Pope Pius the Tenth Part 5

"I venture to disagree with your Eminence," was the reply, "and on these grounds. I hope--for I think it is permissible--for a cardinal who resides in his diocese. Not that the cardinals of the curia are wanting in breadth or in experience, but as a rule those prelates who live in the provinces are in immediate contact with the people. They have a better chance of seeing things from the inside than those who occupy an official post in Rome, important and indispensable though these may be. But of necessity the non-resident cardinals are less well known in Rome than those of the curia, their candidature must therefore be slower and the election longer."

The election of a pope is one of the most solemn deeds of the Church, and is safeguarded by strict regulations. On the death of the pontiff the Cardinal Chamberlain, as representative of the Sacred College, a.s.sumes charge of the papal household, notifying to all the cardinals of the Church the death of the pope and the impending election. Every cardinal has the right to vote in the conclave, but he must be present in person to do so. Each one may take with him a secretary, who is generally a priest, and a servant. In the meanwhile a large portion of the Vatican palace has been walled off and divided into apartments or cells for the conclavists. Access to it can be had through one door alone, which is left open until the conclave begins, when it is closed and barred from without by the Marshal of the Conclave, and from within by the Cardinal Chamberlain. All communication with the outside world is then at an end until the result of the election is announced.

The conclave opens officially (now) not later than eighteen days after the pope's death. The cardinals a.s.sist at Ma.s.s and receive holy communion from the hands of the Cardinal Dean, who solemnly adjures them to elect as pope him whom they believe to be the most worthy.

They a.s.semble in the Sistine Chapel, where the actual voting takes place. The stall of each cardinal has a canopy overhead and a small writing-desk in front. The door is shut and bolted and the voting begins. Each cardinal having written the name of his candidate on the paper provided, deposits it in a chalice on the altar, taking as he does so the required oath: "I call to witness the Lord Christ, who will be my judge, that I am electing the one whom before G.o.d I think ought to be elected." The ballots are then counted and read aloud, and if no candidate has received the necessary number of votes, they are burnt in a little stove together with a handful of damp straw. As the chimney of this stove extends through a window of the chapel, the colour of the smoke or _sfumata_ can be clearly seen by those outside. Not until the election is made are the ballots burnt without the accompanying straw, when the clear white smoke is the first notification to the people that the pope is elected. Voting takes place twice a day, morning and evening, until a majority of two-thirds of the votes has been attained.

The _veto_ was the alleged right of certain Catholic rulers to object to the election of a cardinal of whom they do not approve. It was exercised rarely and has never been formally approved by the Church.

Although Pius IX had forbidden any interference by the secular power in a papal election, an attempt was made to exercise the _veto_ at the conclave which resulted in the election of Pius X. At the third scrutiny, in which Cardinal Rampolla came first with twenty-nine votes, Cardinal Puzyna, Bishop of Cracow, who had accepted the mandate of the Austrian government in the name of the Emperor Francis Joseph, read (it is said after signs of severe embarra.s.sment) a declaration excluding Cardinal Rampolla, without giving any reason for the exclusion.

The cardinals protested against the interference, and the votes in Cardinal Rampolla's favour were found to have increased by one in the evening scrutiny. But Cardinal Sarto's had been mounting steadily from the beginning and continued to do so until they reached the number of fifty.[*]

[*] The opinions of those best qualified to judge seem to agree that Cardinal Rampolla's failure to be elected was quite uninfluenced by the Austrian action. Soon after his election Pius X definitively abolished the exercise of the veto.

At five o'clock on the 31st of July the Cardinals, sixty-three in all, a.s.sembled at the Vatican. At nightfall the last door was closed and bricked up; the conclave had begun. At the first scrutiny Cardinal Rampolla had twenty-four votes, Cardinal Gotti seven, and Cardinal Sarto five. There was nothing alarming in this; but when, at the second scrutiny, the votes in favour of the Patriarch of Venice had doubled, and at the third doubled again, it was another matter, and his anguish was obvious to all. With trembling voice and tears in his eyes, he spoke to the Cardinals, begging them to give up all thought of him. "I am unworthy, I am not qualified," he pleaded, "forget me."

"It was that very adjuration, his grief, his profound humility and wisdom," said Cardinal Gibbons of Baltimore, "that made us think of him all the more; we learnt to know him from his words as we could never have known him by hearsay." The voting continued. In the evening of the second day Cardinal Sarto, who at the last scrutiny had obtained twenty-four votes, on returning to his room found several of his colleagues who had come to beg him not to refuse the burden if G.o.d should call upon him to bear it. "I was one of those who went to visit him in his cell in the evening, to try to induce him to accept," said the American cardinal. "Those who had gone before had shaken his resistance, so that I almost hoped he would resign himself to what seemed to be inevitable." On the third day the votes for Cardinal Sarto went on increasing, until on the morning of the fourth day fifty out of the sixty-two were in his favour, eight more than the forty-two required for a valid election.

They asked him if he would accept, but he had already accepted in his heart after a most grievous inward struggle. "I accept," he said, with tears.

"What name will you take?" they asked him. "I will be called Pius,"

he replied.

Pale and trembling, he was clothed in the white ca.s.sock, the ring was placed on his finger, and he was led to the throne to receive the obedience of the cardinals. When at last the pope returned to his cell he remained for long in prayer before the crucifix. The faithful servant who had come with him from Venice begged him several times in vain to take some food. At last he rose, and, turning to his secretary, Monsignor Bressan, with something of his old serenity: "Come," he said, "it is the will of G.o.d."

Immediately after his election, when leaving the balcony from which he had given his first blessing inside St. Peter's, Pius X expressed his wish to go and visit Cardinal Herrero y Espinosa, Archbishop of Valencia, an old man eighty years of age who was lying sick in his cell. He had been taken ill a few days before and had received the last sacraments. The pope blessed and prayed over him. Three days later the man for whom the doctors had declared there was little hope was well enough to get up. He returned soon after to Spain, cured, as he himself always declared, by the prayer of Pius X.

The news of the election was received with joy in Italy. Outside of that country Pius X was little known. "What kind of a pope will he be?" was the question on many lips. The world had not long to wait for the answer. Two months had scarcely pa.s.sed before his first encyclical letter rang through the Catholic world.

"It matters not to tell with what tears and earnest prayers we sought to avoid this appalling burden of the pontifical office," he begins.

"We could not be other than disturbed at being appointed the successor of one who, after having most wisely ruled the Church for well-nigh six-and-twenty years, showed such power of genius and so shone with virtue that even adversaries were constrained to admire him."

Going straight to the heart of the world's unrest, the pope lays bare the cause of the disease--"the falling away from and forsaking G.o.d, than which there is nothing more nearly allied to perdition. As, borne up by G.o.d's might, we set our hand to the work of withstanding this great evil, we proclaim that in bearing the pontifical office this is our one purpose, 'to restore all things in Christ, so that Christ may be all in all'." Beautiful words, which embody the teaching and the work of a lifetime spent in G.o.d's service. No empty ideal either, but the one that Giuseppe Sarto had set steadfastly before himself from the very day of his consecration to the priesthood, to which he had devoted himself strenuously ever since.

He foresaw the hostile judgments that were to be expected from certain quarters on every action of the head of the Catholic Church.

"There will be some, a.s.suredly, who, measuring divine things by those that are human, will study our mind to wrest it to earthly ends and the aims of parties. To cut off this vain hope of theirs, we affirm in all truth that in human society we desire to be nothing, and by the help of G.o.d we will be nothing, but the minister of G.o.d whose authority we bear. G.o.d's cause is our cause, to which we are determined to devote all our strength and life itself Therefore, if any ask of us a token to show forth the purpose of our mind, we shall ever give this one alone--'to restore all things in Christ'."

"To this, therefore," he continues later, speaking of the evils that follow on the forsaking of G.o.d, "must we direct all our efforts, to bring the race of men under the dominion of Christ; when once this is done, it will have already returned to G.o.d Himself. How many are there," he laments, "that hate Christ and abhor the Church and the Gospel through ignorance rather than perversity, of whom you may rightly say that 'they blaspheme whatever things they know not'; and this is to be found not only in the common people, but among the cultured and even those who enjoy no mean learning. It cannot be agreed that faith is quenched by the growth of science: it is more truly quenched by want of knowledge." Speaking of those who are hostile to the Church, "Why may we not hope," he says, "that the fire of Christian charity will dissipate the darkness, and bring them 'the light and peace of G.o.d'? Charity is never wearied by waiting."

"A 'shepherd of souls' was the verdict of the Catholic world on reading the encyclical. 'Gentle and strong' was the judgement of a well-known American bishop. But there was another side to the character of the pope which later on became evident. 'Pius X,' wrote one who had known him intimately at Venice, 'is a man of keen intelligence, and of great culture, thoroughly well up in the philosophy, literature, and social movements of the times'." But first and foremost a shepherd of souls. The world was right in its judgement.

One of the first actions of the new pope was to order the distribution of four thousand pounds amongst the poor of Rome, and half that amount amongst the poor of Venice. "Is it not rather a large sum?" suggested the almoner respectfully, "considering the actual state of things?"

"Where is your trust in G.o.d's Providence?" asked Pius, and the money was given.

He could no longer go to his beloved poor, but word was given that they should come to him. Sunday after Sunday they were gathered, parish by parish, in the courts of the Vatican to hear from the lips of the pope himself a simple sermon on the gospel of the day. "Love G.o.d, and lead good Christian lives," such was the burden of his teaching; but there was more teaching still in the warm welcome that awaited them, in the tender charity that shone forth in every word and movement. "Sweet Christ on earth," was what St. Catherine of Siena loved to call the successor of St. Peter. Surely the name must have often come to the lips of those whose privilege it was to be much in the presence of Pius X.

VI

THE AIMS OF PIUS X

With a firm and sure hand the new pope had traced out the programme of his pontificate--the restoring of all things in Christ. It was not the first time he had used these words. We have already seen how as parish priest, bishop and patriarch they had been ever in his thoughts as the ideal and the aim of the sacerdotal life. The time had come when from the chair of Peter he was to set them before the world as the remedy for all its evils, calling on the faithful children of the Church to help in the great work.

Not only had he pointed out the evils to be dealt with, but the means of dealing with them. Earnest prayer, the formation of a learned, zealous and devout priesthood, religious instruction for the adult as well as for the child, wise efforts to ameliorate the condition of the poor and deal with the social question, Christian charity towards both friends and enemies, the faithful keeping of the commandments of G.o.d, the frequent use of the sacraments--thus was the "restoring of all things in Christ" to be accomplished.

All his life Pope Pius X had been a strenuous worker. At sixty-eight he was still a hale and vigorous man. He rose early, making an hour's meditation and reciting his Office before saying Ma.s.s, which he did usually at six o'clock. The day's work was carefully planned so that no time might be lost. A born organizer, the pope soon acquainted himself thoroughly with all that concerned the administration of the government of the Church and set on foot several necessary reforms in the work of the different congregations. Practical, punctual and exact in all his undertakings, he required that others should be the same. There was not a question of the day in which his quick intelligence did not take a lively interest.

"He is a wonderful listener," said a French statesman who had an audience with him in the early days of his pontificate. "He grasps the matter under discussion quickly and completely, going straight to the point, which he sums up in a few precise words. To my mind he possesses the qualities of a true statesman as much as Leo XIII. He sees in one comprehensive glance what is possible and what is not.

What struck me still more in him was his calm, steadfast courage.

There is no rashness about him; he will be slow to condemn, but when he does he will be inflexible. If difficult circ.u.mstances arise he will show himself both a hero and a saint."

Pius X had been brought up in no school of diplomacy, but the same goal may be reached by different roads. "A man born of the people,"

said another writer, "who has lived among working men, a student of the Bible and of the Fathers of the Church, of philosophy and theology--a man rich in experience and knowledge of men and things."

Lovers of church music in all countries had hailed with joy the news of Cardinal Sarto's election to the papacy. The changes brought about in Venice had not pa.s.sed unnoticed in the musical world; a need for reform was universally felt. "May we not hope that your Holiness will do for the world what you have already done for Venice?" asked a French musician. "It shall be done and soon," was the reply, "but it will be a hard fight. And not the only one," added the pope thoughtfully, musing on the work that lay before him. Leo XIII had more than once urged on the faithful the study of the traditional music of the Church. He had even sent to Venice for Don Lorenzo Perosi to take charge of the music of the Sistine Chapel; but the Italians clung to their operatic effects, and the results had not been notable.

On the 22nd of November, 1903, the _motu proprio_[*] on sacred music laid down definite rules on the matter. "Nothing should have place in the church that is unworthy of the house of prayer and the majesty of G.o.d," said the pope. "Sacred music contributes to the fitness and splendour of the ecclesiastical rites, and since its princ.i.p.al office is to clothe with suitable melody the liturgical text proposed for the understanding of the faithful, its proper aim is to add greater efficacy to the words, in order that through it the people may be the more easily moved to devotion and better disposed for the fruits of grace belonging to the celebration of the most holy mysteries. It must be holy, it must be true art, it must be universal; and since these qualities are to be found in the highest degree in the Gregorian chant . . . the more closely the composition of church music approaches . . . to the Gregorian form, the more sacred and liturgical it becomes; and the more out of harmony it is with that supreme model, the less worthy it is of the temple."

[*] A _motu proprio_ is a doc.u.ment drawn up by the pope on his own initiative.

The _motu proprio_, however, did not exclude the use of modern music, provided that it was suitable to be a.s.sociated with the liturgy; but theatrical music was not to be tolerated. Rules were laid down to guarantee the dignity and solemnity of church offices; paid singers, especially women, were not to be employed in the choir; bands and orchestral accompaniments were forbidden. Bishops were to inst.i.tute special commissions of persons skilled in sacred music, to see that the rules were carried out. Schools of sacred song were to be established in those seminaries where they did not already exist, and in town and country parishes. From his personal experiences at Tombolo, Salzano, Treviso and Mantua, Pius X knew that this was perfectly practicable.

In the letter to Cardinal Respighi, cardinal-vicar of Rome, written a few weeks later, the pope laments once more that the beautiful musical tradition of the cla.s.sical Roman school had almost totally disappeared. "For the devout psalmody of the clergy," he writes, alluding to the singing of Vespers, in which the people also used to join, "there have been subst.i.tuted interminable musical compositions on the words of the Psalms, all of them modelled on theatrical works, and most of them of such poor quality that they would not be tolerated for a moment even in second-rate concerts. Gregorian chant," he continues, "as it was handed down by the Fathers and is found in the codices of the various churches, is n.o.ble, quiet, easy to learn, and of a beauty so fresh and full of surprises that wherever it has been introduced it has never failed to excite real enthusiasm in the youthful singers."

The motu proprio was received with joy by many, and with consternation by those who believed that operatic music was an attraction to the mult.i.tude. "We are going to have good music in church," observed Pius X to Don Perosi. "The pope has not been slow in carrying his words into effect," said a writer in the _Ecclesiastical Review_. "May he live long, this lover of the sanctuary and of the beauty of holiness; and may his kindly face soften those hard hearts that can still bring themselves to sing _bravura_, not to say _buffo_, boldly before the Blessed Sacrament, with fearsome shriekings, tremblings and trills."

Some hearts were not softened. Pius had spoken the truth when he said, "The pleasure of a depraved taste rises in hostility to sacred music; for it cannot be denied that profane music, so easy of comprehension and so specially full of rhythm, finds favour in proportion to the want of a true and good musical education among those who listen to it."

That reform was necessary in England may be shown by the impression made on a serious outsider by the music in use in some of our Catholic churches. "You have Miss A. singing duets with Miss B. to the words, 'Domine Fili Jesu Christe' as if they were singing 'O that we two were maying,' or 'There's Life in the Old Horse yet,' and to music which would disgrace a tenth-rate writer of music-hall songs.

Or if it be a male choir, you hear thunderous ba.s.ses without a note in tune, and emasculated tenors . . . engaged over worrying the most solemn words of the Creed as though they were prize dogs, and the Creed a pack of rats."

It was not that the pope cared for nothing but cla.s.sical church music and Gregorian chant. He was a lover of all good music, whether sacred or secular. But he considered that operatic music, however beautiful, was unsuited to the sanctuary. It is possible to admire the pictures of Watteau, without desiring to see them used as altar-pieces.

In his first encyclical Pius had already touched on the question of Catholic social action. In his _motu proprio_ of December 1903 he spoke still more definitely on the subject. Born and brought up in the midst of the people, he could thoroughly understand their needs.

He foresaw also the dangers of rash and imprudent action which might rely too strongly on popular effort and influence. It was not the movement towards social reform itself which stood in need of being checked, but the extravagances of some over-enthusiastic reformers.

"Christian democracy," he declared, "must have for its basis the principles of Catholic faith and morals, and must be free of political parties." His great predecessor Leo XIII, having luminously traced the rules of Christian popular action in his famous encyclicals (continued Pius), his own desire was that those prudent rules should be exactly and fully observed. He had therefore decided to collect them in an abridged form that they might be for all Catholics a constant rule of conduct. After having laid down man's right to the use and permanent ownership of property, he pa.s.sed on to the obligations of justice between masters and men, and the utility of aid societies and trades unions. Christian democracy, he maintained, had for its special aim the solution of the difficulties between labour and capital, but in order to do this effectually it must be based on the principles of the Catholic faith and morality; it must not be made use of for party purposes; it must be a beneficent activity for the people founded on the natural law and the precepts of the Gospel. Catholic writers, when upholding the cause of the people and the poor, were to beware of using language calculated to inspire ill-feeling between cla.s.ses. Here, as in other matters, obedience to the laws of G.o.d and of the Church was to be the means to the solution of the many difficulties which existed. "G.o.dliness is profitable to all things," he had said in his first encyclical, "and when this is whole and vigorous, in very truth the people shall sit in the beauty of peace."

In 1905 an apostolic letter to the Italian bishops defined still more clearly the lines of Catholic social action. "Such," he says, "is the power of the truth and morality taught by Jesus Christ, that even the material well-being of individuals, of the family and of human society receive support and protection." The civilization of the world is Christian civilization; the more frankly Christian, the more frankly true, the more lasting and the more productive of good fruit; the more it withdraws from the Christian ideal, so much the feebler does it become, to the great detriment of society. The Church has been throughout the ages the guardian and protector of Christian civilization. "What prosperity and happiness, what peace and concord, what respectful submission to authority, what excellent government would be established and maintained in the world if the perfect ideal of Christian civilization could be everywhere realized. But given the constant warfare of flesh with spirit, of darkness with light, of Satan with G.o.d, so great a good in its full measure can scarcely be hoped for. Yet this is no reason for losing courage. The Church goes fearlessly on, and while extending the Kingdom of G.o.d in places where it has not yet been preached, she strives by every means to repair the losses inflicted on the Kingdom already acquired." Once more the only means that can achieve the desired end are clearly pointed out: "To reinstate Jesus Christ in the family, the school and society; to re-establish the principle that human authority represents that of G.o.d; to take closely to heart the interests of the people, especially those of industrial and agricultural workers, to endeavour to make laws conformable to justice, to amend or suppress those which are not so . . . to defend and support the rights of G.o.d in everything, and the no less sacred rights of the Church."

"What can I do for the Church?" asked a lady of Pius X at a private audience.

"Teach the catechism," was the prompt and perhaps rather unexpected reply.

"It is manifestly impossible," said the pope, "to re-establish all the inst.i.tutions found useful in former times; instruments must be suited to the work intended. There must be unity, co-operation in working, suitable methods adapted to the times. In all Catholic social work there must be submission to ecclesiastical authority.

Let everyone, therefore, strive to ameliorate . . . the economic condition of the people, supporting and promoting inst.i.tutions which conduce to this end . . . and let all our beloved sons who are devoting themselves to Catholic action listen again to the words which spring so spontaneously from our heart. Amid the bitter sorrows which daily surround us, we will say, with the apostle St. Paul, if there be any consolation in Christ, if any comfort comes to us from your charity . . . fulfil ye our joy, that you being of one mind . . .

agreeing in sentiment, with humility and due submission, not seeking your own convenience but the common good, and imprinting on your hearts the mind which was in Christ Jesus our Saviour. Let Him be the beginning of all your undertakings. 'All whatsoever you do in word or in work, all things do ye in the name of the Lord Jesus Christ,' let Him be the end of your every work; 'for of Him, and by Him, and in Him, are all things; to Him be glory for ever. Amen.'"