to distract the minds of men from a critical consideration of their proceedings, and to
Quirinus. overpower the noble freedom of German thought. " Quirinus " wrote from Rome, in December, 1869, in these remarkable words,* which pointed out accurately the programme of those constant plotters, the members of the Society of Jesus : —
" Their Order is now really, and in the fullest sense, the Urini and Thummim and breastplate of the high-priest — the Pope — who can only then issue an oracular utterance when he has con- sulted his breastplate, the Jesuit Order. Only one thing was still wanting for the salvation of a world redeemed and regene- rated once again : the Jesuits must again become the confessors of monarchs restored to absolute power.
" It is one of the notes of an age so rich in contradictious, that
Beckx. the present General of the Order, Father Beckx, is not in harmony with the proceedings of his spiritual militia. Here, in Rome, he is reported to have said, 'In order to recover two fractions of the States of the Church, they are pricking on to a war against the world : but they "will lose all.' But for that reason, as is known, he possesses only the outward semblance of government, while it is really in the hands of a Conference."
The sword of France was the instrument which was to open the way to absolutism in Church and in State throughout the world. Jesuits were thus to " become the confessors of monarchs, restored to absolute power," holding the same relation to them that Father La Chaise did to Louis XIY. in his dotage.f The present head of the Romish Church is content to be the puppet of this power— crafty, secret, active, persistent,— a power behind the Papal throne overawing its possessor. Intoxicated with their success, ignoring the former reverses of their Order, and entirely
* See " Letters from Rome on the Council," by "Quirinus." London: Rivingtons, 1870. Page 79.
t If the reader would gain an insight into what dreadful lengths of crime such " confessors of absolute monarchs " will go in order to achieve their evil purposes, let him read the most important and characteristic letter from Father La Chaise, the confessor of Louis XIV., to Father Peters, confessor of James II., written in 1688, which will be found at page 221 of the present work.
Jesuit Influence in the late War. xv
callous to the demands urged for their expulsion in July and September last from Rome, and also virtually from Germany, by the adoption of the sixth resolution in the programme of the Old Catholic Congress, held at Munich in October, they are following in the steps of the most ambitious and unscrupulous of their former chiefs. To arrive at the summit, not merely of spiritual power, but of political and worldly authority, through spiritual pretensions, — this is, and ever has been, the object kept in view. To attain this end, they bend all their energies and use every means that promises to secure any degree of success and additional influence to their Society.
They acted upon the Emperor of the French through his Empress, Jesuits & the who was devoted to them and obedient to their suggestions, and Eugenie! proved herself their partisan at every risk, by the well-known exclamation : " Better the Prussians at Paris than the Italians at Rome." And, indeed, we find on referring to an entry made by Professor Friedrich in his diary, dated May 2nd, 1870, and kept by him whilst at the (Ecumenical Council, that he speaks of a distinct understanding having been arrived at, between the Jesuit party and the Tuilleries, in view of a Franco-Prussian war. The Professor observes, that it was well known in Berlin that such an understanding existed. He adds : " It was no secret, but a notorious fact, that the Empress Eugenie was entirely under the influence of the Jesuits, and in constant communication with Rome, and that she was eager in urging on the war, which she repeatedly spoke of as ' ma guerre,' because she regarded it as a sort of crusade. The Empress and her clerical advisers represented the party, then dominant at the Vatican. And the Jesuits hoped to promote, by war, the policy they had inaugurated by the (Ecumenical Council and the Syllabus which had preceded it. The agent employed to conduct the negotiations between the Confessors. Empress (who, after the departure of the Emperor to the army, assumed the supreme power as Regent) and the directors of the Papal policy, was her Majesty's confessor. The participation of other Court confessors, such as those at Vienna and elsewhere, in this affair, was also reckoned upon. Evenltaly would, it was thought, be thus brought over to the cause ; and if the victories of Wissem- burg, Woerth, and Spicheren had not so rapidly succeeded each
c 2
XVI
Jesuit Influence in the late War.
The Monde.
Results
Failure.
other, perhaps, the calculations made at theVatican and the Tuilleries for bringing about a coalition of the Catholic Powers against Germany would not have proved fallacious." The Jesuit power is founded on the Papal. All objection to Papal tyranny must be stifled; all claim to spiritual freedom on the part of Roman Catho- lics must be put down as infidelity, which was equal in their eyes to the enormity of Protestantism itself. In tlaeMonde* two days after the breaking out of the Franco-German war, there appeared an article in which the writer declared, that " the war is not only destined to decide the preponderance of one of the two Powers, but will have a most important influence upon the prospects of Catholicism. The triumph of France is necessary, in order to stay the progress of Protestantism and infidel German philosophy represented by Prussia." The disfavour in which everything German was regarded at Rome is well put in a sentence of the eighteenth letter of " Quirinus :" " German, and, of ill repute for orthodoxy, are synonymous terms here" — i.e., in Rome. Upon the German nation, therefore, was to be enforced a submission to everything Papal, renunciation of all manliness of soul and free- dom of mind, by the power of the sword. The Emperor of the French, the quondam eldest son of the Church — now no longer looked on as legitimate, since his power to serve the Papacy had failed — was then supposed to be in possession of force sufficient to achieve this desired object. But even the most astute are some- times deceived ; and fortunate is it for the human race, that these subtle plans against freedom have been turned to the discomfiture of their originators. The recent onset against Germany has resulted not only in the prostration of the aggressor, but also in the downfall of the Papacy itself, as a temporal power.
The Jesuits, with characteristic selfishness, look with apathy on the misfortunes of their instruments, who have committed the unpardonable crime of failure in attaining their leading object — the supremacy of the Order. Constitutional forms of government are everywhere more or less opposed by the Jesuits. Democracy as the parent of despotism, and despotism itself, alone receive their constant fealty.
The Monde, July 20, 1870.
Despotic tendency of their views. xvii
The Weekly Register* tells us : —
"Of the Orleanists it is enough to say that they are a mere TheOrleanists faction in France. They have neither the Church, nor the army, nor the people on their side. The clergy do not love them, and have no reason to like them. During Louis Philippe's reign the Church in France was in absolute bondage. The Bishops were constantly snubbed ; the cathedrals and churches were suffered to go to decay ; and the utmost indulgence was given, and the warmest friendship was shown to the violent literary revilers of the Church and enemies of religion" [i.e., to Gallican Catholics, and such Protestants as M. Guizot]. " One of the earliest acts of the barricade monarchy was to invade the Pontifical States, and seize Ancona, because the Austrian s crossed the frontier at the Pope's desire, to aid in the suppression of a Carbonaro
insurrection The shopkeepers in Paris and in the
large towns were attached to the citizen King, and it is probable that their sympathies still flow in a great measure towards Orleanism ; but they constitute only a fraction of the nation, and at best but a poor prop for an illegitimate Bourbon throne."
This was an attempt to throw dust in the eyes of observers, and to hide Ultramontane discomfiture beneath the show of bravery. The sufferings of Paris, in their most striking phases, especially during the Commune, were openly attributed in France to Ultramontane schemes ; and it is a fact worthy of notice, that, of the murderers of Generals Clement Thomas and Lecomte, eight Generals were sentenced to death, whilst in the case of those charged at Thomas and
O T i
Versailles, with the murder of the Gallican Archbishop and others, but one was condemned to capital punishment. \Yhether Jesuit interests may or may not have demanded this sacrifice, must for the present be left somewhat to conjecture, but will be noticed hereafter. To the Great Secret Society, the downfall of France and the desolate homes of millions are as nothing. Men and governments, in its estimation, are merely the counters with which it plays. Sorrows, tears and blood, it cares for, ouly as far as these favour or thwart its own schemes.
At the present time, throughout Continental Europe, the more
* Jr.ne 17th, 1871.
XV111
Defeat and its consequences.
Spain and Amadeus.
Italy and France.
audacious and overt of these schemes have apparently collapsed. As their General, Beckx, foretold the Jesuits would be the case, they have overreached themselves ; but have already recommenced their subtle labours. Unchanged in temper and aim, they are looking forward to a terrible revenge for their recent defeats. An undying hatred against those who have checkmated them, in Spain, in Italy and elsewhere, is expressed in the following extract from one of their organs.*
" The Olive of Spain is about to bud forth anew. The sub- alpine plant, Amadeus, cannot be induced to take root in the land of Ferdinand and Columbus, Ximenes and Balmez. The Catholic breeze, which comes from the Pyrenees, bears on its wings a tale of a coming crusade, which must effectually destroy the prospects of the son of Victor Emmanuel. Another King — the son of the injured Queen of Spain — is about to take his place. Montpensier — unnatural, treacherous Prince though he be — is beginning to repent of the work of his hands, and blushes at his own dastard conduct in co-operating with the wretched Prim for the overthrow of the virtuous Isabella, and in the establish- ment of a withered branch of the tottering House of Savoy." . . . . "But, Spain is about to become resurgent. True, she may — and no doubt she shall — suffer for the Amadean crime. But her sufferings shall be like those of France, purifying, salutary, rehabilitating. Her punishment — like that of Italy and France — will be a blessing, which shall result in the assertion of those Catholic Eternal Principles of Right, which are deposited in the hearts of the masses, and which no en- croachment of heresy — no glittering tinsel of false philosophy — could ever tarnish. The Savoyard must go home, and we wish it were in peace. But there is no peace for the wicked Victor Emmanuel nor for his wretched son. He may go — he shall go — but the dark cloud of his evil genius may long obscure the bright- ness of sunny Spain, and leave behind him in the land of the olive and the vine a long train of miseries, which all right-minded men would prefer to see him carry with him."
The continual distrust now fostered between Amadeus and hissup-
* Daily Examiner^ Belfast, of June 21, 1871.
German distrust of Uttrqmontdnism.
xix
porters, and the perpetual disturbance under 'the premiership of Sagasta and subsequent ministers afford convincing evidence of the development of this spirit of vengeance.
The German Governments have had abundant cause to Germany, estimate, at their true value, the professions and the practices of the Ultramontane combination. Now that the effort to sub- jugate Germany by force has so signally failed, her answer is given in no undecided terms.
We are indebted to the Standard* for a valuable and accurate summary (confirmed in substance by the Tablet) of the measures taken by the Government of the German Empire, showing their distrust of the Ultramontane party. These measures are of greater significance than the other important characteristics of internal policy, that have distinguished Germany since the conclusion of peace. In Prussia, though the Royal family are Protestant, the Roman Catholic Church received recognition as an organisation, responsible to the State with regard to the religion of a certain portion of the people. There was a ministerial department for matters connected with that Church. This department controlled the extensive powers, which the national system of education in Prussia accorded to Roman Prussian ecclesiastics. The Prussian Government has had reason to Education, complain, for many years past, that the position accorded to the Roman Church was used to cover many abuses of power in the Ultramontane interest. Some years since, an eminent scientific professor in the University of Bonn was removed by order of the Government, because the Archbishop of Cologne dis- approved of the nature of his scientific teaching. The Prussian Government then seemed anxious to conciliate the Roman authorities in the hope of receiving their support. The internal policy of Prussia was apparently more Ultramontane than that of the more thoroughly Catholic portions of Germany. This party, although utterly crushed in Wurtemburg, and in a minority in Bavaria, yet exercised a stronger influence in Bavaria, the Rhenish Provinces of Prussia than in any other part of the German Empire. The Catholics of these Provinces
* Standard of July 28th, 1871.
XX
Prussia curbs Ultramontanism.
seemed to vie witH their co-religionists throughout Belgium and Ireland in their devotion to the Roman See. The relations between the State and the Roman Catholics of these provinces, until recent years, were regulated by Concordat, as in Austria, and the ecclesiastics there held extensive power and patronage, whilst, in the other portions of Prussia, the appointments of bishops and even of parish priests were controlled by the Crown. Whatever were the political objects which at that time induced the Prussian Court to favour this growth of the Ultramontane power, the chief authority of the State has shown that a most effective blow might be struck whenever it thought fit. By an Order in Council, the separate department for Roman Catholic affairs has
Muhler. been abolished, and the machinery, with its director, v. Muhler (rather the delegate of the Pope than of the King in the Rhenish Provinces), has been removed. The Concordat is not yet abro- gated, but the special Government department charged to carry it out is abolished. These measures have been followed by others of a still more decisive character. One of the priests recently excommunicated for refusing to accept the new doctrine of
fuiminski. Infallibility, Herr Kuminski, has been authorised by the Government to continue to celebrate mass ; and the Ministry have ordered special reports to be made to them of the intrigues throughout the kingdom, which the Infallibilists are now carrying on. These and others, are only measures of defence following upon the abolition of the official department, which was only a
The Cultus. portion of the Ministry, lately controlled by Herr v. Muhler, under the German title of Cultus, regulating all matters relating to education and religion. The Augsburg Gazette points out, that this "department has existed for thirty years, and no one ever thought of regarding it as of a temporary nature, or looked forward to its approaching abolition. The subsequent acts of the Minister, however, clear up all doubt upon the subject. The attitude of the Imperial Government has completely changed towards this party, who unhappily are still a power in Europe and in the world. Events in Southern Germany have cast a great deal of light upon the subject. . When the Bel- linger movement first commenced, the Berlin press expressed the most supercilious indifference to it, just as our Liberal party
Dollinger, and the " Old Catholic " Movement. xxi
here affected to believe that Ultramontanism had no terrors for them. They opposed it, in common with all others who professed a respect for freedom and constitutional right, but pretended that such was the superiority of their weapons, and the fulness of their light, that they had nothing to fear from its machinations. The Berlin press represented the struggle in Bavaria, as some- Bavaria, thing belonging to an earlier period of humanity than that in which it was their privilege to live. This movement has become too important to be thus treated. The Catholics of South Germany have pronounced for it emphatically, and the Imperial Government hastens to assume the leadership of the movement. All the astute diplomatising, which the Court of Rome has employed since the commencement of the war, has failed. The Pope's letter to the Emperor, the correspondence carried on through the Archbishop of Posen at Versailles, the parade of the relations between Cardinal Antonelli and Baron Yon Arnim, the German envoy at Rome — the bright hopes founded on intrigue are gone. The new German Empire feels the necessity of casting off its alliance with the Papacy — a feeling which has been for some time reflected by the Roman Catholic Government of Austria. In Bavaria, a Roman Catholic country, where certain prerogatives are granted to the Church of Rome, a difficulty presents itself that does not exist in Prussia, where the knot has been cut by abolishing the quasi recognition of the Prussia cuts independance of the Church by the State. This proves the tlie knot- strength of the Dolliuger movement in Germany, the genuine- ness and power of feeling, as distinct from Obscurantism, with which the anti-papal name of the great theologian was once associated. Yet it would be a great mistake to think that all this will render Ultramontanism harmless. All these calamities will effect little else than to define more distinctly the sphere of this party. It no longer controls the State in Italy. It is more ostracised in Prussia than in Belgium, or in Ireland ; but it would be a mistake to suppose it im- potent for evil. Its power over the uneducated masses will always be great, and all the greater because its chief appeal will now be to them alone. The State, in Germany and elsewhere, has failed to come to a settlement with Ultramon- tanism ; but the State cannot simply ignore it.
XX11
Romanism in the United States.
Papists in New York.
New York.
Scripture teaching paralysed.
In this country, and in the United States, the design of Jesuitism is, in the main, the same as in Germany, though attempted hy somewhat different means. An instance of the consequences which result when a democratic government courts this treacherous power, is shewn in the following extract :* — " We have been for some time reliably informed, that the inhabitants and municipal government of the city of New York had petted the Papal Church into a position of such superiority over other sects, that the civil authorities began to feel an uncomfortable pressure from the favoured denomination. Under date, October 30th, 1869, the New York correspondent of the Morning Post wrote : — 'The politicians of New York have long paid court to the prelates of the Catholic Church, and the latter have not scrupled to use them. . . . The great bulk of the Catholics are Irishmen, and all the Irish are democrats, not because they are Catholics, but because they are Irish. The democratic politicians have perhaps imagined that by liberal endowments and donations for Catholic purposes they might induce the priesthood to use their influence in behalf of the democratic ticket. . . . New York has long been ruled by Irish politicians ; they are not very good Catholics, but they at least were sufficiently well inclined towards their traditional faith to make for its benefit the most liberal donations." And then follows a catalogue of endowments and donations given by the municipality to Roman Catholic churches, conventual and monastic institutions, hospitals, schools, &c., which testifies to the dexterity of the late Archbishop Plughes, and might well gladden the heart of Sir George Bowyer. Reliable information, received in December last (1871), confirms a previous statement, that Rome, to some extent, has succeeded in paralysing Scriptural teaching throughout most of the common schools in the United States, f Her educational institutions in New York alone, enjoy public endowments amounting to 412,062 dollars per annum ; while 116,677 dollars, or less than one-third, is the sum-total
* TJie Press and St. James's Chronicle, July 15th, 1871.
^ t May not the same subtle cause have produced a parallel effect in England, under the specious pretence of sectarian teaching ?
Romanism in the United States.
xxin
paid towards the support of all the other schools, of whatever NewYorkE.C. denomination. The disproportion of these benefactions thus given to the Papal Church, when compared with the aggregate allow- ance made to other denominations, affords indeed a curious com- mentary upon the notion of religious equality for which the nonconformists in this country clamour, and with which Mr. Bright and his pupils have so carefully imbued the present government and the majority of the House of Commons.
The occasion of the revival of the cry for religious equality Keligious in England — one which, as subjects of a foreign power, Romanists e(luality- have no right to raise, but which has been marked by such eminent success in Papal aggression of late years — ought well to be re- membered. It originated sixteen years ago with the late Count de Montalembert, who then published his " Political Future of England," and in that remarkable book recommended the Eoman Catholics to adopt this cry as a lever, by the dexterous use of which they might effect almost anything in this country. Just before his death, two years ago, the Count de Montalembert avowed, that when he published his "Political Future of England," he was under Ultramontane influence*
Quirinus informs us in his fifth letter, f that the Roman Catholic Bishops from the United States were very uneasy at the temper manifested by his Holiness the Pope, at the prospect of The Pope, having to conform to the decrees of the Council, on their return to their trans-Atlantic dioceses. One of them exclaimed, "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."
The Times New York correspondent informs usj — "In New York the Orangemen recently determined to celebrate to-day, the 12th of July, by a procession. The Ribandmen deter- Kibandmen. mined by force to prevent them from carrying out their purpose. Both sides armed, fears of a disturbance were excited. The authorities hesitated, but ultimately decided to
* Substance of an extract from The Press and St. James's Chronicle, Feb, 24, 1872, t Dated— Rome, Dec, 23, 1869 ; p. 108. t Under date, July 12, 1871.
XXIV
The Power and Will of England.
The Fruits.
Manning's Sermon.
Pandering to protect the Orange procession, since the Roman Catholics Popery. ^ Oftetlj undisturbed, marched in procession through the city. The Ribandmen, however, were not to be deterred from violence, even by the presence of three regiments. They fired upon both the procession and the military, encouraged, perhaps, by their recollections of the more than exemplary forbearance of English troops under similar provocation. They were, however, mistaken in expecting forbearance from the American army. The 84th regiment, which was in advance of the procession, fired without orders. The result reported is that thirty- one persons were killed and seventy-five were wounded. Among the killed are two policemen and three soldiers. One hundred and sixty-five rioters have been committed for trial." Such is the result of American political pandering to Popery and Ribandism.
The power of England is coveted especially by the Society. Dr. Manning, their patron and apologist, has declared this in no indistinct terms. The Tablet states,* that in a sermon preached to a Roman Catholic synod, under Cardinal Wise- man's presidency, by the present Archbishop Manning, then Prothonotary, he made the following remarks : —
" If ever there was a land in which work was to be done, and perhaps much to suffer, it is here. I shall not say too much if I say, that we have to subjugate and subdue, to conquer and rule, an imperial race. We have to do with a will, which reigns throughout the world, as the will of old Rome reigned once. We have to bend or to break that will, which nations and kingdoms have found invincible and inflexible." .,.''•" Were If conquered ? it (heresy) conquered in England it would be conquered through- out the world. All its lines meet here ; and therefore, in England, the Church of God must be gathered in all its strength."
These expressions, slightly varied, though the same in purport, are found in a volume of sermons on ecclesiastical subjects, by Dr. Manning. f It is a significant fact, that the next sermon in this book, is one devoted to the praise of Ignatius Loyola and the
* Of August 6, 1859. t Published by Duffy, Paternoster Row. Page Ififi.
Rebellion and attempted murder justified. xxv
Jesuit Order. At page 179 he thus justifies the rebellion of Thomas a Becket : —
" Will it be said, as mere men of the world say, drawing their pens fine to write the history of saints, Anselm was an arrogant Anselm. and stubborn prelate — Becket proud and ambitious ? It was not Becket. for Christ's sake they suffered, but for their own evil passions ; for turbulence, obstinacy, and rebellion ; for their own faults they were justly punished. Well, are saints faultless ? Yes, when crowned ; not when in warfare. . . . Be it so. Saints are men, and men are frail. . . . Let us not be told, then, that they who stand for the name of Jesus suffer for their own sins. No doubt they had them, but they suffered not for these. There is a deeper and a diviner reason — a reason unchangeably true. They had the Divine presence with them ; and they were visibly stamped with the name they bore. They crossed the will of the world in its pride of place and set a bound to its pretensions. They were the shadow of a superior, and the ministers of a higher, law. This was their true offence."
Is not this preaching a crusade ? No doubt can remain of Dr. Manning's approval and commendation of Anselm's obstinacy and Becket's rebellion. Again, at page 188, Dr. Manning writes : — " St. Augustine, St. Bonaventure, and St. Thomas (Becket), will forgive me if I say that Ignatius well repaid to them the price of his nurture, when he gave to the Church, Bellarmine and Petavius, Jesuit doctors Vasquez, Suarez, and De Lugo, besides newer but memorable names." So Dr. Manning approves of the morality of the Jesuit doctors, and exalts the founder of their order almost, if not quite, to an equality with his admired Becket. And then, at page 187, he writes of the Jesuit Order, that it embodies the character of its founder, " the same energy, perseverance and endurance. It is his own presence still prolonged, the same perpetuated order, even in the spirit and manner of its working, fixed, uniform, and changeless." We may agree with those his- Changeiesa- torians, who assert that the Order of Jesuits bears the stamp rather of Laynez, the successor of Ignatius, than of himself ; but that the purpose, spirit, and working of the Order are unchanged, we fully admit.
At page 191 Dr. Manning writes, that the Jesuits, who were
xxvi Forewarned, is to be Forearmed.
Manning on executed, like Garnet, for his participation in the Gunpowder
d&Pi t -Pl°^» an(^ *or °^Der scarcely minor offences, by what he sneeringly calls " the execution of justice," are in Heaven, enrolled as martyrs. "On earth," he writes, "they wore the garb of felons ; in Heaven they stand arrayed in white, and crowned. Here they were arraigned in the dock, as malefactors : there they sit by the throne of the Son of God." *
Justification. Little doubt can remain that Dr. Manning has deliberately justified, in these sermons, rebellion, treason, and attempted wholesale murder, as means for effecting the subjugation of England. And how does Dr. Manning appear to justify the course he has thus adopted ? In these sermons, he shews that the prosperity of England is no proof of the Divine favour ; and at page 140, because England is Protestant and free, with a loathsome affectation of charity, he writes : — "And all this is true of our own land, dear to us by so many charities ; for England now, like Rome, pagan of old, has become Sentina gentium — the pool into which the evils of all the earth find a way."
It cannot be said, that Dr. Manning has abandoned these opinions, or his purpose, for they reappear in his more recently published works ; and especially in a volume of essays, of which he is the editor.
Romish de- We are not left in ignorance, then, of the opinions, the principles, and the designs of the Romish Church, and of the Jesuits in particular, with regard to our own country. As we have said, the lessons which late events have produced, and those which are actually uttered by the emissaries of this spiritual tyranny, should not be lost on Englishmen. Wars, stratagems, and proclamations of future onsets, all bespeak the necessity for caution and vigorous self-defence in every people that will be free.
* After this quasi canonization, might it not be asked, how far the nation is indebted to Jesuit influence, for the discontinuation of the service for the 5th of November attached to the Book of Common Prayer ?
XXV11
JESUITISM IN KELATION TO PAPAL INFALLIBILITY.
The increase of Jesuit influence runs like an electric shock through the whole Romish communion. Perhaps it would he more accurate to say that it is the very life of Romanism. Jesuitism is the genius of Popery skilfully reduced to a system. As Popery is the masterpiece of priestcraft, so Jesuitism is itself the very masterpiece of Popery. It is priestcraft so artfully regulated as to hide its work ; caring for nothing but success.
Though its aim is alien to the spirit of true Christianity, yet it contains nothing essentially foreign to the spirit of the Papacy. The true character of this phase has been ably portrayed by the learned authors of " The Pope and the Council," who write under the name of " Janus." It is there clearly shown, that the ruling influence has been for ages exerted, not by the Pope, as a Bishop, but by the Curia, the really governing body at Rome.
It may be well to mention that the modern Roman Curia The Curia, forms the Pope's privy council, and is composed of an assembly of cardinals, prelates, and clerical State ministers, nominally the servants, in reality the masters of the Pope.
How skilfully and unscrupulously Jacobo Antonelli, as Cardinal Secretary, (the son and grandson of a brigand,)* has wielded the power of the Curia, temporal and spiritual, under the direction of the Jesuits, is well known. Now that the latter have acquired the supreme influence in the Roman Curia itself, the two may be considered for all practical purposes as one, since Ultramon- tanism is but another name for Jesuitism.
It is curious to look back on Papal transactions in bygone years,
* We quote the following from tlie recent very interesting work, " The Papal Garrison" (London : Hunt & Co. 1872), dedicated to the Marquis of Salisbury ; p. iii. Speaking of Antonelli, "himself (as no one in Italy ventured to deny) the son and grandson of a brigand, he had, as Governor of Viterbo, enlisted Papal confidence by one of the most perfidious acts in the records of executive infamy, by which parents — men of high birth and character — were inveigled into the unsuspected betrayal of their own sons ; who were, one and all, con- signed, at the dead of night, to the fort of Civita Castellana."
xx vm
Absolutism apparently consummated.
Laynez.
Despotism.
Archbishop Darboy.
and observe how welcome and powerful in the Komish Commu- nion, even long before the days of Loyola, was the spirit which his successor, Laynez, methodised. The design of the Curia and the Jesuits in the late pseudo- (Ecumenical Council, assembled at Rome to proclaim the personal infallibility of the Pope, was but the logical consummation of their efforts continued through centuries. Bitterly hostile to all freedom, the Papacy regards with peculiar hatred all unfettered, true Church Councils, re- sembling those political assemblies by which the temporal freedom of nations is guaranteed and strengthened. So a Council still more deficient than that of Trent, in elements really (ecumenical, has been convened, and induced to give its authority to the coveted dogma ; and Jesuits hope that Councils will become things of the past. Large as the authority of the Pope was, yet, according to former ideas, even in the Romish Church there was a limit to it. So long as the authority of an assembly of the universal Church, consisting not merely of the representatives of the clerical portion, but of the whole Church, was recognised as a tribunal to which appeal could be made from Papal decisions, the Pope's monarchy though supreme, was limited ; and for his rule he was responsible, theoretically at all events, to the parliament of the Church. But absolute power appears to have worked so well for Jesuitism, that hence- forth it is to be the rule of the entire Romish Church.
These remarks are borne out by high Roman Catholic authority, no less than that of Monseigneur Darboy, Archbishop of Paris. In his speech on the Constitutio Dogmatica de Eccksid* the following words occur : —
" Not only will the independent infallibility of the Pope not destroy these prejudices and objections which draw away so many from the faith, but it will increase and intensify them. There are many who in heart are not alienated from the Catholic Church, but who yet think of what they term a separation of Church and State. It is certain that several of the leaders of public opinion are on this side, and will take occasion from the proposed definition to effect their object. The example of France
fc Vide, " Letters from Rome on the Council, by Quirinus," (published by Rivingtons, 1870,) Appendix I., pp. 831, 832.
Speech of Archbishop Darboy.
xxix
will soon be copied more or less all over Europe, and to the greatest injury of the clergy and the Church herself.
" The compilers of the Schema, whether they desire it or not, The Schema, are introducing a new era of mischief, if the suhject-matter of Papal infallibility is not accurately denned, or if it can be supposed that under the head of morals the Pope will give decisions on the civil and political acts of sovereigns and nations, laws and rights, to which a public authority will be attributed.*
" Every one of any political cultivation knows what seeds of discord are contained in our Schema, and to what perils it exposes Perils, even the temporal power of the Holy See."t
' This is emphatically asserted in a sermon preached last year it Kensington by Archbishop Manning, where he says, speaking in the Pope's name, ' I claim to be the supreme judge and director of the jonsciences of men ; of the peasant that tills the field and the prince that jits on the throne ; of the household that lives in the shade of privacy and l,he legislature that makes laws for kingdoms — I am the sole last supreme udge of what is right and wrong.' " (Note appended, from " Quirinus.")
f Yet in spite of the fact that Dr. Manning heard this speech and actually •eplied to it in the Council, he has lately had the hardihood to write to the Tliiies to deny that Monseigneur Darboy held the very opinions which he sourageously advanced before the assembled Council at the Vatican and vhich Dr. Manning then impugned ! Monseigneur Darboy has since been •emoved from the scene of his labours. It is a remarkable fact that three iiccessive Archbishops of Paris have been murdered ; they were all lallicans in religious opinion, and opposed to the Jesuits. Monseigneur Murders of sibour was murdered by a fanatical priest. Monseigneur Affre was shot MM. Sibour, ipon one of the barricades of the Parisian Revolution of 1848 ; he had been, ^"re> ,s M. Cayla relates, induced to go to the barricade on a mission of peace >y Frederick Ozanan and his allies, all Ultramontanes of the Society of 5t. Vincent de Paul, who accompanied him. M. Louis Blanc affirms, and xlduces evidence to prove, that Monseigneur Affre was then and there shot hrough the back. The circumstances of the murder of Archbishop Darboy 7e need not detail ; but the fact, that the name Cluseret was merely an lias, adopted by the Fenian McAuliff, is significant.
With regard to the late Archbishop, it can never be forgotten that in a 3tter to him, which will be found at the end of this volume, the Pope iolently upbraided him, and actually threatened him with punishment, for imply doing his duty as a Gallican Bishop, and for carrying out in ractice the principles which he afterwards so forcibly enunciated before he Council.
d
xxx Infallibility and the Canon Lair.
Opinions of The opinions of Bishop Strossmeyer, as given in the same book , Strosi!" are to the like effect. His conclusions are ably summed up in the
following extract from a recently published letter : —
"The canon law, however objectionable, arbitrary, and even revolutionary some of its provisions may be, was a laic, and a law binding upon the Pope, to a certain extent, which could not be fundamentally altered, except by a Council called (Ecumenical. National, local, episcopal, and certain other official and personal rights, exemptions, privileges, and other properties, were recog- nised by, or had grown up, whether by custom or otherwise, under the canon law which protected them. Since the declaration of the Infallibility it appears to me that the canon law itself, and the rights and properties thereon dependent, can be, all or any of them, annulled or altered by a dictum of the Pope, when such dictum is pronounced ex cathedra, and that to such pronounce- ment no Council such as that of last year is henceforth to be necessary, but that such pronouncement of its Infallibility as conferring universal authority upon such dictum is to be uttered by some conclave of persons immediately attached to, or resident in, the immediate vicinity of the Pope. It follows that the Roman Catholic bishops must henceforth be the mere organs and agents of the Pope for the enforcement, pro posse, of such dicta."
Montaiembert ^e following extracts from a letter* of the late Count Monta- lembert are also strongly confirmatory of the opinions which we have expressed.
" Never, thank Heaven, have I thought, said, or written any- thing favourable to the personal and separate infallibility of the Pope, such as it is sought to impose upon us ; nor to the theo- cracy, the dictatorship of the Church, which I did my best to reprobate in that history of the ' Monks of the West ' of which you are pleased to appreciate the laborious fabric ; nor to that 'Absolutism of Rome ' of which the speech, that you quote, disputed the existence, even in the middle ages, but which to-day forms the symbol and the programme of the faction dominant among us. At the same time I willingly admit, that, if I have nothing to cancel, I should have a great deal to add. I sinned
* Dated, Paris, Feb. 28th, 1870. Vide page 208 of the present work.
Letter of Count Montalembert. xxxi
by omission, or rather by want of foresight. I said, ' Gallicanism is dead, because it made itself the servant of the State ; you have now only to inter it.' I think I then spoke the truth. It was Gallicanism dead, and completely dead. How, then, has it risen again ? I do not hesitate to reply, that it is in consequence of the lavish encouragement given, under the Pontificate of Pius IX., to ex- aggerated doctrines, outraging the good sense, as well as the honour of the human race — doctrines, of which not even the coming shadow was perceptible under the Parliamentary monarchy. There are wanting, then, to that speech, as to the one I made in the National Assembly on the Roman expedition, essential reser- vations against spiritual despotism, and against absolute monarchy, which I have detested in the State, and which does not inspire me with less repugnance in the Church. But, in 1847, what could give rise to a suspicion that the liberal Pontificate of Pius IX., acclaimed by all the Liberals of the two worlds, would become the Pontificate represented and personified by the Univers and the Ciwlta ? In the midst of the unanimous cries then uttered by the clergy in favour of liberty as in Belgium, of liberty in everything and for all, how could we foresee, as possible, the incredible wheelabout of almost all that same clergy in 1852 — the enthusiasm of most of the Ultramontane doctors for the revival of Caesarisrn ? The harangues of Monseigneur Parisis, MM- Parisia the charges of Monseigneur de Salinis, and especially the permanent triumph of those lay theologians of absolutism, who began by squandering all our liberties, all our principles, all our former ideas, before Napoleon III., and afterwards immolated justice and truth, reason and history, in one great holocaust to the idol they raised up for themselves at the Vatican ? If that word, idol, seems to you too strong, please to lay the blame on what Mouseigneur Sibour, Archbishop of Paris, wrote to me on the 10th of September, 1853 : — •' The new Ultramontane Sibour on school leads us to a double idolatry — the idolatry of the temporal power, and of the spiritual power. When you formerly, like ourselves, M. le Comte, made loud professions of Ultramon- tanism, you did not understand things thus. We defended the independence of the spiritual power against the pretensions and encroachments of the temporal power, but we respected the con-
d 2
XXX11
Count Montalemberfs Letter continued.
Power and Power.
Bishop of Orleans.
stitution of the State, and the constitution of the Church. "We did not do away with all intermediate power, all hierarchy, all reasonable discussion, all legitimate resistance, all individuality, all spontaneity. The Pope and the Emperor >vere not, one the whole Church, and the other the whole State. Doubtless there are times when the Pope may set himself above all the rules which are only for ordinary times, and when his power is as extensive as the necessities of the Church. The old Ultramontanes kept this in mind, but they did not make a rule of the exception. The new Ultramontanes have pushed everything to extremes, and have abounded in hostile arguments against all liberties — those of the State as well as those of the Church — against the serious religious interests at the present time, and especially at a future day. One might be content with despising them, but when one has a presentiment of the evils, they are preparing for us, it is difficult to be silent and resigned. You have therefore done well, M. le Comte, to stigmatise them.' Thus, sir, did the pastor of the largest diocese in Christendom express himself seventeen years ago, congratulating me upon one of my first protests against the spirit, which, since then, I have never ceased to combat. For it is not to-day, but in 1852, that I began to struggle against the detestable political and religious aberrations which make up con- temporary Ultrarnontanism. Here, then, traced by the pen of an Archbishop of Paris, is the explanation of the mystery that preoccupies you, and of the contrast you point out between my Ultramontanism of 1847 and my Gallicauism of 1870. There- fore, without having either the will or the power to discuss the question, now debated in the Council, I hail with the most grateful admiration, first, the great and generous Bishop of Orleans, then the eloquent and intrepid priests, who have had the courage to stem the torrent of adulation, imposture, and servility, by which we run the risk of being swallowed up. Thanks to them, Catholic France will not have remained too much below Germany, Hungary, and America."
In a note* below will be seen what the French Church has held
* For the sake of those who do not know what Gallicauism means, we give the following text of the celebrated declaration of the Clergy of 1682, which asserts the freedom of the Galliran Church, and is known as " The Four Articles" :—
Rome, the Church, and the People, xxxiii
as to the limits of Papal authority. Henceforth of course these Grallicau opinions are utterly untenable, since the Pope has been declared sole, infallible, judge of his own rights. But the result proves that even the limited freedom claimed by the French National Church is an impossibility, so long as the Pope's authority is acknowledged in any degree whatever. There is no medium between absolute slavery to the spiritual despot and total renunciation of his authority. Union with Eome is abso- lutely incompatible with the freedom of a Church and People. Incompatible Of this fact there is no question, even in the mind of the Minister of a Roman Catholic country like Bavaria. In his letter to the Archbishop of Munich, the Minister states, that the Dogma mainly claims to draw, and has drawn, within the jurisdiction of the Pope, such matters as belong to the sphere of the State, so that all citizens would for the future have to take laws from the hand of the Pope, which might possibly be in antagonism to the ruling principles of modern States.* But it is not only that the freedom, the very existence of a Church, as such, is ipso facto impossible, so long as one decree of her infallible Pope can at any moment change or annul her canons, her acts, and her constitu-
" Article 1. St. Peter and Ms successors, and the Church itself, received from Gallican Almighty God power over spiritual things only, not over political matters, Christ Articles, having said : ' My kingdom is not of this world.' Consequently kings and princes cannot be deposed either directly or indirectly, nor can subjects be liberated from their oaths of allegiance, by the authority of the heads of the Church. And this doctrine must be inviolably received as conformable to the word of God, to the traditions of the Fathers, and to the example of the saints.
"Article 2. The full power of the Apostolic See and of the successors of Peter is such that the decrees of the Holy (Ecumenical Council of Constance, approved of by the Apostolic See, (and which declared that general councils were superior to the Pope in matters of faith,) subsist in all their force and virtue.
"Article 3. Thence it results that the action of Apostolic power must be regulated according to the canons ; that the rules, the manners, and the constitutions, received in this kingdom and by the Gallican Church must ever remain hi vigour, and the limits appointed by our fathers must remain unchanged.
1 ' Article 4. The Sovereign Pontiff has the principal power in questions of faith, and his decree extends over all Churches ; his decision, however, is not irrevocable until the consent of the Church has confirmed it." — See " On the Knee of the Church," 2nd Edition. London : Macintosh, 1869. Chapter IV., pp. 73, 74.
* Letter from the Bavarian Minister of Public Worship to the Archbishop of Munich, Aug. 27, 1871.
xxxiv Celebrated Letter of Dr. Dollinyer.
Freedom im- tion, and even the articles of her faith. Roman Catholics, in all countries, are now beginning to find that Papal supremacy, how- ever long kept in bounds, really means in the eyes of the usurper, the possession of uncontrolled dominion.
This absolute power is now assumed, in spite of the natural resistance of mankind, and has carried the absurd pretensions, by which the Popes have obtained their present usurped authority, one step further. Popes have succeeded in inducing nations " to believe a lie," and to submit to their rule as spiritual chiefs, by clever devices and a continuous succession of ingenious forgeries, dating from the middle of the ninth century ; so now the last advance of all is made, and the Roman Pontiff is proclaimed, absolutely and without appeal, Lord over all. In order to fulfil this, he must be supposed infallible ; for his claim is spiritual, and he must be endowed with highest spiritual attributes. The celebrated letter of Dr. Dollinger, which is given in full at the end of the present volume,* puts the subject in a remarkably strong light ; more especially in the following forcible sentences, with which it concludes : —
" He who wishes to measure the immense range of these reso- lutions [of the Council] may be urgently recommended to com- pare thoroughly the third chapter of the decrees in Council with the fourth ; and to realise for himself what a system of universal
Plenary power, g0yernment and spiritual dictation stands here before us. It is lity.rejected. the plenary power over the whole Church, as over each separate member, such as the Popes have claimed for themselves since Gregory VII., such as is pronounced in the numerous Bulls since the Bull Unam Sanctum, which is henceforth to be believed and acknowledged in his life by every Catholic. This power is boundless, incalculable ; it can, as Innocent III. said, ' strike at sin everywhere ' ; can punish every man, allows of no
Supremacy, appeal, is sovereign and arbitrary, for, according to Bonafacius VIII., ' the Pope carries all rights in the shrine of his bosom.' " That is, the Pope is made supreme over all Canon law and univer- sally absolute. " As he has now become infallible, he can in one moment, with the one little word orU, (that is, that he addresses
I ""A-1,
Celebrated Letter of Dr. Dollinger. xxxv
himself to the whole Church) make every thesis, every doctrine, Infallibility every demand an unerring and irrefragable article of faith. Against him there can be maintained no right, no personal or corporate freedom ; or, as the Canonists say, the tribunal of God and that of the Pope are one and the same. This system bears its Hoinish origin on its forehead, and will never be able to penetrate in Germanic countries. As a Christian, as a Theologian, as a His- torian, as a Citizen, I cannot accept this doctrine. Not as a A Christian, for it is irreconcilable with the spirit of the Gospel, Christian, and with the plain words of Christ and the Apostles ; it purposes just that establishment of the kingdom of this world, which Christ rejected ; it claims that rule over all communions which Peter forbids to all and to himself. Not as a theologian, for the As a theolo- whole true tradition of the Church is in irreconcilable opposition gian' to it. Not as a historian can I accept it, for as such I know that As a historian, the persistent endeavour to realise the theory of a kingdom of the world has cost Europe rivers of blood, has confounded and de- graded whole countries, has shaken the beautiful organic archi- tecture of the elder Church, and has begotten, fed, and sustained the worst abuses in the Church. Finally, as a citizen, I must As a citizen, reject this dogma, because by its claims on the submission of states and monarchs, and of the whole political order, under the Papal power, and by the exceptional position which it claims for the clergy, it lays the foundation of endless, ruinous disputes between State and Church, between clergy and laity ; for I cannot conceal from myself, that this doctrine, the results of which were the ruin of the old German kingdom, would, if governing the Catholic part of the German nation, at once lay the seed of incurable decay in the new kingdom which has just been built up."
Jesuits obey their General because they have voluntarily Jesuits bound sworn to do so. But the Homish Church is to be subjected to the Pope's absolute sway in spite of itself, by the advance of his pretensions to godlike qualifications. The Pope being now above criticism and beyond control, the office of General of the Jesuits might become merged in the Popedom ; and thus Jesuitism reign supreme. Or if the two offices be kept distinct, still a Pope can be managed more easily than an assembly : because if restive,
XXXVI
The Pope and the Order.
he may learn that, though infallible, he is not immortal.
Clement xiv. Ganganclli found out to his cost, when as Clement XIV., he boldly suppressed the Jesuit Order.
Had not the wonderful organisation, discipline, and unscrupu- lous skill in deception, so perfectly developed in the Jesuit Order, been united to the Papal system, the Order could never have so successfully wielded its baneful influence in enslaving the human mind. Happily there is some hope of an awakening. The claims of the Papacy have become so exaggerated, that, even among the most submissive disciples of the Romish Church, a spirit of enquiry has been gradually developed ; and most zealous and learned and honest endeavours have been made to arrive at an understanding of the foundation on which the Pope's authority rests. The more this has been enquired into, the more impressed have ingenuous minds become, with the evidences of unfairness and craftiness that have met them in the progress of their researches.
Janus. Nothing can be more interesting or valuable in this direc-
tion than the work to which we have already referred, " The Pope and the Council.'' The earlier chapters treating of the influence of Jesuitism, the Roman Syllabus, and the new dogma of the Immaculate Conception of Mary, are well worthy of notice. Nor are the succeeding remarks, on the position of the Bishops of Rome in the ancient Church, and the teaching of the Fathers on the Primacy, in any way less remarkable and valuable. But, what
Forgeries. is most striking is the record of the various forgeries, by which the Popes have arrived at their assumed position of spiritual lords over the whole of mankind.
Space will not allow of more than a few extracts on this point. The reader is earnestly advised to study this remarkable work in its entirety, and he will derive abundant profit from the
Isidorisn De- perusal. Speaking of the forgeries known as the " Isidorian Decretals," which were concocted about A.D. 845, for the purpose of giving some show of authority for the papal usurpation, the writer observes : —
" It would be difficult to find in all history a second instance of so successful and yet so clumsy a forgery. For three centuries past it has been exposed, yet the principles which it introduced
cretals.
"Janus," or "The Pope ami the Council." xxxvii
and brought into practice have taken such deep root in the soil Forgeries. 'of the Church, and have so grown into her life, that the exposure of the fraud has produced no result in shaking the dominant system.
"About a hundred pretended decrees of the earliest Popes, together with certain spurious writings of other churcb digni- Decrees, taries and acts of Synods, were then fabricated in the west of Gaul and eagerly seized upon by Pope Nicholas I. at Rome, to be used as genuine documents in support of the new claims put forward by himself and his successors."*
Pope Nicholas I., by carrying out this same system of forgery and deceit, extended his tyranny over a great extent of territory. Nicholas I. Foisting on the ignorant nations spurious documents, and altering true ones, he tried to impose his yoke universally. " By a bold but non-natural torturing of a single word against the sense of a whole code of laws, he managed to give a twist to a canon of a general council which actually excluded all appeals to Rome, so as to make it appear to give to the whole clergy, in the East and "West, a right of appeal to Rome, and he made the Pope the supreme judge of all bishops and clergy of the whole world. He wrote this to the Eastern Emperor, to Charles, King of the Franks, and to all the Frankish Bishops. And he referred the Orientals, and so sharp-sighted a man as Photius, to those fabrications fathered on Popes Silvester and Sixtus, which were thenceforth used for ° centuries, and gained the Roman Church the oft-repeated reproach from the Greeks of .being the native home of inventions and falsi- fications of documents." f
Truly were the Easterns right in their reproach, Jesuitism is but the outcome of the essence and spirit of the papacy. This spirit of deceit and fraud was further manifested by other forgeries subsequent to those of the pseudo-Isidore, which will be found noticed and exposed in "Janus."* The authors show how plentifully such work was done in the Hildebrandine Era, and how, when the Pope wished to steal his neighbours' land, spurious deeds of gift, called the Donations of Constantino, of Donations. Pepin, and of Charlemagne, were fabricated, as they were wanted.
* The Pope and the Council ; by " Janus." London : Rivingtons, 1869 ; p. 95.
t Ibid., p. 98.
x. \xviii Protest against Papal Pretensions and Fraud*.
Canon of Sardica.
Prance.
Gratiy.
Honorius.
" If we look at the whole papal system of universal monarchy as it has been gradually built up during seven centuries, and is- now being energetically pushed on to its final completion, we can clearly distinguish the separate stones the building is composed of. For a long time all that was done was to interpret the canon of Sardica," (in a sense exactly opposite to its plain meaning) " so as to extend the appellant jurisdiction of the Pupe to what- ever could be brought under the general and elastic term of 'greater causes.' But from the end of the fifth century the papal pretensions had advanced to a point beyond this, in conse- quence of the attitude assumed by Leo and Gelasius ; and from that time began a course of systematic fabrications, sometimes manufactured in Ptome, sometimes originating elsewhere, but adopted and utilized there."*
The same spirit of protest against such iniquitous proceedings is also gaining ground and manifesting itself in other Roman Catholic countries besides Germany, and notably in France. The eloquent and convincing letters of " Father " Gratiy were evidence of this, and the very extensive sale which those letters have had, is an additional proof of the great sympathy of the French people with the sentiments contained in them. Father Gratry is no more.f The Ultramontane journals assert that he recanted be- fore his death ; but add, that before he died, he was for some days speechless. Remembering, as we do, the precipitate haste with which these same authorities proclaimed that the murdered Arch- bishop of Paris, M. Darboy, had, at the last, been likewise faithless to his convictions against the dogmas of the Council, including that of the Infallibility ; and that now the Abbe Michaud, the Cure of the Madelene, has refuted this pretence, we a're not disposed to place any reliance upon the reports of Father Gratry's recantation. But whether, in the last struggle of nature, he may or may not have uttered some incoherent words, or have made some sign, which the Ultramontanes use for their own purposes, still, the facts which he deliberately recorded in his first letter, such as the condemnation of Pope Honorius, by the sixth (Ecumenical CDuncil, as a heretic, the statement of this fact in all the ancient Roman Breviaries for the 28th day of June, together with the disappearance in late
* The Pope and the Council, p. 122. t He died, after a short illness, at the age of 67, in Switzerland, early last Feb.
Father Gratry's Letter to Archbishop of Malms. xxxix
editions of this record of a Pope's condemnation for heresy ; these A Pope a facts remain, and can be proved by other evidence. Thus P. Gratry remarks, " F. Gamier in the preface to his edition of the Liber Din mm (1680) with simple irony says that this has been done for the sake of brevity : 'mine aliter ista, bremusque leguntur.' ''
" Thus the ancient breviary, from which I have just quoted, enumerates the names of the heretics condemned in the sixth Council, and it defines the heresy for which they were condemned. Honorius is one of the number. The correcting hand, which has edited the breviary (since the edition of 1520) suppresses, for the Suppression. sake of brevity, this ' little " incident of the condemnation of a Pope by an (Ecumenical Council. Are such falsifications to be tolerated ?
" Here, Monseigneur, is one of the frauds by which you have Frauds. been deceived. I will point out others of the same sort, all of them perpetrated in the same sense and in order to arrive at the same end, UNIVERSAL AND IRRESPONSIBLE SOVEREIGNTY.
" Yes, you have been deceived by a complete and plausible collection of false assertions, the result of great ignorance and want of regard for truth, which, for a long time, have prevailed about this subject. It is a method of treatment, apologetic in character and breathing a polemical spirit, which doubtless is not of recent birth, and which the sacred Scriptures of old condemned in those divine and terrible words, very necessary to be meditated upon — ' Doth God require your lies ; that you should utter Lies, deceits to promote His glory ? Numquid indiget Deus mendacio vestro, lit pro eo loquamini dolos ?'
" This sharp reproof is addressed by Job to his friends, who set themselves to vindicate Providence by false reasoning. Are these friends of Job such wretches, then; so false; such shameless liars? No ; they belong to a class of men, including nearly the whole of those who, all of them, or nearly all, when they believe that they are defending a good cause, uphold it by all means, accumulate false reasons, of which they themselves perceive the worthless- ness, conceal the facts that cause them embarrassment, and bring forward uncertain facts, respecting which they are in doubt, even while they state them. Now it is this duplicity of the Duplicity, highest degree, which the Holy Spirit disapproves of, or, to speak more correctly, denounces by the reproach, ' Doth God require your frauds and your lies ?'
xl Infallibility; Suppression Brief oj Clem. XIV.
Treating further on (p. 70) in the same letter, of the forgeries contained in the Isidorian Decretals, so ably exposed by Janus in Germany, Father Gratry protests against them and against the arguments alleged by unscrupulous advocates in their favour. He adopts, as the expression of his own conviction, the declaration of another French Roman Catholic priest respecting these frauds. "I prefer," says he, "the noble judgment of Father de Regnon.
Father Keg- M. (Je Regnon makes the following plain statement : ' Never, it foTgerie?6 must be acknowledged, never was there seen a forgery so auda- cious, so extensive, so solemn, so persevering.' And, let us add, never was there a forgery which has been for ages so successful. Yes ; the forger has atttained his end. He has changed the regulation of ecclesiastical affairs according to his desire ; but he has not arrested the general decay. The ' false Decretals ' have produced nothing but evil."*
Evil fruit. If Father Regnon declares the product evil, the tree, root and
branch, must also be evil; and a corrupt tree cannot "bring forth good fruit." f The applicability of this remark to the Dogma, as the product of a massive body of false decretals, forgeries, and untruth, time will shew.
But Papal Infallibility embraces all time— the past, as well as the present and the future ; therefore the Pope having always been infallible, according to his own declarations, in how sad a plight are the Jesuits ! For this infallible authority has proclaimed the Society of Jesus to be infamous. From the " Brief for the Effec- Re tual Suppression of the Order of the Jesuits" % drawn up and Tmptor. 6" signed by Clement XIV., in 1773, the following extracts will prove in what a light the Pope regarded the "Company." After declaring the purpose for which it was instituted and the various privileges granted by Paul III. and subsequent Popes, the Brief of Suppression goes on to say :—
Brief of Sup- „ Notwithstanding so many and so great favours, it appears
pression,1773. . .,
from the Apostolical Constitutions that almost at the very moment
* Etudes Religeuses, Novembre, 1866. (Voir, egalement, Novembre, 1804.)
i Matt. vii. 18.
t This Brief begins with, and is known by, the words Dominus fir Redemptnr.
Brief for Suppression of the Jesuits, 1773. xli
of its institution there arose in the bosom of this Society divers
seeds of discord and dissension, not only among the companions internal dis-
themselves, but with other regular orders, the secular clergy, cord-
the academies, the universities, the public schools, and lastly even
with the princes of the states in which the Society was received.
" These dissensions and disputes arose sometimes concerning the nature of their vows, the time of admission to them, the power of expulsion, the right of admission to holy orders without a title, and without having taken the solemn vows, contrary to the tenor of the decrees of the Council of Trent and of Pius V. our predecessor : sometimes concerning the absolute authority assumed by the General of the said Order, and about matters relating to the good government and discipline of the Order; sometimes concerning different points of doctrine, concerning their schools, or concerning such of their exemptions and privi- leges as the ordinaries and other ecclesiastical or civil officers declared to be contrary to their rights and jurisdiction. In short, accusations of the gravest nature and very detrimental to Protests the peace and tranquillity of the Christian commonwealth, have a»amst them- been continually brought against the said Order. Hence arose that infinity of appeals and protests against this Society, which so many sovereigns have laid at the foot of the throne of our predecessors, Paul IV., Pius V., and Sixtus V."
The Brief goes on to state, that in consequence of these and a further appeal, Sixtus V., convinced that tbe complaints against the excessive privileges of the Society, and their form of govern- ment, and the various accusations laid against the Order, "were just and well-founded, did, without hesitation, comply therewith." He appointed a visitor and a congregation of cardinals to investigate.
"But this Pontiff having been carried off by a premature death, Sixtus V. dies, this wise undertaking remained without effect." The succeeding Pope, Gregory XI Y., not liking the idea, as we may well suppose, of being " carried off by a premature death " if he could help it, " approved of the institution of the Society in its utmost extent." Restoration He confirmed all their privileges. "He ordained, and that*1 xiv!§ under pain of excommunication, that all proceedings against the Society should be quashed, and that no person whatever should presume directly or indirectly to attack the institution, constitu-
xlii Clem. XIV.'s Brief to Suppress the Jesuits, 1773.
t lay ^
for
tions or decrees of the said Society, or attempt in any way what- ever to make changes therein." He gave leave, however, to any one of the Jesuits to appeal to himself.
The Brief of Suppression goes on to say that these fresh evidences of papal goodwill were in vain ; disorders and dissen- sions continued ; accusations were multiplied ; the Society was continually convicted of " insatiable avidity of temporal posses-
Under Paul v. sions," although avowing poverty, as its rule. The result was, £ un(jer pau} v. the Society were compelled, by the force of circumstances, to humble themselves and sue for papal favour, by reason of their misdeeds and consequent difficulties.
The Brief declares further, that evils continued to multiply. The names of eleven popes are given who tried in vain to find a remedy, or in any degree to mitigate the evils. " Certain idolatrous ceremonies were adopted in certain places in contempt of the Catholic Church ; " and complaint was made of " the use and explanation of various maxims which the Holy See has with reason proscribed as scandalous, and plainly contrary to good morals;" as also of "the revolts and intestine troubles in some
Restrictions. Of the Catholic States," caused by Jesuits. Restrictions were put on the Society by Innocent XI. and XIII., by Benedict