Pius IX. And His Time Part 4

"LOUIS NAPOLEON BONAPARTE."

(M11) Spain had already despatched a fleet to Gaeta, the Austrians had advanced in the direction of Ferrara, and the King of Naples at Terracina, when, on the 25th of April 1849, a French army, under the command of General Oudinot, disembarked at Civita Vecchia. This military expedition was, at first, considerably thwarted by diplomacy. The general-in-chief was a.s.sured at the outset that he had only to show himself before the walls of Rome, and the gates would be opened immediately in consequence of the reaction which was taking place within. Accordingly, the army advanced, on the 30th April, to the foot of the ramparts, and was received with a discharge of fire-arms. Nevertheless, one of the gates was opened to a French battalion. The Romans came out in crowds, waving white handkerchiefs, and shouting, "Peace is concluded! Peace for ever! Enemies in the morning, we are brothers this evening! Long live the French!" The soldiers, deceived by these demonstrations, were persuaded to enter they city. They were at once disarmed and declared prisoners of war. It was now manifest that a regular siege was necessary. An impediment was, however, thrown in the way of military operations, by a civil or diplomatic agent who entered Rome, and in the course of a few weeks concluded with the revolutionists a treaty which was contrary to his instructions, to those of the commander-in-chief, to the honor of France and the objects of the expedition. Odillon Barrot was, at that time, President of the French Ministry-the same Odillon Barrot who, in 1830, was prefect of police, and allowed the mansion of the Archbishop to be demolished without taking any measures for its protection. Such conduct, as has been well observed, showed that this official loved anarchy more than order. Hence, probably, arose those impediments to the Roman expedition which gave time to (M12) the revolutionists to organize, under the leadership of a chief of banditti, Garibaldi, of Genoa. They availed themselves, at the same time, of the leisure afforded, to ma.s.sacre many faithful priests, to enable some renegade monks to profane the solemnities of religion, and to commit, in the hospitals, outrages which were, until that time, unheard of.

Unfortunate soldiers, sick and at the point of death, beholding persons dressed like Nuns and Sisters of Charity, expected to hear from them the language of religion, in order to a.s.sist them in preparing for a Christian death. It can easily be imagined how greatly they were shocked to hear only lascivious expressions and the most infamous provocations to vice.

These pretended Sisters of Charity were nothing else than professed prost.i.tutes. Their president, a revolutionary princess, admits, in her memoirs, this melancholy fact.

(M13) The King of Naples and General Cordova, commander-in-chief of the Spanish army, offered to General Oudinot the aid of their arms. He thanked them, but declined their offer, desiring, for the honor of the French army, that as it had begun, so it should complete the duty which it had undertaken. The French general represented, and with reason, to the Spanish commander, that he would have entered Rome several weeks sooner but for the diplomatic negotiations already alluded to. The Plenipotentiary, who conducted these negotiations, having been disavowed, the general held himself alone responsible, and it was his duty to simplify matters as much as possible. He urged, moreover, that when an army is besieging a place no foreign troops can approach it, unless their a.s.sistance is requested either by the besiegers or the besieged. The latter were far from having any claim to the protection of Spain, and the French army was in a position to meet every contingency.

(M14) On the 30th June, 1849, the city surrendered, unconditionally. On 3rd July the French army entered Rome, amidst the joyous acclamations of the native Roman people.

(M15) On the same day General Oudinot despatched Colonel Niel to Gaeta, in order to deliver to the Sovereign Pontiff the keys of his capital. Pius IX. was overjoyed at the arrival of the French officer. His people were now free. The war was at an end. Blood no longer flowed. There was nothing wanting to his satisfaction and happiness. "O! speak to me of my children of Rome and France," he exclaimed. "How they must have suffered! How earnestly have I prayed for them!" He then listened with interest, and the feelings of a father, to the recital of the sufferings of the French army and their prolonged labors, which were patiently undergone; in order to save the edifices and monuments of Rome from irreparable destruction.

Unable, at length, to contain his emotion, he spoke thus to Colonel Niel: "Colonel, I have often said, on other occasions, and I am happy to be able to repeat the same to-day, after so great a service, that I have always relied on France. That country had promised me nothing, but I understood full well, that when opportunity offered she would give to the Church her treasures, her blood, and what is, perhaps, still more difficult for her valiant children, that bravery which can restrain itself, that patience and perseverance to which is due the preservation of Rome, that treasure of the world, that beloved and sorely-tried city, towards which, during these days of exile, I have always looked in great anxiety of mind. Say to the commander-in-chief, to all the generals and all the officers-would it could also be said to every soldier of France!-that there are no bounds to my grat.i.tude. My prayers for the prosperity of your country will be more fervent than ever. My love for the French people has been increased, if, indeed, anything could make it greater than it was, by the great service which I now acknowledge."

(M16) At the same time, Pius IX. addressed an appropriate letter to General Oudinot. He recognized the well-known valor of the French armies, which was sustained by the justice of the cause which they came to defend, and which won for them the meed of victory. In congratulating the general on the princ.i.p.al share which he bore in the important event, the Holy Father was careful to say that he rejoiced not over the bloodshed which had necessarily occurred, but in the triumph of order over anarchy, and because liberty was restored to honest and Christian people, for whom it would no longer be a crime to enjoy the property which G.o.d had bestowed upon them, and to adore Him, with becoming pomp of worship, without incurring the risk of being deprived of life or liberty. In the difficult circ.u.mstances which might arise, the Holy Father would rely on the Divine protection. As it might prove useful to the French army to be acquainted with the events of his Pontificate, he sent, along with his letter, a number of copies of the Allocution, in which these events are related.

This paper, he stated, proved abundantly that the army had won a victory over the enemies of human society, and that their triumph, consequently, would awaken sentiments of grat.i.tude in the b.r.e.a.s.t.s of all honest men throughout Europe and the whole civilized world.

(M17) The President of the French Republic, Louis Napoleon, the French Minister of War and the National a.s.sembly, all joined in congratulating General Oudinot and his army. Pius IX. had just appointed (31st July) a commission of three Cardinals for the government of the Roman States, when General Oudinot arrived at Gaeta, and urged the Pope to return himself to his capital. Pius IX. had already stated to M. de Corcelles, the Plenipotentiary of France, his objections to an immediate return. He now held the same language to General Oudinot. He could not, he said, so far forget the purely moral nature of his power as to bind himself in a positive way, when there was nothing settled as to matters of detail, and especially when he was called upon to speak in presence of a first-cla.s.s Power, whose exigencies were no secret. Ought he to condemn himself to appear to act under the impulsion of force? If he did anything good, was it not necessary that his acts should be spontaneous, and should also have the appearance of being so? Were not his inclinations well known? Were they not calculated to inspire confidence? Nevertheless, it was his intention to return, in a few days, to his States, and to remain some time at Castel-Gandolfo, in the midst of the French army. General Oudinot returned to Rome fully a.s.sured of the speedy return of the Holy Father.

(M18) About this time it became manifest that the French Republic desired to restore the Pope as a mere agent of their newly-inst.i.tuted government.

The French ministry, of which Odillon Barrot was the head, saw, with impatience, that Pontifical affairs were not proceeding to such a conclusion as they wished. Accordingly, General Oudinot was recalled and replaced by General Rostolan, the next in command. Two days later, a letter signed "Louis Napoleon," and addressed to Colonel Edgar Ney, who was also the bearer of it, was despatched to Rome. This letter contained insulting allusions to the Pontifical government; and its requirements would have annihilated, in the estimation of Europe, the independence of the Sovereign Pontiff, whilst personally dishonoring him. "I thus recapitulate," said the president, in this memorable epistle, "the temporal power of the Pope, _a general amnesty, secularization of the administration, and liberal government_." It was appointed that General Rostolan should publish this ill-timed letter, and carry it into effect.

He refused to do so, tendered his resignation, and thus firmly replied: "Conscience requires that I should sacrifice my position and my sympathies. My successor, more fortunate than myself, will perhaps enjoy the signal honor to terminate peacefully the work which we have begun at the head of the army. As a soldier and a Christian, I will rejoice on account of the Sovereign Pontiff, who will have been restored to his people, and because of France, which will have accomplished a n.o.ble and most worthy mission." To the Odillon Barrot ministry, which at one time disowned the letter, and at another acknowledged it, and ordered its publication, the general declared that he would never identify himself with an act which, besides being unjust, would endanger the peace of all Europe. According to his view, which was the same as that of the French amba.s.sadors, M. de Rayneval and M. de Corcelles, a general war would follow the official publication of the letter of 18th August; and such a war could not but prove fatal to the ideas of order which were beginning to resume their empire. He loved his country too well to bear part in incurring for it such fearful risks. Messrs. de Rayneval and de Corcelles wrote to the same effect, and communicated to the French Government the resolution of the Sovereign Pontiff to seek the protection of Austria, or even to repair to America, rather than submit to the constraint with which he was threatened.

(M19) It was not, however, ordained that the conditions of the Pope's restoration should be decided by the President of the French Republic, or the Odillon Barrot ministry. The National a.s.sembly of France took the matter in hand, and after a keen debate, which lasted three days-13th, 18th and 19th October-came to a resolution favorable to the Holy See.

There can be no doubt that the Chamber was greatly influenced by the powerful eloquence of M. de Montalembert. "It has been said," observed this orator, "that the honor of our flag was compromised by the expedition undertaken against Rome in order to destroy the Roman Republic and restore the authority of the Pope. All in this a.s.sembly must feel insulted by this reproach, and cannot but repel it, as I do at this moment. No! the honor of our flag was never compromised. No! never did this n.o.ble flag cover with its folds a more n.o.ble enterprise. History will tell. I confidently invoke its testimony and its judgment. History will throw a veil over all the ambiguity, tergiversation and contestation which have been pointed to with so much bitterness and so eager a desire to spread discord amongst us. It will ignore all this, or, rather, it will proclaim it all, in order that the greatness of the undertaking may become apparent from the number and nature of the difficulties that have been surmounted.

"History will say that a thousand years from the time of Charlemagne, and fifty from that of Napoleon-a thousand years after Charlemagne had won for himself imperishable glory by restoring the Pontifical State, and fifty years after Napoleon, in the zenith of power and prestige, had failed in his endeavor to undo the work of his predecessor; history will say that France has remained true to her traditions and deaf to odious counsels.

History will say that thirty thousand Frenchmen, under the leadership of the worthy son of one of the giants of our great imperial glories, left the sh.o.r.es of their country, in order to re-establish at Rome, in the person of the Pope, right, equity, European and French interest. History will further say what Pius IX. himself said, in his letter of thanks to General Oudinot: '_The victory of the French arms is won over the enemies of human society_.' Yes! gentlemen, such will be the judgment of impartial history; and it will be one of the brightest glories of France and the nineteenth century. You will not attenuate, tarnish, eclipse this glory by plunging into a ma.s.s of contradictions, complications, and inextricable inconsistency. Know you what would dim for ever the l.u.s.tre of the French flag? It would be to set it in opposition to the Cross, to the Tiara, which it has delivered. It would be to transform the soldiers of France, the protectors of the Pope, into his oppressors. It would be to exchange the _role_ and the glory of Charlemagne for a pitiful mimicry of Garibaldi."

(M20) A large majority of the legislative a.s.sembly agreed with Montalembert. The news of their decision, which was in accordance with the general sentiment of the French nation, was speedily conveyed to the Pontifical Court. It dispelled all the unpleasant (M21) apprehensions which had hitherto prevailed, and gave great satisfaction to the Holy Father. The influence which it exercised over his plans for the future may be learned from the reply which he gave to a deputation from the munic.i.p.ality of Rome, which now came to pray that he would return to his States. "It was repugnant to us," said he, "to return to our States, so long as France made it a question whether we should be independent. But now that a happy solution has been reached, which appears to put an end to all doubt on this point, we hope to be able, in a short time, to return to our city of Rome." Accordingly, on 12th April, 1850, Pius IX. made his entrance into Rome amidst the dutiful and joyous acclamations of the French army and the Roman people. On the 18th day of the same month he formally blessed the arms and colors of France in front of St. Peter's Church. Thus ended at Rome a political revolution, which nothing less powerful than Catholic sentiment could have overcome.

(M22) Whilst the comparatively small Pontifical State was agitated by revolution, the greater kingdom of the church was steadily pursuing, under the auspices of its august Chief, its grand career of progress and development. A new era seemed to have dawned over all those great countries which the Photian schism had so seriously affected. About the time of Pius the Ninth's accession, more favorable dispositions had come to prevail among the Greeks of Constantinople, of Syria, of Palestine, of Egypt. Among the Armenians and Chaldeans there were numerous conversions, whilst even the Turks showed a better feeling towards the Catholic people, among whom their lot was cast. We have already seen how well such sentiments were encouraged by the newly-elected Pontiff. His words of kindness were repaid by increased affection for the Catholic people, and the wish, not to say the belief, that when the Turkish Empire fell, the fragments of its once great inheritance would be gathered up by Catholics.

"Are this belief and friendship," asks the Abbe Etienne, "an indication of the speedy reunion of the children of Mahomet with the great Christian family? We have much reason to think so, when we behold Islamism everywhere dwindling away and giving place to the true faith." Damascus, so sacred in Mussulman estimation, and so intolerant that no Christian could pa.s.s within its gates except bareheaded, and on paying a capitation tax, now beholds with pleasure the celebration of Catholic rites. So great was the change that in a short time all the inhabitants of a village in the neighborhood embraced the Catholic faith. The Mahometans who are most capable of appreciating religious questions, study Christianity secretly.

Not long ago, a Turk of Damascus caused a Catholic priest to be called to his deathbed, and begged to be baptized. Great was the surprise of the missionary to find him as well acquainted with the truths of religion as he was anxious to receive the sacrament of regeneration. A few moments later the good priest beheld his neophyte expire, expressing the most pious sentiments.

In Russia, the most powerful seat of the great eastern schism, Catholics were long subjected to the most trying persecution. It is well known what influence the venerable Pontiff, Gregory XVI., exercised over the mind of the late Emperor Nicholas, and that he succeeded in causing him to mitigate the evils which weighed so heavily on his Catholic subjects. Pius IX. was still more successful. Having concluded a Concordat with the Czar, which was signed at Rome on the 3rd August, 1847, by Cardinal Lambruschini, on the part of the Holy See, and Counts Bloudoff and Boutenieff, on the part of Russia, Pius IX., in a consistory held on 3rd July of the same year, inst.i.tuted bishops for the following Sees of the Russian Empire: The Metropolitan Church of Mohilow, the united dioceses of Luccoria and Zitomeritz, in Volhynia, the diocese of Vilna, in Poland, and a coadjutor, with right of succession, for the archbishopric of Mohilow.

The Concordat contained 31 articles. Article 1st. Seven Roman Catholic dioceses are established in the Russian Empire-an archbishopric and six bishoprics, viz.: the archbishopric of Mohilow, which comprises all those parts of the Empire which are not contained in the undermentioned dioceses. The Grand Duchy of Finland is also included in this archdiocese.

The diocese of Vilna, comprising the governments of Vilna and Grodno, according to their present limits; the diocese of Telsca, or Samogitia, comprising the governments of Courland and Kowno; the diocese of Minsk, comprising the government of Minsk, as at present limited; the diocese of Luceoria and Zitomeritz, containing the governments of Kiovia and Volhynia; the diocese of Kaminiec, comprising the government of Podolia; the new diocese of Kherson, containing the Province of Bessarabia, the governments of Khersonesus, Ecatherinaslaw, Taurida, Saratow and Astracan, together with the regions that are subject to the general government of the Caucasus.

In glancing at the articles of the Concordat, the Catholic reader will be agreeably surprised to observe that in so many important things the wishes of the Holy Father were acceded to, whilst it is matter for regret that in regard to others the Plenipotentiaries could not come to an understanding.

It is provided by the 2nd and 3rd articles that apostolic letters under the leaden seal shall determine the extent and limits of the dioceses, as indicated in article 1st. The decrees of execution shall express the number and the names of the parishes of each diocese, and shall be submitted for the sanction of the Holy See. The number of suffragan bishoprics, as settled by the apostolic letters of Pius VI. in 1789, is retained in the six ancient dioceses. In the following articles, from 4 to 10, it is agreed that the suffragan of the new diocese of Kherson shall reside in the town of Saratow. The annual allowance to the Bishop of Kherson shall be 4,480 silver roubles. His suffragan shall have the same income as the other bishops of the Empire, viz.: 2,000 silver roubles. The chapter of the Cathedral Church of Kherson shall consist of nine members, viz.: two prelates or dignitaries, the president and archdeacon; four canons, of whom three shall discharge the duties of theologian, penitentiary and rector; and three resident priests, or beneficiaries. In the new bishopric of Kherson there shall be a diocesan seminary, in which from fifteen to twenty-five students shall be supported at the cost of the government, the same as those who enjoy a pension in other seminaries.

Until a Catholic bishop of the Armenian rite is named, the spiritual wants of the Armenian Catholics of the dioceses of Kherson and Kaminiec shall be provided for by applying the ninth chapter of the Council of Lateran, held in 1215. The bishops of Kaminiec and Kherson shall determine the number of Catholic Armenian ecclesiastics who shall be educated in their seminaries at the expense of the government. In each of these seminaries there shall reside a Catholic Armenian priest, in order to instruct the students in the ceremonies of their national rite. As often as the spiritual wants of the Armenian Roman Catholics of the newly-inst.i.tuted diocese of Kherson shall require it, the bishop, besides the means. .h.i.therto employed for this purpose, may send priests as missionaries, and the government will supply the funds that shall be necessary for their journeys and sustenance.

Articles 11 and 12 provide that the number of dioceses in the Kingdom of Poland shall remain the same as ordained by the Apostolical Letters of Pius VII., of date 30th June, 1818. There is no change as to the number and designation of the suffragans of these dioceses. The appointment of bishops for the dioceses and the suffragan bishoprics of the Empire of Russia and the Kingdom of Poland shall only take effect after each nomination shall have been agreed upon between the Emperor and the Holy See. Canonical inst.i.tution will be given by the Roman Pontiff in the usual form.

In articles 13-20 are contained the following regulations: the bishop is the sole judge and administrator of the ecclesiastical affairs of his diocese, having due regard to the canonical obedience which he owes to the Holy Apostolic See. Certain affairs must be, in the first place, submitted to the deliberations of the diocesan consistory. Such affairs are decided by the bishop, after having been examined by the consistory, which, however, is only consultative. The bishop is by no means bound to give the reasons of his decision, even in case of his opinion being different from that of the consistory. The other affairs of the diocese, which are called _administrative_, and among which are included cases of conscience, and, as has been said above, cases of discipline which are visited only by light punishments and pastoral admonitions, depend entirely on the authority and the spontaneous decision of the bishop. All the members of the consistory are ecclesiastics. Their nomination and their revocation belong to the bishop. The nominations are so made as not to displease the government. The officials of the consistorial chancery are confirmed by the bishop, on the presentation of the secretary of the consistory. The secretary of the bishop, who is charged with official and private correspondence, is named directly by the bishop; and an ecclesiastic, as the bishop thinks proper, may be chosen. The duties of the members of the consistory cease when the bishop dies or resigns, and also when the administration of a vacant See comes to an end.

From articles 21-29 we read as follows: The bishop has the supreme direction of the teaching of doctrine and discipline in the seminaries of his diocese, according to the prescriptions of the Council of Trent. The choice of rectors, inspectors and Professors for the diocesan seminaries is reserved to the bishop. Before naming them, he must ascertain that, as regards their civil conduct, they will not give occasion to any objection on the part of the government. The Archbishop Metropolitan of Mohilow shall exercise in the ecclesiastical academy of St. Petersburg the same jurisdiction as does each bishop in his diocesan seminary. He is the sole chief of this academy-its supreme director. The council or directory of this academy is only consultative. The choice of the rector, the inspector and professors of this academy, shall be made by the archbishop, after he has received the report of the Academical Council. The professors and a.s.sistant-professors of Theological science shall always be chosen among ecclesiastics. The other masters may be selected among lay persons, professing the Roman Catholic religion. The confessors of the students of each seminary and of the academy shall take no part in the disciplinary government of the establishment. They shall be chosen and nominated by the bishop or archbishop. When the limits of the dioceses shall have been fixed according to the new regulation, the archbishop, with the advice of the ordinaries, shall determine, once for all, the number of students that each diocese may send to the academy. The programme of studies in the seminaries shall be regulated by the bishops. The archbishop shall decide upon that of the academy after having conferred with the Academical Council. When the rule of the ecclesiastical academy of St. Petersburg shall have been modified conformably with the principles agreed upon in the preceding articles, the Archbishop of Mohilow will send to the Holy See a report on the academy like that which was made by Archbishop Koromanski when the academy was restored.

Articles 30 and 31. Wherever the right of patronage does not exist, or has been discontinued for a certain time, parish priests shall be appointed by the bishop. They must not offend the government, and must have undergone examination and compet.i.tion according to the rules laid down by the Council of Trent. Roman Catholic churches may be freely repaired at the expense of communities or individuals who shall please to take charge of this work. When their own resources are insufficient, they may apply to the Imperial Government in order to obtain a.s.sistance. New churches shall be constructed, and the number of parishes augmented, when such measures become necessary from the increase of population, the too great extent of existing parishes, or the difficulty of communications.

Such matters as could not be agreed upon and embodied in the Concordat may be gleaned from the allocution which Pius IX. addressed, at the time, to the Cardinals. "Many things of the greatest importance still remain, in regard to which the Plenipotentiaries could not come to an agreement, and the omission of which awakens our most lively solicitude, and causes us the utmost pain; for they concern, in the highest degree, the liberty of the church, its rights, its essential principles, and the salvation of the faithful in those Russian countries. We allude to that true and complete liberty, which ought to be secured to the Christian people, of being able, in regard to the things which relate to religion, to communicate, without impediment, with this Apostolic See, the centre of Catholic unity and truth, the Father and Master of all the Faithful. All men may understand how deeply grieved we are, when they call to mind the multiplied appeals which this Apostolic See has never ceased to cause to be heard at divers times, in order to obtain free communication of the faithful, not only in Russia, but also in other countries, where, in certain affairs of religion, it is seriously impeded, to the great loss of souls. We would speak of the property which ought to be restored to the clergy. We would have removed from the Episcopal Consistories the lay person chosen by the government, in order that, in these a.s.semblies, the bishops may be able to act with all liberty. We must advert to the law according to which mixed marriages are not recognized as valid, until they have been blessed by a Russo-Greek Catholic priest; and also to the liberty which Catholics ought to possess of trying and judging their matrimonial causes, in eases of mixed marriages, by a Catholic ecclesiastical tribunal. Finally, we would allude to divers laws prevalent in Russia, which fix the age at which religious professions may be made, which destroy entirely the schools that are held in the houses of religious orders, which prevent the visits of provincial superiors, which forbid and interdict conversion to the Catholic faith."

In this same allocution the Holy Father deplores the miserable state of the ill.u.s.trious Ruthenian nation, which, dispersed throughout the vast countries of Russia, is, from various causes, exposed to great dangers as regards salvation. Without bishops, they have none to guide them in the paths of righteousness, none to administer to them spiritual succour, or to warn them against the insidious approaches of heresy and schism. The Holy Father is confident that the Latin priests will bestow all their care and employ every available resource in affording spiritual aid to these "most dear children." "From our inmost soul," concludes the venerable Pontiff, "we exhort, earnestly and lovingly in the Lord, and urge the Ruthenians themselves to remain faithful and steadfast in the unity of the Catholic Church, or, if they have been so unfortunate as to abandon it, to return to the bosom of their most loving mother, to have recourse to us, who, with G.o.d's a.s.sistance, will do whatever is best calculated to secure their salvation."

As regards some of these highly important matters, the wishes of the Holy Father were acceded to by the Russian Emperor. The bishop of Kherson was allowed a second suffragan. It was also regulated that matrimonial and other ecclesiastical causes, whether in Russia proper or in the kingdom of Poland, should, on appeal from a sentence p.r.o.nounced by the ordinary, be heard before the tribunal of the metropolitan, or before the more neighboring bishop, in case of judgment having been first given by the metropolitan. Such causes, in the event of final appeal, should be referred to Rome-to the tribunal of the Apostolic See.

In considering, at some length, the Concordat with Russia, and the more favorable terms by which it was followed, we learn what hopes may be entertained as regards the spiritual well-being of the more numerous Catholics, Armenians and others, who will now, in all probability, come under the sway of Russia.(2)

(M23) The Society of the Holy Ghost had labored successfully in France, the Indies, Canada, China, Acadia, or Nova Scotia, the islands, Miquelon and St. Peter. In the countries referred to, there were bishops, vicars apostolic, of this society, and several missionary priests. In Cayenne and French Guiana, they maintained an apostolic prefect and twenty missionaries apostolic. The troubles of the French revolution all but extinguished this zealous and influential missionary society. It was revived in the year 1848, under the auspices of Pius IX., and resumed its labors under the t.i.tle of Society of the Holy Ghost and the Immaculate Heart of Mary. During the negotiations which led to the restoration of this society, the Vicariate Apostolic of Madagascar became vacant by the death of Bishop Dalton. Abbe Monnet, Superior of the Society of the Holy Ghost, was appointed to succeed him, and Rev. Abbe Liebermann, a distinguished convert from Judaism, was unanimously elected to the post of superior-general of the two united societies. The labors of Abbe Liebermann were crowned with complete success. In 1850, the Holy Father, in order to confirm and perpetuate the fruit of so much apostolic labor, erected three bishoprics-one in the low country of Guadeloupe, another at Fort Francis, in Martinica, and a third at St. Denis, of Bourbon Island.

The eminent convert died in 1852, after having had the satisfaction to behold such great developments of his missionary work. The death of the first superior-general did not, by any means, r.e.t.a.r.d the increase of the new society. On the contrary, new blessings seemed to descend upon it.

Under the guidance of the second superior, the Abbe Schwindenhammer, who had been the friend and confidential counsellor of the first, the society came to be as an order of three choirs-Fathers, Friars, Sisters. To the Rev. Fathers, who were missionaries apostolic, the Father of the great Christian Family, Pius IX., a.s.signed a field of labor, a hundred times more extensive than the land which was promised of old to the children of Israel-a territory from eleven to twelve hundred leagues in length, and broad in proportion. The friars were lay missionaries, whose duty it was to a.s.sist the Rev. Fathers, teach the neophytes the arts of Christian civilization, and change the deserts, the wild forest lands and dismal swamps, into smiling fields. A brother, who is a printer, has already departed for those missions, carrying with him a complete set of types.

The sisters, in order to draw down the mercy of heaven on the negro lands, devote themselves to prayer, works of charity and self-denial, perpetual adoration of the Blessed Sacrament, and the continual offering of themselves in sacrifice for the salvation of the souls that are most neglected. They would even, if it were the call of heaven, repair to Africa, and found there religious communities, in order to confirm the good work commenced by the missionaries. So early as their first year, 1852, they had established two or three houses in France. This great missionary society came into existence at a singularly opportune moment, and none can tell what an important part it may bear in carrying the light of Christianity into that benighted Africa which modern discovery, the discovery of our age, the age of Pius IX., is now throwing open to the many blessed influences of civilization.

In the early days of the Pontificate of Pius IX., the Guinea missions extended over regions of negro-land nine hundred leagues from east to west, and seven hundred leagues from north to south, with a coast-line of eleven hundred leagues. These African countries are very populous; and there are towns of 20,000, 30,000, and even 60,000 inhabitants. The greatest barbarism prevails. With the exception of a few Mahometans in Sanegambia, the people are idolators. They are also cannibals, and human sacrifices are frequent. Polygamy is one of their vices, and those on the sea coast of Guinea have learned many others from contact with Europeans, such as hard drinking and all kinds of excess. Their women are in a degraded condition, doing all the drudgery, and not being admitted to an equality with their husbands. Notwithstanding all this, the missionaries give them a high character. They bear pain with fort.i.tude, and have a horror of slavery, although so many of them are reduced to servitude by greedy traders. A sea captain once offered a negro any amount of money, on condition that he should become his slave. "All the gold your ship could hold," said the spirited African, "is no price for my liberty." They are very sensitive, grateful, and even affectionate towards those who befriend them. To the missionaries they always showed hospitality; and the peaceful explorer, Livingstone, and his friends generally met with the same kindness. If it was otherwise with the adventurous discoverer, Stanley, he owed the hostility with which he was often received by the African tribes to the armed force by which he was accompanied, and his determination to traverse their countries, whether they liked it or not. They listened attentively to the missionaries, and this circ.u.mstance induced these excellent persons to express the belief that, with proper precautions, they may be induced to embrace the Christian faith. Many things have occurred, in the course of this favored age, to encourage this hope for the future welfare of so many millions of the human race. Science has thrown its light into the hitherto dark regions of Central Africa, where no European had, as yet, been able to penetrate. The petty and corrupting traffic on the coasts will speedily expand into wide extended and improving commerce. The slave trade is gradually diminishing, and must, ere long, disappear under the blessed influences, more active than ever, which are now at work; the whole church is moved by the edifying narratives of zealous missionaries; and the countenance of the Apostolic See is willingly bestowed on missionary effort. So, it is not too much to say that, with such auspicious commencements in the age of Pius IX., the days of some future Pontiff, at no very distant epoch, will be blessed to behold Africa, so long neglected, happily, at length, brought within the pale of Christianity and civilization.

The missionaries speak of a Prince, whose history, if related by less trustworthy parties, could not fail to be considered fabulous. His territory is situated on the river Gabon. He speaks English and French fluently, as well as an African dialect called _Boulou_. He is a man of gentle and polished manners, and possesses the self-control of the most accomplished European. In point of sobriety, he is equal to the best of Europeans. He never drinks intoxicating liquor, and forbids his children to use it. He is beloved by his subjects, and respected by the neighboring tribes, who hold with him commercial and friendly relations. He shows great friendship to the missionaries, and takes great delight in a.s.sisting them. A good bishop is also mentioned, whose horror of the slave trade was such that he would not allow a negro to serve him. In addition to the mission-house, which is a solid stone building, there is also a seminary, where some of the native youth are educated for the duties of the Christian priesthood. The aboriginal populations receive the bishop and the heads of the missions with extraordinary honors. The salubrity of the climate is favorably spoken of, being nowise inferior to that of France.

Everything appeared to favor the Guinea missions in the early years of the Pontificate of Pius IX. With the aid of continued countenance and encouragement, they cease not to be developed every day more and more throughout the vast countries extending from Senegambia to the Equator. At Joal and St. Mary of Gambia, there were flourishing missions so early as 1852. In 1850 M. L'Abbe Arlabosse founded a mission at Galam, 150 leagues in the interior of Senegal. Another mission was successfully established at Grand Ba.s.sam, in 1851. The printing press, already referred to, has contributed powerfully to facilitate missionary work. Seven diverse languages are now taught, viz.: Wolof, Serer, Saracole, Abule, Mpongue, Bingue and Balu, or Boulou.

It is somewhat remarkable that in all the countries connected as colonies with Great Britain, where Protestantism is so persistently adhered to, there should prevail the greatest liberty as regards the exercise of the Catholic religion. Thus, Cape Colony (Cape of Good Hope) was no sooner transferred from the rule of Holland to that of Britain than the Holy Father was enabled to extend his care to the Catholics of that remote land. A bishop was appointed, and missions speedily established. There are now three bishops, vicars apostolic, at Cape Town, Graham's Town, Natal.

The islands Mauritius and Bourbon, each of which has a population of more than 100,000 souls, share the solicitude of the church and its august Head. They are not both equally favored by their civil rulers. The former was annexed to Great Britain in 1810. The Holy Father provides for its spiritual welfare, confiding its administration to a bishop and a sufficient number of priests, all of whom receive salaries from the government. The bishops. .h.i.therto have been members of the ill.u.s.trious order of St. Benedict, and some of them have enjoyed a high reputation in the church, such as the learned and eloquent Bishop Morris, and the pious and accomplished Bishop Collier. Bourbon Island, until of late, 1850, when a bishop was appointed, had not been so fortunate. An eminent French writer rather satirically remarks, that it would have to wait until France ceded all her colonies to the British. There are, however, some priests who, together with the bishop, minister to the spiritual wants of the people. Great efforts have been made to establish missions in the large and populous Island of Madagascar, which, according to geographers, is 1,000 miles in length.

The priests of the congregation of St. Vincent of Paul, as zealous now as in the days of their ill.u.s.trious founder, have penetrated into Abyssinia, and are laboring to bring about a complete reconciliation of that once eminently Christian nation to the church of Pius IX. The aethiopian may not, indeed, change his skin. But, according to the reports of the missionaries, these people are changing their ideas, and giving proofs of a disposition to return to the centre of Christian unity. Everywhere the missionaries are received with kindness by princes and people, and favored with a respectful hearing.

So great is the reverence of the nations of the Turkish Empire for the character of the Pope, that one would say that he had a Concordat with those nations and their chiefs. The legate of the Holy See, Archbishop Auvergne, of Iconium, was received with the greatest honor by the Sovereign of aegypt, on occasion of his legation to that country and Syria.

A Catholic bishop was established at Alexandria, a city so intimately a.s.sociated with the memory of Saint Athanasius. His jurisdiction extends over the aethiopian countries, and this circ.u.mstance, considering their relations in bygone ages with the Patriarchs of Alexandria, facilitates their communion with the centre of unity. The Catholic bishop of Cairo, a.s.sisted by thirty priests, so long ago as 1840, governed a flock of nearly twenty thousand Copts of the ancient race of aegypt. This body of faithful Christians is daily increasing, by the adherence of other Copts who had fallen into the Eutichyan heresy, more from want of instruction than obstinacy. Nothing could surpa.s.s the generosity of the Khedive towards the church. He presented to the Pope several marble columns, for the restoration of the Basilica of St. Paul at Rome, and built for the missionaries and sisters of St. Vincent de Paul a college, schools, and an hospital in the city of Alexandria. At Tunis and Tripoli there are 7,000 Catholics, who are ministered to by nine priests of the order of St.

Francis. So early as 1840, Sisters of Charity went from France in order to establish a community at Tunis, with the full concurrence of the Mussulman government.

It is well known that as soon as a French colony was founded at Algiers, a bishop was appointed. That African Christendom, so happily commenced, still prospers, and extends its labors under the auspices of the august Head of the church. It is consoling to observe that there are so many nascent and even flourishing churches around the vast continent of Africa, from Senegambia and Sierra Leone, by the Cape of Good Hope, the islands on the south-east coast, aethiopia and aegypt, to the gates of Hercules. They stand there as sentinels, ready to intimate the moment when the army of the Cross may penetrate to the central continent, and conquer new kingdoms to the cause of Christ. This is surely not too much to hope for in an age when science has done so much, and commerce, that great handmaid of civilization, is opening a highway to the darkest recesses of the wide and long-lost heathen land.

(M24) Some serious-minded Catholics of Germany, dreading lest a national or schismatical church should come to be established in that country, conceived the happy idea of organizing, under the auspices of Pius IX., a.s.sociations of laymen, who made it their duty to a.s.sist the clergy in everything that could tend to improve morals and education, relieve suffering, and restore the liberty and rights of the church, whilst they studied, at the same time, to impart a spirit of faith to the pursuits of science, the arts, and even the more humble occupations of trade. The chief founder of these a.s.sociations, Mr. Francis Joseph Busz, has written a book, in which he shows what progress they had already made in 1851, and what it still remained for them to accomplish. They continued to prosper, and gave birth to a.s.sociations of a like nature. Thus, at Cologne, Abbe Kolping, Vicar of the Cathedral, founded a society of _Catholic Companions_, the object of whose inst.i.tute was, that they should spend their leisure hours together in a Christian manner, and increase the knowledge suited to their state of life, instead of losing their time, their money and their morals in taverns. By the year 1852, such a.s.sociations of workmen had taken root in no fewer than twenty-five cities in Germany.

Ever since the Thirty Years' War, Germany had been distracted by religious divisions. And yet the sectarian spirit does not appear to have been so bitter as in some other countries. There was at least a desire for religious peace and union. This is sufficiently expressed in the articles of the treaty of Westphalia, which seems to have been intended as a temporary arrangement for the pacification of the country, until peace should be permanently established "by the agreement of all parties on points of religion;" "until all controversies should be terminated by an amicable and universal understanding." "But if, which G.o.d forbid! people cannot come to such amicable agreement on the controverted points of religion, that this convention shall, nevertheless, be perpetual, and this peace always continue." Thus was the great treaty only a preliminary of that lasting peace which can only be finally concluded when all minds and hearts are united in the bonds of a common faith.

Whilst many good men labored to bring about this most desirable end, others, such as Frederic of Prussia, and Joseph II. of Austria, by ill-advised measures, and the countenance which they gave to unsound and even irreligious doctrines, sowed the seeds of anarchy and unbelief, which failed not, in due time, to produce fruit according to their kind, and well-nigh accomplished the overthrow of society as well as that of the Christian Church. The Austrian Emperor appears to have understood the situation, and has generally maintained friendly relations with the Chief Pastor. Germany, besides, has not been without able and pious men, who have n.o.bly sustained the cause of Truth and Union. Among these are particularly deserving of honorable mention the Counts s...o...b..rg, father and son, whose writings have exercised a salutary influence. Whilst many other n.o.ble laymen contributed, like them, to the regeneration of their country, others, who were n.o.ble only in the ranks of literature and science, vied in their efforts with the learned of n.o.ble birth. The elder Grres headed the Catholic movement when Prussia so cruelly persecuted the Archbishop of Cologne. So good an example was not lost on the son. The younger Grres ceased not to emulate his worthy parent until the day of his death, in 1852. Another distinguished author, who, by his writings, greatly contributed to inform and encourage the Catholics of Germany, was Mr. Francis Joseph Busz, already mentioned in connection with the a.s.sociations of Pius IX. He was a native of Baden, and an Aulic Counsellor of the Grand Duke. He had also been a member of the great National Parliament, which a.s.sembled at Frankfort for the purpose of restoring German unity. The best-known of his works are: _Catholic a.s.sociation of Germany, and the necessity of reform in the instruction and education of the Catholic secular clergy of Germany_. Some of his remarks may be appropriately quoted, as they throw light on the present (1877-78) state of Germany, and explain in great measure the extraordinary relations between Church and State in the New German Empire: "The year 1848 proved to us Germans that we could not rely on our governments. Both diplomacy and bureaucracy are, and will remain, incorrigible. Our misery is, indeed, great. Dissension prevails among our good citizens; the ill-meaning are united. The Revolutionary War of 1848 and 1849 was a war of principles, but without results. It was repressed, but not exhausted. It keeps alive under the appearances by which it is concealed. The inexhaustible volcano is at work amongst us, not only since 1848, but for three hundred years.

The abjuration of law, and even of all principle of right, is only the form or expression; the essence of our malady is the denial of G.o.d and His Church. The revolution is apostacy, the disunion of the nation is schism, its anarchy Atheism. Whoever, like myself, has witnessed the public negotiations of Germany, knows full well that the political struggle was, for a long time, and particularly for the last three years, a contest between the religious confessions. Such evolutions of evil possess a certain life, although it be only that which leads to dissolution. They spring one from another, and the new growth is always an improvement on that by which it was preceded. I say it with sorrow. The strife of political parties comes at last to be civil war, which, in its turn, becomes a religious war, and such war soon grows to a war of unbelief against Faith, of antichrist against Christ. The end is not uncertain.

Christ will be victorious; for it is appointed that the power of h.e.l.l shall not prevail." In such a state of things the first duty of German Catholics is that they be united. It is necessary that the German church should remain in intimate union with the Holy Apostolic See, relinquishing all pretension to be a separate National Church.

The aspiration of our author, so warmly expressed in 1850, that the German Episcopate should, in mind and action, be one body in the nation, acting and suffering together, appears, in these later days, to have been realized. It was also his firm conviction that it behooved them to labor to obtain complete liberty of action for the church, particularly in forming an exemplary clergy, both in the lesser and greater seminaries, as well as in those higher inst.i.tutions, the German universities. Neither should the laity fail in the fulfilment of all Christian and charitable duties.

(M25) It is well known that, in ancient times, no countries in the world were more Catholic than Spain and and Portugal. The great wealth and power and glory to which they attained was, one would say, a mark of Heaven's approbation. Wealth, however, is a dangerous possession. In the countries referred to it induced corruption and degeneracy. Principles of anarchy came to be disseminated, devolution on revolution followed. The authority of the Chief Pastor was resisted. The ministers of religion and the religious orders were treated with contempt-were persecuted in lands where they had been so long cherished and revered. The children of a corrupt n.o.bility were sent to govern the provinces and churches of the falling Empire. The result was, it is superfluous to say, the decline of religion-the overthrow of the once flourishing churches of Spain and Portugal. And yet were they not destined to perish wholly. A remnant was left; and it was appointed that this remnant should take root and fructify in a soil which trials and persecution had prepared for a new growth. It was reserved for the age of Pius IX. to behold Spain and Portugal renew their early fervor. They have returned to the centre of Catholic unity; and in both countries arrangements have been entered into for staying the spoliation of ecclesiastical property, appointing learned and edifying bishops to the vacant Sees, restoring seminaries and clerical education.

The clergy, who had been infected more or less by the Jansenist heresy, now purified in the crucible of persecution, have resumed the sound doctrines and the heroic virtues of the apostolic men who will ever be the brightest glory of their land-Thomas of Villa-Nova, Francis Xavier, Ignatius of Loyola, Peter of Alcantara, Francis Borgia, St. John of the Cross, and Saint Theresa. The Holy See, with the concurrence of the Spanish Government, has organized anew the churches of Spain. In the consistory of 3rd July, 1848, Pope Pius IX. inst.i.tuted bishops for the following Sees: Segovia and Calahorra, in Old Castile; Tortosa and Vich, in Catalonia; Porto Rico, in North America; Cuenca and St. Charles de Aucud de Chil, in South America. This last-named diocese, at the time of the appointment, was newly erected.

(M26) From the epoch of the "Reformation," when the ancient Catholic hierarchy of England, which had been so successfully founded by St.

Augustine and the disciples of St. Columba, was swept away, until the year 1850, the church was missionary, and governed, as missions usually are, by prefects, who may be arch-priests, or vicars-apostolic, with episcopal t.i.tles. Until the year 1625, the English mission was under the guidance of an arch-priest. In that year Pope Gregory II. appointed a vicar-apostolic for all England. Circ.u.mstances appearing favorable to the church after the accession of King James II., Pope Innocent XI. placed the English mission under the spiritual charge of four vicars-apostolic, who were bishops, with t.i.tles taken from churches, _in partibus infidelium_. The country was, at the same time, divided into four missionary districts-the London, the Eastern, the Midland and the Western. The numbers of Catholics having greatly increased during the early portion of the present century, the Holy Father, Gregory XVI., took into consideration the new requirements that had arisen, by letters apostolical, of date 3rd July, 1840, made a new ecclesiastical division of the English counties, and doubled the number of vicars-apostolic. There were now eight districts under the spiritual jurisdiction of these vicars-apostolic, who governed and were governed by the wise const.i.tutions given to their predecessors by Pope Benedict XIV. Meanwhile, the state of the Catholics of England was rapidly improving. Relieved of so many of their disabilities by the gracious Act of 1829, there were no longer any serious legal impediments to the legitimate development of their church. It grew accordingly, and by the year 1840 had become comparatively flourishing. It possessed many stately churches, eight or ten important colleges, the buildings of which were of a high order of architecture; numerous charitable inst.i.tutions, each of considerable extent; over six hundred public churches or chapels, and eight hundred clergy. Many of the most ancient families of the land were among its devoted adherents, and it also claimed a not unequal share of the intellect and learning, the literary and scientific distinction of the country. Many of the British colonies had already been favored, and not without the full concurrence of the Imperial government, with that more suitable and normal state of church government, which depends on the inst.i.tution of bishops in ordinary. Was the Mother Country, the seat of empire, whose church was so much more developed than that of any of the colonies, alone to be deprived of so great an advantage? Were the Catholics of England, who were certainly in no respect behind the rest of their fellow-countrymen, even in an age of light and improvement, to rest satisfied with a primitive state of things, when a broader, a more free, and in every way a more beneficial system of spiritual rule was within their reach? The Chief Pastor was willing to inaugurate such rule, provided that he found, on examination, that it was suited to the spiritual state and religious wants of the Catholic people. There was nothing, besides, in the legislation of the country that could be called an impediment to a new and better condition of ecclesiastical government.

(M27) For some time the Catholics of England had desired that their church should enjoy the advantage of being governed by bishops in ordinary. So early as the year 1834, they pet.i.tioned the Holy See to this effect. At that time, however, nothing was concluded. In 1847 the vicars-apostolic a.s.sembled in London, and deputed two of their number to bear a pet.i.tion to the Holy Father, earnestly praying for the long-desired boon. It was craved, not as a mark of triumphant progress, far less as an act of aggression on the law-established church, but simply in order to afford greater facility for the administration of the affairs of the church, and more effectually to promote the edification of the Catholic people. The existing code of government had been adopted about a hundred years before, when heavy penal laws, together with endless disabilities, were in force, and religious liberty was unknown. Part of this code had been repealed by Pope Gregory XVI. But it still tended to embarra.s.s rather than to aid and guide. Since Emanc.i.p.ation, in 1829, the Catholic church had greatly expanded, and the bishops, vicars-apostolic, were in a situation of great difficulty, as they were most anxious to be guarded against arbitrary decisions by fixed rules, whilst as yet none were provided for them. No doubt the system of church government by vicars-apostolic could have been amended and made more suitable to the altered circ.u.mstances of the church.

But it would have been necessarily complicated, and at best could only have been a temporary arrangement. It was thought expedient, therefore, that the ordinary mode of church government should be extended to the Catholic church in England, in as far as was compatible with its social position. It was, accordingly, necessary that there should be a hierarchy.

The canon law could not be applied under vicars-apostolic, nor could provincial synods be held, however necessary their action might be, without a metropolitan and suffragan bishops. The vicars-apostolic pet.i.tioned only with a view to improve the internal organization of the church. They had no idea of attacking any other body, and surely never dreamt of rivalry with the established Anglican church. What they did, besides, was perfectly within the law, and according to the rights of liberty of conscience. The Holy Father kindly listened to the pet.i.tion, and referred it for further consideration to the congregation of Propaganda. When every point was carefully examined, and objections satisfactorily replied to, the favor pet.i.tioned for was granted.

Difficulties having been started in regard to some matter of detail, the publication of the new code of church administration was delayed. These difficulties were removed the following year by Bishop Ullathorne. But the measure was again r.e.t.a.r.ded by the revolution which broke out at Rome in 1848. The delay was not without its uses. It gave time to the statesmen of England to become acquainted with and consider the measure of reform which was proposed for adoption in the internal organization of the Catholic church in England. It was officially communicated to them when printed, in 1848. They made no objection. And yet, when it was promulgated in 1850, their chief spoke of it, in his ill-timed letter to the Bishop of Durham, as "insolent and insidious." For many an age to come, Catholics will read with astonishment that so inoffensive an act of the Holy See, done at the request of the Catholic bishops of England, and in the interest of the Catholic people, at the time some seven millions in number, should have excited the anger of so great a portion of the English nation. The isle was literally frighted from its propriety. From the Queen on her throne to the humblest villager, all were seized with sudden and unaccountable fear, as if the monarchy had been threatened with immediate overthrow. The Queen, in terror, called her Council of State around her. But her chief adviser, a weak-minded old man, had very little comfort to bestow. He could only help her Majesty's bishops to inflame the public mind. In all conscience, they had done quite enough in this direction without his a.s.sistance. The spirit of bigotry was enkindled, and the clergy, with their chiefs, gave proof of their bitter hostility through every newspaper of the land. This acrimonious opposition was, however, chiefly confined to the ministers of the church by law established. They believed, or pretended to believe, that the t.i.tles and legal rights of their bishops were aimed at, whilst, in reality, care had been taken to avoid offending them, or violating the law, by conferring on the new bishops the t.i.tles of the ancient Sees which were held by the established church. It is impossible to mention anything connected with the establishment of the hierarchy which can at all explain the violence of the bishops and clergy generally of the establishment. The popular commotion arose from misconception and the absurd falsehoods that were industriously disseminated. The ma.s.ses were still raging, when Dr. Wiseman, who had just been raised to the dignity of Cardinal, published an appeal to the people of England, in which he showed that the measure which had occasioned so much disturbance concerned only the internal organization of the Catholic church, that the Pope had not sought such a measure, but had only acceded to it at the earnest request of the bishops, vicars-apostolic of England: that there was nothing connected with it contrary to the laws of the country, or that could not be reconciled with liberty of conscience, which was now so completely and generally recognized. It was as ridiculous as it was illiberal to heap torrents of abuse on the Pope, as if he had sought to usurp the rights of the Crown, or seize on the territory and revenues of the established Anglican church. As for himself, he was reviled because he had received the t.i.tle of Archbishop of Westminster, whilst, in reality, as regarded the church of that name, and any territory or property connected with it, it was only an empty t.i.tle. He was to be metropolitan. The t.i.tle of London was inhibited by law. Southwark was to be itself a diocese. To have taken the t.i.tle of a subordinate portion of the great metropolis, such as Finsbury or Islington, would only have excited ridicule, and caused the new episcopate to be jeered at.

Westminster was naturally selected, although not by himself, as giving an honorable and well-known t.i.tle. He was glad that it was chosen, not because it was the seat of the courts of law, or of parliament, but because it brought the real point of the controversy more clearly and strikingly before the opponents of the hierarchy. "Have we, in anything, acted contrary to law? And if not, why are we to be blamed?" But he rejoiced, also, for another reason. The chapter of Westminster had been the first to protest against the new archiepiscopal t.i.tle, as though some practical attempt at jurisdiction within the Abbey had been intended. To this more than absurd charge, the Cardinal eloquently replied: "The diocese, indeed, of Westminster, embraces a large district, but Westminster proper consists of two very different parts. One comprises the stately Abbey, with its adjacent palaces and its royal parks. To this portion the duties and occupations of the dean and chapter are mainly confined, and they shall range there undisturbed. To the venerable old church I may repair, as I have been wont to do. But perhaps the dean and chapter are not aware, that were I disposed to claim more than the right to tread the Catholic pavement of that n.o.ble building, and breathe its air of ancient consecration, another might step in with a prior claim. For successive generations there has existed ever, in the Benedictine order, an Abbot of Westminster, the representative in religious dignity of those who erected and beautified and governed that church and cloister. Have they ever been disturbed by this t.i.tular? Have they heard of any claim or protest on his part touching their temporalities? Then let them fear no greater aggression now. Like him, I may visit, as I have said, the old Abbey, and say my prayer by the shrine of good St. Edward, and meditate on the olden times, when the church filled without a coronation and mult.i.tudes hourly worshipped without a service. But in their temporal rights, or their quiet possession of any dignity and t.i.tle, they will not suffer. Whenever I go in I will pay my entrance fee, like other liege subjects, and resign myself meekly to the guidance of the beadle, and listen without rebuke when he points out to my admiration detestable monumen