Pius IX. And His Time Part 18

The Pontificate of Pius IX. would be for ever memorable, if only on account of the new era which appears, at length, to have dawned for the long benighted empire of j.a.pan. That empire was as a sealed book to all Christian nations. As is well known, no traveller or merchant from any Christian land could set foot on its territory without first performing the revolting ceremony of trampling on the chief emblem of the Christian faith. At one time, nevertheless, there were many Christians in j.a.pan, and, as will be seen, heathen prejudice and persecution had not been able to extinguish the Divine light. It may be conceived how searching and cruel the persecution was when it is remembered that, in the early part of the seventeenth century, there were two millions of Christians, and, about the same time, almost as many martyrs. All missionaries who, since 1630, landed on the inhospitable sh.o.r.es of j.a.pan, were immediately seized, tortured, and put to death. It was generally believed that the Christian people were totally exterminated. Pius IX., notwithstanding, as if actuated by some secret inspiration, the very first year of his Pontificate, created a vicariate-apostolic of j.a.pan. Several endeavors to enter into communication with the j.a.panese were made; but, for a long time, to no purpose. The sealed-up empire, at length, opened its ports to Great Britain and the United States of America. Such was the power of trade. The other civilized nations could no longer be excluded. j.a.pan concluded a treaty with France by virtue of which the subjects of the latter State were secured in the free exercise of their religion among the j.a.panese. Mgr. Pet.i.tjean, who was, at the time, the vicar-apostolic, availed himself of such favorable relations to erect a church at Yokohama, and establish his residence at Nagasaki. All this was happily accomplished under the encouraging auspices of Pius IX. One day, as the vicar-apostolic had concluded the celebration of Ma.s.s, some inhabitants of a large village named Ourakami, near the city, came to him with countenances, expressive, at the same time, of joy and fear. Addressing him, they said: "Have you and your priests renounced marriage, and do you honor in your prayers the Mother of Christ?" The missionary replying in the affirmative, the j.a.panese fell on their knees and exclaimed: "You are, indeed, the disciples of Saint Francis Xavier, our first apostle. You are the true brethren of our former Jesuit Fathers. At last, after a lapse of two hundred years, we behold, once more, the priests of the true faith!" They gave thanks to G.o.d, shedding abundance of tears, with which mingled those of the good missionary; "religion," they added, "is free only to strangers. The law has not ceased to punish us j.a.panese Catholics with death. No matter; receive us, nevertheless, and instruct us. The lapse of time and the want of books have, perhaps, disfigured in our memories the teachings of truth. There will happen to us whatever it shall please G.o.d to appoint."

Four thousand families, comprising fourteen thousand individuals, had secretly persevered, clinging to the Catholic faith since the days of the Apostolic Xavier. Notwithstanding all the prudence of the missionaries, the secret of their relations with the natives became known to the local police, and more than four thousand inhabitants of Ourakami were arrested, bastinadoed, imprisoned or transported to the North. Their punishment lasted four years. One-third of their number died of want, but few of them gave way. The survivors of these persecuted people were finally restored to their country, and through the representations of the European consuls, religious liberty was granted, at least, provisionally, to natives as well as strangers. Thus did Pius IX., at length, enjoy the consolation to behold, established in peace, the church which St. Francis Xavier had planted in the Empire of j.a.pan, and which was so celebrated in the annals of Christian heroism.

PERSECUTION IN BRAZIL.

Gonsalvez de Oliveira, Bishop of Olinda, had found it necessary to warn his diocesans against the machinations of certain secret societies, which were alike hostile to the Church and to the State. They had obtained so much influence with the latter as to be able to attack, with impunity, the Sisters of Charity, and the priests of the Lazarist congregation, as well as all other zealous priests who sought to restore the discipline of the church. Whilst, on the one hand, the bishop was sustained by the congratulations and encouragement of the Holy See, and by the deference to ecclesiastical authority of many Catholics who had been accustomed to consider the secret societies as most inoffensive a.s.sociations, he was urged, on the other hand, by the fury of the chiefs of those societies, who, alone, know all that they aim at and hold secret.

The Emperor, Don Pedro II., influenced by his free-thinking _entourage_, judged that the pastoral letter should be denounced to the Council of State. The councillors declared that it was an illegal doc.u.ment, not having received the Imperial _placet_ "required by the Const.i.tution of the Empire." Now commenced the most heartless, and, as is always the case, unavailing persecution. By order of the ministry, the procurator-general summoned the Bishop of Olinda before the Supreme Court of Rio Janeiro. The intrepid prelate replied by a letter, in which he declared that he could not, in conscience, appear before the Supreme Court, because it was impossible to do so, without acknowledging the competence of a civil court in matters purely religious. On 3rd January, 1874, the bishop was ordered to go to prison. He intimated that he would yield only to force. The chief of police, accordingly, accompanied by two army officers, repaired to the Episcopal palace, and conducted Mgr. de Oliveira to the port where a ship of war was in attendance, to transport him to the maritime a.r.s.enal of Rio Janeiro, one of the most unwholesome stations in Brazil. There the ill.u.s.trious prisoner was visited by Mgr. Lacerda, Bishop of Rio Janeiro, who took off his pectoral cross, which was a family keep-sake, and placing it around the neck of Mgr. Oliveira, said: "My Lord, you have full jurisdiction throughout this land to which you are brought as a captive.

My clergy, the chapter of my cathedral, all will be most happy to obey your orders. Have the goodness to bless us all. The blessing of those who suffer persecution in the cause of Christ is a pledge of salvation."

Bishop Lacerda, before retiring, handed to the prisoner a large sum of money, in order that he should want for nothing, and promised to renew his visit as often as the gaolers would permit. Almost all the bishops of Brazil sent congratulatory telegrams to the imprisoned bishop. One of them went so far as to identify himself with the action of the Bishop of Olinda, by doing in like manner. It was the Bishop of Para, who was speedily transferred from his Episcopal palace to prison. The administrator who filled his place, having refused to remove the interdict which had been p.r.o.nounced against certain confraternities which admitted members of the secret societies, was condemned on 25th April, 1875, to six years of forced penal labor. Four years of the like torture were decreed against the administrator of Olinda for a similar offence. So much for the humanitarian Emperor of Brazil and his enlightened advisers.

It was not long till new elections raised to power, men who had more respect for the Episcopal office, and the wretched Brazilian persecution came to an end.

The Bishop of Olinda was no sooner set at liberty than he repaired to Rome, in order to give an account of his conduct to Pius IX. The Holy Father gave him every proof of the warmest affection.

The lesser States of South America, which, on being emanc.i.p.ated from the yoke of Spain, had chosen the republican form of government, became a source of intense anxiety to the Holy Father. Venezuela, Chili, the Argentine Republic, and, even Hayti, appear to have been seized with the spirit of the time. They had become too great, one would say, to accept humbly the teachings of religion. Even Chili, where comparative moderation prevailed, made an attempt to subordinate in all things, spiritual as well as temporal, the Church to the State. The bishops, as in duty bound, protested; and, being unanimously supported by the people, the attack of Chilian free-thinkers, on public peace and liberty, was abandoned. The trouble in Hayti arose more from a desire, on the part of the negroes, to have native priests than any real hostility to religion. The government ignorantly a.s.sumed the right to appoint the chief administrators of the Church. The people were painfully affected by this unwarrantable encroachment on the spiritual power. It was hardly to be supposed that Peru should be out of the fashion. Pius IX. appears, however, to have settled the difficulties of the Peruvians, by granting to their presidents the same right of patronage which was formerly enjoyed by the Kings of Spain. The religious troubles of Mexico were not so easily composed. The civil authorities of that sadly unsettled republic, urged, it is believed, by the secret societies, aimed at nothing less than the total suppression of religion. On 24th November, 1874, they decreed that no public functionary or body of officials, whether civil or military, should attend any religious office whatsoever. "The Sunday or Sabbath day," they impiously ruled, "shall henceforth be tolerated only in as far as it affords rest to public employees." Religious instruction, together with all practices of religion, was prohibited in all the establishments of the federation of the States and the munic.i.p.alities. No religious act could be done except in the churches, and there, only, under the superintendence of the police. No religious inst.i.tution was authorized to acquire real estate or any capital accruing from such property. Article nineteen of this detestable legislation, and which was carried by one hundred and thirteen to fifty-seven votes, interdicted the Sisters of Charity from living in community and wearing publicly their costume. Thus were expelled from Mexico four hundred sisters, who performed their charitable offices in the hospitals, schools and asylums of the country. Public opinion was roused, but to no purpose. The good sisters were allowed to embark for France, bearing with them the fate of thousands of the unfortunate. They may, perhaps, be replaced by the Prussian chancellor's deaconesses; of this sisterhood, the best suited for the Mexican climate, would, no doubt, be that portion which fled from Smyrna on the approach of an epidemic.

ECUADOR.

In the midst of so many discontented, turbulent, persecuting, semi-barbarous States, there was one where there was neither discontent, nor turbulence, nor persecution. This favored Republic of Ecuador was in close communion with Pius IX., and its president discarding all the fine-spun views and chimerical theories of the time, ruled, as became the chief of a free State, according to the wishes and the generally accepted principles of his people. A republic, so governed, provided it remain uncorrupt, cannot fail to enjoy the highest degree of prosperity compatible with its position and material resources. Not only did Ecuador itself enjoy the fruits of its truly free and rationally republican government, it was able also to extend the blessings of its Christian and liberal civilization to neighboring tribes. Moved by the example and the representations of the good people of Ecuador, nine thousand savages of the Province of Oriente were induced to adopt the habits of Christian civilization. The government of the enlightened president, Garcia Moreno, was so abundantly blessed that, in twelve years, the trade of Ecuador was doubled, as were also the number of its schools and the sum of its public revenues.

So bright an ill.u.s.tration of the good-working of sound principles was not to be tolerated. The love of a grateful and prosperous people could not protect their great and successful fellow-citizens against the weapons of secret conspirators. Political fanatics, who were strangers in Ecuador, and who, according to their own declaration, bore no personal ill-will to the president, struck the fatal blow. "I die," said the ill.u.s.trious victim, as he expired, "but G.o.d dieth not!" The a.s.sa.s.sins were they who hold that G.o.d has no business in this world. "_Dixit insipicus; non est Deus_."

Pius IX. lamented the death of Garcia Moreno, as he had lamented some seven-and-twenty years before, the untimely fate of his own minister, Count Rossi. He extolled the President of Ecuador in several allocutions, as the champion of true civilization and its martyr. He caused his obsequies to be solemnized in one of the Basilicas of Rome, over which he still held authority, and ordered that his bust should be placed in one of the galleries of the Vatican.

In the estimation of a certain cla.s.s of politicians, Moreno was behind the age. In reality he was far in advance of it. The mania for G.o.dless government, G.o.dless education, G.o.dless manners, and generally a G.o.dless state of society, is only a pa.s.sing phase on the face of the world. If, indeed, it be anything more, woe to mankind! Despair only can harbor the idea of its long continuance. The social and political chaos which darkens the age, must, surely, a little sooner or a little later, give way to that order which is heaven's first law. Moreno beheld, through the storms that raged around his infant State, the early dawn of this better day. This light led him onwards. History will place him, not only among heroes and sages, but also among the most renowned initiators of great movements. His death is a glorious protest against the G.o.dless, reckless, revolutionary sects. His high career will be as a monument throughout the centuries, constantly reminding mankind that, in this age, which may well be called the age of chaos and confusion-confusion in politics, confusion in the social State, confusion of ideas-there was, at least, one favored spot, where truth, order and justice reigned, and there was a contented and happy people.

STATES OF EUROPE-SWITZERLAND.

The Protestant and free-thinking majority in Switzerland were jealous of the prosperity of the Catholic Church. They must, therefore, if possible, divide, and by dividing, weaken, if not destroy, the Catholic body. The most efficient means they could think of was the establishment of an old or _alt-Catholic_ Church on the model of that of Germany. The idea was at hand, and the elements were not far to seek. Among the Swiss Catholic clergy there were none so weak as to betray their church. In the coterminous country-France, where there are fifty thousand parochial priests, some thirty were found already in disgrace among their brethren, who were ready to form the nucleus of the proposed schismatical church.

The pretext was the pretended novelties introduced by the c.u.menical Council of the Vatican, which, they insisted, changed the character of the ancient Catholic Church. The schism once on foot, the majority in the State affected to treat the real Catholics as dissenters, and the handful of schismatics as the Catholic Church of Switzerland. Founding on this idea, persecution was speedily inaugurated. First came the secularization of several abbeys, which the revolution of the sixteenth century had respected, in the northern cantons, and the confiscation of the Church of Zurich, which was handed over to the _alt-Catholics_. Their next measure was the expulsion of Mgr. Mermillod, Bishop of Hebron and Coadjutor of Geneva. Mgr. Lachat, Bishop of Bale, was then deprived, and, on a purely theological pretext, his public adhesion to the Council of the Vatican.

The sixty-nine parish priests of Bernese Jura, having declared in writing that they remained faithful to the Bishop of Bale, were, in their turn, suspended from their offices and driven, at first, from their parishes, and afterwards from the country. As there was not a sufficient number of foreign priests to replace the dispossessed clergy, the number of parishes was arbitrarily reduced from seventy-six to twenty-eight. It was regulated that nominations should, henceforth, be made by the government alone, and by a single stroke of the pen were suppressed, both the Concordat concluded with Rome, in 1828, and the act of re-union of 1815, by which, when Bernese Jura, formerly French, was incorporated with Switzerland, an engagement was made with France to respect, in every way, the liberty of Catholic worship. France was not in a position, at the time, to enforce the terms of the treaty. They who dared to call it to mind, accordingly, were sent to prison or heavily fined.

Almost all the Bernese clergy, when banished from their churches and presbyteries, sought shelter and protection on the hospitable soil of France. From that country they returned often, under cover of night, to their forsaken parishes, in order to administer the sacraments and perform other religious offices for the consolation of their flocks, hastening back to the land of liberty and safety before the approach of day. The persecution was carried to such extremes that the Catholics were not only deprived of their churches, but forbidden, under severe penalties, to a.s.semble for Divine worship, even in barns or such-like places. "As an official of the State of Bearn," wrote a school inspector to a school mistress, "you are bound to strive, with all your might, that the purposes of the said State, as regards attendance at public worship, be carried out. If your conscience does not admit of your attending the Church which is recognized and approved by the government, I leave you at liberty to refrain from attending any worship, but I forbid you to go to the barn, where the deprived parish priest officiates, because I would not have you set a bad example to your children."

No encouragement or word of consolation that Pius IX. could bestow, was wanting to his persecuted children of Switzerland. In addressing Bishop Lachat, whom he received with every mark of friendship, when he came to represent the sad condition to which he was reduced, the Holy Father said: "To you also it is now given to experience the greatest happiness that can fall to the lot of an apostolic man. This happiness is thus expressed in the New Testament: _Ibant gaudentes, quoniam digni habiti sunt pro nomine Jesu contumeliam pati._ They went away rejoicing, because they were thought worthy to suffer reproach for the name of Jesus."

The Prussian chancellor, as devoid of humanity as he was short-sighted in statesmanship, forbad the exiled clergy of Switzerland to set foot in the annexed Province of Alsace. The brutal conduct of the chancellor could, however, only injure himself. It stigmatizes him as a persecutor throughout the ages, as long as history shall be read, whilst the sufferers to whom he refused shelter and bread, found abundant compensation in the generous hospitality of the French nation.

_Ment.i.ta est iniquitas sibi._ The persecution brought little benefit to either the Protestant or infidel party in the Bernese Legislature, by whom it was inaugurated, whilst the moral power of the Catholics was greatly increased. Travellers relate that "the Catholics of Jura treat with a degree of contempt, as immense as is their faith, the apostate priests who banished the true ministers of G.o.d. They a.s.sembled in barns and all sorts of out-buildings, all remaining faithful to G.o.d, the Holy Church and their parish priests. Faith which slept in some souls is reawakened and endowed with new life. Bernese Jura is more Catholic than ever."

The Central Council of the Swiss Confederation, at length, became ashamed of the inglorious name which the Canton of Bearn was making for the common country-the country of William Tell so highly famed for its love of liberty and its n.o.ble hospitality. Perhaps, also, they were not unconcerned to find that travellers from other lands protested, in their way, against the barbarous persecution, and left their money in more favored lands.

The Bernese government was advised, either to proceed legally and regularly against the parish priests, or to recall them. There being nothing on which to found legal proceedings, the exiles returned to their country at the end of 1875. The persecution was not, however, at an end.

Neither churches, nor presbyteries, nor liberty, were restored. The faithful clergy, rich in the fidelity of their devoted flocks, fulfilled the duties of their ministry in the darkness of night, using every precaution in order to escape the snares of the police, and to avoid fines and imprisonment, which were now the punishment instead of exile.

GREAT BRITAIN AND THE BRITISH COLONIES.

Taking leave of the dark and dreary pages which bear the melancholy record of persecution, we turn, with a feeling of relief, to the more cheering picture presented by those countries where the great principle of religious liberty has come, at length, to be fully understood. It was a great day for the united kingdom of Great Britain and Ireland, when the legal disabilities which weighed so long on the Catholic people, were removed. It was the n.o.ble and powerful protest of a mighty empire against the narrow and irrational spirit of persecution, which still disgraces so many of the European nations. If ever the Catholics, by superiority of numbers, which is far from being an impossible state of things, should come to sway the destinies of that empire, the glorious fact will be remembered and bear its fruit. England, Ireland and Scotland, already enjoy an abundant measure of their reward, in the increase of piety and of that righteousness which exalteth a nation. This is manifest in many ways.

It is particularly shown forth by the more friendly feeling towards the Catholics of the empire which now universally prevails. We may not be supposed to know much, here in Canada, about the state of sentiment or opinion in England. But when we appeal to the testimony of so eminent an Englishman as Cardinal Newman, what we affirm cannot be easily gainsaid.

In a discourse recently delivered at Birmingham, on the growth of the Catholic Church in England, the very learned cardinal noted the striking contrast between the feeling towards Catholics in Cardinal Wiseman's time and that of the present day, and accounted for the improvement by showing that there is now a much better knowledge of the Catholic religion among Protestants. "What I wish to show," said his Eminence, "and what I believe to be the remarkable fact is, that whereas there have been many conversions to the Catholic Church during the last thirty years, and a great deal of ill-will felt towards us, in consequence, nevertheless, that ill-will has been overcome, and a feeling of positive good-will has been created instead in the minds of our very enemies, by means of those conversions which they feared from their hatred of us. How this was, let me now say: The Catholics in England, fifty years ago, were an unknown sect amongst us. Now there is hardly a family but has brothers or sisters, or cousins or connections, or friends and acquaintances, or a.s.sociates in business or work, of that religion, not to mention the large influx of population from the sister island: and such an interpenetration of Catholics with Protestants, especially in our great cities, could not take place without there being a gradual acc.u.mulation of experience, slow, indeed, but therefore the more sure about individual Catholics, and what they really are in character, and, whether or not, they can be trusted in the concerns and intercourse of life; and I fancy that Protestants, spontaneously, and before setting about to form a judgment, have found them to be men whom they could be drawn to like and to love quite as much as their fellow-Protestants-to be human beings in whom they could be interested and sympathize with, and interchange good offices with, before the question of religion came into consideration."

The increase in the number of Catholics and of Catholic inst.i.tutions in Great Britain, has kept pace with the growth of friendly sentiments in their regard. That island, "the mother of nations," appears to be destined to unite by means of her ever spreading language, the immense family of mankind. For what end and purpose none can tell. The hidden ways of Divine Providence are known to G.o.d alone. We may, nevertheless, in view of certain well-known facts, presume to draw the veil of mystery aside, and discover so far the secret of G.o.d's mercy. In Pius the Ninth's time the number of Catholics has been doubled in Great Britain, as well as in the United States of America, Canada, Australia, remote India and the Cape of Good Hope.

At the time of the election of Pius IX., there were in England and Scotland eight hundred and twenty Catholic priests. There are now two thousand and eighty-eight.(12) The number of churches and chapels had grown from six hundred and twenty-six to one thousand three hundred and fifteen. Within the last twenty years religious houses for men had increased from twenty-one to seventy-three, and convents for religious sisters, from ninety-seven to two hundred and thirty-nine. Catholic schools and colleges had more than doubled their number, being now one thousand three hundred, whilst a little over twenty years ago it was five hundred.

In the British colonies, generally, including British America, Australia, India, and the West Indies, there were, in 1855, no more than forty-four Episcopal Sees, several of which owed their erection to Pius IX. By the year 1876, the solicitude of the same venerable Pontiff had raised to eighty-eight, the number of archbishops and bishops who exercised the duties of their sacred office, throughout the Colonial Empire of Great Britain. In the whole empire there cannot be fewer than one hundred and twenty-five prelates, whether vicars-apostolic, archbishops, bishops, or prefects-apostolic.

In no country have the benefits of religious liberty been more abundantly enjoyed than in Canada. In 1869, the two Provinces of Ontario and Quebec, formerly Canada West and Canada East, counted ten dioceses and seven hundred and seventy-nine churches. Including Sherbrooke, Chicoutimi, and the vicariate-apostolic of Northern Canada, there are now thirteen dioceses in the two provinces, whilst, during the seven years anterior to 1876, there was an increase of one hundred and seventy-three churches, making, in all, one thousand one hundred and seventy-one. In the same period religious houses had increased from seventy-three to one hundred and ninety-six. Education of a religious character is, at the same time, amply provided for. There are, in the Province of Quebec, three thousand one hundred and thirty-nine parochial, and altogether three thousand six hundred and thirty elementary schools, for a population of one million eight hundred and eighty-two thousand souls. These schools, without including educational inst.i.tutions of a more private kind, which are very numerous in Lower Canada (Quebec), allow one school to every six hundred people. It may be doubted whether Prussia, even, which possesses greater facilities for education than any other European country, comes up to this standard. The increase of Catholic people everywhere, throughout the country, keeps pace with the building of churches and the establishing of Catholic schools and other religious inst.i.tutions. This increase is particularly noticeable in the towns and cities, where the growth of the Catholic population is remarkably rapid.

In all the British dependencies, liberty, as understood by the British people, prevails; and, wherever it is held in honor and exercises its legitimate influence, religion nourishes. Contrast, for instance, Australia, when a penal colony, and when liberty was unknown with Australia, as it is to-day. In 1804 two priests were permitted, by the civil power, to perform the duties of their sacred office. Their labors sufficed for the very limited spiritual wants of the colony. By 1827 these wants had so slightly increased that two priests were still able to meet them all. One of these was Dr. Ullathorne, now Bishop of Birmingham, a.s.sisted by another priest and a lay teacher. So late as 1842, matters were little better, Hobart-town having one priest, but no church.

Australia, meanwhile, was growing in importance, and it came to possess, as became an important British colony, const.i.tutional government. This was a new era for the cause of religion. Australia has now, 1880, two archbishoprics and ten other episcopal sees. In three of the dioceses, Melbourne, Sandhurst and Perth, there are no fewer than one hundred and thirty-five priests.

THE UNITED STATES OF AMERICA.

At the epoch of Independence, 1776, the number of Catholics in the new republic was estimated at twenty-five thousand. The spiritual wants of this comparatively small body were ministered to by nineteen priests, who were under the jurisdiction of the bishop Vicar-Apostolic of London, England. By 1790, the number of priests was doubled, and a bishop was appointed. In 1840, there were in the United States one million five hundred thousand Catholics. By 1855, they had grown to two millions. In the twenty-one years from 1855 to 1876 the increase was from two millions to six million five hundred thousand. This extraordinary growth, though rapid, was, nevertheless, vigorous and healthy. There was a corresponding increase in the numbers of the clergy, as well as of religious and educational inst.i.tutions. For the instruction and spiritual comfort of so great a flock, there were, in 1879, no fewer than five thousand three hundred and fifty-eight priests, with fifty-six bishops and archbishops, five thousand and forty-six churches, three thousand seven hundred and eleven oratories and missionary stations. Religious houses have also increased in due proportion. In 1855, there were only fifteen religious houses for men in all the United States. There are now ninety-five.

Communities of religious sisters, who chiefly devote themselves to works of charity and instruction, also flourish. In 1855 there were only fifty such communities. There are now two hundred and twenty-five. Educational inst.i.tutions of a religious character also abound. In 1800, there was only one Catholic academy for girls in all the United States. At the present day they number more than four hundred. Catholic colleges have increased from two to sixty-four.

The number of parochial schools is not so great, in proportion to the population, as in the Province of Quebec. This is accounted for by the still defective state of religious liberty in the United States. There is a sort of State fanaticism there in favor of common or national schools.

Whilst Catholics cannot avail themselves of such inst.i.tutions, which provide only a G.o.dless education, they are, nevertheless, heavily taxed for their support. Being so burdened, it is surely much to the credit of the Catholics of the United States that they, in addition, support two thousand two hundred and forty-four parochial schools, besides six hundred and sixty-three colleges or academies, and twenty-four seminaries, for higher and ecclesiastical education. Notwithstanding the drawback alluded to, Pius IX. entertained a high idea of the North American Republic, and he showed that he did so when he declared that it was almost the only country wherein he could exercise, without hindrance, the duties of his sublime office. He further evinced his appreciation by raising several American bishops to the dignity of archbishop, and one to that of cardinal. The Archbishop of New York is the first American who has enjoyed the high position of cardinal. He was formally thanked for this well-merited honor by the President of the United States, and all America concurred in extolling the wisdom of the choice which gave the dignity to the Most Rev. Archbishop McCloskey, of New York.

HIERARCHY OF SCOTLAND.

One of the latest labors of Pius IX. was that which he undertook, on the urgent request of the Catholics of Scotland, in connection with the restoration of the ancient Scottish hierarchy. The venerable Pontiff, now so far advanced in years, did not live to complete this important work.

The late reverend and learned Dr. Grant, President of the Scotch College at Rome, ceased not, meanwhile, to promote, as representing the Catholics of Scotland, the inst.i.tution of the hierarchy. His knowledge of the country and historical research eminently qualified him for the task. The work, so happily commenced under the auspices of Pius IX., was brought to a conclusion soon after the accession of his successor, Leo XIII. The Most Rev. John Strain, well known as a sound theologian and eminently practical preacher, was appointed Archbishop of St. Andrews and Edinburgh. The learned prelate thus became the successor of the ancient Archbishops of St. Andrews and Primate of Scotland. The other Episcopal Sees erected were Glasgow, Aberdeen, Dunkeld, Galloway, Argyll and the Isles. Glasgow, in consideration of its former honors, was made an archbishopric, but without suffragans. The archbishop is a member of the Synod of St. Andrews and Edinburgh. To the undying honor of the people of Scotland, there is nothing more to record. There were no commotions, no eloquent appeals for the purpose of allaying groundless fears and calming the popular mind, to burden the tale of the historian. An unsuccessful attempt at riot, by some rowdies, in a city of six hundred thousand souls, confirms rather than derogates from the absolute truth of this statement.

There are already in the Archdiocese of St. Andrews and Edinburgh several important religions inst.i.tutions. Among these may be mentioned four communities of religious sisters. The sisters, called "Ursulines of Jesus," have two establishments in the city of Edinburgh, and devote themselves entirely to education and charity. There are fifty-four churches, chapels and stations. The missions, properly so-called, are twenty-eight in number, and forty-three priests, of whom thirteen are members of religious societies, perform all the missionary duty and minister to the spiritual wants of the congregations. It cannot be said that education is neglected, and such education as recognizes religious principle; there being, in addition to the convent schools, thirty-six congregational or parochial schools.

In the Archdiocese of Glasgow, one hundred and twenty-one priests, of whom twenty-four are members of religious societies, attend to the spiritual wants of the missions and congregations. The Glasgow missions count fifty-nine, with seventy-eight churches, chapels and stations. The congregational or parochial schools number one hundred and eighty-six, in addition to religious educational inst.i.tutions.

Aberdeen has forty-seven priests, of whom seven are members of the Benedictine Order. It has thirty-two missions, with fifty-one churches, chapels and stations. Colleges, convents, and congregational schools, are in proportion to the Catholic population.

Dunkeld contains within its borders the important seaport town of Dundee, and the ancient city of Perth, where may still be seen the Church of St.

John, against which the Knox Iconoclasts cast the first stone-the sad prelude to their furious onslaught on all the sacred edifices of the land.

At Dundee there is a numerous Catholic population. In the whole diocese there are thirty-three priests, of whom twelve are members of the religious Society of Redemptorists. There are religious communities of Sisters of Mercy, Little Sisters of the Poor, and Ursulines of Jesus. The Marist Brothers and Redemptorists have their monasteries, and there is a creditable number of congregational schools.

The ancient See of Whithorn (Candidacasa) is now known as the diocese of Galloway. It dates from St. Ninian, the apostle of the Southern Picts, by whom it was founded in 397. It was destroyed in the time of the Scandinavian invasions, and remained extinct from 808 till 1189. It fell again at the epoch of the Reformation, and had no bishop from the death of Andrew Durie, in 1558, till the appointment of Bishop McLachlan by Leo XIII. The residence of the bishop is at Dumfries, where there is a numerous congregation and an elegant church.

Argyll and the Isles is a diocese full of promise. The traditions of its piety in ancient days are a rich inheritance. It has already thirty-eight churches, chapels and stations, together with some numerous congregations.

INCREASE AND NUMBER OF CATHOLICS THROUGHOUT THE WORLD IN THE TIME OF PIUS IX.

About the time of the accession of Pius IX., the Catholic population of the world was estimated by scientific men at two hundred and fifty-four million six hundred and fifty-five thousand (see the _Scientific Miscellany_ of the time). Since that time there has been a very considerable increase. How great it has been we may judge from the statistics with which we are most familiar, those of Great Britain and the British Colonies, as well as those of the United States of America. The eminent statisticians, Drs. Behm and Wagner, hold that the number of Protestants has more than doubled in the same period. Some thirty-five years ago, according to the _Scientific Miscellany_, the Protestant population of the world was forty-eight million nine hundred and eighty-nine thousand. Without saying that the learned men alluded to are wrong in estimating them now at one hundred and one million, it may be claimed that Catholics have enjoyed at least as great an increase. The tendency of the latter, in the present age, is to spread and to spread rapidly, whilst among Protestants, according to their own ablest writers, there exists no such expansive power. An opinion prevails among those who are not friendly to the Catholic Church, that such an inst.i.tution can only take root and grow in an age of ignorance, or among ignorant people. This opinion enjoys not the sanction of the most distinguished Protestant authors and preachers. Baron Macaulay writes: "We often hear it said that the world is constantly becoming more and more enlightened, and that the enlightenment must be favorable to Protestantism and unfavorable to Catholicism. We wish that we could think so. But we see great reason to doubt whether this is a well-founded expectation. We see that during the last two hundred and fifty years the human mind has been in the highest degree active; that it has made great advances in every branch of natural philosophy; that it has produced innumerable inventions, tending to promote the convenience of life; that medicine, surgery, chemistry, engineering, have been very greatly improved; that government, police and law, have been improved, though not to so great an extent as the physical sciences. Yet we see that during these two hundred and fifty years Protestantism has made no conquests worth speaking of. Nay, we believe that as far as there has been change, that change has been in favor of the Church of Rome. We cannot, therefore, feel confident that the progress of knowledge will necessarily be fatal to a system which has, to say the least, stood its ground in spite of the immense progress made by the human race in knowledge since the time of Queen Elizabeth." If, then, Protestantism, as regards increase and development, has been at a stand-still for the last two(13) hundred and fifty years, whilst it is admitted on all hands that Catholicism has been growing rapidly, it is not, surely, unreasonable to claim that the increase of Catholics keeps pace with that of Protestants. The claim, however, must be waived, as it would give a greater expansion to the Catholic Church than Catholics can suppose it is ent.i.tled to. If the number of Catholics had doubled within the last five-and-thirty or forty years, as that of Protestants is alleged by the learned statisticians to have done, they would now count five hundred and nine million three hundred thousand. Behm and Wagner estimate them at two hundred and seventy million.

Judging by the facts alluded to, this estimate is certainly below the mark, and we shall still be considered as determining for a low figure when we reckon the Catholic population of the whole world at three hundred million.

The heathen ma.s.ses are still the most numerous. But, if the statement recently made by the Secretary of the Chinese Legation, at Washington, may be relied on, they are not overwhelmingly so. This statement reduces the population of China from the fabulous number of four hundred million to one hundred million. It is not, surely, reasonable to suppose, as the world has so long supposed, that one nation, China, has a population double that of all the nations of India. The whole heathen world, therefore, cannot count more than six hundred and fifty million souls-too many to be still in darkness and the shadow of death. But let each believer labor to convert a heathen, and there will be light at last. The believing portion of mankind is not so far behind, in point of numbers, at least. It consists of (according to Drs. Behm and Wagner):