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THE CHURCH IN FRANCE 
 
THE CHURCH IN FRANCE 
 
 TWO LECTURES DELIVERED AT 
 THE ROYAL INSTITUTION . 
 
 BY 
 
 JOHN EDWARD COURTENAY BODLEY 
 
 CORRESPONDING MEMBER OF THE INSTITUTE OF FRANCE 
 
 LONDON 
 
 ARCHIBALD CONSTABLE & Co Ltd 
 
 1906 
 

 ,^«,\ 
 
 ^\a^\-r,Q Si5']^'^C> 
 
 EYRE AND SPOTTISWOODE, 
 
 HIS MAJaSTV'S PRINTERS, 
 BAST HARDING STREET, E.C. 
 
TABLE OF CONTENTS, 
 
 
 PAGE 
 
 Preface - - - - 
 
 - 1 
 
 First Lecture - - 5 ' /-:; i '. >' 
 
 .^I^ 
 
 Second Lecture - - /''-a : i^^\':^ 
 Text of Concordat - 
 
 - 115 
 
 Text of Organic Articles - - - 
 
 - 121 
 
 Text of Associations Law of 1901 
 
 - 135 
 
 Text of Separation Law of 1905 - 
 
 - 145 
 
 Index - - - - 
 
 - 171 
 
 8*4909 
 

PREFACE 
 
 THE work of a lecture is usually accom- 
 plished in the hour of its delivery. 
 There seemed to be no reason why these 
 lectures should make an exception to the 
 rule, so at first I refused to have them 
 printed excepting in the public press. 
 But the many requests which were made 
 to me, both by writers in the journals and 
 by private correspondents, at last induced 
 me to change my mind, for the following 
 reason. It was after an illness, which for 
 two years had stayed all progress in my 
 long - promised work on The Church in 
 France, that the lectures were given. I 
 had hoped that their preparation might be 
 the first step towards the resumption of a 
 task, rendered more laborious by the fact 
 that in the interval the ecclesiastical system 
 in France had undergone a revolution. 
 But the slight effort of writing and deliver- 
 ing the lectures laid me aside once again 
 
2 PREFACE 
 
 for a month, and made it manifest that for 
 '**/;J; maiiy:*' nioi-e months only a slow advance 
 . I o '< r* A<5<?^d fee ;niade towards the completion of 
 a work begun nearly eight years ago. 
 
 It was pointed out to me that, mean- 
 while, although many people in England 
 took a lively interest in the religious crisis 
 in France, there was no book, large or 
 small, in the English language to help 
 them to understand the constitution of the 
 Concordatory Church, now disestablished, 
 or to foUow the phases of the controversy, 
 which has by no means come to an end 
 with the passing of the Separation Law of 
 last December. I therefore consented to 
 the publication of the lectures in the hope 
 that they may be of some little service to 
 students of contemporary France, and that 
 they may seem more satisfactory to the 
 public than they are to the author. For 
 in places a whole chapter of French his- 
 tory, the result of long labour and research, 
 has had to be compressed into a single 
 sentence ; and while such brevity may be 
 agreeable to the hurried reader, it makes 
 
PREFACE 3 
 
 the writer conscious of a lack of proportion 
 whicb. is a feature of concise generalisation 
 always apparent to the careful student. 
 
 With the exception of a few footnotes 
 without importance and the modification 
 of one passage the lectures are printed 
 just as they were delivered. The rule 
 of the Royal Institution forbids the dis- 
 cussion of controversial questions on its 
 platform, and my cross-bench mind was 
 well content with that restriction. For the 
 two sides of a burning controversy cannot 
 be summed up in a few words ; and, more- 
 over, easy as it is to criticise the excesses of 
 clericals or of anti-clericals in France, it is 
 less easy to foresee whither the issue of 
 their latest and greatest battle will lead the 
 Church and the nation. Only two things 
 seem to be certain. Th^ oSj^ is that the 
 abrogation of the Concordat is the first 
 serious breach made in the administrative i 
 fabric constructed by Napoleon, which for \ 
 over a century has preserved France from ; 
 anarchy through three revolutions and seven 
 changes of regime. The ^^ther) is that the \ 
 
A^ 
 
 4 PREFACE 
 
 Separation Law, though the work of anti- 
 clericals, is an Ultramontane Act. For the 
 first time since the French people became 
 a nation the Pope is the absolute master of 
 the Bishops and Clergy of France. Galli- 
 canism, long declining, has received its 
 final death-blow, ;and Pius X. himself sang 
 its solemn obsequies on Quinquagesima 
 Sunday, when in his basilica of St. Peter 
 at Rome he consecrated the first batch of 
 fourteen non-concordatory Bishops, forming 
 one sixth of the entire French episcopate, 
 — ^being, it is said, the largest number 
 admitted at one time to the pastoral 
 office since the Day of Pentecost, when it 
 was conferred on twelve overseers of an 
 unestablished Church. 
 
 These results of disestablishment, how- 
 ever interesting to those who watch the 
 evolution of modern France, are, it must 
 be avowed, matters of indifference to the 
 French population. Such considerations 
 have affected few of the votes, given on 
 either side, at the elections which are now 
 confirming the policy of Separation. The 
 
PREFACE 5 
 
 age of theories and of ideas is past even 
 in tlie land of the great Revolution. Few 
 Frenchmen, beyond a score or so of my 
 learned colleagues of the Institute of France, 
 are perturbed about the death of Gallicanism 
 or the breach made in the great revolu- 
 tionary settlement of the Consulate — though 
 the latter may have some practical conse- 
 quences in time of interior trouble. But 
 the ordinary French citizen cares no more 
 for these things than the average English 
 elector dreads the removal of the Bishops 
 from the House of Lords, though it would, 
 by abolishing the First Estate of the Realm, 
 destroy the basis of the British Constitution. 
 The English and the French nation are 
 each undergoing a rapid transformation of 
 character. We English have always been 
 materialistic and practical in tendency, with 
 our materialism tempered by our respect 
 for tradition. The French at the Revolu- 
 tion abandoned tradition for ideas, and 
 during the nineteenth century a basis of 
 idealism has always been found in their 
 acts. Twenty years hence the love of 
 
6 PREFACE 
 
 tradition in an Englishman and idealism 
 in a Frenchman will be as rare as either 
 of those qualities are in a citizen of the 
 United States. The French and the Eng- 
 lish temperaments will probably remain as 
 different and as mutually unsympathetic as 
 they ever have been ; but the ways of 
 thought of the two nations will approximate 
 under the influence of the material con- 
 sequences of modern civilisation. The 
 psychological change which is operating 
 in the French character seems to have 
 taken its decided course from the artificial 
 starting point of the beginning of a new 
 century. The Drejrfus affair, which filled 
 the latter years of the nineteenth century, 
 was the last explosion of idealism in France. 
 The extravagances of extreme partisans 
 in that conflict, which took the form of 
 pseudo-patriotism on the one side and of 
 anti-militarism on the other, had each for 
 its basis an idea. But when the storm had 
 passed away, the nation seemed to have 
 left behind in the . old century all its 
 idealistic heritage of the Revolution. 
 
PREFACE 7 
 
 Although the Dreyfus affair was the 
 chief contributory cause of the anti-clerical 
 legislation which the French Parliament 
 has enacted since 1900, the debates in the 
 Chamber and the Senate on the Separation 
 Bill bear out my belief that the age of 
 ideas is past in France. I am~probably 
 the only person in the world who has read 
 every word uttered in those debates. Even 
 the industrious stenographers of the two 
 French Chambers, who in their admirable 
 daily work put to shame the perfunctory 
 reports of Hansard, peruse only those frag- 
 ments of oratory which they in turn take 
 down. But the long hours of a tedious con- 
 valescence gave me an extended leisure for 
 such light reading; and in the copious 
 eloquence of Senators and Deputies I found 
 little trace of one of its marked charac- 
 teristics in the quite recent days when I 
 frequented the tribunes of the Luxembourg 
 and the Palais Bourbon. 
 
 No subject would, in the past, have 
 given such occasion for the development 
 of doctrine. Yet even when the Revolu- 
 
8 PREFACE 
 
 tion was appealed to by Deputies, it "was 
 most often in a discussion of tlie financial 
 aspect of disestablishment — as to whether 
 or not the Budget of Public Worship was 
 founded by the First Consul as a perpetual 
 indemnity for the property of the Church 
 nationalised in 1789. There was no struggle 
 on either side to propagate, to maintain, 
 or to confute an idea, such as that of " a 
 Free Church in a Free State " which was 
 heard of in every ecclesiastical colloquy 
 under the Monarchy of July. After the 
 first debates the Separation Bill was often 
 discussed in an empty and languid house. 
 But the benches became crowded and 
 passions were roused whenever the ma- 
 terial interests of the electorate were in 
 question : when, for example, the privilege 
 was at stake of the houilleurs de cru, the 
 untaxed rural distillers, whose ardent pro- 
 ducts prejudice the licensed industry of the 
 towns, at the expense of the excise. Then 
 it was that the Chamber was filled with 
 angry tumult and abyssus ahyssum invoca- 
 tat, while clericals and anti-clericals of the 
 
PREFACE 9 
 
 vine-country banded together to encounter 
 the alliance of reactionaries and socialists 
 from the cities of the north. Their fury 
 recalled that of the bygone days when 
 Frenchmen used to engage in mortal com- 
 bat for an idea; but the strife of conflicting 
 doctrine was assuaged under the more 
 animating influence of material interest. 
 This changed mental attitude of the French 
 was reflected in the literature and oratory 
 of the general election now proceeding. The 
 anti - clerical candidates rarely appealed to 
 abstract principles to justify the Separation 
 Law. But they published statistics of the 
 cost of pensions under that Act, to show 
 that the Budget of Public Worship still 
 remained a burden to the tax-paying elector, 
 though gradually to disappear owing to 
 their efforts. 
 
 The change was even more noticeable in 
 the speeches in the Senate. For there, until 
 ten years ago, the aged members who had 
 taken part in the Revolution of 1848, and 
 who in their youth had heard the cannon 
 of ** July," or had talked with survivors of 
 
10 PREFACE 
 
 the Convention, delivered discourses which 
 proclaimed France to be the land of the idea, 
 and the example of the elders pervaded the 
 whole assembly. In the debates of 1905 
 there was none of this on either side of the 
 house. The speeches, in upper as well as 
 in lower Chamber, violent or argumenta- 
 tive, might have been made in the House 
 of Commons but for their literary form 
 and their abundant historical allusion. 
 Similarly, in other questions which now 
 agitate France and which one day may 
 lead to a revolution, the idealistic causes 
 which were at work in 1830, in 1848 and 
 in 1871 are never heard of now. The 
 theory of the autonomy of the Commune 
 is dead, though no reform has been made 
 in that direction since the insurrection 
 of the 18th of March. ^ The influences, 
 which are now active, to rouse the revolu- 
 tionary elements in the nation, are the living 
 wage, the working day of eight hours, and 
 the regulation of strikes. 
 
 *' Pourvu que Dieu me prete vie," I 
 hope, in my forthcoming work, to examine 
 
PREFACE 11 
 
 in detail this evolution, which seems to 
 mark the opening of the twentieth century 
 as a new era in the history of the French 
 nation. That long interrupted work, though 
 primarily dealing with the Church and 
 religious questions, will take the form of 
 a *' second series " oi France^ Eight years 
 have passed since that book first appeared, 
 yet no week goes by without numerous 
 references to it in the English or French 
 press, which testimony of its lasting utility 
 to students is a more than sufficient recom- 
 pense for the labour of long years bestowed 
 upon it. In the successive editions, English 
 and French, the original text has not been 
 altered, not even for the vigilant eyes of 
 French critics. One of them, M. Jules 
 Claretie, who became my friend in conse- 
 quence of the book, though it contains 
 passages to which a veteran Republican 
 could not subscribe, wrote of it that it 
 was, *' un de ces livres representatifs qui 
 survivent a I'actualite et resument le 
 caractere d'une nation a una heure de 
 son histoire," It is for the reason indicated 
 
 B 
 
12 PREFACE 
 
 by the eminent Academician that I have 
 refrained from changing the text in new 
 editions. But it happened that the hour at 
 which I ended my first work marked the 
 close of a national epoch, and the France 
 of the young century is not the France of 
 the last years of the old. So, if my health 
 returns, it will need all its restored force 
 for the completion of the new task. 
 
 The incomplete narrative in the following 
 pages needs no commentary. To elucidate 
 it an appendix has been added containing 
 the Concordat, the Organic Articles, the 
 Associations Law of 1901, and the Separa- 
 tion Law of 1905. The construction of a 
 newly enacted law is difficult even for a 
 legal expert, and in case I have erred in my 
 summary interpretation of any provisions 
 of the more recent of these statutes, the 
 text will be at hand for those who wish to 
 verify my exposition of them. If any readers 
 have criticisms to offer they will be grate- 
 fully received, whether they appear in print 
 or are sent direct to the author. 
 
 May 16, 1906. 
 
LECTURE I 
 
 IN case it should seem presumptuous for 
 a layman, who is not attached to either 
 of the religious communities hitherto recog- 
 nised by the French Government, to lecture 
 on the Church in France, there seems to 
 exist a precedent in the annals of the Royal 
 Institution which may justify my presence 
 here. Just forty-one years ago Cardinal 
 Wiseman was announced to deliver a lecture 
 in this room on the succeeding Saturday, 
 January 27th, 1865. The subject he had 
 chosen was Shakespeare, and the occasion 
 the tercentenary of the poet. Hence, if a 
 Cardinal and Archbishop of the Roman 
 Church might discourse on a national sub- 
 ject so far removed from ecclesiastical 
 atmosphere, perhaps it may be permitted 
 to a layman to speak about that Church 
 at one of the great crises in its history. 
 I should add that the Cardinal never 
 
 B 2 
 
14 THE CHURCH IN FRANCE 
 
 delivered his lecture, for he lay dying the 
 day that he should have stood in this 
 place; and his biographer relates that his 
 last act before he was struck down by his 
 fatal illness was to dictate a portion of 
 it.'^'' It is difficult to imagine an end more 
 edifying, even for a Cardinal Prince of the 
 Church, than to quit life preparing a 
 lecture for the Royal Institution. 
 
 It is a rule of this platform that no 
 controversial questions are permitted to be 
 discussed upon it. The present ecclesias- 
 tical crisis in France bristles with points 
 of controversy ; and although I have sat 
 for so many years upon the cross-benches 
 of life that I may be trusted to treat with 
 impartiality any political or religious thesis, 
 here it is my duty to eschew all questions, 
 arising out of the subject, which divide 
 men's opinions either in France or in 
 this country. That wiU deprive me of 
 asking you to consider some of the 
 most interesting phases of the crisis which 
 
 * lAje and Times of Cardinal Wiseman. By Wilfrid 
 Ward. 
 
THE CHURCH IN FRANCE 15 
 
 religion is now undergoing in France. 
 The recent recrudescence of anti-clericalism 
 in tlie French, nation ; the influence of the 
 Dreyfus affair on that development ; the 
 nature and operation of French Free- 
 masonry ; the causes of the indifference 
 with which the population regards a 
 revolution the like of which has not taken 
 place for a hundred years — all these topics, 
 most attractive to the student of the philo- 
 sophy of history, must be passed on one 
 side. The same silence must be observed 
 on another controversial matter which is 
 independent of the relations of Church and 
 State. The criticism of the text of Holy 
 Scripture by certain learned priests of the 
 Roman Catholic Church, of whom the 
 Abbe Loisy is the best known in this 
 country, has called forth much polemic. 
 Of it I will only say that although it is 
 discussed less cahnly by French ecclesiastics 
 than our professors of religion are wont to 
 debate cognate subjects, it creates infinitely 
 less interest in France than in England, 
 where in certain circles the Abbe Loisy 
 
16 THE CHURCH IN FRANCE 
 
 is much better known than in the corre- 
 sponding society of his native land. 
 
 The time at my disposal will, however, be 
 fully occupied by, first, an exposition of the 
 Concordat of 1801, the abrogation of which 
 is the basis of the Separation Law enacted 
 in December, 1905, and which is necessary 
 to understand in order to comprehend the 
 effect of that Act ; secondly, a brief sketch 
 of the material, social, and administrative 
 position of the Church under the Concordat; 
 and, thirdly, an equally short explanation 
 of the provisions of the Separation Law. 
 
 I propose to confine my remarks to the 
 Roman Catholic Church. JFrench Protes- 
 tantism, of which there are two 
 Tews^L France branches, the Reformed Church 
 and the Augsbourg Confession — 
 the latter chiefly found in the East near 
 the Swiss frontier — is a highly interesting 
 subject. The Protestant community, by 
 its intelligence and activity, has an im- 
 portance in France out of all proportion 
 to its numbers, which are less than 
 600,000 in a population of about 39,000,000 
 
THE CHURCH IN FRANCE 17 
 
 — that is, about 1^ per cent. As barely 700 
 Protestant places of worship are affected 
 by the Separation Act, as compared with 
 40,000 Catholic parish churches, the dis- 
 establishment of the Protestant religion 
 touches only a minute proportion of the 
 nation. When one considers that a single 
 English Nonconformist sect, and that by 
 no means the largest — the Congregational 
 denomination — ^has in Great Britain nearly 
 5,000 places of worship, the position and 
 power of the handful of French Protestants 
 appear the more striking. I will only add 
 that French Protestantism is mainly a 
 matter of geography and heredity. Eighteen 
 departments do not contain a single mem- 
 ber of the Reformed Churches, while in 
 each of nineteen others one place of wor- 
 ship suffices for their needs. Of the Jews, 
 whose existence in France has been a 
 contributory cause of the separation of 
 Church and State, I need say no more 
 than that only fifty-seven rabbis were in- 
 scribed on the Budget of Public Worship, 
 a figure we may compare with the two 
 
18 THE CHURCH IN FRANCE 
 
 hundred Hebrew ministers in the United 
 Kingdom. 
 
 The history of the Catholic Church in 
 France is a somewhat lengthy subject, 
 .pjj^ being the history of Christianity in 
 
 Parliamentary Western Europe. This has been 
 L^SepI^aiiorof recognised by the promoters of the 
 Church and Separation Law. The procedure in 
 
 state. French legislation differs materially 
 
 from that of the British Parliament. A 
 Bill, even when introduced by the Govern- 
 ment, is submitted to a small Committee of 
 each House, which reports upon it, and if 
 it thinks fit, redrafts it. Consequently a 
 Government Bill, when discussed in each 
 Chamber, is only secondarily in the hands 
 of a Minister, but is in charge of the Presi- 
 dent and the " Reporter " of the Commission. 
 The latter is a most important personage. 
 It is his function to write an essay on the 
 subject of the Bill, called a "report," which 
 in the case of an important measure, attains 
 colossal proportions. Thus, during the pas- 
 
THE CHURCH IN FRANCE 19 
 
 sage of the Separation Bill through Parlian 
 ment the Minister of Public Worship played 
 only a minor part, while the Prime Minister 
 of France took practically no part at aU — 
 actually never opening his lips during the 
 long debates in the Senate, of which he is 
 a member. In the Chamber the chief 
 defence of the Bill fell upon the reporter, 
 M. Aristide Briand, deputy for Saint Etienne, 
 a private member, who found fame — as 
 Paul Bert did on a similar occasion— by 
 his report on the project of law, the same 
 office being performed in the Senate by M. 
 Maxime Lecomte. In his voluminous report 
 M. Briand traced the history of the Church 
 in France from the baptism of Clovis, the 
 fourteenth centenary of which will shortly 
 be celebrated by the faithful; while the 
 reporter in the Senate, less ambitiously, did 
 not extend his researches to beyond the 
 Pragmatic Sanction of Bourges and the 
 Concordat of 1516. The labours of those 
 anti-clerical reformers present an uninten- 
 tional tribute to the long tradition of the 
 Church in France and to the continuity of 
 
20 THE CHURCH IN FRANCE 
 
 its history. Tte purpose, however, of these 
 politicians was rather to call to mind the 
 constant conflict in the history of France 
 of the temporal with the spiritual power, 
 and also the impatience displayed in the 
 past, not only by monarchs and statesmen, 
 but by the clergy, against the domination 
 of the Holy See. That sentiment, in its 
 development known as Gallicanism, was 
 formerly a characteristic of the French 
 Bishops and secular clergy, which, though 
 now little remains of it, was still a force 
 in the Church in France until long after 
 the Revolution. 
 
 Time forbids that I should try to imitate 
 the extensive though superficial view of the 
 Reporters in the French Chambers. But as 
 the ecclesiastical crisis in France is due to 
 the rupture of the Concordat of 1801, it is 
 necessary to explain not only the nature of 
 that instrument, but the occasion of its 
 production. 
 
 The Concordat of 1801 is often said 
 to be the re-establishment of religion in 
 
THE CHURCH IN FRANCE 21 
 
 France by Bonaparte after the Revolution. 
 As that description is not always 
 accepted either by clericals or anti- The Concordat, 
 clericals, we had better glance at 
 the great breach which took place in the 
 history of the Gallican Church when the 
 ancient monarchy fell, bringing down in 
 its ruins all the institutions of France. 
 ' Three weeks after the fall of the Bastille, 
 on August 4th, 1789, took place the famous 
 all-night sitting of the National 
 Assembly, during which the repre- The Church 
 sentatives of the first Estate, the RevoUition 
 clergy, renounced their privileges 
 and surrendered to the nation the tithes, 
 which were calculated to produce annually 
 80 millions of francs, equivalent to 4 millions 
 sterling at the present day. A large number 
 of the clergy at that period, especially in the 
 lower ranks, were enthusiastic partisans of 
 the Revolution. Before the end of the month 
 liberty of religious opinion was decreed. 
 The revolutionary movement swiftly went 
 beyond the reforms desired by the majority 
 of the reformers among the clergy. On 
 
22 THE CHURCH IN FRANCE 
 
 November 4th, after the Assembly had mi- 
 grated from Versailles to the archiepiscopal 
 Palace in Paris, it decreed all ecclesiastical 
 property to be at the disposal of the nation, 
 for the support of public worship, the main- 
 tenance of the clergy, and the relief of the 
 poor. On February 13th, 1790, on the propo- 
 sition of the Abbe de Montesquieu, monastic 
 vows were suppressed in the kingdom ; and 
 on April 13th the Assembly, on the motion 
 of the Due de la Rochefoucauld, refused to 
 recognise the Catholic religion a^s the religion 
 of the State. 
 
 Just within a year of the outbreak of 
 
 the Revolution the Civil Constitution of the 
 
 clergy was passed,* an enactment 
 
 The Civil which, as Mme. de Stael said, the 
 
 the Clergy. Catholics would not have and the 
 
 philosophers did not want. It 
 
 reflected the growing democratic spirit of 
 
 the Revolution and the extreme aspirations 
 
 of GaUicanism ; for it disestablished the 
 
 Pope in France and made the Bishops and 
 
 parish priests the elective representatives 
 
 * Loi du 12 JuiUet, 1790. 
 
THE CHURCH IN FRANCE 23 
 
 of the administrative constituencies recently 
 created for civil purposes, the dioceses 
 being adjusted to the newly-formed depart- 
 ments which had taken the place of the 
 ancient provinces. Under it canonical in- 
 stitution was conferred on the Bishops by 
 the Metropolitans, who were prohibited 
 from obtaining confirmation from the Pope, 
 but were permitted to announce their ap- 
 pointment- to him as the visible head of 
 the Church Universal, in testimony of 
 unity of faith and comnaunion. 
 
 r No other act of the Revolution, neither 
 the appropriation of the lands and revenues 
 of the clergy, nor their subsequent persecu- 
 tion, nor their emigration, nor the anti- 
 Christian measures of the Convention and 
 the Directory, caused so great a breach in 
 the unity of the history of the Church in 
 France, or was responsible to the same 
 extent for the anarchical state in which 
 Bonaparte found it at the beginning of the 
 nineteenth century, as this statute which 
 was passed with the sanction of the last 
 king of the ancient monarchy. The Con- 
 
24 THE CHURCH IN FRANCE 
 
 stitution was never accepted by the Holy- 
 See. It was repudiated by Pius VI., who 
 was destined to die on French soil, the 
 victim of the Revolution. At Valence, a 
 picturesque city on the Rhone which thou- 
 sands of English people rush past every 
 winter without stopping, the register of his 
 death may still be seen in the municipal 
 archives, where it is inscribed, after the 
 manner of the time, as of one " Jean 
 Braschi," who followed the profession of 
 "Pontiff." 
 
 The Civil Constitution of the Clergy 
 might have been a successful experiment 
 in the days of Port Royal and of Bossuet, 
 when Jansenism and Gallicanism were the 
 two most powerful forces in the French 
 Church. In the revolutionary period it was 
 doomed to failure. While in the ranks of 
 the clergy who accepted the law were found 
 some who, in the words of an eminent 
 living French prelate. Cardinal Mathieu, 
 " formed an elite of men of learning, of 
 irreproachable and austere morals, who 
 seriously counted on reforming the Church 
 
THE CHURCH IN FRANCE 25 
 
 by impregnating it with the spirit of the 
 Revolution,"*'' the most conspicuous ini- 
 tiators of the reform were apostate clerics, 
 — like Talleyrand, the most brilliantly 
 successful renegade of any age, Siey^s, the 
 regicide, who tried to be the rival of 
 Bonaparte, and Gobel, whose atheistic 
 extravagances were too much even for the 
 Terrorists, who guillotined him a few days 
 before the Convention officially recognised 
 the existence of a Supreme Being and the 
 immortality of the soul. 
 
 In the same year, 1794, the Convention 
 separated Church and State, the schismatic 
 Church thus losing its privilege 
 and its revenues. After the Ter- ^o^^ryTepara- 
 ror, from 1795 to 1797, there was tion of church 
 
 P T • J and State. 
 
 some renaissance oi religion, and 
 the emigrant priests began to return. 
 But in the latter year, after the sup- 
 pression of the reactionary movement in 
 Paris by the Directory, the clergy suffered 
 severely under the Fructidorian persecution 
 — so called from the date on which the 
 
 * Le Concordat de 180 L Par le Cardinal Mathieu, 1903. 
 
26 THE CHURCH IN FRANCE 
 
 counter-revolution was checked, 18 Fructi- 
 dor An. 5 (September 4th, 1797). One of 
 the forms which this persecution took was 
 known as ^*la tyrannie decadaire.^' Under 
 the revolutionary calendar, which in 1793 
 substituted for the Christian era the era 
 of the Revolution, dating from September 
 21st, 1792, the month was no longer 
 divided into weeks, but into three periods 
 of ten days, the last of which was called 
 the decadi and was appointed the day of 
 rest, taking the place of Sunday. It was 
 this regulation which the Directory put 
 rigorously into force. The Revolution, 
 though it had become essentially anti- 
 Christian, had remained religious, and the 
 patriotic rites prescribed for the decadi not 
 only upset pious usages, but disarranged 
 social habits. That on one day in ten 
 instead of on one day in seven the people 
 should be enjoined to rest from their 
 labours, to don their best clothes, and to 
 meet for a common purpose in the village 
 or market town was an intolerable innova- 
 tion, Sunday is not an exclusively British 
 
THE CHURCH IN FRANCE 27 
 
 institution. In France a century ago, as 
 now, in regions where men rarely set foot 
 in a church except for baptisms, first com- 
 munions, marriages, and funerals, Sunday 
 was for the peasants the day of reunion 
 outside the church while the women and 
 children were at Mass, when the markets, 
 the crops, or the vines were discussed 
 before the mid-day meal, which preceded 
 the rustic fete or the village game of ball. 
 The irritation provoked by such a 
 change as this is quoted as only one of 
 the many causes of the reaction 
 
 r» i* j.T_ ni^ 1 1*1- The advent of 
 
 m favour of the Church which Napoleon and 
 
 Bonaparte found at work when the counter- 
 he returned from Egypt in 1799. ^^^*^" °"* 
 One cannot generalise on the causes of the 
 counter-revolution. While the fiscal griev- 
 ance was the great motive-power of the 
 Revolution all over France — the inequitable 
 incidence of taxation — the causes of the 
 counter - revolution were manifold and 
 differed according to the local character- 
 istics of the provinces. There was, how- 
 ever, one prevailing feature found in every 
 
28 THE CHURCH IN FRANCE 
 
 locality — anarchy in each department of 
 the State, in the Church, in education, in 
 taxation, in the administration of the law, 
 in local government. Then it was that 
 the young General of thirty returned from 
 distant battlefields, on which he had given 
 prestige to the Revolution, while at home 
 its civil representatives were discrediting 
 it, and revealed himself as the greatest 
 constructive and administrative genius the 
 world has ever seen. After making the 
 Coup d'Etat of Brumaire in November, 
 1799, when he dismissed the feeble and 
 corrupt rulers of the Republic, he made 
 himself First Consul and commenced to 
 evolve order out of the chaos which 
 threatened to blot out the existence of 
 France as a nation. The same mind which 
 organised the University, the judicial sys- 
 tem and the fiscal system, which enacted 
 the Civil and the Penal Codes, which, in 
 fine, founded or reorganised every great 
 national institution which forms the frame- 
 work of French government in the twen- 
 tieth century, set to work to regulate the 
 
THE CHURCH IN FRANCE 29 
 
 relations of Church, and State by an ar- 
 rangement which subsisted until December 
 31st, 1905. 
 
 This task was perhaps the most difficult 
 that Napoleon had to fulfil. In the regions 
 where the populations were most attached 
 to the Church, notably in Brittany and 
 the Vendee, the causes of the throne and 
 the altar were most intimately associated. 
 How could the First Consul, who was the 
 incarnation of the Revolution, and whose 
 military career had been protected by the 
 Jacobin party, encourage the revival of 
 religious practices which in a large portion 
 of the territory were associated with the 
 possible restoration of the ancient mon- 
 archy ? After six months of interior 
 organisation in which Napoleon grew in 
 popularity, as a liberal autocrat who had 
 re-established order after the tyrannical 
 anarchy of an elected representative body, 
 his opportunity came when Austria gave 
 him a plausible pretext for essaying a new 
 success on the scene of his early victories 
 in Italy. Marengo was the complement of 
 
 c 2 
 
30 THE CHURCH TIN FRANCE 
 
 Brumaire, and there was no doubt about 
 the effect of a victory won over the nephew 
 of Marie Antoinette (one day, indeed, to 
 become Napoleon's father-in-law), who was 
 the only important Catholic monarch in 
 Europe, and the foremost representative of 
 the hereditary monarchical idea. 
 
 Marengo, which revived the success of 
 the Republican army, grown demoralised 
 The Reviv 1 f ^^^^^ ^he incapable government 
 Catholicism in of the Directory, was fought on 
 ^'^"^^- June 14th, 1800. There was at 
 
 this moment a strong movement in France 
 in favour of the old religion. All efforts 
 at dechristianising France as a nation had 
 failed. Neither the crude atheism of cer- 
 tain revolutionaries, nor the worship of the 
 Supreme Being invented by Robespierre, 
 nor the fantastic theophilanthropy con- 
 nected with the culte decadaire, which 
 we have noticed, had any following in the 
 land. The scepticism of the philosophers 
 remained, as it was destined to remain, 
 an ever-powerful element in the mentality 
 of France. But philosophers were not 
 
THE CHURCH IN FRANCE 31 
 
 popular at the dawn of the nineteenth 
 century. They are excellent in times of 
 order, to indicate the absurdity of an exist- 
 ing system of government ; but when there 
 is no government to criticise, and anarchy 
 has succeeded the putting into practice of 
 their doctrines, they have less authority as 
 saviours of society. So Napoleon refrained 
 from calling to his counsels the idealogues, 
 as he styled them. With his mind set 
 on the reconstruction of France, he recog- 
 nised the necessity of conciliating and 
 organising the religious sentiment which 
 existed in the nation and he resolved to 
 find a lasting solution of the problem. 
 
 In this gigantic task Napoleon was dis- 
 turbed by no religious predispositions of 
 his own. He had none of the bitterness 
 of the renegade, and little of the super- 
 stitious respect for the faith of his fathers 
 which often is found in the minds of the 
 most irreligious. In the marvellous edifice 
 of government which he was constructing 
 he regarded public worship as an essential 
 apartment, and his reserving a place in it 
 
32 THE CHURCH IN FRANCE 
 
 for the Protestant confessions and, sub- 
 sequently, for the Jewish religion showed 
 how detached and impartial was his view of 
 its functions. Of this detachment he was 
 wont to boast. A year after the signature 
 of the Concordat, he denied that he was a 
 ** Papist," to use his own expression ; but to 
 prove that he was nothing (rien) he declared 
 that in Egypt he was a Mussulman'*'' — a 
 somewhat exaggerated statement. Again 
 and again his regret is recorded that the 
 sentiment of the nation would not permit 
 him to follow the example of Henry VIII., 
 and found a statutory Church, of which the 
 head should be the chief of the French 
 Government.! The failure of the Con- 
 stitutional Clergy to win either esteem or 
 popularity showed him that it was useless 
 to try to establish a Church which Rome 
 considered schismatic, and his penetrating 
 observation told him that Protestantism was 
 not in conformity with the temperament 
 
 * Thibaudeau : 21 prairial an. X. 
 "f Pelet de la Lozere : Consalvi : &c. 
 
THE CHURCH IN FRANCE 33 
 
 _and traditions of the French. The detach- 
 ment of his view was strengthened by the 
 fact that he was a foreigner without a drop 
 of French blood in his veins, who, when he 
 came back from the East to be the absolute 
 ruler of France, had spent in France, man 
 and boy, only fourteen years. That this, 
 combined with his intuitive genius, enabled 
 him to judge more clearly the wants of 
 France is shown by the durability of his 
 constructive work both in Church and 
 State. 
 
 Before Marengo the First Consul had 
 relaxed some of the restrictions in force 
 against the Catholic religion, and after the 
 battle he was present at a Te Deum sung 
 in Milan Cathedral in celebration of his 
 victory. These acts showed the direction 
 his purpose was taking, and sixteen days 
 after the battle, before he re-crossed the 
 Alps, a letter which he instructed the aged 
 Cardinal Martiniana, Bishop of Vercelli, to 
 write to the Pope formed the first basis 
 of the negotiations which led to the Con- 
 cordat of the following year. 
 
34 THE CHURCH IN FRANCE 
 
 If time permitted, it would be interesting 
 to trace tlie course of those negotiations. 
 The obstructive intrigues of Talleyrand, 
 who had no desire for an arrangement with 
 the Church, of which he had been a prelate, 
 and the arguments of Gregoire, the Con- 
 stitutional Bishop who was attached to the 
 revolutionary schism, alone form a curious 
 chapter of history. It must suffice to say 
 that the Concordat was signed at Paris on 
 July 15th, 1801. The plenipotentiaries of 
 Pius VII. were Consalvi, his Secretary of 
 State, the most conspicuous Cardinal of his 
 time, though he never took priest's Orders, 
 who afterwards came to England with the 
 allied Sovereigns in 1814, and whose portrait 
 hangs at Windsor ; Spina, titular Arch- 
 bishop of Corinth; and Caselli, the Pope's 
 theologian who was general of the Servites. 
 The signatories on behalf of the First Consul 
 were his brother, Joseph Bonaparte ; Cretet, 
 a Councillor of State, a financier who had 
 enriched himself by the acquisition of the 
 confiscated Chartreuse of Dijon ; and Ber- 
 nier, the royalist soldier-priest who h^d 
 
THE CHURCH IN FRANCE 35 
 
 betrayed his chiefs to the Republicans in the 
 war of the Vendee. Thus, of the eight per- 
 sons, including the principals, responsible 
 for the text of the Concordat, six were of 
 Italian race and only two were French. It 
 may be noted that the word Concordat, 
 derived from the Low Latin concordatum, fs 
 not found in either the Latin or the French 
 version of the instrument. It is there called 
 conventio or convention, Concordat being 
 the traditional name for previous treaties 
 between French rulers and the Holy See, 
 which had been adopted by Voltaire and 
 other classical writers. 
 
 There are few documents of equal 
 importance which are as brief as the Con- 
 cordat of 1801. It contains only 
 
 , 1 J. 1 Tx 1 • p I'h® Concordat. 
 
 seventeen short clauses. Its chief 
 provisions are that the Roman Catholic 
 religion should be freely and publicly 
 practised in France, subject to rules which 
 the French Government should deem neces- 
 sary in the interest of public order ; that 
 the First Consul should nominate the 
 Bishops and the Pope confer canonical 
 
36 THE CHURCH IN FRANCE 
 
 institution, — the Bishops, and also the 
 clergy, taking an oath of obedience to the 
 Government. The presentation to paro- 
 chial cures was given to the Bishops, their 
 nominations being subject to the approval 
 of the Government, a provision which I shall 
 have to explain later on. The Holy See 
 undertook not to disturb in their possession 
 the purchasers of ecclesiastical property 
 alienated at the Eevolution, and the Govern- 
 ment guaranteed a proper salary to Bishops 
 and parochial clergy, though it is to be 
 observed that these conditions are not 
 inter-dependent. The Government under- 
 took that French Catholics should have the 
 power of founding endowments (fondations) 
 for the benefit of churches, but this faculty 
 has been greatly limited by the common law 
 of France and by statutes which correspond 
 to our Mortmain Acts. 
 
 The Pope recognised the First Consul 
 of the French Republic as possessing the 
 same rights and prerogatives as those en- 
 joyed by the ancient monarchy, none of 
 which are specified, but which included 
 
THE CHURCH IN FRANCE 37 
 
 the right of having an Ambassador at the 
 Vatican, of jurisdiction over French estab- 
 lishments at Rome, of intervention in the 
 nomination of French Cardinals, and of 
 entry into all monasteries. Among the 
 honorary privileges thus confirmed to the 
 rulers of France was a canonry of St. John 
 Lateran. Hence it was M. Loubet's practice 
 each New Year to write a polite letter, by the 
 hand of M. Delcasse, to his colleagues of the 
 venerable Chapter, and the very first conse- 
 quence of the passing of the Separation 
 Law was that in December 1905 he was 
 solemnly deprived of his stall. Similarly, 
 when the Journal Officiel in the last days 
 of 1905 announced the ceremony to be 
 observed at the Elysee on New Year's Day 
 1906, for the first time for a hundred 
 years, the notification was omitted that at 
 the reception of the diplomatic body the 
 chief of the State would be supported by 
 the Cardinals as well as by his Ministers. 
 The final clause of the Concordat pro- 
 vides that, in the case of the chief of the 
 State not being a Catholic, his preroga- 
 
38 THE CHURCH IN FRANCE 
 
 tives last mentioned, and also the right of 
 nominating to vacant sees, should be re- 
 gulated by a new convention. Since 1801 
 all the chiefs of the Executive in France 
 whether styled Emperors, Kings, or Presi- 
 dents, have been nominally Catholics, though 
 no President elected under the Constitution 
 of 1875 has been a practising Catholic. 
 The clause seems to have had in view the 
 possibility of the chief of the State being 
 a Protestant, and its operation would have 
 been interesting had M. de Freycinet's 
 candidature for the Presidency been suc- 
 cessful in 1887, he being a member of 
 the Reformed Church. It should be noted 
 that there is no mention of monastic orders 
 in the Concordat, its aim being to regu- 
 late the relations of the secular clergy with 
 the State. 
 
 Such is the Concordat, which, until the 
 end of 1905, subsisted between France 
 and the Holy See. It has been bitterly 
 criticised both by Catholics and philoso- 
 phers, by Jacobins as well as by Clericals. 
 Napolepn's first Ambassador to Pius VII,, 
 
THE CHURCH IN FRANCE 39 
 
 Cacault, an old Breton revolutionary, wlio 
 as a Breton revered the Pope, and who as 
 a revolutionary admired the First Consul, 
 described it as the work of a hero and 
 of a saint. But it was more than that. 
 Although drawn up under circumstances of 
 the greatest difficulty, it was a work of the 
 highest ability, and one of the most valu- 
 able diplomatic acts of the century, with 
 all its defects. Attacked in turn by extreme 
 men of all parties, its excellence has been 
 proved by its having lasted through seven 
 separate regimes for a hundred and four 
 years, as a modus vivendi in France be- 
 tween the ever antagonistic powers of the 
 spiritual and the temporal. 
 
 The Concordat was supplemented by 
 the Organic Articles, which have been 
 ardently criticised by many 
 Catholics who approved of the ArticS^ 
 former. They are no less than 
 seventy-six in number, and form the 
 clauses of an Act known as la Loi du 
 18 Germinal An X., it having been passed 
 on April 8th, 1802, three days after the 
 
40 THE CHURCH IN FRANCE 
 
 ratification of tlie Concordat by the Corps 
 Legislatif. It is necessary to speak of 
 them for a moment. The first clause of 
 the Concordat provides that the practice 
 of the Catholic religion " shall be public, 
 in conformity with the regulations which 
 the Government shall deem necessary in 
 the interests of public order." The phrase 
 I have translated by " regulations '' is regie- 
 merits de police, " police '' being rendered 
 politiam in the Latin version. Politia is 
 not found in classical Latin except as the 
 equivalent of the Greek word of identical 
 sound TToXiTeiay and police in French has a 
 wider meaning than the same word in 
 English. All the same, the expression 
 reglements de police has not a pleasant 
 sound to French ears. It suggests a super- 
 vision by the civil power not quite in 
 accordance with the principles of liberty. 
 The Organic Articles were the official in- 
 terpretation of that expression. They were 
 the work of Portalis, the eminent jurist, 
 who is best known as being chiefly re- 
 sponsible, with the illustrious Tronchet, 
 
THE CHURCH IN FRANCE 41 
 
 for the Civil Code. He was Napoleon's 
 Minister of Public Worship, but in the 
 view of Catholic critics of the Organic 
 Articles, he would have been more ap- 
 propriately a Minister of Louis XIV. — that 
 is to say, he was imbued with the spirit of 
 Gallicanism and of Jansenism of a century 
 earlier. 
 
 The regulations are wide in scope and 
 diffuse in style, differing in the latter par- 
 ticular from the Concordat, which is as 
 concise as one of Napoleon's harangues to 
 his soldiers. The Articles deal with the 
 jurisdiction of the Holy See, ecclesiastical 
 discipline, the areas of provinces, dioceses, 
 and parishes, liturgy, catechism, dogma, 
 and salaries. No Bull or other document 
 emanating from the Vatican, even when 
 addressed to private individuals, may be 
 published in France without the consent 
 of the Government ; no synod or other 
 ecclesiastical assembly, national or diocesan, 
 may be held without its express permission. 
 No Bishop may go outside his diocese 
 without the authorisation of the Chief of 
 
42 THE CHURCH IN FRANCE 
 
 the State. The professors in the semi- 
 naries must subscribe to the famous 
 Gallican Declaration made by the French 
 clergy in 1682 and undertake to teach its 
 doctrine. All ecclesiastics must dress in 
 black, Bishops being permitted to wear 
 the pectoral cross and violet stockings. 
 Sunday is proclaimed the official day of 
 rest, but all ecclesiastical documents _ai*e 
 to be dated according to the revolutionary 
 calendar. The latter regulation soon be- 
 came a dead letter when the Christian 
 era was re-established just a hundred years 
 ago, in the second year of the Empire, as 
 did also another which permitted the Arch- 
 bishops and Bishops to add the title of 
 " citoyen " to their names. Others Vere 
 ignored, such as that which enacted that 
 only one liturgy should be used through- 
 out France. It is only in recent years 
 that the Roman rite has taken the place of 
 the "Use of Paris," the "Use of Lyons," 
 and other provincial liturgies. 
 
 As a whole, however, the Organic 
 Articles remained in force as the comple- 
 
THE CHURCH IN FRANCE 43 
 
 ment of the Concordat. Catholics have 
 complained that they were not formally 
 ratified by the Holy See, which never 
 ceased to protest against them ; and this 
 position has been adopted by the Vatican 
 in the White Book published in December, 
 1905, on '* The Separation of the Church 
 and the State in France." It is an old story, 
 which M. Thiers described as "an historical 
 falsehood " in a famous speech in the 
 Chamber of Deputies in 1845, in which he 
 declared that all that the Holy See objected 
 to in the Organic Articles was to be found 
 in the writings of Bossuet. It is a con- 
 troverted question on which I may not pass 
 judgment here. I will only say that when, 
 under the Restoration, the clerical party 
 was in power the Organic Articles were 
 left practically untouched, excepting as 
 regards a re-arrangement of the dioceses 
 and an increase of the episcopate in 1821, 
 to which I shall refer later. Critics of the 
 Organic Articles also say that they were 
 imposed upon the Holy See surreptitiously 
 and by fraud. That proposition cannot be 
 
44 THE CHURCH IN FRANCE 
 
 accepted. Napoleon, no longer tlie liberal 
 autocrat of the early Consulate, became 
 more and more arbitrary in his dealings 
 with the Church as time went on. His 
 policy towards the Holy See was one of 
 frank brutality, which disdained the re- 
 sources of fraud and dissimulation. In 
 effecting his policy, which was one of the 
 causes of the clerical reaction after his fall, 
 he forced the Holy See to accept his abso- 
 lute will in matters much more abhorrent 
 to it than a statutory scheme to revive the 
 Gallican theory of the age of Bossuet. The 
 release of Talleyrand from his sacerdotal 
 vows, the forced journey of Pius VII. to 
 Paris to take a minor part in the corona- 
 tion of the Emperor, the divorce of Jose- 
 ^ine, succeeded by the blessing of the 
 Church given to his marriage with Marie- 
 Louise of Austria, the imprisonment of the 
 Pope — all these were the acts of a master- 
 ful autocrat, not of a fraudulent intriguer. 
 
 If time permitted, it would be interest- 
 ing to trace how imder the Concordat the 
 
THE CHURCH IN FRANCE 45 
 
 clergy lost all trace of their Galilean in- 
 dependence, in spite of the Galli- 
 can origin and tendency of the '^^^ Concordat 
 
 ^ . A ,. T 11 under succeed - 
 
 Organic Articles, and became an j^g Regimes, 
 entirely Ultramontane body. It is 
 only possible to glance hastily at the bare 
 outlines of the history of the Church in 
 France during the dissimilar regimes which 
 succeeded the First Empire, under which 
 the Concordat remained the durable basis 
 of the constitution of the Catholic Church, 
 and of the relations between the temporal 
 and the spiritual power. 
 
 Under the Eestoration one important 
 change took place. By the charter of 1814 
 Roman Catholicism became the ' 
 
 official religion of the State, but Restoration 
 
 :,._ „ , . and Monarchy 
 
 liberty lor other persuasions was of July, 
 guaranteed. The Concordat was 
 attacked in vain, and three attempts to 
 supersede it by new conventions failed, the 
 Gallican Louis XVIII. and the Ultra- 
 montane court of Rome being unable to 
 agree. With the Monarchy of July the 
 alliance of the throne and the altar ended. 
 
 D2 
 
46 THE CHURCH IN FRANCE 
 
 The revised Charter of 1830 displaced the 
 
 <t- ■ - — . . - . 
 
 Roman Church as the religion of the State, 
 and put it back in its position, settled by- 
 Napoleon, as one of the religions recog- 
 nised by the Government. The early days 
 of the reign of Louis Philippe were 
 marked by popular hostility to the Roman 
 Catholic Church, the like of which has 
 never been seen under the anti-clerical 
 Third Republic. The new monarchy clung 
 to the Concordat as an instrument of 
 religious pacification, and its most con- 
 spicuous opponents were found in the 
 ranks of the Catholic Church, which at 
 that period counted among its clergy and 
 faithful laity a larger number of illus- 
 trious French names than at any time since 
 the great ecclesiastical epoch of the reign 
 of Louis XIV. It was then that Mont- 
 alembert, Lacordaire, and Lamennais put 
 forward the vain ideal, chimerical in 
 centralised France, of "A Free Church 
 in a Free State." 
 
 When the revolutionary Monarchy fell 
 in 1848 the clergy were among the fore- 
 
THE CHURCH IN FRANCE 47 
 
 most to welcome the Second Republic, 
 and the traveller in provincial 
 France may still see the trees RepubUc— Loi 
 of liberty, the planting of which ^^^°"''- 
 in the market-places they publicly blessed. 
 The Second Republic was the happiest 
 period for the Church in France since the 
 ancient monarchy. It produced in 1850 
 the famous Loi Falloux — so named after 
 the Minister who was one of its authors 
 — which for thirty years made the Roman 
 Catholic Church predominant in public 
 education. It abolished the monopoly of 
 the " University." It is not generally under- 
 stood in England that in France the term 
 " University " does not mean a place of 
 education, but signifies the teaching body 
 in Government establishments of superior 
 and secondary education. In recent years a 
 new meaning has been given to the word 
 in a scheme of educational decentralisation, 
 and the name is now officially applied to 
 the faculties of the seventeen academical 
 districts into which France is divided, so that 
 one may speak of the University of Nancy, 
 
48 THE CHURCH IN FRANCE 
 
 the University of Montpellier, and so on. 
 But in ordinary usage the term University 
 retains its old meaning. The Loi Falloux 
 consequently abolished the monopoly of the 
 State in secondary education, and gave to 
 every one the right to open schools in com- 
 petition with the public schools. It is a 
 complicated subject, not to be explained 
 in a few words. It must suffice to say 
 that in 1849 a Commission was formed, to 
 settle the lines of the proposed legislation, 
 which included Lacordaire and Dupanloup 
 representing the Church, Thiers the State, 
 and Victor Cousin the University. Their 
 deliberations dealt with primary as well 
 as secondary education, and such was the 
 liberalism of the representatives of the philo- 
 sophic traditions of the Revolution, that 
 both Thiers and Cousin recommended that 
 the priest should have an active supervision 
 in all branches of elementary education. 
 
 The chief opponent of the measure was 
 Louis VeuiUot, the famous Ultramontane 
 journalist. But there is not an Ultramon- 
 tane priest or layman now alive in France 
 
THE CHURCH IN FRANCE 49 
 
 who would not give half he possessed for 
 a return to the system of ihe^Loi Falloux, 
 The policy initiated by it so developed the 
 influence of the Church under the Second 
 Empire that Catholic teaching became com- 
 pulsory in primary schools, the majority of 
 the teachers being members of religious 
 orders, and the minor diocesan seminaries 
 became important secondary schools, rival- 
 ling the Government Lycees^ many of which 
 also were under clerical influence. Thus 
 for thirty years — from 1850 to 1880 — the 
 education of the youth of France was to 
 a preponderant extent in the hands of 
 the Church. The impartial spectator of the 
 history of France cannot but be amazed 
 that a generation thus trained has produced 
 so few competent men to defend the Church 
 when troublous times arrived, or, by their 
 character and intelligence, to have guided 
 the clerical party into a policy of prudence. 
 
 Of the Church under the Second Em- 
 pire there is little more to be said. 
 The nephew of the First Consul ° "^^*^*' 
 
 was obviously a partisan of the Concordat. 
 
50 THE CHURCH IN FRANCE 
 
 Napoleon III.'s inconsistent policy with 
 regard to the temporal power of the Pope 
 deprived him of the gratitude which the 
 clergy owed him for their privileged posi- 
 tion during his reign, when with one hand, 
 by his alliance with Victor Emmanuel, he 
 hastened the absorption of the Papal States 
 by Italy, and with the other he kept the 
 Italians out of Rome with the bayonets 
 and cannon of the French garrison, which 
 the Franco-Prussian war removed for service 
 nearer home. 
 
 In the early days of the Third Republic 
 the position of the Church in France was 
 even more favourable than under 
 the Second. But instead of consoli- 
 dating their power the Catholics irretriev- 
 ably dissipated it. In a recent pamphlet, 
 entitled Why the Catholics have Lost the 
 Battle, the author, a French priest, the 
 Abbe Naudet, wrote : — " Thirty years ago 
 in this land of France the Catholics were 
 in power. They had money and influence, 
 the functionaries, the Judges, the Army, 
 
THE CHURCH IN FRANCE 51 
 
 a great majority in Parliament, the Ministers, 
 and the Chief of the State. The anti- 
 Clericals were a minute and feeble mino- 
 rity. After thirty years the Catholics have 
 lost everything excepting their money."* 
 The language of the good Abbe is some- 
 what exaggerated ; but it is true that when 
 Marshal MacMahon became President of the 
 Republic the Catholics had all the cards 
 in their hands. Unhappily, they planted 
 no more trees of liberty, which had borne 
 them such abundant fruit after 1848 ; but 
 they identified themselves with, the most 
 inept political party that ever irretrievably 
 wrecked a powerful cause. Allied with 
 the Monarchists, they shared their failure 
 and their unpopularity. The latter they 
 increased by their adoption of a foreign 
 policy so inopportune as to seem unpatriotic. 
 France was worn out and mutilated with 
 the war. Bismarck was jealously watching 
 for a pretext to interrupt the recuperation 
 of French energy with a new invasion, from 
 
 * Pourquoi les CathoUques ont perdu la hataille. 
 Par L'Abbe Naudet, 1904. 
 
52 THE CHURCH IN FRANCE 
 
 which France would never have recovered ; 
 and the Clericals chose this moment to risk 
 a quarrel with Italy by demanding the 
 restoration of the temporal power of the 
 Pope. 
 
 " Sauvez Rome et la France au nom du Sacr6 Coeur " 
 
 was a melodious refrain chanted all over 
 France at that period. But it provoked 
 another phrase, less lyrical but more 
 incisive, that Clericalism was the enemy, 
 which, unhappily for the Church, went 
 deep into the hearts of the French 
 people. The democratic leader who uttered 
 it was Gambetta, whom the mistakes of 
 the Monarchists soon enabled to establish 
 effectively the Republic ; but at that time 
 his fame was chiefly that of a great patriot. 
 His predispositions were, doubtless, anti- 
 clerical. Yet he had in him such elements 
 of Conservative statesmanship that, as an 
 old Canon of Cahors, his schoolfellow at 
 the Petit Seminaire of that city, said to 
 me when I was there during the Ministry 
 of M. Combes, if Gambetta's life had been 
 
THE CHURCH IN FRANCE 53 
 
 spared he might have become the protector 
 of the Church in France. 
 
 One thing is certain, Gambetta was a 
 staunch defender of the Concordat. During 
 the anti-clerical reaction, after the retire- 
 ment of Marshal MacMahon, when ele- 
 mentary education was laicised and the 
 unauthorised teaching Orders interdicted, 
 there was never any question of abrogating 
 the Concordat. Paul Bert, whose name is 
 associated with that of Jules Ferry in the 
 anti-clerical legislation of that time, wrote 
 a most important "report" on the separation 
 of Church and State, dated March 31st, 
 1883, of which the conclusion was that the 
 maintenance of the Concordat had been of 
 undoubted benefit to France, and that the 
 separation of Church and State would be 
 fraught with great public danger. On 
 the other side the most powerful defender 
 of the interests of the Church was not 
 a Monarchist, nor a Catholic, nor even a 
 Christian. It was Jules Simon, an old 
 Republican and Liberal, a philosopher, the 
 pupil of Victor Cousin, who in the name 
 
54 THE CHURCH IN FRANCE 
 
 of liberty protested against the centra- 
 lising State imposing statutory restrictions 
 on the freedom of education. To-day the 
 name of Liberal is adopted in France by 
 many politicians who are merely reaction- 
 aries. But though the Liberalism of the 
 Monarchy of July has disappeared with the 
 last survivors of that epoch, and, unhap- 
 pily, is no longer an influence in French 
 politics, its spirit lingers among the older 
 Republicans, and the most effective voice 
 raised in Parliament against the Separation 
 Bill did not belong to the Clerical party. 
 It was M. Ribot, a former Prime Minister 
 of the Republic, and not a practising 
 Catholic, whose attacks on the BiU were 
 most formidable, and who alone of the 
 Opposition succeeded in amending it in 
 the direction of liberty. 
 
 The anti-clerical reaction was followed 
 by the Boulangist movement, and here again 
 the clergy and the clericals attached them- 
 selves to the losing side. On last New 
 Year's Day, according to the amiable custom 
 of France, I received a number of letters 
 
THE CHURCH IN FRANCE 55 
 
 from French Bishops. One of them was 
 from the Archbishop of Rouen, Mgr. Fuzet, 
 a prelate of rare prudence and foresight, 
 who, because he rallied to the Republic 
 in the spirit as well as in the letter of 
 the pontifical injunction of Leo XIII., was 
 attacked for years by journals which cir- 
 culate widely among the clergy as though 
 he had been convicted of immorality or of 
 heresy. Mgr. Fuzet drew my attention to 
 a pastoral letter which he addressed to the 
 clergy of his diocese, the day after the 
 Separation Bill had become law. In it he 
 made use of these words : — " In France the 
 intervention of the clergy in political affairs 
 has always been fatal to the Church." 
 
 The Church might have suffered more 
 severely for its association with the Bou- 
 langist adventure but for the wisdom of 
 its Head, whose opinion was precisely that 
 formulated by the Archbishop of Rouen. 
 Wearied of seeing the Church always iden- 
 tified in France with political failure and 
 with unsuccessful enterprises against the 
 Republic, the Pope, who was an old diplo- 
 
56 THE CHURCH IN FRANCE 
 
 matist of penetrating sagacity, enjoined 
 the faithful to accept the existing order 
 of Government.'''' Save for some resist- 
 ance to the Papal injunction among the 
 Royalist laity, which displayed their heredi- 
 tary Gallican spirit, there ensued a period 
 of comparative peace in the relations of 
 the Church and the Republic. The Pope 
 was then eighty-two, and it would have 
 been a mercy for the Church had he been 
 twenty years -younger, so that he might 
 have lived to be at the hehn in the seas 
 of trouble which were approaching. So suc- 
 cessful was the policy of the aged statesman 
 that eight or nine years ago I wrote with 
 perfect accuracy that anti-clericalism was 
 out of fashion in France. But the Dreyfus 
 affair was about to disarray the nation. 
 Even had Leo XIII. been in the vigour of 
 age his task would have been difficult in 
 the long crisis which ensued. For there 
 was no question then of adherence to, or 
 dissent from, the Republican idea. The 
 vast majority of the nation — Republicans 
 * February 16, 1892. 
 
THE CHURCH IN FRANCE 57 
 
 and reactionaries, Clericals and free-thinkers 
 — were of one mind on the Dreyfus affair, 
 and the contrary opinion was held by only 
 a small minority. Of this we have the 
 testimony of M. Anatole France, one of 
 the most distinguished members of that 
 minority. He describes how, in a com- 
 mercial city of 150,000 inhabitants, there 
 were only three Dreyf usards— one being the 
 immortal M. Bergerat — while on the other 
 side were, not only the clerical, military, 
 and monarchical elements, but the extreme 
 Jacobins and free-thinkers. 
 
 I refrain from entering into the merits 
 of that controversy, and will only say that, 
 when the French people discovered 
 that they had gone mad over it, The Growth of 
 the Clerical party became, in a clericalism, 
 measure, the scapegoat for an 
 infatuation which it had shared with nine- 
 tenths of the population. No doubt many 
 of the clergy, notably in the religious 
 Orders, threw themselves, with imprudent 
 ardour, into a strife from which they 
 would have done better to keep aloof. 
 
58 THE CHURCH IN FRANCE 
 
 In tins connection, it may be pointed out 
 that England is not the only land where 
 political bogies are used in times of excite- 
 ment. There_are two especially dear to 
 the two extreme parties in France — Free- 
 masonry on the one side, and the Society 
 of Jesus on the other. It was the turn 
 of the Jesuits to be held up as a scare 
 to the nation — now in the nervousness of 
 convalescence. This is not the place to 
 discuss how much they had to thank them- 
 selves for it. Another religious Order, of 
 less historical fame, found notoriety in the 
 scurrility of its journals, which attacked 
 the Government with violence such as 
 would not have been tolerated for a day 
 under the Empire. 
 
 These were some of the causes which 
 roused the hostility which is always latent 
 in the majority of French minds against 
 religious associations. In my next lecture 
 I shall have something to say about the 
 general mental attitude of the French to- 
 wards the principle of association which has 
 no counterpart in our national sentiment. 
 
THE CHURCH IN FEANCE 59 
 
 Here I will only say that M. Waldeck- 
 Eousseau, who had come back to politics, 
 at great pecuniary sacrifice, to rid the nation 
 from the nightmare of the Dreyfus case, 
 having accomplished that task, decided, with 
 the approbation of the country, as was 
 shown by the general election the next 
 year, to regulate definitively the question of 
 Associations, lay and religious. This he 
 essayed to do by the Law relating to the 
 Contract of Association of July 1st, 1901. 
 
 When the electorate, by a great majority, 
 confirmed this policy in 1902, M. Waldeck- 
 Rousseau resigned the Premiership. It is 
 now known that the illness which ended his 
 life was the reason of his seeming deser- 
 tion of France at an hour when his prudent 
 statesmanship was sorely needed. The 
 elections had largely increased the Socialist 
 party in the Chamber, and that party in a 
 country of small proprietors, where the 
 distribution of wealth is less uneven than 
 in England, has not yet had much scope 
 for its energy in attacking the principle of 
 property. Consequently the Socialists in 
 
60 THE CHURCH IN FRANCE 
 
 Parliament have acted primarily as the 
 extreme Left wing of the anti-clerical 
 Radicals. Their anti-religious zeal might 
 have been restrained under the direction of 
 M. Waldeck-Ronsseau, whose cold detach- 
 ment and dispassionate strength made him 
 the ideal leader of French democracy. But 
 his successor, M. Combes, had none of 
 his impartial qualities. Under him the 
 Associations Law was applied in a manner 
 not anticipated by its author, and was, 
 moreover, supplemented by other legisla- 
 tion, which included the Law of July 5th, 
 1904, suppressing the teaching Orders. 
 Amid all this Leo XIH. had died.'- The 
 new Pope, a prelate of exemplary piety, 
 was inexperienced in poHtics and diplomacy, 
 and imacquainted with the people of France 
 and its language. He found himself face 
 to face with a French Prime Minister of 
 unconciliatory attitude towards the Church 
 of which he had once been a minister. 
 The result of that combination is too 
 recent to be treated historically. All that 
 * July 20, 1903. 
 
THE CHURCH IN FRANCE 61 
 
 can be said of it here is that the visit of 
 the President of the Republic to Rome,*'^ 
 which caused the rupture of diplomatic rela- 
 tions between France and the Vatican, took 
 place at the most unfortunate conjuncture 
 of events it is possible to imagine. 
 
 The abrogation of the Concordat and 
 the separation of the Church from the 
 State, which followed from that rupture, 
 was caused not by any irresistible wave 
 of opinion in France, but by a series of 
 accidents. Had sickness and death not 
 removed M. Waldeck-Rousseau']' and Leo 
 XIII., it is humanly improbable that the 
 Church in France would now be disesta- 
 blished. Had not Austria at the Conclave, 
 by its ancient right of veto, prevented 
 the election of Leo's pupil in diplomacy. 
 Cardinal RampoUa, whose friendship for 
 France provoked that veto; and had M. 
 Rouvier, an Opportunist of the school of 
 Gambetta, like Waldeck-Rousseau, become 
 Prime Minister earlier, the Concordat with 
 
 * April 24, 1904. 
 
 t d. August 10, 1904. 
 
 E 2 
 
 -J 
 
62 THE CHURCH IN FRANCE 
 
 its peaceful record of a hundred years 
 might have been preserved. 
 
 For rarely in the history of free peoples 
 has there been a similar case of legislation, 
 so revolutionary and so wide-reaching in 
 character, being passed without a strong 
 popular demand. No such demand has 
 been made by the French nation, which 
 has looked on with indifference while this 
 great change has been effected, in no 
 sense, however, disapproving of it. For 
 when one-third of the Senate submitted 
 to its triennial re-election a few days after 
 the law came into effect, the electoral 
 colleges sent back to the Luxembourg 
 almost without exception the Senators who 
 had voted for the Separation Act. When 
 again the following week the Senate and the 
 Chamber of Deputies united in Congress 
 to elect a new President of the Republic, 
 they chose one who had distinctly expressed 
 his approbation of the Law.'*' 
 
 * Four months later, at tlie general election of the 
 Chamber of Deputies, the Law has been approved by 
 Universal Suffrage. 
 
LECTURE II. 
 
 I PROMISED that in my second lecture 
 I would say a few words about the 
 general tendency of French law relating 
 to Associations, and about the 
 
 ^ ^ ^ . T T Associations. 
 
 French mental attitude towards 
 the principle of association, lay as well as 
 religious. It is necessary to understand 
 this, as many English writers, in comment- 
 ing upon the dissolution of the French 
 monastic Orders, seem to imagine that the 
 position of Associations has been the same 
 in France as in England. 
 
 I am less familiar with the English law 
 than with the French, but I believe it to be 
 a fact that in this country individuals are, 
 and for many years have been, perfectly free 
 to associate themselves for any purpose not 
 interdicted by the law of the land, without 
 asking the permission of the Home Office, 
 the police, or any local or central authority. 
 
64 THE CHURCH IN FRANCE 
 
 If, for example, the company assembled in 
 this room resolved to take vows of poverty, 
 and to live in community for the rest of 
 their lives, the law would not interfere. 
 Nor would it interfere if at the close of 
 this meeting we formed ourselves into a 
 football club, or a choral association, or a 
 Dorcas society. But, until 1901, in either 
 of those cases a similar organisation could 
 not be effected in France without the formal 
 authorisation of the Government. Without 
 such authorisation no society of more than 
 twenty persons, united for any common 
 object, was permitted to exist, and the 
 Government could at any moment dissolve it. 
 The l^w_o^_July 1, 1901, . ^^' relating 
 to the Contract of Association," placed 
 A ciations religious Associations and those 
 Law of July i, formed for other purposes in 
 ^^°^' two different categories, a(3cording 
 
 liberty to the latter, and laying fresh re- 
 strictions on the former. , Although the new 
 law declares that Associations are permitted 
 without the authorisation of the Govern- 
 ment, except in the case of those in which 
 
THE CHURCH IN FRANCE 65 
 
 the members live in community, it does 
 not seem that French subjects are free to 
 form societies for a common purpose in the 
 sense that the word freedom is understood 
 in England. The term used in the official 
 title of the Law, Contrat d* association^ 
 indicated that its author — M. Waldeck- 
 Rousseau — intended that the act of "Asso- 
 ciation" in France should be held to be a 
 contract, subject as all other contracts are 
 to the provisions of the Civil Code. A 
 feature of the Journal Officiel has been 
 the column of " declarations," made at the 
 prefectures throughout France, of Associa- 
 tions founded for every conceivable purpose. 
 Without such declaration, except in the 
 case of certain classes of societies subject 
 to special laws, no association of more than 
 twenty persons could be formed. Even 
 under the new law no association can enjoy 
 any of the advantages of legal existence, 
 without being thus declared. What makes 
 me think that the Law of 1901 has not 
 the liberating effect which some authorities 
 claim for it, is that the declarations in the 
 
(yd THE CHURCH IN FRANCE 
 
 Journal Officiel have been as numerous since 
 the passing of the Act as previously — even 
 before the lists were swelled by the associa- 
 tions cultuelles, created by the Separation 
 Law of 1905, which will be referred to later. 
 No society, however trivial its object, ven- 
 tures to dispense with the official declara- 
 tion. Anglers, cyclists, pigeon-flyers, and 
 village " Orpheonists " are still as careful 
 as before to have their clubs authorised 
 by the Government, as are more serious 
 associations of teachers, traders, and agricul- 
 turists, or literary and scientific societies.* 
 
 * I have modified this passage, as it was pointed 
 out to me that in the form in which it was delivered 
 in the lecture, it went too far in minimising the effect 
 of those sections of the Associations Law of 1901 which 
 relate to non-religions Associations. But notwithstand- 
 ing the liberating clauses of the Act, the text of which 
 which is given on page 135, I am of opinion that the 
 French Government could still shut up or dissolve any 
 club or association of which it disapproved— with its 
 old arbitrary powers in this respect little affected by 
 the Law of 1901. Indeed, clause 3 of the Act contains 
 a provision relating to Societies of which the aims 
 are not deemed to be in harmony with RepubHcan 
 institutions, which is capable of a wide appHcation. 
 — The Royal Institution put at my disposal a third 
 
THE CHURCH IN FRANCE 67 
 
 This attitude of Frenclunen, associated 
 for a common purpose, towards the central 
 Government, and the absolutely arbitrary 
 power accorded to it by the de- The French 
 mocracy in its supervision of conception of 
 Associations during thirty years ssociations. 
 of Eepublic, is an heritage of the in- 
 dividualistic tradition of the Revolution — 
 one of several revolutionary doctrines which 
 the French Socialists find difficult to get 
 over when they pose as sons of the Revo- 
 lution. For, unlike English politicians and^ 
 publicists. Frenchmen are familiar with 
 every incident in their national history at 
 the end of the eighteenth century, to which 
 constant reference is made in parliamentary 
 debates and in the daily newspapers. 
 
 This sentiment hostile to Associations is 
 one of the many traces of Latin civilisation 
 
 day for an additional lecture, but tlie state of my 
 health did not permit me to accept the obliging offer. 
 Had I been able to give another lecture, I should have 
 attempted an exposition of the Associations Law, 
 with especial reference to the application of its anti- 
 congreganist sections after the departure from power of 
 its author, M. Waldeck-Rousseau, 
 
68 THE CHURCH IN FRANCE 
 
 to be found in the French, character; and 
 the classicists of the Revolution were glad 
 to seek in Roman jurisprudence precedents 
 for their restrictive legislation. From the 
 middle ages the trade guilds and corpora- 
 tions had been one of the most powerful 
 and picturesque features of French life. 
 By a d.ecree of February 13th, 1791, the 
 Constituent Assembly put an end to all the 
 confraternities of arts and crafts. This 
 policy was extended by the Legislative 
 Assembly, which declared that no really free 
 State could contain in its midst any cor- 
 poration, lay or ecclesiastic, not even those 
 devoted to education or the care of the sick ; 
 and a little later the Convention abolished 
 all literary and scientific societies and 
 academies. When many of the institutions 
 affected were re-established, those which 
 were authorised were placed under the 
 control of a paternal Government. 
 
 When Napoleon undertook his recon- 
 structive work, he did not extend his 
 favour to religious Orders. As we have 
 seen, no mention is made of them in the 
 
THE CHURCH IN FRANCE 69 
 
 Concordat, though certain defenders of 
 religious Associations have argued that the 
 opening words of the first clause, which 
 grant liberty to the practice of the Catho- 
 lic religion, were drafted with a purpose 
 by Consalvi, and imply a right, accorded 
 to French subjects, to take monastic vows 
 and foUow the rule of an Order. This 
 was not the view of Napoleon. In the 
 ecclesiastical apartment which he built 
 in his great administrative edifice there 
 was no place for collateral constructions, 
 disturbing its architectural uniformity, to 
 hold the monastic Orders. " I want," he 
 said, "Bishops, cures, and vicaires, and 
 nothing more. It is against my instruc- 
 tions that religious communities are being 
 re-established. "■••• So by decree he inter- 
 dicted all religious Associations which he 
 had not authorised.! 
 
 The Orders of Saint Lazare, of the Saint 
 Esprit, and of the Missions Etrangeres 
 were the only three which he authorised, 
 
 * Pelet de la Lozere, 22 Mai, 1804. 
 
 t Decret dn 3 Messidor an. XIL (June 22, 1804.) 
 
70 THE CHURCH IN FRANCE 
 
 recognising the value of French missionaries 
 Authorised ^® agents of France in distant 
 
 religious lands, as did Gambetta, at a later 
 
 associations. period, when he declared that anti- 
 clericalism was not an article of exporta- 
 tion. The Christian Brothers (Freres de la 
 Doctrine Chretienne) were also recognised, 
 not as a religious Congregation but as a 
 teaching body, under the jurisdiction not 
 of the Minister of Public Worship but of 
 the Minister of Education. These four 
 communities and the Sulpicians, authorised 
 in 1816 — the directors of the famous 
 Parisian seminary for secular clergy — are 
 the only religious Orders which have been 
 authorised under the Third Republic. All 
 the great historical Orders — Benedictines 
 Carthusians, i)ominicans, Jesuits, Trappists, 
 and Franciscans — have led a precarious 
 life on sufferance, having as corporations 
 no civil existence, and being liable to be 
 dissolved by the administrative authority 
 at a moment's notice. 
 
 In spite of this general disability, and 
 of the special decrees of 1880 touching 
 
THE CHURCH IN FRANCE 71 
 
 unauthorised monastic Orders, they so 
 flourished that, at the close of the nine- 
 teenth century, the religious of France, of 
 both sexes, were vastly more numerous after 
 thirty years of anti-clerical Republic than 
 at the end of the ancient regime, when the 
 Convent was one of the great territorial 
 owners in the nation. The bare catalogue 
 of the religious houses of France, with 
 the value and extent of their properties, 
 fiUed two huge White Books of 2,000 
 pages, presented to Parliament on the 4th 
 of December 1900. 
 
 Had the legislation for regulating the 
 religious Orders been voted simply with 
 the honest intention of limiting 
 their excessive growth, few things j^^^" ^" *°^ 
 would have been more agreeable 
 to the secular clergy. But they saw that 
 the attack upon the regulars was only pre- 
 liminary to a general attack upon the 
 Church. Apart from the traditional jealousy 
 between seculars and regulars, the enter- 
 prise of the religious Orders has seriously 
 prejudiced the material well-being of the 
 
72 THE CHURCH IN FRANCE 
 
 poorly paid parochial clergy of France. 
 In a town wluch I know well the two 
 parish churches, of a Sunday afternoon, 
 had for their average congregations a 
 dozen old women and the children of 
 the schools ; while the unauthorised Domi- 
 nican chapel, half-way between them, was 
 crowded to the doors with a wealthy and 
 fashionable throng. The two cures, men 
 of different temperament, one cautious, 
 the other ardent, but both excellent parish 
 priests, did not hesitate to impart their 
 grievance. The prudent abbe murmured 
 that the parish was the type of the Christian 
 family on earth, in which the cure repre- 
 sented the father whose authority could not 
 stand the interference of interlopers, how- 
 ever pious, who carried off his children and 
 diverted his slender resources. His more 
 indiscreet colleague cried aloud that the 
 Dominicans were poachers (hraeonniers), 
 whose property was grossly under-valued 
 in the White Book, which the clericals 
 attacked for its exaggerations. Some of 
 the Bishops also complained. One eminent 
 
THE CHURCH IN FRANCE 73 
 
 prelate in another part of France, who com- 
 bined sanctity and learning in the soul of 
 a methodical French administrator, lamented 
 to me the independence from episcopal 
 control of the religious in his diocese, 
 who took their orders from Rome and 
 were not a good example of discipline 
 to his parochial clergy. The Dominican 
 chapel has long ago been closed and the 
 religious Orders no longer overrun the rural 
 diocese. But, unhappily for the cures and 
 for the Bishop, the Concordat has dis- 
 appeared too. 
 
 One religious congregation was spared 
 even by M. Combes — that of the Fathers 
 of the Grotto of Lourdes. It was 
 not the signs and wonders worked 
 at that shrine which stayed the hand of 
 the Minister. It was a threatened rebellion 
 of all the hotel-keepers of the Pyrenees, in 
 alliance with the capitalists of the Orleans 
 and Southern Railway Companies, and the 
 vendors of objects of piety at Lourdes, who 
 mostly belong to a religion more ancient 
 than Christianity. Nine miles from Lourdes 
 
74 THE CHURCH IN FRANCE 
 
 is another place of pilgrimage called Beth- 
 arram. Its apparitions are as historical, its 
 miracles as authentic. But, in spite of the 
 favours of heaven, it has never been pro- 
 tected by railway directors or cosmopolitan 
 traders or prosperous innkeepers. So the 
 good, simple Fathers of Betharram — whom 
 I knew well — who enriched a deserted 
 valley with an excellent middle-class school, 
 were driven out of their ancient house and 
 quiet village, while the pilgrim trains to 
 Lourdes were never more fashionable or 
 more profitable to the companies and to 
 the Pyrenean hotels. I regret, on histori- 
 cal grounds, that the Grande Chartreuse, 
 founded by Saint Bruno about the time 
 of the Norman Conquest, had not the 
 similar protection of the railway and inn- 
 keeping interests. 
 
 These are only a few general notions 
 
 on the subject of Associations to 
 
 Francr^^^^ ^ Supplement my remarks on the 
 
 recent law relating to them. We 
 
 will now glance at the organisation of the 
 
THE CHURCH IN FRANCE 75 
 
 Episcopate and clergy in France. Many of 
 you, in your travels in that country, have 
 visited a noble churcli wliich the guide- 
 books, according to their inaccurate habit, 
 have called a cathedral, and you have 
 sought in vain for any trace of a Bishop 
 or a Chapter. This is the case at Laon, 
 whose towers on a lofty hill command the 
 railway to Bale ; at Auxerre, with its medi- 
 aeval tradition, now the capital of the anti- 
 clerical department of the Yonne ; at Vienne, 
 where the blood of the first French martyrs 
 was shed at a time when Gallic Christianity 
 was not yet Latin but Greek ; at Aries and 
 at Narbonne, whose sees dated from Apos- 
 tolic times. The explanation is that these 
 historic churches ceased to be cathedral 
 establishments at the Revolution. Under 
 the old regime France, including Corsica, 
 contained one hundred and thirty-six epis- 
 copal sees, compared with eighty-four at the 
 present day. Some of them are now decay- 
 ing villages. The best-informed Frenchman 
 would be at a loss to describe the situation 
 of Vabre in Languedoc, of Saint Lizier de 
 
76 THE CHURCPI IN FRANCE 
 
 Couserans in the Ariege, or of Senez amid 
 the Alps of Provence. Twenty of tlie 
 dioceses contained fewer than fifty parishes 
 each, and one of them, called Bethleem, in 
 the province of Sens, consisted of only one 
 parish. Under the Civil Constitution of 
 the clergy we saw that the dioceses were 
 reduced to one for each of the newly 
 founded departments. By the Organic 
 Articles of 1802 they were further reduced 
 to fifty-one, not counting the dioceses in 
 territory annexed by Napoleon which France 
 subsequently lost again. In 1 821, under 
 Louis XVm., the present arrangement of 
 dioceses was made. The only subsequent 
 alterations were that, under the Second 
 Empire, Laval — of recent sad notoriety 
 — which had never been a see previously, 
 was given a Bishop, and Rennes, formerly 
 suffragan of Tours, was made the head of 
 a province; while five dioceses came into 
 France by the annexation of Nice and Savoy, 
 which did not, however, make up for the 
 loss of the great dioceses of Strasbourg and 
 Metz after the Franco-Gennan War. 
 
THE CHURCH IN FRANCE 77 
 
 The eighty-six departments, and the 
 fragment of Alsace known as the territory 
 of Belfort, are now divided into eighty-four 
 dioceses, of which seventeen are the sees of 
 Archbishops. This is an excessive nmnber 
 of provinces, and they are so inconveniently 
 arranged that while ahnost the third of 
 France lies between certain suffragan sees 
 and their metropolitan church, there are 
 three archiepiscopal cities — Auch, Toulouse, 
 and Albi — so near one another that one 
 may visit them all in a single day, in spite 
 of the slowness of cross-country railways. 
 Nearly all the areas of the dioceses are 
 identical with those of the departments — an 
 arrangement in accordance with French 
 ideas, which abhor a confusion of adminis- 
 trative areas, so dear to English tradition. 
 There are, however, six departments which 
 contain no episcopal see. On the other 
 hand, two departments, the Marne and the 
 Bouches da Rhone, contain two apiece — 
 Reims and Chalons, and Aix and Marseille, 
 respectively ; while the sparsely-populated 
 department of Savoie has three dioceses — 
 
 F 2 
 
78 THE CHURCH IN FRANCE 
 
 Chambery, Tarentaise, and Maurienne — a 
 heritage of its Piedmontese days. 
 
 There is an exaggerated impression 
 about the revenues of the French Bishops 
 before the Eevolution. Of the 
 Revenue^ three great ecclesiastical proprie- 
 
 tors in France under the old re- 
 gime — the Convent, the Chapter, and the 
 Cure — the first was by far the wealthiest. 
 Only eleven of the hundred and thirty-six 
 Bishops' incomes attained 4,000L sterling 
 a year — ^the four richest being Paris and 
 Auch, which were worth about 8,000Z. ; 
 Narbonne, 11,600Z. ; and Strasbourg, which 
 at the Revolution was held by Cardinal 
 de Rohan, the hero of the scandal of 
 the Queen's necklace, 16,000Z. The great 
 majority of the Bishops received from 
 1,000L to 1,500Z. — enormous salaries com- 
 pared with those paid under the Concordat, 
 but modest according to English ideas. 
 These figures, in their French equivalents, 
 are found in the Almanack Eoyal of 1780. 
 
 By the Organic Articles of 1802 the 
 Archbishops' salaries — paid out of the 
 
THE CHURCH IN FRANCE 79 
 
 Budget of Public Worship — were fixed at 
 15,0001 a year (600L), and the Bishops at 
 10,000f. (400Z.). At this figure they stood 
 at the moment of disestablishment. The 
 purchasing value of the franc had depre- 
 ciated, and under the Second Empire and 
 in the early days of the Republic the 
 stipends were temporarily augmented. 
 
 We must not compare this slender pay 
 with the amounts of English official salaries 
 in Church or State. The director of the 
 Ecole Normale Superieure holds in France 
 as important a position as the Dean of 
 Christ Church or the Master of Trinity 
 in this country, and the post is always 
 filled by a man of the highest eminence. 
 M. Perrot, the distinguished Hellenist, re- 
 ceived a salary of^600Z. a year, but when 
 M. Lavisse, the well-known Academician, 
 succeeded him recently it was reduced to 
 4:801. Similarly, in the Judicature I have 
 known a railway case involving 20,000Z. 
 tried by a tribunal in which the combined 
 salaries of the three Judges on the bench 
 and of all the officers of the court did not 
 
80 THE CHURCH IN FRANCE 
 
 equal the pay of a single police magis- 
 trate in London. 
 
 The incomes of some of the Bishops have 
 been increased by the modest endowments 
 of their sees, known as the mense episco- 
 pate. The term mense — ^possibly derived 
 from the Latin mensa, and in that case 
 signifying the f mids devoted to the support 
 of the table of an ecclesiastic — is found in 
 the expressions mense episcopate, mense 
 capitulaire, and mense curiale, and denotes 
 the endowments given to sees, chapters, 
 and cures, of which the titulars under 
 the Concordat have had the usufruct, and 
 have been permitted to administer the reve- 
 nues for the benefit of the Church under 
 the watchful supervision of the State. The 
 values of these episcopal endowments differ 
 in various dioceses, but, as a rule, are in- 
 significant according to our English ideas. 
 
 A Bishop whose cathedral town is a 
 wealthy centre has usually been in a posi- 
 tion of affluence. It was said of the late 
 Cardinal Langenieux — that if he had need, 
 for his good works, of 50,000f., or even 
 
THE CHURCH IN FRANCE 81 
 
 lOOjOOOf., he had only to spend a morning 
 calling on two or three of the 
 generous champagne - growers of The Episcopate, 
 his episcopal city of Reims. But 
 in rural dioceses the position of a Bishop 
 is often one of hardship. The wonder is 
 how these good men are able to exercise 
 a simple yet dignified hospitality in their 
 palaces, which are often of proportions to 
 deserve that term. At Reims the Arch- 
 bishop is lodged in the historic building 
 where the Kings lay on the eve of their 
 coronation. At Autun the Bishop lives in 
 the pleasant old chateau of the Dukes of 
 Burgundy. At Albi the archiepiscopal 
 palace is a feudal fortress of the four- 
 teenth century, forming, with the cathedral, 
 one of the most majestic groups of archi- 
 tecture in France. Often the palace is 
 less palatial, being one of those charming 
 French provincial hotels entre cour et jardiuy 
 of which we have no counterpart in Eng- 
 land. Most frequently two servants, a 
 woman and a man, suffice for the needs 
 of Monseigneur, the latter accompanying 
 
82 THE CHURCH IN FRANCE 
 
 him on his pastoral tours, when his services 
 are ceremonial as well as domestic. 
 
 These toumees pastorales were prescribed 
 by the First Consul, who was the most 
 amazing master of detail the world ever 
 knew. In the Organic Articles he laid down 
 that a Bishop should visit every parish in his 
 diocese at least once every five years. Some- 
 times a prelate who has a fancy for writing 
 his own biography describes in the organ 
 of his diocese every incident of these tours 
 day by day ; and to follow, map in hand, 
 such a narrative, trivial as it is, is an edu- 
 cation in French provincial life. These excur- 
 sions are terribly fatiguing for the Bishops, 
 whose average mortality may be gathered 
 from the fact that in the thirty months which 
 elapsed, from the deadlock between M. Combes 
 and the Holy See, regarding episcopal nomi- 
 nations, until the rupture of the Concordat, 
 fifteen sees became vacant by death. That 
 a French Bishop should die every two 
 months is excessive, even under an anti- 
 clerical Government. But one of the causes 
 of the episcopal mortality is not persecution. 
 
THE CHURCH IN FRANCE 83 
 
 but kindness. It is the rule for each parish 
 priest to entertain his Diocesan, who usually 
 refuses the hospitality of the neighbouring 
 chateaux. For a man of abstemious habits 
 and no longer young, it is a redoubtable 
 experience to have to encounter two copious 
 meals a day of variegated peasant cooking 
 during tiring drives across country, which 
 last for weeks, in all weathers.'*' 
 
 Cardinal Manning, when I first went to 
 live in France, in giving me letters of 
 introduction to two or three of the Bishops 
 whom he knew, said, with that caustic 
 humour which added a zest to his intimate 
 conversation, "I fear that you will find the 
 majority of my brethren of the French 
 Episcopate chiefly remarkable for their 
 goodness." The Cardinal's intellectual scorn 
 was not quite justified. It is, however, 
 
 *•* Since these words were written Cardinal CouUi^, 
 of Lyons, has issued a pastoral circular to his clergy, 
 enjoining them, in view of their reduced revenues, to 
 limit the abundance of their tables, when they have to 
 entertain their Archbishop, to " trois plats " — an admo- 
 nition suggestive of what the Primate of the Gauls may 
 have had to suffer from the hospitality of his cur^s. 
 
84 THE CHURCH IN FRANCE 
 
 true that the French Bishops have not been 
 chosen primarily for their learning or their 
 eloquence. The chief quality which the 
 Ministry of Public Worship has sought for in 
 its Bishops is that they should be able ad- 
 ministrators. Hence the large majority of 
 Bishops under the Republic have not been 
 promoted from the parochial clergy, but from 
 the Vicars-General. These officials, of whom 
 there are three attached to each metropoli- 
 tan, and two to each episcopal see, have 
 little in common with Vicars-General in the 
 Church of England, being invariably Canons 
 of the cathedral, and some of their functions 
 resemble those of an English Archdeacon. 
 They have been nominated by the Bishop, 
 subject to the approval of the Minister, 
 during the vacancy of a see administering 
 its spiritualities and having in their gift 
 at such times all the episcopal patronage. 
 
 A Frenchman does not lose his national 
 temperament when he receives the tonsure, 
 and nearly every priest has in him the 
 elements of a methodical administrator who 
 likes to take his instructions from a central 
 
THE CHURCH IN FRANCE 85 
 
 authority. What outlet there will be in 
 the disestablished clergy for that eminently 
 French quality it is difficult to foresee, for 
 there never was an ecclesiastical body so 
 suited to carry out the essential principle 
 of the Concordat. 
 
 A priest when nominated Vicar-General 
 stepped at once into the first ranks of 
 candidates for the Episcopate. He had 
 henceforth a three-to-one chance of dying 
 a Bishop instead of a ten-to-one chance 
 among the candidates who, as the Apostle 
 Bays, desired a good work. For the feigned 
 reluctance of the nolo episcopari has had no 
 counterpart in France under the Concordat. 
 One day I went to see M. Dumay, the 
 well-known permanent Director of Public 
 Worship, who, while ephemeral Ministers 
 and Nuncios nominally decided on the 
 choice of Bishops, was for years the almost 
 absolute Grand Elector of the French Epis- 
 copate. In his office, appropriately placed 
 among the churches and convents of the 
 old Faubourg Saint Germain — a corner of 
 Paris which has the air of a remote pro- 
 
86 THE CHURCH IN FRANCE 
 
 vincial city — I found the great man^s ante- 
 chamber thronged with grave ecclesiastics. 
 He explained their presence by pointing to 
 a large cupboard which contained over 800 
 dossiers of episcopal candidates. These 
 dossiers of candidates for place and the 
 crowds of applicants soliciting audiences are 
 common to all the departments of the State 
 in centralised France. If they are not 
 found in Whitehall, it is not on account 
 of the superior modesty of the British race, 
 but because an English Minister has prac- 
 tically no patronage to bestow. 
 
 The episcopal dossiers^ like all similar 
 documents, consisted of brief biographical 
 notes of the candidates, founded on informa- 
 tion obtained by the prefets and other agents 
 of the central Government ; and, after the 
 consecration of a candidate his dossier would 
 still be kept, in view of his possible pro- 
 motion to an archbishopric or to the College 
 of Cardinals. One note was essential — that 
 of his professed devotion to the Republic. 
 It is a phenomenon observed in other coun- 
 tries than France that ardent adherents 
 
THE CHURCH IN FRANCE 87 
 
 of a Liberal Government, after they have 
 obtained, in Church, or State, a long-solicited 
 place or title, suddenly evince Conservative 
 convictions until then latent. The leading 
 case of this kind at the Ministry of Public 
 Worship was that of the late Mgr. Gouthe- 
 Soulard. A parish priest at Lyons, his 
 Republican zeal was such that it vexed the 
 monarchical soul of his Archbishop, Cardinal 
 Caverot, and procured for him, in 1886, at 
 one bound, without any suffragan probation, 
 the archbishopric of Aix. But during the 
 rest of his career the Republic had no more 
 active adversary than the former Republi- 
 can cure of Vaise, whose promotion did 
 not encourage the experiment of giving the 
 mitre to a parish priest. 
 
 In the Church of England it has some- 
 times happened that a Bishop has owed 
 his preferment to a sermon opportunely 
 preached in the presence of a powerful 
 Minister. This could never have happened 
 in France, since thQ Republic was governed 
 by Republicans, for the reason that it would 
 be as much as a Minister's place was worth 
 
88 THE CHURCH IN FRANCE 
 
 to be caught in a church listening to a 
 sermon. But although the Episcopate has 
 been chosen by politicians and functionaries 
 who have not had at heart the interest of 
 the Church, yet, in spite of the appoint- 
 ment of many mediocrities, it is far from 
 true that the only talent to be found in the 
 French hierarchy is that of administration. 
 In my own experience I have known a 
 number of prelates of high intellectual 
 distinction. I will mention three of them 
 who are still alive — Cardinal Perraud"'*' of 
 Autun and of the French Academy, the rival 
 at the Ecole Normale of three brilliant 
 
 * Cardinal Perraud died a fortnight after these 
 words were spoken. He was the first French Bishop 
 I knew, and two days that I spent with him at 
 Autun during the first summer of my residence in 
 France are of happy memory. This very distinguished 
 prelate was of shy and retiring habit, and thus obtained 
 an unjust repute, even among his clergy, for coldness. 
 But nothing could exceed his genial urbanity with com- 
 panions with whom he coidd talk at his ease, and I had 
 the good fortune to be with him when his brother, 
 Charles Perraud, the Oratorian, the friend of Henri 
 Perreyve, and a person of exquisite charm, was on 
 a visit to the old episcopal palace, eighteen months 
 before his untimely death in 1892. 
 
THE CHURCH IN FRANCE 89 
 
 Frencluneii of diversified talent, Taine, 
 About, and Sarcey; Cardinal Mathieu, 
 whose remarkable work on the Concordat I 
 have quoted, Cardinal of the French curia 
 at Eome, who entered the episcopate as 
 the successor at Angers of Freppel, whom 
 I also knew — himself, though a combatant 
 politician, a prelate of whom all France was 
 proud; and Mgr. Mignot, the liberal and 
 high-minded Archbishop of Albi, who in his 
 mediaeval palace on the banks of the Tarn 
 showed me on his library shelves every 
 important work on theology published since 
 the Oxford Movement by Anglican and 
 Scottish divines, which were his constant 
 study. 
 
 Although the French Bishops have been 
 poor, and treated with scant deference by 
 the Republic, they have enjoyed a position 
 of prestige and influence unequalled by that 
 of any of the civil or military authorities in 
 the land. Under Napoleon's famous Decree 
 of Messidor,'-'- by which in 1804 he regulated 
 the official precedence which still subsists 
 * Decret du 24 Messidor An XII. 
 
90 THE CHURCH IN FRANCE 
 
 imder the Third Republic, the Cardinals 
 ranked with the Marshals before all other 
 citizens, while the Archbishops and Bishops 
 were given a high place in the scale, where 
 they remained until the end of 1905. More 
 than that, a Bishop, except when promoted 
 to an archbishopric, almost always survived 
 in a department several relays of constantly- 
 moving high functionaries — prefets, Presi- 
 dents of tribunals, and Generals of division 
 or of Corps d'Armee — thus being looked 
 upon as the one permanent official magnate 
 who enjoyed fixity of local tenure. Moreover, 
 although the title of Monseigneur was not 
 recognised by the Ministry of Public Wor- 
 ship, it was always accorded to the Bishops 
 by Presidents of the Republic on their official 
 visitations, as well as being a popular locu- 
 tion of universal usage. It must be noted 
 that this title is much more exalted than 
 that of "my lord," lawfully applied to 
 English Bishops who are spiritual peers, 
 and wrongfully assumed by many others. 
 "Monseigneur " is an appellation which the 
 Episcopate shared with members of the Royal 
 
THE CHURCH IN FRANCE 91 
 
 and Imperial families whicli have reigned 
 over France. No duke or other noble, 
 however authentic his title, has been so 
 addressed, since the Revolution, even under 
 regimes which recognised nobility. In this 
 connection it may be pointed out that, in a 
 J.and where the noblesse is a decadent class, 
 of which nine-tenths of the titles are self- 
 assumed or otherwise irregular, the Episco- 
 pate has stood alone as a caste, retaining, 
 with official sanction, some of the ceremo- 
 nial attributes of the ancient regime, and, 
 by popular usage, a quasi-royal position. 
 
 Again, the Bishops, alone among the 
 functionaries of the State, have had in their 
 hands an enormous quantity of patronage, 
 which has made their power greater than 
 that of any prelates of the ancient Monarchy, 
 who had much less in their gift than the 
 Grown, the abbeys, or private patrons. In 
 explaining this prerogative of the Bishops 
 I can incidentally describe the organisation 
 of the inferior clergy. 
 
 In common parlance, the parochial clergy 
 are either cures or vicaires. I should have 
 
92 THE CHURCH IN FRANCE 
 
 thought it needless to explain the ordinary 
 meaning of those terms had not a 
 cfer^!* tract upon the Concordat, written 
 
 by an English ecclesiological 
 expert, been put into my hands by a high 
 authority in the Church of England, in 
 which cure was translated " curate " and 
 vicaire ^' vicar." The French words have 
 precisely the opposite signification. The 
 cure — curatus — is the beneficed clergyman 
 invested with the cure of souls — the curate 
 of our prayer for " Bishops and Curates," 
 but not of our ordinary usage of the term. 
 The vicaire is the vicarious substitute for 
 the parish priest, who corresponds generally 
 to the person whom we should call a curate. 
 But in official language the cures 
 form a very small proportion of the bene- 
 ficed clergy. The only livings legally 
 termed " cures " under the Concordat are 
 between 3,000 and 4,000 of the larger 
 parishes. The parochial divisions of 
 France, as a rule, follow the administrative 
 areas. The department, usually, as we have 
 seen, conterminous with the diocese, is 
 
THE CHURCH IN FRANCE 93 
 
 divided into arrondissements, each having 
 its chef-lieu, the cure of which is called 
 the arch-priest (archipretre)* The arron- 
 dissement is sub-divided into cantons, each 
 having its chef-lieu, the cure of which is 
 called the doyen — an expression similar to 
 our Rural Dean — or in some regions the 
 recteur. It is the body of archipretres and 
 doyens who are legally recognised as cures, 
 together with the clergy of certain other 
 parishes, chiefly in the large towns which, 
 on account of their population, have been 
 erected into cures. The cantons are sub- 
 divided into communes, which in the ma- 
 jority of cases are identical with the parishes 
 — there being over 36,000 communes in 
 France and more than 40,000 parishes, a 
 large commune in a populous place often 
 containing a number of parishes. 
 
 * This title is also given to the cut6 of the cathedral 
 in cities which are not chefs-lieux d'arrondissement, 
 such as Aire and S^ez. At Lyons, by exception, no 
 less than six of the parish priests have this dignity; 
 though only one enjoys it at Paris, the cure of Notre 
 Dame. 
 
 G 2 
 
94 THE CHURCH IN FRANCE 
 
 In the case of the benefices legally 
 denominated cures the clergy nominated by 
 the Bishops had to be approved by the 
 Government, and they were irremovable. 
 The remaining benefices, to the number 
 of nearly 40,000, have been in the absolute 
 gift of the Bishops, at whose will the 
 titulars were removable. Thus the great 
 majority of the French clergy, who have 
 been paid by the State, are not strictly 
 cures, but desservants, or, as we might say, 
 incumbents. A small proportion of them 
 are technically called vicaires, but that 
 term in ordinary language is applied ex- 
 clusively to the assistants of a cure, or of 
 a desservant. The pay of the cures, who 
 have been lodged rent-free, but not tax- 
 free, has been l,500f. or l,200f. a year — QOl. 
 or 48Z. according to the importance of the 
 parish ; that of the desservants usually 900f . 
 — 36L The other possible sources of a 
 parish priest's income have been subven- 
 tions made by his municipal coimcil, hence- 
 forth prohibited, casuel, or fees for masses, 
 baptisms, marriages and burials, the modest 
 
THE CHURCH IN FRANCE 95 
 
 legal scale of which is often exceeded by 
 the generosity of the faithful, and voluntary 
 personal gifts, which are often made in kind, 
 consisting of firewood, farm-produce, and, 
 in the vine countries, wine. It has been 
 very rare for a country priest to have an 
 income equivalent to lOOZ. a year, and in 
 rural districts where the peasants are anti- 
 clerical or poor or avaricious it has been 
 much lower. It is in such regions that 
 the nucleus of 36Z. or 48Z. provided by the 
 State will be sorely missed now that the 
 Budget of Public Worship is suppressed. 
 In a few large towns the cures have enjoyed 
 a handsome income. The casuel of the 
 Madeleine in Paris is said to amount to 
 100,0001 (4,000L) a year, and there are 
 two other fashionable Parisian churches — 
 St. Philippe de Roule and St. Pierre de 
 Chaillot — where it is even larger. But 
 these are rare exceptions. 
 
 Time forbids me to describe the conseils 
 de fahrique — the vestry councils, so to speak 
 — which have administered the revenues of 
 the churches, chiefly derived from the chairs. 
 
96 THE CHURCH IN FRANCE 
 
 the collections, and the churchyard. They 
 are now abolished, so their interest has 
 become historical. 
 
 I will, in conclusion, say one word about 
 the origin of the clergy. They are almost 
 entirely recruited from the peasant and 
 lower middle classes. The noblesse ^ whether 
 authentic or counterfeit, wealthy or poverty- 
 stricken, though professing devotion to the 
 Church and scorn for the anti-clerical Repub- 
 lic, declines to give its sons to the sacred 
 ministry, and one may go through a hundred 
 pages of a clergy-list without once meeting 
 with the nobiliary particule. In all the years 
 I spent in France I never met with a single 
 parish priest of noble family. Excepting 
 one bishop, all the clergy I have known of 
 that class were regulars, and they were not 
 many. I have in all known about ten cures, 
 who were of good* social parentage, of the 
 haute bourgeoisie. The excellence of the 
 parochial work done by these men of culture, 
 and their apostolic devotion to it, show what 
 a loss to the Church in France is the 
 abstention of their class from its ministry. 
 
THE CHURCH IN FRANCE 97 
 
 Not that the peasant priesthood of France 
 is unrefined, considering its origin. The old 
 Latin civilisation, which enables Frenchmen 
 of humble antecedents to fill with ease high 
 positions in all careers, has no counterpart 
 in our race, and it is often illustrated in 
 the urbanity of a humble rural cure. When 
 one sees what a rough lot the seminarists 
 often are, some of whom are the brothers of 
 one's domestic servants, and when one notes 
 the contrast in the same persons after a few 
 years passed not in intellectual circles, but 
 in the isolation of a country presbytery, 
 one comes to the conclusion that the old 
 Latin civilisation is an excellent material 
 for the grace of God to work upon. 
 
 The chief defect of the French clergy 
 is, in my opinion, its narrowness of view, 
 extended only by the reading of abject or 
 violent newspapers which they call with 
 unconscious irony *' la honne presse.^' As 
 a rule, the secular clergy live and die in 
 the dioceses of their birth, and are so 
 attached to the native soil, that Bishops, 
 who are rarely appointed to the dioceses 
 
98 THE CHURCH IN FRANCE 
 
 where they were ordained, invariably go 
 to spend their vacations in the region 
 where they can hear the patois of their 
 childhood. 
 
 I now turn to the Law of Separation, 
 
 which came into operation on January 1st, 
 
 1906. My rapid exposition of its 
 
 The Separation -n t p i 
 
 Law of Decern- clauses Will, I fear, be too concise to 
 er 9, 1905. 1^^ interesting. I will avoid all pro- 
 
 phecy of its possible effects on the Church 
 and the nation, and will confine myseli to 
 explaining its chief provisions. 
 
 A remarkable feature of its passage 
 through Parliament was that it did not 
 undergo the change of a single word, letter, 
 or comma at the hands of the Senate, 
 although the Upper Chamber discussed it 
 in detail nearly every day during the autumn 
 session of 1905. It was passed into law in 
 precisely the same form in which it left 
 the Chamber of Deputies. The Senate, 
 though chosen by indirect suffrage, its 
 electors being the deputies, the members 
 of what we should call the County Councils 
 
THE CHURCH TN FRANCE 99 
 
 and District Councils, and delegates of the 
 municipalities, has lost its former moderate 
 character. No longer the refuge of Libe- 
 ralism^ it has become more anti-clerical, 
 as a body, than the Chamber, which, elected 
 by manhood suffrage, always reflects passing 
 currents of reaction in the nation. The 
 Senate refrained from amending the Bill, 
 as, had it done so, it would have had to go 
 back to the Chamber, and thus might have 
 failed to pass before the General Elections 
 of 1906. In that case it would have had to 
 be presented afresh to the new Chamber, 
 and, indeed, might never have passed into 
 law. 
 
 The statute is divided into forty-four 
 clauses. It commences by a declaration that 
 the Republic guarantees liberty of conscience 
 and of public worship, subject to the pro- 
 visions of the Act, while it no longer 
 recognises nor subsidises any form of 
 religion. It decrees that in the Budgets of 
 the State, the departments, and the com- 
 munes all subventions for public worship 
 are suppressed, except in the case of chap- 
 
100 THE CHURCH IN FRANCE 
 
 lains in public secondary schools, in 
 hospitals, and in prisons, who are main- 
 tained — an important concession. It is 
 ordered that, on the Act coming into force, 
 an inventory shall be made of all eccle- 
 siastical property, movable and immovable, 
 with a view of ascertaining its value, its 
 origin, and its legal ownership. "••• 
 
 The fourth clause is important. It 
 provides that within a year of the passing 
 of the Act all the movable and immovable 
 property of the menses and fahriques, 
 which we have noticed, shall be trans- 
 ferred to associations to be formed under 
 a later clause of the Act. These are 
 
 *It is curious that the taking of the inventories 
 should have roused the violent manifestations which 
 took place, when the operation was performed, in Paris, 
 and, with greater sincerity, in certain remote rural 
 regions, notably in the diocese of Le Pay, as the clause 
 providing for them was passed with very httle criticism 
 from the opponents of the law and with the approval 
 of some of them. The general elections of May 6, 1906, 
 have shown that the disturbances were not the result of 
 any genuine movement of popular feeling against the 
 Law. This was manifest to anyone acquainted with 
 the names of the leaders of the riots in Paris. 
 
THE CHURCH IN FRANCE 101 
 
 the famous associations cultuel les — associ- 
 ations for public worsliip-^qt. jwkiQli sa : ^ - 
 mucF Eas been wrTtten an'd 'said/ 'ThiV ' 
 clause was amended, in^^/ /libf-i^l' •^ei^^^-: :/A 
 (I use the term liberal in its French -7? 
 signification), by the addition of words 
 which made the legal formation of these 
 associations dependent upon their con- 
 formity with the general rules of organi- 
 sation of the religion of which they pro- 
 pose to ensure the exercise. The score of 
 words added (in the French text) have an 
 immense importance which is not patent 
 to the cursory reader of the clause, for 
 they guarantee the impossibility of an 
 association falling into the hands of a 
 schismatic party which might attempt to 
 organise a religion independent of the 
 Bishop and of the hierarchy of Rome.'*' 
 The anti-clerical critics of Clause 4 as 
 amended, indeed, complain that it nullifies 
 the declaration in Clause 2, to the effect 
 
 *See Appendix IV., p. 147. Loi du 9 Decemhre, 
 1905 : Article 4. " en se conformant . . . I'exercice.'* 
 
102 THE CHURCH IN FRANCE 
 
 that the State recognises no form of reli- 
 •'^.-gion, in^sretucli as it now provides for the 
 . ^, disjbinct recognition of the Roman system. 
 *.;.^".t>";TChe •la1v''goes on to enact that pro- 
 perty whTcK"' belonged to the State, the 
 departments, or the communes shall go 
 back to its original owners, subject to 
 certain obligations on their part, exception 
 being made for pious endowments subse- 
 quent to the Concordat — all disputed 
 questions being decided by the ordinary 
 tribunals of the land. Then comes 
 Clause 8, which, certain Catholics argue, 
 reduces the beneficial effect of Clause 4, 
 in that it provides for the case of two 
 or more associations cultuelles setting up 
 rival claims, which will be decided by the 
 Conseil d'Etat — that is, the civil authority 
 — ^which might thus have power to create 
 at its pleasure a schism. Then follow 
 some highly technical provisions concern- 
 ing the destination of property of which 
 the Church has had the administration for 
 charitable or other purposes not connected 
 with public worship. 
 
THE CHURCH IN FRANCE 103 
 
 This brings us to the important provi- 
 sions as to pensions. Ministers of religion 
 who are sixty years old and have for thirty 
 years been in the pay of the State are to 
 receive a life pension of three-quarters of 
 their salaries ; while those who are forty-five 
 and have been for twenty years salaried by 
 the State receive a life pension of half their 
 salaries. In any case, the pension is not to 
 exceed l,500f., or 601. a year. Since that 
 has been the highest salary, as we have 
 seen, of any beneficed priest, this limitation 
 does not touch the cures, though it affects 
 the most highly paid Protestant pastors, a 
 few of whom have received 3,000f . a year — 
 the Protestant salaries being on a generally 
 higher scale, as the pastors are married men. 
 However, it is easy to see that it affects 
 very seriously the Archbishops and Bishops, 
 whose maximum pension is thus fixed at 
 601. Those ministers who are not qualified 
 for the foregoing pensions are granted sub- 
 sidies, in the following proportions, during 
 the first four years after disestablishment : 
 ' — in the first year they are to receive the 
 
104 THE CHURCH IN FRANCE 
 
 whole of their salary, in the second year 
 two-thirds, in the third one-half, and in the 
 fourth one-third. The periods are to be 
 doubled in the case of those exercising 
 their ministry in communes of less than 
 1,000 inhabitants. This wiU be of great 
 help in the first years of disorganisation in 
 the poor rural districts, and will be of 
 widespread effect, as more than 20,000 of 
 the 36,000 communes of France have a 
 population of less than 1,000 inhabitants. 
 
 All religious edifices in the land, cathe- 
 drals, churches, and chapels (as well as 
 Protestant temples and Jewish synagogues), 
 with the movable property therein, which 
 belong to the State, the departments, or the 
 communes, are left gratuitously at the dis- 
 posal of the Associations to be formed under 
 the Act. But presbyteries and seminaries are 
 granted rent-free for only five years, while 
 Archbishops and Bishops are to have the 
 gratuitous tenancy of their palaces for only 
 two years, at the end of which periods all 
 these buildings will revert to the State, 
 the departments or the communes. This 
 
THE CHURCH IN FRANCE 105 
 
 appears to be a harsh provision, especially 
 in the case of humble presbyteries, which, 
 with their little gardens — le jardin de mon 
 cure — have been a picturesque feature of 
 the precincts of thousands of village 
 churches in France, sheltering for the most 
 part simple lives of self-denying devotion. 
 The expropriation, too, of the Bishops from 
 their residences seems to be a needless blow 
 at the dignity of the Church. The notice to 
 quit is, of course, not definitive, and it may 
 be that at the end of two years, or of five, 
 arrangements may be made for the con- 
 tinuance of the tenancies, much depending 
 on the attitude of future Governments and 
 of local authorities as time goes on. One 
 Bishop, whose diocese is in that pleasant 
 region where Gascony meets Languedoc, 
 sent me on New Year's Day a card of his 
 modest palace, and being a Frenchman 
 whose joyous nature has not been dulled 
 by the present tribulations, signed himself 
 under the little picture as '' L'usufruitier 
 temporaire de cet immeuble," that being 
 his legal position under the Act, from 
 
106 THE CHURCH IN FRANCE 
 
 January 1st, 1906, with regard to his 
 episcopal residence. 
 
 Buildings and movable objects of public 
 worship, as weU as ecclesiastical libraries 
 and archives, will undergo an inspection for 
 the purpose of classing all property affected 
 by the Act as of artistic or historical value. 
 Property so classed will be inalienable ; but 
 in the case of certain precious objects the 
 right of pre-emption will be granted by the 
 Ministry of Fine Arts to the associations 
 cultuelleSj and in the event of their refusal 
 to retain them for the use of the Church 
 they will be offered on the same terms to 
 the local and central authorities for the 
 purpose of being preserved in museums. 
 This is a development of the law which has 
 been in force since 1830 for the conservation 
 of historic monuments, in which category 
 most of the cathedrals and many of the 
 ancient churches of France have been 
 classed. It is a provision to which little 
 exception can be taken ; as though the State, 
 by the ruthlessness of its architects, of 
 whom VioUet le Due was perhaps the most 
 
THE. CHURCH IN FRANCE 107 
 
 destructive, has been open to criticism, it 
 has been a more faithful guardian of eccle- 
 siastical treasures than the Church. 
 
 The clauses relating to the associations 
 cultuelles are of high importance. These 
 bodies are to consist of residents in the 
 parish, and their numbers range from 
 seven in communes of under one thousand 
 inhabitants to twenty-five in the largest. 
 They fall under the provisions of the Law 
 of Association of 1901. They are permitted 
 to raise funds by means of subscriptions, 
 collections in the churches, and fees for 
 'religious ceremonies. They are allowed to 
 distribute their surplus to other associations 
 — a most important faculty, enabling rich 
 parishes to come to the aid of their poor 
 neighbours. Their accounts are to be in- 
 spected yearly by agents of the Ministry 
 of Finance, and the amounts of their accu- 
 mulated funds are strictly limited by a scale 
 proportionate to their revenues. These prd-^ 
 visions do not accord with the aspirations 
 of those whose ideal is a Free Church in a^ 
 Free State. 
 
 H 
 
108 THE CHURCH IN FRANCE 
 
 Churches are^ as heretofore, to be exempt 
 from land-tax and house-duty. In return 
 for this exemption they are to be used ex- 
 clusively for religious purposes, and never 
 for political meetings. The law relating to 
 processions and other ceremonials outside 
 the churches remains as it has been since 
 1884, when the question was left in the 
 hands of the local municipalities. Thus 
 one of the most picturesque features in 
 French provincial life is retained in locali- 
 ties where the Church and the civil authority 
 are on friendly terms. Bell-ringing is also 
 left to the discretion of the municipality, 
 and its continuance will probably depend 
 less on the politics of the councillors than 
 on their nerves or the proximity of their 
 dwellings to the church. For in France 
 neither the English peal nor the Belgian 
 carillon exists, the bells being of universal 
 cacophony. 
 
 A clause which has been much criti- 
 cised is one which prohibits the erection 
 of any religious emblem in a public 
 place, excepting churches, cemeteries, and 
 
THE CHURCH IN FRANCE 109 
 
 museums. No more Calvaries will, there- 
 fore, be set up on French, waysides. 
 Happily, those in existence may not be 
 touched, so the beautiful monuments which 
 are the pride of Brittany will be preserved. 
 The concluding clauses are of miscellaneous 
 effect. Religious instruction may be given 
 to children between the ages of six and 
 thirteen who attend the public schools, 
 only out of school hours. Libellous or 
 provocative utterances in the churches are 
 punished by fine and imprisonment, the 
 same penalties being inflicted on those who 
 interrupt a religious service and on those 
 who by violence, menaces, or dismissal 
 from employment try to keep people from 
 going to church or to force them to attend. 
 The dispensation from military service 
 hitherto accorded to ecclesiastics is main- 
 tained, as is also the observation as a 
 public holiday of Sunday and the four 
 great festivals of the Church — Christmas, 
 Ascension Day, the Assumption of the 
 Blessed Virgin, and All Saints'. Ecclesi- 
 astics for eight years wiU not be eligible 
 
 H 2 
 
110 THE CHURCH IN FRANCE 
 
 as municipal councillors in the communes 
 where they minister. Finally, the Budget 
 of Public Worship, which in 1905 amounted 
 to 1,700, COOL sterling, will be proportion- 
 ately divided among the connnunes of 
 France for the alleviation of taxation — 
 but it will not be entirely available for 
 that purpose till all the life-pensioners 
 under the Act are dead. 
 
 Such in its main outlines is the Law of 
 1905, separating the Church from the State, 
 which, by its last clause, repeals the Con- 
 cordat and a few minor Acts of legislation 
 passed since the great treaty of 1801 was 
 ratified. There are three classes of com- 
 mentary made upon it by French politicians, 
 who represent the average opinion of the 
 nation. I leave out of consideration the 
 extreme views of reactionary ultramontane 
 zealots and of bigoted anti-clerical sectaries, 
 though their respective extravagances have 
 contributed to the denunciation of the 
 Concordat. 
 
THE CHURCH IN FRANCE 111 
 
 Many moderate Republicans, together 
 with the survivors of the old Liberals and 
 the like-minded members of the Right, 
 regard the law as an act of repression 
 intended to starve religion out of the land, 
 and aimed against religious liberty. This 
 they consider was best safeguarded by the 
 Concordat, which likewise was an admirable 
 instrimaent for subordinating the spiritual 
 power to the temporal in the State. 
 
 There is then the Governmental view, 
 held by the more moderate supporters of 
 the Ministry which passed the law and of 
 M. I* allieres when he was elected President 
 of the Republic a month after its enact- 
 ment, as well as by a very small minority 
 of the clergy. The line that they take is 
 that circumstances had made the relations 
 between the French Government and the 
 Vatican intolerable, so that a rupture 
 could not be avoided. It was better, there- 
 fore, for everybody that separation, having 
 become inevitable, should be effected before 
 new irritation should provoke a less con- 
 ciliatory Act, than they claim the law to 
 
112 THE CHURCH IN FRANCE 
 
 be. They say that it is a law which 
 restores to the Church its nominations and 
 its councils ; which leaves to the faithful 
 the indefinite enjoyment of their places of 
 worship ; which regulates in an equitable 
 manner the devolution of ecclesiastical pro- 
 perty ; which authorises the constitution of 
 private budgets of public worship, and 
 permits rich associations to go to the aid 
 of poor parishes ; which, by its transitory 
 arrangements in the matter of pensions, 
 makes the change gradual for ministers of 
 long service ; which contains no vexatious 
 regulations as to ecclesiastical costume or 
 processions — this, they say, is not a measure 
 which can be called a law of violence, of 
 persecution, and of hatred. 
 
 The third view is that taken by certain 
 philosophical Radicals, some of whom are 
 too sceptical to be sectarian in their anti- 
 clericalism. Their view was set forth by 
 M. Clemenceau in a remarkable speech in 
 the Senate on November 23rd, 1905. He 
 declared that the Chamber of Deputies, 
 while professing to desire the denunciation 
 
THE CHURCH IN FRANCE 113 
 
 of the Concordat, had acted entirely in a 
 Concordatory spirit ; that the sole pre- 
 occupation of the promoters of the Bill 
 was to conjure two dangers — the peril which 
 threatened the State if it renounced its 
 prerogatives, and the peril menacing the 
 Church if those prerogatives were not 
 surrendered to it. The real peril, M. Gle- 
 menceau declared, was that of maintaining 
 a system of privilege for the authority of 
 Rome in a regime of liberty. 
 
 I will not decide on the respective 
 justice of those three views. What seems 
 to me to be the most anomalous feature of 
 the Act is that it is not a law of separation 
 of Church and State. It is a law of re- 
 establishment, under which the Church will 
 eventually lose a revenue of nearly two 
 millions sterling, receiving in compensa- 
 tion the right to nominate its own Bishops, 
 who, in turn, will have the privilege of 
 meeting in synods and councils. *' With a 
 great sum obtained I this freedom," might 
 be the motto to set up in their Convocation- 
 house, if indeed it was freedom that they had 
 
114 THE CHURCH IN FRANCE 
 
 procured. But it is not real liberty. The 
 Concordatory spirit to which M. Clemenceau 
 refers is visible in every line of the new 
 Act. The difference between it and the ) 
 statute or treaty of 1801, under which 
 Church and State have lived at peace in 
 France for a century, is that the Concordat 
 was the work of a stupendous genius, and 
 the Separation Law of ordinary mortal men^ 
 On this impartial platform it would not 
 be becoming for me to regret the denunci- 
 ation of the Concordat, on political or 
 religious grounds. But for another reason 
 I may express my regret. It is the first 
 important breach made in the great admini- 
 strative edifice reared by Napoleon in his 
 reconstruction of France after the Revolu- 
 tion, which has survived a century of 
 revolutions and changes of regime, as the 
 permanent framework of stable government. 
 
APPENDIX L 
 
 CONVENTION SOUSCRITE PAR LES PL^NIPOTEN- 
 TIAIRES A PARIS LE 15 JUILLET 1801, D^SIGNfi 
 SOUS LE TITRE DE : CONCORDAT ENTRE PIE 
 Vn ET LE PREMIER CONSUL. 
 
 Sanctitas Sua Summus Ponti- 
 fex Pius VII, atque Primus 
 Consul Gallicse Reipublicae, in 
 Buos respective plenipotentiaros 
 nominarunt : 
 
 Sanctitas Sua, Emum Domi- 
 num Herculem Consalvi S. R. E. 
 cardinalem diaconum S. Agatliae 
 ad Suburram, suum a secretis 
 Status ; JosepKum Spina archi- 
 episcopum Corinthi, S. S'. praela- 
 tum domesticum, ac Pontificio 
 Solio assistentem, et Patrem 
 Caselli theologum consultorem 
 S.S... pariter munitos falcultatibus 
 in bona et debita forma. 
 
 Primus Consul, cives Jose- 
 phmn Bonaparte consiliatum 
 Status, Cretet consiliatum pariter 
 Status, ac Bern'erium doctorem 
 in S. theologia, parochmn S. 
 Laudi Andegavensis, plenis 
 facultatibus munitos. 
 
 Qui post sibi mutuo tradita 
 respectivse plenipotentise instru- 
 menta, de iis quae sequuntur 
 convenenint. 
 
 Sa Saintet^ le Souverain 
 Pontife Pie VII et le Premier 
 Consul de la Republique Fran- 
 ^aise ont nonmi6 pour leurs 
 pl^nipotentiaires respectifs : 
 
 Sa Saintete, S. Em., M.^" Her- 
 cule Consalvi, cardinal de la 
 Sainte Eglise Romaine, diacre 
 de Sainte-Agathe ad Suburram, 
 son Secretaire d'Etat ; Joseph 
 Spina, archeveque de Corinth e, 
 prelat domestique de Sa Saintet^, 
 assistant au tr6ne pontifical, et 
 le p. Caselli, theologien consul- 
 tant de Sa Saintete, pareillement 
 mimis des pouvoirs en bonne 
 et due forme. 
 
 Le Premier Consul, les ci- 
 toyens Joseph Bonaparte, con- 
 seiller d'Etat ; Cretet conseiUer 
 d'Etat et Bernier, docteur en 
 theologie, cure de Saint-Laud 
 d' Angers, mimis des pleins pou- 
 voirs. 
 
 Lesquels, apres I'echange des 
 pleins pouvoirs respectifs, ont 
 arrete la convention suivanto. 
 
116 
 
 THE CHURCH IN FRANCE 
 
 OONVEKTIO INTER SUMMUM PONTIFI- 
 OEM PIUM VII ET GUBERNIUM 
 GALLIOANUM. 
 
 Gubemium Reipublicse reco- 
 gnoscit religionem catholicam 
 apostolicam Romanam, earn esse 
 religionem quam longe maxima 
 pars civiam Gallicanae Reipu- 
 blicse profitetur. 
 
 Summus Pontifex pari modo 
 recognoscit eamdem religionem 
 maximam utilitatem, maximum- 
 que decus percepisse, et hoc 
 quoque tempore praestolari ex 
 Catbolico cultu in Gallia con- 
 stituto, nee non ex peculiari ejus 
 profebsione quam faciunt Rei- 
 publicae Consules. 
 
 Haec cum ita sint, atque 
 utrinque recognita, ad religionis 
 bonum intern aeque tranquilitatis 
 conservationem, ea quae sequun- 
 tur inter ipsos conventa sunt. 
 
 A.RTIOULUS PRIMUS. 
 
 Religio catbolica apostolica 
 romana libere in Gallia exerce- 
 bitur. Cultus publicus erit, 
 habita tamen ratione ordination- 
 um quoad politiam quas Guber- 
 nium pro publica tranquillitate 
 necessarias existimabit. 
 
 ART. 2. 
 Ab Apostolica Sede, coUatis 
 cum Gallico Gubernio consiliis, 
 noYis finibus Galliarum dioeceses 
 circumscribentur. 
 
 CONVENTION ENTRE SA SAINTET]6 
 PIE VII ET LE GOUVERNEMENT 
 FRAN9AIS. 
 
 Le Gouvernement de la R^pu- 
 blique reconnait que la religion 
 catholique, apostolique et romaine 
 est la religion de la grande majo- 
 rity des citoyens fran9ais. 
 
 Sa Saintet6 reconnait egalement 
 que cette meme religion a retir^ 
 et attend encore en ce moment le 
 plus grand bien et le plus grand 
 6clat de r^tablissement du culte 
 catholique en France, et de la 
 profession particuliere qu'en font 
 les Consuls de la Republique. 
 
 En consequence, d'apr^s cette 
 reconnaissance mutuelle, tant 
 pour le bien de la religion que 
 pour le maintien de la tranquillite 
 interieure, ils sont convenus de 
 ce qui suit. 
 
 ARTICLE PREMIER. 
 
 La religion catholique, aposto- 
 lique et romaine sera librement 
 exercee en France ; son culte 
 sera public, en se conformant 
 aux reglements de police que le 
 Gouvernement jugera n^cessaires 
 pour la tranquillity publique. 
 
 ART. 2. 
 II sera fait par le Saint-Siege, 
 de concert avec le Gouvernement, 
 une nouvelle circumscription des 
 dioceses fran^ais. 
 
THE CHURCH IN FRANCE 
 
 117 
 
 ART. 3. 
 
 Summus Pontifex titularibus 
 gallicarum Ecclesiarum episco- 
 pis significabit se ab iis pro bono 
 pacis et unitatis, omnia sacrificia 
 firma fiducia expectare, eo non 
 excepto quo ipsas suas episco- 
 pales sedes resignent. 
 
 Hac hortatione prsemissa; si 
 huic sacrificio quod Ecclesise bo- 
 num exigit renuere ipsi vellent 
 (fieri id autem posse Summus 
 Pontifex suo non reputat animo) 
 gubernationibus gallicarum Ec- 
 clesiarum novse circumscriptio- 
 nis de novis titularibus provide- 
 bitur eo qui sequitur modo. 
 
 ART. 4. 
 Consul Primus Gallicanae 
 Reipublicae intra tres menses, qui 
 promulgationem Constitutionis 
 Apoatolicse consequent ur, archi- 
 episcopos et episcopos novae cir- 
 cumscriptionis dioecesibus praefi- 
 ciendos nominabit. Summus 
 Pontifex institution em canonicam 
 dabit, juxta formas, relate ad 
 Gallias ante regiminis commuta- 
 tionem. statutas. 
 
 ART. 5. 
 Item Consul Primus ad Epis- 
 copales sedes quae in posterum 
 vacaverint, novos antistites nomi- 
 nabit, iisque ut in articulo prae- 
 cedenti constitutum est, Apo- 
 stolica Sedes canonicam dabit 
 institutionem. 
 
 ART. 3. 
 
 Sa Saintete declarera aux 
 titulaires des 6vech^s fran^ais 
 qu'elle attend d'eux avec una 
 ferme confiance, pour le bien de 
 la paix et de I'unit^, toute 
 ospece de sacrifice, meme celui 
 de leurs sieges. 
 
 Apres cette exhortation, s'ils 
 se refusaient k ce sacrifice com- 
 mande par le bien de rEglise(refus 
 neanmoins auquel Sa Saintet^ ne 
 s'attend pas), il sera pourvu par 
 de nouveaux titulaires an gou- 
 vemement des evecb^s de la 
 circonscription nouvelle de la 
 maniere suivante. 
 
 ART. 4. 
 Le Premier Consul de la Repu- 
 blique Frangaise nommera, dans 
 les trois mois qui suivront la pub- 
 lication de la bulle de Sa Sain- 
 tete, aux archevech^s et ^veches 
 de la circonscription nouvelle. 
 Sa Saintete conferera I'institution 
 canonique suivant les formes 
 etablies par rapport k la France 
 avant le changement du Gou- 
 vemement. 
 
 ART. 5. 
 Les nominations aux evech^s 
 qui vaqueront dans la suite 
 seront egalement faites par le 
 Premier Consul, et I'institution 
 canonique sera donnee par le 
 Saint-Siege en conformite de 
 I'article precedent. 
 
118 
 
 THE CHURCH IN FRANCE 
 
 ART. 6. 
 
 Episcopi antequam munus 
 suum gerendum suscipiant, co- 
 ram Primo Consule juramertum 
 fidelitatis emittent, quod erat in 
 more ante regiminis commu- 
 tationem, sequentibus verbis 
 expressum. 
 
 " Ego jiiro et promitto ad 
 sancta Dei Evangelia obedien- 
 tiam, et fidelitatem Gubemio 
 per constitutionem Gallicanse 
 Reipublicae statuto. Item pro- 
 mitto me nuUam commmiicatio- 
 nem habiturum, nuUi consilio 
 interfaturum, nullamque suspec- 
 tam imionem, neque intra, neqne 
 extra conservaturum, quae tran- 
 quillitati publicae noceat, et si 
 tam in dioecesi mea, quam alibi, 
 noverim aliquid in Status dam- 
 num tractari, Gubemio mani- 
 festabo." 
 
 ART. 7. 
 
 Ecclesiastici secimdi ordinis 
 idem juramentum emittent co- 
 ram auctoritatibus civilibus a 
 Gallicano Gubemio designatis. 
 
 ART. 8. 
 
 Post divina officia in omnibus 
 catbolicis Galliae templis sic ora- 
 bitur : 
 
 " Domine salvam fac Rempu- 
 blicam." 
 
 " Domine salvos fac Con- 
 sules." 
 
 ART. 6. 
 Les eveques, avant d'entrer en 
 fonction, pr^teront directement 
 eutre les mains du Premier Con- 
 sul, le serment de fidelite, qui 
 etait en usage avant le change- 
 ment de Gouvemement, ex prime 
 dans les termes suivants : 
 
 " Je jure et promets a Dieu sur 
 les saints Evangiles de garder 
 ob^issance et fidelite au Gouver- 
 nement etabli par la Constitution 
 de la Republique Fran^aise. Je 
 promets aussi de n'avoir aucune 
 intelligence, de n'assister h aucun 
 conseil, de n'entretenir aucune 
 ligue,soit au dedans,soit au dehors, 
 qui soit contraire h la tranquillity 
 publique, et si, dans mon dio- 
 cese on ailleurs, j'apprends qu'il 
 se trame quelque chose au pre- 
 judice de I'Etat, je le ferai savoir 
 au Gouvemement." 
 
 ART. 7. 
 
 Les ecclesiastiques du second 
 ordre preteront le meme serment 
 entre les mains des autorites 
 civiles designees par le Gouveme- 
 ment. 
 
 ART. 8. 
 
 La formule de priere suivante 
 sera recitee a la fin de I'office divin 
 dans toutes les eglises catholiques 
 de France : 
 
 " Domine etc. 
 
 " Domine etc. 
 
THE CHURCH IN FRANCE 
 
 119 
 
 ART. 9. 
 
 Episcopi in sua quisque dioecesi 
 novas parochias circumscribent ; 
 quas circumscriptio suum non 
 sortietur effectum, nisi postquam 
 Gubemii consensus accesserit. 
 
 ART. 10. 
 lidem episcopi ad parochias 
 nominabunt, nee personas eligent 
 nisi Gubernio acceptas. 
 
 ART. 11. 
 Poterunt iidem episcopi habere 
 unum capitulum in cathedrali 
 ecclesia, atque unum semina- 
 rium in sua quisque dioecesi sine 
 dotationis obligatione ex parte 
 Gubernii. 
 
 ART. 12. 
 
 Omnia templa metropoiitana, 
 cathedralia, parochialia, atque 
 alia qu?e non alienata sunt, cul- 
 tui necessaria, episcoporum dis- 
 positioni tradentur. 
 ART. 13. 
 
 Sanctitas Sua pro pacis bono 
 felicique religionis restitutione, 
 declarat eos qui bona Ecclesiae 
 alienata acquisiverint, molestiam 
 nuUani babituros neque a se, ne- 
 que a romanis pontificibus suc- 
 cessoribus suis ac consequenter 
 proprietas eorumdem bonorum, 
 redditus et jura iis inbaBrentia 
 immutabilia penes ipsos erunt, 
 atque ab ipsis causam habentes. 
 
 ART. 9. 
 
 Les eveques feront ime 
 nouvelle circonscription des 
 paroisses de leurs dioceses, qui 
 n'aura d'effet que d'apr^s le 
 consentement du Gouvernement. 
 
 ART. 10. 
 Les Eveques nommeront aui 
 cures. Leur cboix ne pourra 
 tomber que sur des personnes 
 agr^ees par le Gouvernement. 
 
 ART. 11. 
 Les eveques pourront avoir un 
 chapitre dans leur cath^drale, et 
 un s^minaire pour leur diocese, 
 sans que le Gouvernement s'oblige 
 k les doter, 
 
 ART. 12. 
 
 Toutes les ^glises metropoli- 
 taines, cathedrales, paroissiales et 
 autres non alienees, n^cessaires 
 au culte, seront mises k la dispo- 
 sition des eveques. 
 ART. 13. 
 
 Sa Saintet^ pour le bien de la 
 paix et I'heureux retablissement 
 de la religion catholique, declare 
 que ni Elle ni ses successeurs ne 
 troubleront en aucune maniere 
 les acquereurs des bien ecclesias- 
 tiques alienes, et qu'en conse- 
 quence la propriete de ces m^mes 
 biens, les droits et revenus y 
 attaches demeureront incommu- 
 tables entre leurs mains ou celles 
 de leurs ayants cause. 
 
120 
 
 THE CHURCH IN FRANCE 
 
 ART. 14. 
 
 Gubemium Gallicanae Reipu- 
 blicae in se recipit, turn episco- 
 porum turn parochorum quorum 
 dioeceses atque parocliias nova 
 circumscriptio complectitur, sus- 
 tentationem, quae cuj usque statum 
 deceat. 
 
 ART. 15. 
 Idem Gubemium curabit ut 
 catbolicis in Gallia liberum sit, 
 si libuerit, ecclesiis consulere 
 novis fundationibus. 
 
 ART. 16. 
 Sanctitas Sua recognoscit in 
 Primo Consule Gallicanae Reipu- 
 blicae eadem jura ac privilegia 
 qnibus apud Sanctam Sedem 
 fiuebatur antiquum regimen. 
 
 ART. 17. 
 
 Utrique conventum est : quod 
 in casu quo aliquis ex successori- 
 bus hodiemi Primi Consulis 
 catholicam Religionem non pro- 
 fiteretur, super juribus ac pri- 
 vilegiis in superiori articulo 
 commemoratis, nee non super 
 nominatione ad arcbiepiscopatus 
 et episcopatus, respectu ipsius. 
 nova conventio fiet. 
 
 Ratificationum mutua traditio 
 Parisiis fiet quadraginta dierum 
 spatio. 
 
 Datrnn Parisiis die decima quint a 
 mensis Julii 1801. 
 
 ART. 14. 
 Le Gouvemement assurera 
 un traitement convenable aux 
 ^veques et aux cures dont les 
 dioceses et les cures seront com- 
 pris dans la circonscription 
 nouvelle. 
 
 ART, 15. 
 Le Gouvernement prendra 
 6galement des mesures pour que 
 les catholiquea frangais puissent, 
 s'ils le veulent, faire en faveur 
 des Eglises des fondationa. 
 
 ART. 16. 
 Sa Saintet^ reconnalt au Pre- 
 mier Consul de la R^publique 
 FranQaise les memes droits et 
 prerogatives dont jouissait pres 
 d'Elle I'ancien Gouvemement. 
 
 ART. 17. 
 
 II est convenu entre les parties 
 contractantes que, dans le cas oh 
 quelqu'un des successeurs du 
 Premier Consul actual ne serait 
 pas catholique, les droits et pre- 
 rogatives mentionnes dans I'article 
 ci-dessus et la nomination aux 
 evecbes seront regies par rapport 
 a lui par une nouvelle convention. 
 
 Les ratifications seront echan- 
 gees k Paris dans I'espace de 
 quarante joiirs. 
 
 Fait k Paris, le 26 messidor de 
 Tan IX de la K^publique Frangaise. 
 
APPENDIX DL 
 
 LOI DU 18 GERMINAL AN X. 
 
 ARTICLES ORGANIQUES DU CULTE 
 CATHOLIQUE. 
 
 TITRE PREMIER. 
 
 DU REGIME DE l'eGLISE CATHOLIQUE DANS SES 
 
 RAPPORTS GENERAUX AVEO LES DROITS ET LA POLICE 
 
 DE l'eTAT. 
 
 Article premier. — Aucune buUe, bref, rescrit, 
 decret, mandat, provision, signature servant de pro- 
 vision, ni autres expeditions de la cour de Rome, 
 meme ne concernant que les particuliers, ne pourront 
 etre regus, publies, imprimes, ni autrement mis a 
 execution sans I'autorisation du Gouvernement. 
 
 Art. 2. — Aucun individu se disant nonce, legat, 
 vicaire ou commissaire apostolique, ou se prevalant 
 de toute autre denomination, ne pourra, sans la meme 
 autorisation, exercer, sur le sol frangais ni ailleurs, 
 aucune fonction relative aux affaires de I'Eglise 
 gallicane. 
 
 Art. 3. — Les decrets des synodes etrangers, meme 
 ceux des conciles generaux, ne pourront etre publies 
 en France avant que le Gouvernement en ait examine 
 la forme, leur conformite avec les lois,. droits et 
 franchises de la Republique frangaise, et tout ce qui, 
 dans leur publication, pourrait alterer ou interesser 
 la tranquillite publique. 
 
122 THE CHURCH IN FRANCE 
 
 Art. 4. — Aucun concile national ou m^tropo- 
 litain, aucun synode diocesain, aucune assemblee 
 deliberante n'a lieu sans la permission expresse du 
 Gouvernement. 
 
 Art. 5. — Toutes les fonctions ecclesiastiqiies 
 seront gratuites, sauf les oblations qui seraient 
 autorisees et fixees par les reglements. 
 
 Art. 6. — H y aura recours au Conseil d'Etat 
 dans tons les cas d'abus de la part des superieurs 
 et autres personnes ecelesiastiques. Les cas d'abus 
 sont : I'usurpation ou Fexces de pouvoir ; la contra- 
 vention aux lois et reglements de la Republique ; 
 rinfraction des regies consacrees par les canons 
 regus en France ; I'attentat aux libertes, franchises et 
 coutumes de I'Eglise gallicane, et toute entreprise ou 
 tout procede qui, dans I'exercice du culte, pent com- 
 promettre I'lionneur des citoyens, troubler arbitrai- 
 rement leur conscience, degenerer centre eux en 
 oppression ou en injure, ou scandale public. 
 
 Art. 7. — II y aura pareillement recours au Con- 
 seil d'Etat s'il est porte atteinte a I'exercice du culte et 
 a la liberte que les lois et les reglements garantissent 
 a ses ministres. 
 
 Art. 8. — Le recours comptera a toute personne 
 inter^ssee. A defaut de plainte particuliere, il sera 
 exerce d'office par les prefets. 
 
 Le fonctionnaire public, I'ecclesiastique ou la 
 personne qui voudra exercer ce recours adressera un 
 
THE CHURCH IN FRANCE 123 
 
 memoire detaill^ et Bign6 au conseiller d'Etat charge 
 de toutes les affaires concernant les cultes, lequel 
 sera tenu de prendre, dans le plus bref delai, tons les 
 renseignements convenables ; et, sur son rapport, 
 I'affaire sera suivie et definitivement terminee dans 
 la forme administrative, ou renvoyee, selon I'exigence 
 des cas, aux autorites competentes. 
 
 TITRE n. 
 
 DES MINISTRES. 
 
 Section I. — Dispositions generales. 
 
 Art. 9. — Le cnlte catholiqne sera exerce sous 
 la direction des archeveques et 6veques dans leurs 
 dioceses, et sous celle des cures dans leurs paroisses. 
 
 Art. 10. — Tout privilege portant exemption ou 
 attribution de la jurisdiction 6piscopale est aboli. 
 
 Art. 11. — Les arclieveques et eveques pourront, 
 avec I'autorisation du Gouvernement, etablir dans 
 leurs dioceses des cbapitres catbedraux et des semi- 
 naires. Tous autres etablissements ecclesiastiques 
 sont supprimes. 
 
 Art. 12. — II sera libre aux arcbeveques et eveques 
 d'aj outer a leur nom le titre de citoyen ou celui 
 de monsieur. Toutes autres qualifications sont 
 interdites. 
 
 Section II. — Des archeveques ou metropolitains. 
 Art. 13. — Les arcbeveques consacreront et instal- 
 
 leront leurs suffragants. En cas d'empecbement ou 
 
 I 
 
124 THE CHURCH IN FRANCE 
 
 de refus de leur part, ils seront supplees par le plus 
 ancien eveque de rarrondissement metropolitain. 
 
 Art. 14. — lis veilleront au maintien de la foi et 
 la discipline dans les dioceses dependant de leur 
 m^tropole. 
 
 Art. 15. — Us connaitront des reclamations et des 
 plaintes contre la conduite et les decisions des eveques 
 suffragants. 
 
 Section III. — Des eveques, des vicaires generaux 
 et des seminaires. 
 
 Art. 16. — On ne pourra etre nomme eveque 
 avant I'age de trente ans, et si on n'est originaire 
 frangais. 
 
 Art. 17. — Avant I'exp^dition de I'arrete de no- 
 mination, celui ou ceux qui seront proposes seront 
 tonus de rapporter une attestation de bonnes vie et 
 moeurs, expediee par I'ev^que dans le diocese duquel 
 ils auront exerce les fonctions du ministere eccle- 
 siastique ; et ils seront examines sur leur doctrine 
 par un eveque et deux pretres qui seront commis 
 par le Premier Consul, lesquels adresseront le 
 resultat de leur examen au conseiller d'Etat charge 
 de toutes les affaires concernant les cultes. 
 
 Art. 18. — Le pretre nomme par le Premier 
 Consul fera les diligences pour rapporter I'institution 
 du Pape. 
 
 II ne pourra exercer aucune fonction avant que la 
 bulle portant son institution ait re9u 1' attache du 
 
THE CHURCH IN FRANCE 125 
 
 Gouveriiement et qu'il ait pret6 en personne le eer- 
 ment present par la convention passee entre le 
 Gouvernement frangais et le Saint-Siege. 
 
 Ce sernient sera prete au Premier Consul ; il en 
 sera dresse proces-verbal par le Secretaire d'Etat. 
 
 Art. 19. — Les eveques nommeront et institueront 
 les cures ; neanmoins, ils ne manifesteront pas leur 
 nomination et ils ne donneront I'institution canonique 
 qu'apres que cette nomination aura ete agreee par 
 le Premier Consul. 
 
 Art. 20. — lis seront tenus de resider dans leurs 
 dioceses ; ils ne pourront en sortir qu'avec la 
 permission du Premier Consul. 
 
 Art. 21. — Chaque eveque pourra nommer deux 
 vicaires generaux, et chaque archeveque pourra en 
 nommer trois ; ils les choisiront parmi les pretres 
 ayant les qualites requises pour etre eveques. 
 
 Art. 22. — -lis visiteront annuellement et en per- 
 sonne une partie de leur diocese et, dans I'espace 
 de cinq ans, le diocese entier. 
 
 En cas d'empecliement legitime, la visite sera 
 faite par un vicaire general. 
 
 Art. 23. — Les eveques seront charges de I'organi- 
 sation de leurs seminaires, et les reglements de cette 
 organisation seront soumis a I'approbation du Premier 
 Consul. 
 
 Art. 24. — Ceux qui seront choisis pons I'enseigne- 
 ment dans les seminaires souscriront la Declaration 
 
 I 2 
 
126 THE CHURCH IN FRANCE 
 
 faite par le clerge de France en 1682 et publiee par 
 un edit de la meme annee ; ils se soumettront a en- 
 seigner la doctrine qui y est contenue, et les eveques 
 adresseront une expedition en forme de cette sou- 
 mission au conseiller d'Etat charge de toutes les 
 affaires concernant les cultes. 
 
 Art. 25. — Les eveques enverront toutes les annees 
 a ce conseiller d'Etat le nom des personnes qui 
 etudieront dans les seminaires et qui se destineront 
 a I'etat ecclesiastique. 
 
 Art. 26. — lis ne pourront ordonner aucun eccle- 
 siastique s'il ne justifie d'une propri^te produisant 
 au moins un revenu annuel de 300 francs ; s'il n'a 
 atteint I'age de vingt-cinq ans, et s'il ne reunit les 
 qualites requises par les canons regus en France. 
 
 Les eveques ne feront aucune ordination avant 
 que le nombre des personnes a ordonner ait ^te 
 soumis au Gouvernement, et par lui agre6. 
 
 Section IV. — Des cures. 
 
 Art. 27. — Les cures ne pourront entrer en fonc- 
 tions qu'apres avoir prete entre les mains du prefet 
 le serment prescrit par la convention passee entre le 
 Gouvernement et le Saint-Siege. II sera dresse proces- 
 verbal de cette prestation par le secretaire general 
 et la prefecture, et copie coUationnee leur en sera 
 delivree. 
 
 Art. 28. — Ils seront mis en possession par le cure 
 ou le pretre que I'eveque designera. 
 
THE CHURCH IN FRANCE 127 
 
 Art. 29. — ^Ils seront tenus de resider dans leurs 
 paroisses. 
 
 Art. 30. — Les cures seront immediatement soumis 
 aux ^veques dans Texercice de leurs fonctions. 
 
 Art. 31. — Les vicaires et desservants exerceront 
 leur ministere sous la surveillance et la direction 
 des cur^s. 
 
 lis seront approuv^s par I'ev^que et r^vocables 
 par lui. 
 
 Art. 32. — Aucun Stranger ne pourra etre employe 
 dans les fonctions du ministere ecclesiastique sans 
 la permission du Gouvernement. 
 
 Art. 33. — Toute fonction est interdite k tout 
 ecclesiastique, meme Frangais, qui n'appartient a 
 aucun diocese. 
 
 Art. 34. — Un pretre ne pourra quitter son diocese, 
 pour aller desservir dans un autre, sans la permission 
 de son eveque. 
 
 Section V. — Des chapitres catliedraux et du gouverne- 
 ment des dioceses pendant la vacance du siege. 
 
 Art. 35. — Les archeveques et ev^ques qui 
 voudront user de la faculte qui leur est donnee 
 d'etablir des chapitres ne pourront le faire sans avoir 
 rapporte I'autorisation du Gouvernement, tant pour 
 r^tablissement lui-meme que pour le nombre et le 
 choix des ecclesiastiques destines a les former. 
 
128 THE CHURCH IN FRANCE 
 
 Art. 36. — Pendant la vacance des sieges, il sera 
 pourvu par le m^tropolitain et, a son defaut, par 
 le plus ancien des eveques sufPragants, au 
 gouvernement des dioceses. 
 
 Les vicaires generaux de ces dioceses continueront 
 leurs fonctions, meme apres la mort de I'eveque, 
 jusqu'a remplacement. 
 
 Art. 37. — Les me tropoli tains, les chapitres catlie- 
 draux seront teniis, sans delai, de donner avis au 
 Gbuvernement de la vacance des sieges et des 
 mesures qui auront ete prises pour le gouvernement 
 des dioceses vacants. 
 
 Art. 38. — Les vicaires g^n^raux qui gouvernent 
 pendant la vacance, ainsi que les metropolitains 
 ou capitulaires, ne se permettront aucune innovation 
 dans les usages et coutumes des dioceses. 
 
 TITRE HL 
 
 DU CULTE. 
 
 Art. 39. — II n'y aura qu'une liturgie et un 
 catecliisme pour toutes les eglises catholiques de 
 France. 
 
 Art. 40. — Aucun cure ne pourra ordonner des 
 prieres publiques extraordinaires dans sa paroisse 
 sans la permission speciale de I'eveque. 
 
 Art. 41. — Aucune fete, a I'exception dn di- 
 manclie, ne pourra etre etablie sans la permission 
 du Gouvernement. 
 
THE CHURCH IN FRANCE 129 
 
 Art. 42. — Les ecclesiastiques useront, dans les 
 ceremonies religieuses, des habits et des ornements 
 convenables a leur titre ; ils ne pourront, dans aiicun 
 cas ni sous aucun pretexte, prendre la couleur et les 
 marques distinctives reservees aux eveques. 
 
 Art. 43. — Tous les ecclesiastiques seront habill^s 
 a la fran9aise et en noir.''*' Les eveques pourront 
 joindre a ce costume la croix pastorale et les has 
 violets. 
 
 Art. 44. — Les cbapelles domestiques, les oratoires 
 particuliers ne pourront etre etablis sans une per- 
 mission expresse du Gouvernement accordee sur la 
 demande de I'eveque. 
 
 Art. 45. — Aucune c^remonie religieuse n'aura lieu 
 hors des edifices consacres au culte catholique, dans 
 les villes ou il y a des temples destines a diff^rents 
 cultes. 
 
 Art. 46. — Le meme temple ne pourra ^tre 
 consacre qu'a un meme culte. 
 
 Art. 47. — II y aura, dans les cathedrales et 
 paroisses, une place distinguee pour les individus 
 catholiques qui remplissent les autorit^s civiles ou 
 militaires. 
 
 * It is said that this provision made the wearing of the ordinary 
 ecclesiastical costume, the soutane, &c., illegal during the century 
 that the Organic Articles were in force and that it has become legal 
 only since January 1, 1906. To be " habilM k la frangaise " is to 
 wear a dress somewhat like that of the Speaker of the House of 
 Commons without his wig and gown. 
 
130 THE CHURCH IN FRANCE 
 
 Art. 48. — L'ev^qne se concertera avec le prefet 
 pour regler la maniere d'appeler les fideles au ser- 
 vice divin par le son des cloches. On ne pourra les 
 sonner pour toute autre cause sans la permission 
 de la police locale. 
 
 Art. 49. — Lorsque le Gouvernement ordonnera 
 des prieres publiques, les eveques se concerteront 
 avec le prefet et le commandant militaire du lieu, 
 pour le jour, I'heure et le mode d'execution de ces 
 ordonnances. 
 
 Art. 50. — Les prieres solennelles appelees ser- 
 mons, et celles connues sous le nom de stations de 
 TAvent et du Careme, ne seront faites que par des 
 pretres qui en auront obtenu une autorisation 
 speciale de I'ev^que. 
 
 Art. 51. — Les cures, aux prones des messes 
 paroissiales, prieront et feront prier pour la prosperite 
 de la Republique fi-angaise et pour les Consuls. 
 
 Art. 52. — lis ne se permettront, dans leurs in- 
 structions, aucune inculpation directe ou indirecte, 
 soit contre les personnes, soit contre les autres cultes 
 autorises par I'Etat. 
 
 Art. 53. — Us ne feront au prone aucune publi- 
 cation 6trangere k I'exercice du culte, a moins qu'ils 
 n'y soient autorises par le Gouvernement. 
 
 Art. 54. — lis ne donneront la benediction nuptiale 
 qu'a ceux qui justifieront, en bonne et due forme, 
 avoir contracte leur mariage devant I'officier civil. 
 
THE CHURCH IN FRANCE 131 
 
 Art. 55. — Les registres tenus par les ministres 
 du culte, n'etant et ne pouvant etre relatifs qu'a 
 radministration des sacrements, ne pourront, dans 
 aucun cas, suppleer les registres ordonnes par la loi 
 pour constater I'etat civil des Frangais. 
 
 Art. 56. — Dans tons les actes ecclesiastiques et 
 religieux, on sera oblig6 de se servir du calendrier 
 d'equinoxe etabli par les lois de la Republique ; on 
 designera les jours par les noms qu'ils avaient dans 
 le calendrier des solstices. 
 
 Art. 57. — Le repos des fonctionnaires publics 
 sera fix6 au dimancbe. 
 
 TITRE IV. 
 
 DE LA CIRCONSCRIPTION DES ARCHEV^OHl&S, DES 
 
 ^V^OHlfeS ET DES PAROISSES DES EDIFICES DESTINES AU 
 
 CULTE, ET DU TRAITEMENT DES MINISTRES. 
 
 Section I. — De la cireonscription des areheveches et 
 des eveches. 
 
 Art. 58. — II y aura en France dix arcbev^ches 
 ou m^tropoles et cinquante 6vecbes. 
 
 Art. 59. — La circonscription des metropoles et des 
 dioceses sera faite conform^ment au tableau ci-joint.*''' 
 
 Section II. — De la circonscription des paroisses. 
 
 Art. 60. — II y aura au moins une paroisse par 
 justice de paix. II sera, en outre, etabli autant de 
 succursales que le besoin pourra I'exiger. 
 
 * This is omitted here, as being of no utility except to compare 
 with the existing table of dioceses. (See page 76.) 
 
132 THE CHURCH IN FRANCE 
 
 Art. 61. — Chaque eveque, de concert avec le 
 pr^fet, reglera le nombre et Tetendue de ces 
 succursales. Les plans arretes seront soumis au 
 Gouvernement et ne pourront etre mis a execution 
 sans son autorisation. 
 
 Art. 62. — Aucune partie du territoire frangais 
 ne pourra 6tre erigee en cure et en succursale sans 
 I'autorisation expresse du Gouvernement. 
 
 Art. 63. — Les pr^tres desservant les succarsales 
 seront nommes par les eveques. 
 
 Section III. — Du traitement des ministres. 
 
 Art. 64. — Le traitement des archeveques sera de 
 15,000 francs. 
 
 Art. 65. — Le traitement des Eveques sera de 
 10,000 francs. 
 
 Art. 66. — Les cures seront distribues en deux 
 classes : le traitement des cures de la premiere classe 
 sera porte a 1,500 francs ; celui des cures de la 
 seconde classe, a 1,000 francs. 
 
 Art. 67. — Les pensions dont ils jouissent, en 
 execution des lois de I'Assemblee Constituante, seront 
 pr^compt^es sur leur traitement. Les conseils generaux 
 des grandes communes pourront, sur leurs biens 
 ruraux ou sur leurs octrois, leur accorder une aug- 
 mentation de traitement, si les circonstances 1' exigent. 
 
 Art. 68. — I^es vicaires et desservants seront choisis 
 parmi les ecclesiastiques pensionnes en execution 
 des lois de I'Assemblee Constituante. 
 
THE CHURCH IN FRANCE 133 
 
 Le montant de ces pensions et le produit des 
 oblations formeront leur traitement. 
 
 Art. 69. — Les eveques redigeront les projets de 
 reglement relatifs aux oblations que les ministres du 
 culte sont autoris^s a recevoir pour Tadministration 
 des sacrements. 
 
 Les projets de reglement rediges par des eve- 
 ques ne pourront etre publies, ni autrement mis a 
 execution, qu'apres avoir ete approuves par le 
 Gouvernement. 
 
 Art. 70. — Tout ecclesiastique pensionnaire de 
 I'Etat sera prive de sa pension s'il refuse, sans 
 cause legitime, les fonctions qui pourront lui 6tre 
 confiees. 
 
 Art. 71. — Les conseils generaux de departement 
 sont autorises a procurer aux arcbeveques et eveques 
 un logement convenable. 
 
 Art. 72. — Les presbyteres et les jardins attenants, 
 non alienes, seront rendus aux cures et aux desser- 
 vants des succursales. A defaut de ces presbyteres, 
 les conseils des communes sont autorises a leur 
 procurer un logement et un jardin. 
 
 Art. 73. — Les immeubles, autres que les edifices 
 destines au logement, et les jardins attenants, ne 
 pourront etre affectes a des titres ecclesiastiques, ni 
 possedes par les ministres du culte, a raison de leurs 
 fonctions. 
 
134 THE CHURCH IN FRANCE 
 
 Section IV. — Des edifices destines an culte. 
 
 Art. 74. — Les edifices anciennement destines an 
 culte catholique, actuellement dans les mains de la 
 nation, a raison d'un edifice par cure et par succur- 
 sale, seront mis a la disposition des 6veques par 
 arretes de prefet du d^partement. 
 
 Une expedition de ces arretes sera adressee au 
 conseiller d'Etat charge de toutes les affaires 
 concernant les cultes. 
 
 Art. 75. — II sera etabli des fabriques pour veiller 
 a I'entretien et la conservation des temples, a 
 r administration des aumones. 
 
 Art. 76. — Dans les paroisses ou il n'y aura point 
 d'edij&ce disponible pour le culte, I'eveque se concer- 
 tera avec le prefet pour la designation d'un edifice 
 convenable. 
 
APPENDIX HL 
 
 LOI RELATIVE AU CONTRAT D'ASSOCIATION. 
 
 (1*^ JUILLET 1901.) 
 
 Le Senat et la Chambres des deputes ont adopte, 
 Le President de la Republique promulgue la loi 
 dont le teneur suit : 
 
 TITRE ^^ 
 
 Article premier. — L'association est la convention 
 par laquelle deux ou plusieurs personnes mettent en 
 commun d'une fagon pemianente leurs connaissances 
 ou leur activite dans un but autre que de partager 
 des benefices. Elle est regie, quant a sa validite, 
 par les principes generaux du droit applicables aux 
 contrats et obligations. 
 
 Art. 2. — Les associations de personnes pourront 
 se former librement sans autorisation ni declaration 
 prealables, mais elles ne jouiront de la capacite 
 juridique que si elles se sont conformees aux 
 dispositions de I'article 5. 
 
 Art. 3. — Toute association fondee sur une cause ou 
 en vue d'un objet illicite, contraire aux lois, aux 
 bonnes nioeurs, ou qui aurait pour but de porter 
 atteinte a I'integrite du territoire national et a la 
 forme republicaine du Gouvernement, est nulle et de 
 nul effet. 
 
136 THE CHURCH IN FRANCE 
 
 Art. 4. — Tout membre d'une association qui n'est 
 pas formee pour un temps determine pent s'en retirer 
 en tout temps, apres payement des cotisations echues 
 et de I'annee courante, nonobstant touts clause 
 contraire. 
 
 Art. 5. — Toute association qui voudra obtenir la 
 capacite juridique prevue par I'article 6 devra etre 
 rendue publique par les soins de ses fondateurs. 
 
 La declaration prealable en sera faite a la pre- 
 fecture du departement ou a la sous-prefecture de 
 I'arrondissement ou I'association aura son siege social. 
 Elle fera connaitre le titre et I'objet de I'association, 
 le siege des ses etablissements et les noms, profes- 
 sions et domiciles de ceux qui, a un titre quelconque, 
 sont charges de son administration ou de sa direction. 
 II en sera donne recepisse. 
 
 Deux exemplaires des statuts seront joints a la 
 declaration. 
 
 Les associations sont tenues de faire connaitre, 
 dans les trois mois, tons les changements survenus 
 dans leur administration ou direction, ainsi que toutes 
 les modifications apportees a leurs statuts. 
 
 Ces modifications et cbangements ne sont oppo- 
 sables aux tiers qu'a partir du jour ou ils auront 
 ete declares. 
 
 Les modifications et changements seront en outre 
 consignes sur un registre special qui devra etre 
 presente aux autorites administratives ou judiciairies 
 chaque fois qu'elles en feront la demande. 
 
THE CHURCH IN FRANCE 137 
 
 Art. 6. — Toute association regulierement declaree 
 peut, sans aucune autorisation speciale, ester en 
 justice, acquerir a titre onereux, posseder et ad- 
 ministrer, en dehors des subventions de I'Etat, des 
 departements et des communes : 
 
 1** Les cotisations de ses membres ou les sommes 
 au moyen desquelles ces cotisations ont ete redimees, 
 ces sommes ne pouvant etre superieures a 500 francs ; 
 
 2"" Le local destine a I'administration de 
 Tassociation et a la reunion de ses membres ; 
 
 S*" Les immeubles strictement necessaires a 
 I'accomplissement du but qu'elle se propose. 
 
 Art. 7. — En cas de nuUite prevue par I'article 3, 
 la dissolution de Fassociation sera prononcee par le 
 tribunal civil, soit a la requete de tout interesse, 
 soit a la diligence du ministere public. 
 
 En cas d'infraction aux dispositions de I'article 5, 
 la dissolution pourra etre prononcee a la requete de 
 de tout interesse ou du ministere public. 
 
 Art. 8. — Seront punis d'une amende de 16 a 200 
 francs, et, en cas de recidive, d'une amende double, ceux 
 qui auront contrevenu aux dispositions de I'article 5. 
 
 Seront punis d'une amende de 16 a 5,000 francs 
 et d'un emprisonnement de six jours a un an, les 
 fondateurs, directeurs ou administrateurs de I'asso- 
 ciation qui se serait maintenue ou reconstituee 
 illegalement apres le jugement de dissolution. 
 
 Seront punies de la meme peine toutes les 
 
138 THE CHURCH IN FRANCE 
 
 personnes qui auront favoris^ la reunion des 
 membres de I'association dissoute, en consentant 
 I'usage d'un local dont elles disposent. 
 
 Art. 9. — En cas de dissolution volontaire, statutaire 
 ou prononcee par justice, les biens de I'association 
 seront devolus conform ement aux status, ou, a defaut 
 de disposition statutaire, suivant les regies deter- 
 minees en assemblee generale. 
 
 TITRE n. 
 
 Art. 10. — Les associations peuvent ^tre recon- 
 nues d'utilite publique par decrets rendus en la forme 
 des reglements d'administration publique. 
 
 Art. 11. — Ces associations peuvent faire tons les 
 actes de la vie civile qui ne sont pas interdits par 
 leurs statuts, mais elles ne peuvent posseder ou 
 acquerir d'autres meubles que ceux necessaires au 
 but qu' elles se proposent. Toutes les valeurs mobi- 
 li^res d'une association doivent etre placees en titres 
 nominatifs. 
 
 Elles peuvent recevoir des dons et des legs dans 
 les conditions prevues par I'article 910 du Code civil 
 et I'article 5 delaloi du4 fevrier 1901. Les innneubles 
 compris dans un acte de donation ou dans une dis- 
 position testamentaire qui ne seraient pas neces- 
 saires au fonctionnement de I'association sont alienes 
 dans les delais et la forme presents par le decret ou 
 I'arrete qui autorise I'acceptation de la liberalite ; 
 le prix en est verse a la caisse de I'association . 
 
THE CHURCH IN FRANCE 139 
 
 Elles ne peuvent accepter une donation mobiliere 
 ou immobiliere avec reserve d'usufruit au profit du 
 donateur. 
 
 Art. 12. — Les associations composees en majeure 
 partie d'etrangers, celles ayant des administrateurs 
 etrangers on leur siege a I'etranger, et dont les 
 agissements seraient de nature, soit a fausser les con- 
 ditions normales du marche des valeurs ou des 
 marcliandises, soit a menacer la surety interieure ou 
 exterieure de I'Etat, dans les conditions prevues par 
 les articles 75 a 101 du Code penal, pourront etre 
 dissoutes par decret du president de la Republique 
 rendu en Conseil des ministres. 
 
 Les fondateurs, directeurs ou administrateurs de 
 I'association qui se serait maintenue ou reconstituee 
 illegalement apres le decret de dissolution, seront 
 punis des peines portees par I'article 8, paragrapLe 2. 
 
 TITRE III. 
 
 Art. 13. — Aucune congregation religieuse ne 
 pent se former sans une autorisation donnee par 
 une loi qui determinera les conditions de son 
 fonctionnement. 
 
 Elle ne pourra fonder aucun nouvel etablisse- 
 ment qu'en vertu d'un decret rendu en Conseil 
 d'Etat. 
 
 La dissolution de la congregation ou la ferme- 
 ture de tout etablissement pourront ^tre prononcees 
 par decret rendu en Conseil des ministres. 
 
 K 
 
140 THE CHURCH IN FRANCE 
 
 Art. 14. — Nxil n'est admis a diriger, soit direc- 
 tement, soit par personne interposee, un etablisse- 
 ment d'enseigiiement de quelque ordre qu'il soit, ni 
 k y donner Tenseignenieiit, s'il appartient a une 
 congregation religieuse non autorisee. 
 
 Les contrevenants seront punis des peines prevues 
 par r article 8, paragraphe 2. La fermeture de 
 r^tablissement pourra en outre etre prononc^e par le 
 jugement de condamnation. 
 
 Art. 15. — Toute congregation religieuse tient un 
 etat de ses recettes et de ses depenses ; elle dresse 
 chaque annee le compte financier de I'annee ecoulee 
 et r^tat inventaire de ses biens meubles et immeubles. 
 
 La liste complete de ses membres, mentionnant leur 
 nom patronymique ainsi que le nom sous lequel ils 
 sont designes dans la congregation, leur nationalite, 
 aige et lieu de naissance, la date de leur entree, doit 
 se trouver au siege de la congregation. 
 
 Celle-ci est tenue de representee sans deplacement, 
 sur toute requisition du prefet, a lui-meme ou a son 
 delegue, les comptes, etats et listes ci-dessus indiques. 
 
 Seront punis des peines portees au paragraphe 2 de 
 I'article 8 les representants ou directeurs d'une 
 congregation qui auront fait des communications 
 mensong^res ou refuse d'obtemperer aux requisitions 
 du prefet dans le cas pr^vu par le present article. 
 
 Art. 16. — Toute congregation form^e sans auto- 
 risation sera declaree illicite. 
 
THE CHURCH IN FRANCE 141 
 
 Ceux qui en auront fait partie seront punis des 
 peines edicteea a I'article 8, paragraphe 2. 
 
 La peine applicable aux fondateurs ou adminis- 
 trateurs sera portee an double. 
 
 Art. 17. — Sont nuls tons actes entre vifs ou tes- 
 tamentaires, a titre onereux ou gratuit, accomplis 
 directement, soit par personne interposee, ou toute 
 autre voie indirecte, ayant pour effet de permettre aux 
 associations legalement ou illegalement formees de se 
 soustraire aux dispositions des articles 2, 6, 9, 11, 
 13, 14 et 16. 
 
 Sont legalement presumees personnes interpos^es 
 au profit des congregations religieuses, mais sous 
 reserve de la preuve contraire : 
 
 I'' Les associes a qui ont ete consenties des ventes 
 ou fait des dons ou legs, a moins, s'il s'agit de dons 
 ou legs, que le beneficiaire ne soit I'lieritier en ligne 
 directe du deposant ; 
 
 2^ L'associe ou la Societe civile ou commerciale, 
 composee en tout ou partie de membres de la con- 
 gregation, proprietaire de tout inimeuble occupe par 
 I'association ; 
 
 3"" Le proprietaire de tout immeuble occupe par 
 I'association, apres qu'elle aura ete declaree illicite. 
 
 La nullite pourra etre prononcee soit a la diligence 
 du ministere public, soit a la requete de tout 
 interesse. 
 
 Art. 18. — Les congregations existantes au moment 
 de la promulgation de la presente loi, qui n'auraient 
 
 K2 
 
142 THE CHURCH IN FRANCE 
 
 pas 6t6 anterieurement autoris6es ou reconnues, 
 devront, dans le d^lai de trois mois, justifier qu'elles 
 out fait les diligences n^cessaires pour se conformer a 
 ses prescriptions. 
 
 A defaut de cette justification, elles sont reput^es 
 dissoutes de plein droit. II en sera de meme des con- 
 gregations auxquelles Tautorisation aura ete refus^e. 
 
 La liquidation des biens detenus par elles aura lieu 
 en justice. Le tribunal, a la requete du ministere 
 public, nommera, pour y proceder, un liquidateur qui 
 aura, pendant toute la duree de la liquidation, tons 
 les pouvoirs d'un administrateur s^questre. 
 
 Le jugement ordonnant la liquidation sera rendu 
 public dans la forme prescrite pour les annonces 
 l^gales. 
 
 Les biens et valeurs appartenant aux membres 
 de la congregation anterieurement a leur entree dans 
 la congregation, ou qui leur seraient echus depuis, 
 soit par succession ah intestat, en ligne directe ou 
 collaterale, soit par donation ou legs en ligne directe, 
 leur seront restitu^s. 
 
 Les dons et legs qui leur auraient 6te faits autre- 
 ment qu'en ligne directe pourront 6tre ^galement 
 revendiques, mais h charge par les beneficiaires de 
 faire la preuve qu'ils n'ont pas ete les personnes 
 interpos6es pr^vues par I'article 17. 
 
 Les biens et valeurs acquis a titre gratuit et qui 
 n'auraient pas ete specialement affectes par Tacte 
 de liberalite a une oeuvre d'assistance pourront etre 
 
THE CHURCH IN FRANCE 143 
 
 revendiques par le donateur, ses heritiers ou ayants 
 droit, ou par les heritiers ou ayants droit du testa- 
 teur, sans qu'il puisse leur etre oppos6 aucune 
 prescription pour le temps ecoule avant le jugement 
 pronongant la liquidation. 
 
 Si les biens et valem-s ont ete donnes ou legues 
 en vue de gratifier non les congreganistes, mais de 
 pourvoir a une oeuvre d'assistance, ils ne pourront 
 ^tre revendiques qu'^ charge de pourvoir a I'accom- 
 plissement du but assigne a la liberalite. 
 
 Toute action en reprise ou revendication devra, a 
 peine de forclusion, etre form^e contre le liquid ateur 
 dans le delai de six mois a partir de la publication 
 du jugement. Les jugements rendus con trad ictoire- 
 nient avec le liquidateur et ayant acquis I'autorite de 
 la chose jugee sont opposables a tous les int^ress^s. 
 
 Passe le delai de six mois, le liquidateur proc^dera 
 k la vente en justice de tous les immeubles qui 
 n'auraient pas 6te revendiques ou qui ne seraient 
 pas affectes a une oeuvre d'assistance. 
 
 Le produit de la vente, ainsi que toutes les valeurs 
 mobilieres, sera depose a la Caisse des depots et 
 consignations. 
 
 L'entretien des pauvres hospitalises sera, jusqu'a 
 I'achevement de la liquidation, considere comme frais 
 privilegies de liquidation. 
 
 S'il n'y a pas de contestation ou lorsque toutes les 
 actions fornixes dans le delai prescrit auront ete 
 jugees, I'actif net est reparti entre les ayants droit. 
 
144 THE CHURCH IN FRANCE 
 
 Le reglement d'administration publique vise par 
 I'article 20 de la presente loi determinera, sur I'actif 
 reste libre apres le prelevement ci-dessua prevu I'allo- 
 cation, en capital ou sous forme de rente viagere, 
 qui sera attribuee aux membres da la congregation 
 dissoute qui n'auraient pas de moyens d'existence 
 assures, ou qui justifieraient avoir contribue a I'acqui- 
 sition des valeurs mises en distribution par le produit 
 de leur travail personnel. 
 
 Art. 19. — Les dispositions de I'article 463 du 
 Code penal sont applicables aux delits prevus par 
 la presente loi. 
 
 Art. 20. — Un reglement d'administration pub- 
 lique determinera les mesures propres a assurer 
 r execution de la presente loi. 
 
 Art. 21.— Sont abroges les articles 291, 292, 293, 
 da Code penal, ainsi que les dispositions de I'article 
 294 du meme Code relatives aux associations ; I'article 
 20 de I'ordonnance des 5-8 juillet 1820 ; la loi du 10 
 avril 1834 ; I'article 13 du decret du 28 juillet 1848 ; 
 I'article 7 de la loi du 30 juin 1881 ; la loi du 14 
 mars 1872 ; le paragrapbe 2, article 2, de la loi du 
 24 mai 1825 ; le decret du 31 Janvier 1852, et 
 generalement toutes les dispositions contraires a la 
 presente loi. 
 
 II n'est en rien deroge pour I'avenir aux lois 
 sp^ciales relatives aux syndicats professionnels, aux 
 societies de commerce et aux societes de secours 
 mutuels. 
 
APPENDIX IV. 
 
 LOI DU 9 DjfeCEMBRE 1905 
 
 CONCERNANT LA SEPARATION DES 
 
 EGLISES ET DE L'ETAT. 
 
 Le Senat et la Chambre des deputes ont adopte, 
 Le President de la R^puMique promulgue la loi 
 dont le teneur suit : 
 
 TITRE r. 
 
 PRINCIPES. 
 
 Art. 1". — La Republique assure la liberte de 
 conscience. Elle garantit le libre exercice des cultes 
 sous les seules restrictions ^dictees ci-apres dans 
 I'interet de I'ordre public. 
 
 Art. 2. — La Republique ne reconnait, ne salarie 
 ni ne subventionne aucun culte. En consequence, 
 k partir du l^'' Janvier qui suivra la promulgation 
 de la presente loi, seront supprimees des budgets 
 de I'Etat, des departements et des communes, toutes 
 d^penses relatives a I'exercice des cultes. Pourront 
 toutefois etre inscrites auxdits budgets les depenses 
 relatives a des services d'aumonerie et destinees a 
 assurer le libre exercice des cultes dans les etablis- 
 sements publics, tels que lycees, colleges, ecoles, 
 hospices, asiles et prisons. 
 
 Les etablissements publics du culte sont sup- 
 primes, sous reserve des dispositions enoncees a 
 Tarticle 3. 
 
146 THE CHURCH IN FRANCE 
 
 TITRE n. 
 
 ATTRIBUTION DES BIENS. — PENSIONS. 
 
 Art. 3. — Les etablissements dont la suppression 
 est ordonnee par Tarticle 2 continueront provisoire- 
 ment de fonctionner, eonformement aux dispositions 
 qui les regissent actuellement, jusqu'a I'attribution 
 de leurs biens aux associations prevues par le titre IV 
 et au plus tard jusqu'a I'expiration du delai ci-apres. 
 
 Des la promulgation de la presente loi, il sera 
 procede par les agents de Fadministration des 
 domaines a I'inventaire descriptif et estimatif : 
 
 1° Des biens mobiliers et immobiliers desdits 
 etablissements ; 
 
 2"" Des biens de I'Etat, des departemente et des 
 communes dont les memes etablissements ont la 
 jouissance. 
 
 Ce double inventaire sera dresse contradictoire- 
 ment avec les representants legaux des etablissements 
 ecclesiastiques ou eux dument appeles par une 
 notification faite en la forme administrative. 
 
 Les agents charges de I'inventaire auront le droit 
 de se faire communiquer tons titres et documents 
 utiles a leurs operations. 
 
 Art. 4. — Dans le delai d'un an a partir de la 
 promulgation de la presente loi, les biens mobiliers 
 et immobiliers des menses, fabriques, conseils presby- 
 teraux, consistoires et autres etablissements publics 
 du culte seront, avec toutes les charges et obligations 
 
THE CHURCH IN FRx\NCE 147 
 
 qui les grevent et avec leur affectation speciale, trans- 
 feres par les representants legaux de ces etablisse- 
 ments aux associations qui, en se conformant aux 
 regies d'organisation generale du culte dont elles se 
 proposent d'assurer I'exercice, se seront legalement 
 formees, suivant les prescriptions de I'article 19, 
 pour I'exercice de ce culte dans les anciennes 
 circonscriptions desdits etablissements. 
 
 Art. 5. — Ceux des biens designes a I'article prece- 
 dent qui proviennent de I'Etat et qui ne sont pas 
 grev^s d'une fondation pieuse creee posterieurement a 
 la loi du 18 germinal an X feront re tour k I'Etat. 
 
 Les attributions de biens ne pourront etre faites 
 par les etablissements ecclesiastiques qu'un mois 
 apres la promulgation du reglement d'administration 
 publique prevu a I'article 43. Faute de quoi la 
 nuUite pourra en ^tre demandee devant le tribunal 
 civil par toute partie interessee ou par le ministere 
 public. 
 
 En cas d'alienation par I'association cultueUe de 
 valeurs mobilieres ou d'immeubles faisant partie du 
 patrimoine de I'etablissement public dissous, le mon- 
 tant du produit de la vente devra etre employe en 
 titres de rente nominatifs ou dans les conditions 
 prevues au paragrapbe 2 de I'article 22. 
 
 L'acquereur des biens alienes sera personnelle- 
 ment responsable de la regularite de cet emploi. 
 
 Les biens revendiques par I'Etat, les departements 
 ou les communes ne pourront etre alienes, transformes 
 
148 THE CHURCH IN FRANCE 
 
 ni modifies jusqu'a ce qu'il ait ete statue sur la 
 revendication par les tribunaux competents. 
 
 Art. 6. — Les associations attributaires des biens 
 des etablissements ecclesiastiques supprimes seront 
 tenues des dettes de ces etablissements ainsi que de 
 leurs emprunts sous reserve des dispositions du 
 troisieme paragrapbe du present article ; tant qu'elle 
 ne seront pas liberees de ce passif, elles auront droit 
 a la jouissance des biens productifs de revenus qui 
 doivent faire re tour a I'Etat en vertu de I'article 5. 
 
 Le revenu global desdits biens reste affecte au 
 payement du reliquat des dettes regulieres et legales 
 de I'etablissement public supprime, lorsqu'il ne se 
 sera forme aucune association cultuelle apte a 
 recueillir le patrimoine de cet etablissement. 
 
 Les annuites des emprunts contractes pour de- 
 penses relatives aux edifices religieux seront sup- 
 portees par les associations en proportion du temps 
 pendant lequel elles auront I'usage de ces edifices 
 par application des dispositions du titre HI. 
 
 Dans le cas oii I'Etat, les departements ou les 
 communes rentreront en possession de ceux des 
 edifices dont ils sont proprietaires, ils seront res- 
 ponsables des dettes regulierement contractees et 
 afferentes auxdits edifices. 
 
 Art. 7. — Les biens mobiliers ou immobiliers 
 gi'eves d'une affectation charitable ou de toute autre 
 affectation etrangere a I'exercice du culte seront 
 attribues, par les representants legaux des eta- 
 
THE CHURCH IN FRANCE 149 
 
 blissements ecclesiastiques, aux services ou 6tablis- 
 sements publics ou d'utilite publique, dont la des- 
 tination est conforme a celle desdits biens. Cette 
 attribution devra etre approuvee par le prefet du 
 departement on siege I'etablissement eccMsiastique. 
 En cas de non-approbation, il sera statue par decret 
 en conseil d'Etat. 
 
 Toute action en reprise ou en revendication devra 
 etre exercee dans un d^lai de six mois a partir du 
 jour ou I'arrete prefectoral ou le decret approuvant 
 I'attribution aura ete insere au Journal offieiel. 
 L'action ne pourra etre intentee qu'en raison de 
 donations ou de legs et seulement par les auteurs et 
 leurs beritiers en ligne directe. 
 
 Art. 8. — Faute par un etablissement ecclesiastique 
 d'avoir, dans le delai fixe par I'article 4, precede aux 
 attributions ci-dessus prescrites, il y sera pourvu par 
 decret. 
 
 A I'expiration dudit delai, les biens a attribuer 
 seront, jusqu'a leur attribution, places sous sequestre. 
 
 Dans le cas ou les biens attribues en vertu de 
 I'article 4 et du paragrapbe 1" du present article 
 seront, soit des I'origine, soit dans la suite, reclames 
 par plusieurs associations formees pour I'exercice du 
 memo culte, I'attribution qui en aura ete faite par 
 les representants de I'etablissement ou par decret 
 pourra etre contestee devant le conseil d'Etat statuant 
 au contentieux, lequel prononcera en tenant compte 
 de toutes les circonstances de fait. 
 
150 THE CHURCH IN FRANCE 
 
 La demande sera introdnite devant le conseil 
 d'Etat, dans le delai d'un an a partir de la date 
 du decret ou a partir de la notification, a Fautorite 
 prefectorale, par les representants legaux des etab- 
 lissements publics du culte, de I'attribution effectuee 
 par eux. Cette notification devra etre faite dans le 
 delai d'un mois. 
 
 L'attribution pourra etre ulterieurement contestee 
 en cas de scission dans Tassociation nantie, de creation 
 d'association nouvelle par suite d'une modification 
 dans le territoire de la circonscription ecclesiastique 
 et dans le cas ou I'association attributaire n'est plus 
 en mesure de remplir son objet. 
 
 Art. 9. — A defaut de toute association pour 
 recueillir les biens d'un etablissement public du 
 culte, ces biens seront attribues par decret aux 
 etablissements communaux d'assistance ou de bien- 
 faisance situes dans les limites territoriales de la 
 circonscription ecclesiastique interessee. 
 
 En cas de dissolution d'une association, les biens 
 qui lui auront ete devolus en execution des articles 
 4 et 8 seront attribues par decret rendu en conseil 
 d'Etat, soit a des associations analogues dans la meme 
 circonscription ou, a leur defaut, dans les circonscrip- 
 tions les plus voisines, soit aux etablissements vises 
 au paragrapbe 1^' du present article. 
 
 Toute action en reprise ou en revendication devra 
 ^tre exercee dans un delai de six mois a partir du 
 jour ou le decret aura ete insere au Journal officiel. 
 
THE CHURCH IN FRANCE 151 
 
 L'action ne pourra etre intentee qu'en raison de 
 donations on de legs et senlement par les autenrs 
 et leurs lieritiers en ligne directe. 
 
 Art. 10. — Les attributions prevues par les articles 
 precedents ne donnent lieu a aucune perception au 
 profit dn Tresor. 
 
 Art. 11. — Les ministres des cultes qui, lors de la 
 promulgation de la presente loi, seront ages de plus 
 de soixante ans revolus et qui auront, pendant trente 
 ans au moins, rempli des fonctions ecclesiastiques 
 remunerees par I'Etat, recevront une pension annuelle 
 et viagere egale aux trois quarts de leur traitement. 
 
 Ceux qui seront ages de plus de quarante-cinq ans 
 et qui auront, pendant vingt ans au moins, rempli 
 des fonctions ecclesiastiques remunerees par I'Etat, 
 recevront une pension annuelle et viagere egale a la 
 moitie de leur traitement. 
 
 Les pensions allouees par les deux paragraph es 
 precedents ne pourront pas depasser 1,500 fr. 
 
 En cas de deces des titulaires, ces pensions seront 
 reversibles, jusqu'a concurrence de la moitie de leur 
 montant, au profit de la veuve et des orphelins 
 mineurs laisses par le defunt et, jusqu'a concurrence 
 du quart, au profit de la veuve sans enfants mineurs. 
 A la majorite des orphelins, leur pension s'eteindra 
 de plein droit. 
 
 Les ministres des cultes actuellement salaries par 
 I'Etat, qui ne seront pas dans les conditions ci-dessus, 
 
152 THE CHURCH IN FRANCE 
 
 recevront, pendant quatre ans a partir de la suppres- 
 sion du budget des cultes, une allocation egale a la 
 totalite de leur traitement pour la premiere annee, 
 aux deux tiers pour la deuxieme, a la moitie pour 
 la troisieme, au tiers pour la quatrieme. 
 
 Toutefois, dans les communes de moins de 1,000 
 habitants et pour les ministres des cultes qui con- 
 tinueront a y remplir leurs fonctions, la duree de 
 chacune des quatre periodes ci-dessus indiquees sera 
 doublee. 
 
 Les departements et les communes pourront, sous 
 les memes conditions que I'Etat, accorder aux mi- 
 nistres des cultes actuellement salaries par eux des 
 pensions ou des allocations etablies sur la meme 
 base et pour une egale duree. 
 
 Reserve est faite des droits acquis en matiere de 
 pensions par application de la legislation anterieure, 
 ainsi que des secours accordes, soit aux anciens 
 ministres des differents cultes, soit a leur famille. 
 
 Les pensions prevues aux deux premiers para- 
 graph es du present article ne pourront se cumuler 
 avec toute autre pension ou tout autre traitement 
 alloue, a titre quelconque, par I'Etat, les departements 
 ou les communes. 
 
 La loi du 27 juin 1885, relative au personnel des 
 facultes de theologie catholique supprimees, est ap- 
 plicable aux professeurs, charges de cours, maitres 
 de conferences et etudiants des facultes de theologie 
 protestante. 
 
THE CHURCH IN FRANCE 153 
 
 Les pensions et allocations prevues ci-dessus 
 seront incessibles et insaisissables dans les memes 
 conditions que les pensions civiles. Elles cesseront 
 de plein droit en cas de condamnation a une peine 
 afflictive ou infamante ou en cas de condamnation 
 pour I'un des delits prevus aux articles 34 et 35 
 de la presente loi. 
 
 Le droit a I'obtention ou a la jouissance d'une 
 pension ou allocation sera suspendu par les circon- 
 stances qui font perdre la qualite de Frangais, durant 
 la privation de cette qualite. 
 
 Les demandes de pension devront etre, sous peine 
 de forclusion, formees dans le delai d'un an apres 
 la promulgation de la presente loi. 
 
 TITRE HI. 
 
 DES Edifices des cultes. 
 
 Art. 12. — Les edifices qui ont ete mis a la dis- 
 position de la nation et qui, en vertu de la loi du 
 18 germinal an X, servent a I'exercice public des 
 cultes ou au logement de leurs ministres (cathedrales, 
 eglises, cbapelles, temples, synagogues, archevecbes, 
 evecbes, presby teres, seminaires), ainsi que leurs 
 dependances immobilieres et les objets mobiliers 
 qui les garnissaient au moment ou lesdits edifices 
 ont ete remis aux cultes, sont et demeurent proprietes 
 de I'Etat, des departements et des communes. 
 
 Pour ces Edifices, comme pour ceux posterieurs 
 a la loi du 18 germinal an X, dont I'Etat, les departe- 
 
154 THE CHURCH IN FRANCE 
 
 meiits et les communes seraient proprietaires, y 
 compris les facultes de theologie protestante, il sera 
 precede conformement aux dispositions des articles 
 suivants. 
 
 Art. 13. — Les edifices servant a I'exercice public 
 du culte, ainsi que les objets mobiliers les garnissant, 
 seront laisses gratuitement a la disposition des etab- 
 lissements publics du culte, puis des associations 
 appelees a les remplacer auxquelles les biens de ces 
 ^tablissements auront ete attribues par application 
 des dispositions du titre H. 
 
 La cessation de cette jouissance, et, s'il y a lieu, 
 son transfert seront prononces par decret, sauf recours 
 au conseil d'Etat statuant au contentieux : 
 
 1° Si I'association beneficiaire est dissoute ; 
 
 2** Si, en dehors des cas de force majeure, le 
 culte cesse d'etre celebre pendant plus de six mois 
 consecutif s ; 
 
 3° Si la conservation de I'edifice ou celle des 
 objets mobiliers classes en vertu de la loi de 1887 
 et de Tarticle 16 de la presente loi est compromise 
 par insuffisance d'entretien, et apres mise en demeure 
 dument notifiee du conseil municipal ou, a son defaut, 
 du prefet; 
 
 4** Si I'association cesse de remplir son objet ou 
 si les edifices sont detournes de leur destination; 
 
 5" Si elle ne satisfait pas soit aux obligations de 
 I'article 6 ou du dernier paragrapbe du present article, 
 
THE CHURCH IN FRANCE 155 
 
 soit aux prescriptions relatives aux monuments 
 historiques. 
 
 La desaffectation de ces immeubles pourra, dans 
 les cas ci-dessus prevus, etre prononcee par decret 
 rendu en conseil d'Etat. En dehors de ces cas, 
 elle ne pourra I'etre que par une loi. 
 
 Les immeubles autrefois afPectes aux cultes et dans 
 lesquels les ceremonies du culte n'auront pas ete 
 celebrees pendant le delai d'un an anterieurement 
 a la presente loi, ainsi que ceux qui ne seront pas 
 reclames par une association cultuelle dans le delai 
 de deux ans apres sa promulgation, pourront etre 
 desaffectes par decret. 
 
 11 en est de meme pour les edifices dont la 
 desaffectation aura ete demandee anterieurement au 
 1^"^ juin 1905. 
 
 Les etablissements publics du culte, puis les 
 associations beneficiaires seront tenus des reparations 
 de toute nature, ainsi que des frais d'assurance et 
 autres charges afferentes aux edifices et aux meubles 
 les gamissant. 
 
 Art. 14. — Les arcbeveclies, evecbes, les presbyteres 
 et leurs dependances, les grands seminaires et 
 facultes de tbeologie protestante seront laisses gra- 
 tuitement a la disposition des etablissements publics 
 du culte, puis des associations prevues a I'article 13, 
 savoir: les arcbeveches et eveches pendant une 
 periode de deux annees ; les presbyteres dans les 
 
156 THE CHURCH IN FRANCE 
 
 communes ou residera le ministre du culte, les grands 
 seminaires et facultes de theologie protestante pen- 
 dant cinq annees a partir de la promulgation de la 
 presente loi. 
 
 Les etablissements et associations sont soumis, 
 en ce qui concerne ces edifices, aux obligations 
 prevues par le dernier paragraphe de I'article 13. 
 Toutefois ils ne seront pas tonus des grosses 
 reparations. 
 
 La cessation de la jouissance des etablissements 
 et associations sera prononcee dans les conditions 
 et suivant les formes determinees par I'article 13. 
 Les dispositions des paragrapbes 3 et 5 du meme 
 article sont applicables aux edifices vises par le 
 paragrapbe l^'" du present article. 
 
 La distraction des parties superflues des pres- 
 byteres laisses a la disposition des associations 
 cultuelles pourra, pendant le delai prevu au para- 
 grapbe l^'", etre prononcee pour un service public 
 par decret rendu en conseil d'Etat. 
 
 A I'expiration des delais de jouissance gratuite, 
 la libre disposition des edifices sera rendue a I'Etat, 
 aux departements ou aux communes. 
 
 Les indemnites de logement incombant actuelle- 
 ment aux communes, a defaut de presbytere, par 
 application de I'article 136 de la loi du 5 avril 1884, 
 resteront a leur charge pendant le delai de cinq 
 ans. Elles cesseront de plein droit en cas de 
 dissolution de I'association. 
 
THE CHURCH IN FRANCE 157 
 
 Art. 15. — Dans les departements de la Savoie, 
 de la Haute-Savoie et des Alpes-Mari times, la jouis- 
 sance des edifices anterieurs a la loi 18 germinal 
 an X, servant a I'exercice des cultes ou au logement 
 de leurs ministres, sera attribuee par les communes 
 sur le territoire desquelles ils se trouvent, anx 
 associations cultuelles, dans les conditions indiquees 
 par les articles 12 et suivants de la presente loi. 
 En dehors de ces obligations, les communes pour- 
 ront disposer librement de la propriete de ces 
 edifices. 
 
 Dans ces memes departements, les cimetieres 
 resteront la propriete des communes. 
 
 Art. 16. — II sera procede a un classement com- 
 plementaire des edifices servant a I'exercice public 
 du culte (catbedrales, eglises, cbapelles, temples, 
 synagogues, archeveches, eveches, presbyteres, semi- 
 naires), dans lequel devront etre compris tons ceux 
 de ces edifices representant, dans leur ensemble 
 ou dans leurs parties, une valeur artistique ou 
 bistorique. 
 
 Les objets mobiliers ou les immeubles par des- 
 tination mentionnes a I'article 13, qui n'auraient 
 pas encore ete inscrits sur la liste de classement 
 dressee en vertu de la loi du 30 mars 1887, sont, 
 par I'effet de la presente loi, ajoutes a ladite liste. 
 II sera procede par le ministre de I'instruction 
 publique et des beaux-arts, dans le delai de trois 
 
 ans, au classement definit^f de ceux de ces objets 
 
 L 2 
 
158 THE CHURCH IN FRANCE 
 
 dont la conservation presenterait, au point de vue 
 de riiistoire ou de Fart, un interet suffisant. A 
 I'expiration de ce delai, les autres objets seront 
 declasses de plein droit. 
 
 En outre, les immeubles et les objets mobiliers, 
 attribues en vertu de la presente loi aux associa- 
 tions, pourront etre classes dans les memes conditions 
 que s'ils appartenaient a des etablissements publics. 
 
 n n'est pas deroge, pour le surplus, aux 
 dispositions de la loi du 30 mars 1887. 
 
 Les archives ecclesiastiques et bibliotbeques exis- 
 tant dans les arcbevecKes, eveches, grands semi- 
 naires, paroisses, succursales et leurs dependances, 
 seront inventoriees et celles qui seront reconnues 
 propriete de I'Etat lui seront restituees. 
 
 Art. 17. — Les immeubles par destination classes 
 en vertu de la loi du 30 mars 1887 ou de la presente 
 loi sont inalienables et imprescriptibles. 
 
 Dans le cas ou la vente ou I'echange d'un objet 
 classe serait autorise par le ministre de I'instruction 
 publique et des beaux-arts, un droit de preemption 
 est accorde : 1" aux associations cultuelles ; 2^ aux 
 communes ; 3** aux departements ; 4:^ aux musees et 
 societes d'art et d'arcbeologie ; 5° a I'Etat. Le prix 
 sera fixe par trois experts que designeront le 
 vendeur, I'acquereur et le president du tribunal civil. 
 
 Si aucun des acquereurs vises ci-dessus ne fait 
 usage du droit de preemption, la vente sera libre ; 
 
THE CHURCH IN FRANCE 159 
 
 mais il est interdit a I'aclieteur d'un objet classe 
 de le transporter hors de France. 
 
 Nul travail de reparation, restauration on entre- 
 tien a faire aux monuments ou objets mobiliers 
 classes ne pent etre commence sans I'autorisation 
 du ministre des beaux-arts, ni execute bors de 
 la surveillance de son administration, sous peine, 
 centre les proprietaires, occupants ou detenteurs 
 qui auraient ordonne ces travaux, d'une amende de 
 seize a quinze cents francs (16 a 1,500 fr.). 
 
 Toute infraction aux dispositions ci-dessus ainsi 
 qu'a celles de I'article 16 de la presente loi et des 
 articles 4, 10, 11, 12 et 13 de la loi du 30 mars 
 1887 sera punie d'une amende de cent a dix mille 
 francs (100 a 10,000 fr.) et d'un emprisonnement de 
 six jours a trois mois, ou de I'une de ces deux 
 peines seulement. 
 
 La visite des edifices et I'exposition des objets 
 mobiliers classes seront publiques ; elles ne pourront 
 donner lieu a aucune taxe ni redevance. 
 
 TITRE IV. 
 
 DES ASSOCIATIONS POUR l'eXERCICE DES CULTES. 
 
 Art. 18. — Les associations formees pour sub- 
 venir aux frais, a I'entretien et a I'exercice public 
 d'un culte devront etre constituees conformement 
 aux articles 5 et suivants du titre I" de la loi 
 du 1^'" juillet 1901. Elles seront, en outre, soumises 
 aux prescriptions de la presente loi. 
 
IdO THE CHURCH IN FRANCE 
 
 Art. 19. — Ces associations devront avoir exclu- 
 sivement pour objet Texercice d'un culte et etre 
 composees au moins : 
 
 Dans les communes de moins de 1,000 habitants, 
 de sept personnes ; 
 
 Dans les communes de 1,000 a 20,000 habitants, 
 de quinze personnes ; 
 
 Dans les communes dont le nombre des habi- 
 tants est superieur a 20,000, de vingt-cinq per- 
 sonnes majeures, domiciliees ou residant dans la 
 circonscription religieuse. 
 
 Chacun de leurs membres pourra s'en retirer 
 en tout temps, apres payement des cotisations 
 echues et de celles de I'annee courante, nonobstant 
 toute clause contraire. 
 
 Nonobstant toute clause contraire des statuts, 
 les actes de gestion financiere et d'administration 
 legale des biens accomplis par les directeurs ou 
 administrateurs seront, chaque annee au moins, 
 presentes au controle de I'assemblee generale des 
 membres de I'association et soumis a son approbation. 
 
 Les associations pourront recevoir, en outre des 
 cotisations prevues par I'article 6 de la loi du 
 1®"" juillet 1901, le produit des quetes et collectes pour 
 les frais du culte, percevoir des retributions : — ^pour 
 les ceremonies et services religieux meme par fon- 
 dation ; pour la location des bancs et sieges ; pour 
 la fourniture des objets destines au service des 
 
THE CHURCH IN FRANCE 161 
 
 funerailles dans les edifices religieux et a la 
 decoration de ces edifices. 
 
 EUes pourront verser, sans donner lieu a per- 
 ception de droits, le surplus de leurs recettes a 
 d'autres associations constituees pour le meme objet. 
 
 EUes ne pourront, sous quelque forme que ce 
 soit, recevoir des subventions de I'Etat, des departe- 
 ments ou des communes. Ne sont pas considerees 
 comme subventions les sommes allouees pour 
 reparations aux monuments classes. 
 
 Art. 20. — Ces associations peuvent, dans les 
 formes determinees par I'article 7 du decret du 
 16 aout 1901, constituer des unions ayant une 
 administration ou une direction centrale ; ces 
 unions seront reglees par I'article 18 et par les 
 cinq derniers paragraphes de I'article 19 de la 
 presente loi. 
 
 Art. 21. — Les associations et les unions tiennent 
 un etat de leurs recettes et de leurs depenses ; elles 
 dressent chaque annee le compte financier de 
 I'annee ecoulee et I'etat inventorie de leurs biens, 
 meubles et immeubles. 
 
 Le controle financier est exerce sur les associations 
 et sur les unions par 1' administration de I'enregis- 
 trement et par 1' inspection generale des finances. 
 
 Art. 22. — Les associations et unions peuvent 
 employer leurs ressources disponibles a la constitution 
 d'un fonds de reserve suffisant pour assurer les 
 
162 THE CHURCH IN FRANCE 
 
 frais et Tentretieii du culte et ne pouvant en 
 aucun cas recevoir une autre destination : le montant 
 de cette reserve ne pourra jamais depasser une 
 somme egale, pour les unions et associations ayant 
 plus de cinq mille francs (5,000 francs) de revenu, 
 k trois fois et, pour les autres associations, a six 
 fois la moyenne annuelle des sommes depensees par 
 chacune d'elles pour les frais du culte pendant les 
 cinq derniers exercices. 
 
 Independamment de cette reserve, qui devra etre 
 placee en valeurs nominatives, elles pourront con- 
 stituer une reserve speciale dont les fonds devront 
 etre deposes, en argent ou en titres nominatifs, a la 
 caisse des depots et consignations pour etre exclu- 
 sivement affectes, y compris les interets, a I'acliat, 
 k la construction, a la decoration ou a la reparation 
 d'immeubles ou meubles destines aux besoins de 
 I'association ou de I'union. 
 
 Art. 23. — Seront punis d'une amende de seize 
 francs (16 francs) a deux cents francs (200 francs) 
 et, en cas de recidive, d'une amende double les 
 directeurs ou administrateurs d'une association ou 
 d'une union qui auront contrevenu aux articles 
 18, 19, 20, 21 et 22. 
 
 Les tribunaux pourront, dans le cas d'infi-action 
 au paragrapbe 1^"* de I'article 22, condamner I'as- 
 sociation ou I'union a verser I'excedent constate 
 aux etablissements communaux d'assistance ou de 
 bienfaisance. 
 
THE CHURCH IN FRANCE 163 
 
 lis pourront, en outre, dans tons les cas prevus 
 au paragraphe l^"* du present article, prononcer la 
 dissolution de I'association ou de I'union. 
 
 Art. 24. — Les edifices affectes a I'exercice du 
 culte appartenant a I'Etat, aux departements ou aux 
 communes continueront a etre exemptes de Timpot 
 foncier et de I'impot des portes et fenetres. 
 
 Les edifices servant au logement des ministres 
 des cultes, les seminaires, les facultes de theologie 
 protestante qui appartiennent a I'Etat, aux depar- 
 tements ou aux communes, les biens qui sont la 
 propriete des associations et unions sont soumis 
 aux memes impots que ceux des particuliers. 
 
 Les associations et unions ne sont en aucun cas 
 assujetties a la taxe d'abonnement ni a celle imposee 
 aux cercles par I'article 33 de la loi du 8 aout 
 1890, pas plus qu'a I'impot de 4 p. 100 sur le 
 revenu etabli par les lois du 28 decembre 1880 et 
 du 29 decembre 1884. 
 
 TITRE V. 
 
 POLICE DES CULTES. 
 
 Art. 25. — Les reunions pour la celebration d'un 
 culte tenues dans les locaux appartenant a une 
 association cultuelle ou mis a sa disposition sont 
 publiques. EUes sont dispensees des formalites de 
 I'article 8 de la loi du 30 juin 1881, mais restent 
 placees sous la surveillance des autorites dans 
 
164 THE CHURCH IN FRANCE 
 
 Finteret de I'ordre public. Elles ne peuvent avoir 
 lieu qu'apres une declaration faite dans les formes 
 de I'article 2 de la meme loi et indiquant le local 
 dans lequel elles seront tenues. 
 
 Une seule declaration suffit pour F ensemble des 
 reunions permanentes, periodiques ou accidentelles 
 qui auront lieu dans Fannee. 
 
 Art. 26. — II est interdit de tenir des reunions 
 politiques dans les locaux servant babituellement 
 a Fexercice d'un culte. 
 
 Art. 27. — Les ceremonies, processions et autres 
 manifestations exterieures d'un culte continueront 
 a etre reglees en conformite des articles 95 et 97 de 
 la loi municipale du 5 avril 1884. 
 
 Les sonneries de cloches seront reglees par arr^te 
 municipal, et, en cas de desaccord entre le maire 
 et le president ou directeur de Fassociation cultuelle, 
 par arrete prefectoral. 
 
 Le reglement d'administration publique prevu 
 par I'article 43 de la presente loi determinera les 
 conditions et les cas dans lesquels les sonneries 
 civiles pourront avoir lieu. 
 
 Art. 28. — II est interdit, a Favenir, d'elever ou 
 d'apposer aucun signe ou embleme religieux sur les 
 monuments publics ou en quelque emplacement 
 public que ce soit, a I'exception des edifices servant 
 au culte, des terrains de sepulture dans les cimetieres, 
 
THE CHURCH IN FRANCE 165 
 
 des monuments funeraires, ainsi que des musees ou 
 expositions. 
 
 Art. 29. — Les contraventions aux articles pre- 
 cedents sont punies des peines de simple police. 
 
 Sont passibles de ces peines, dans le cas des 
 articles 25 ^ 26 et 27, ceux qui ont organise la 
 reunion ou manifestation, ceux qui y ont participe 
 en qualite de ministres du culte et, dans le cas 
 des articles 25 et 26, ceux qui ont fourni le local. 
 
 Art. 30. — Conformement aux dispositions de 
 I'article 2 de la loi du 28 mars 1882, Fenseignement 
 religieux ne pent etre donne aux enfants ages de 
 six a treize ans, inscrits dans les ecoles publiques, 
 qu'en dehors des heures de classe. 
 
 II sera fait application aux ministres des cultes 
 qui enfreindraient ces prescriptions, des dispositions 
 de I'article 14 de la loi precitee. 
 
 Art. 31. — Sont punis d'une amende de seize 
 francs (16 fr.) a deux cents francs (200 fr.) et d'un 
 emprisonnement de six jours a deux mois ou de Tune 
 de ces deux peines seulement ceux qui, soit par 
 voies de fait, violences ou menaces centre un 
 individu, soit en lui faisant craindre de perdre son 
 emploi ou d'exposer a un dommage sa personne, 
 sa famille ou sa fortune, I'auront determine a exercer 
 ou a s'abstenir d'exercer un culte, a faire partie 
 ou a cesser de faire partie d'une association cultuelle, 
 
166 THE CHURCH IN FRANCE 
 
 h contribuer on a s'abstenir de contribuer aux frais 
 d'un culte. 
 
 Art. 32. — Seront punis des m^mes peines cenx 
 qui auront empecbe, retarde ou interrompu les 
 exercices d'un culte par des troubles ou desordres 
 causes dans le local servant a ces exercices. 
 
 Art. 33. — Les dispositions des deux articles pre- 
 cedents ne s'appliquent qu'aux troubles, outrages 
 ou voies de fait, dont la nature ou les circonstances 
 ne donneront pas lieu a de plus fortes peines d'apres 
 les dispositions du Code penal. 
 
 Art. 34. — Tout ministre d'un culte qui dans les 
 lieux ou s'exerce ce culte, aura publiquement par 
 des discours prononces, des lectures faites, des ecrits 
 distribues ou des affiches apposees, outrage ou 
 diffame un citoyen charge d'un service public sera 
 puni d'une amende de cinq cents francs a trois 
 mille francs (500 a 3,000 fr.) et d'un emprisonnement 
 de un mois a un an, ou de I'une de ces deux 
 peines seulement. 
 
 La verite du fait diffamatoire, mais seulement 
 s'il est relatif aux fonctions, poura etre etablie devant 
 le tribunal correctionnel dans les formes prevues 
 par I'article 52 de la loi du 29 juillet 1881. Les 
 prescriptions edictees par I'article 65 de la meme 
 loi s'appliquent aux debts du present article et de 
 I'article qui suit. 
 
THE CHURCH IN FRANCE 167 
 
 Art. 35. — Si un discours prononce ou un ecrit 
 affiche ou distribue publiqueinent dans les lieiix ou 
 s'exerce le culte, contient une provocation directe 
 a resister a I'execution des lois ou aux actes legaux 
 de I'autorite publique, ou s'il tend a soulever ou 
 a armer une partie des citoyens contre les autres, 
 le ministre du culte que s'en sera rendu coupable 
 sera puni d'un emprisonnement de trois mois a deux 
 ans, sans prejudice des peines de la complicite, 
 dans le cas ou provocation aurait ete suivie d'une 
 sedition, revolte ou guerre civile. 
 
 Art. 36. — Dans le cas de condamnation par les 
 tribunaux de simple police ou de police correction- 
 nelle en application des articles 25 at 26, 34 et 35, 
 I'association constituee pour I'exercice du culte dans 
 rimmeuble ou I'infraction a ete commise sera 
 civilement responsable. 
 
 TITRE VI. 
 
 DISPOSITIONS G^NERALES. 
 
 Art. 37. — L'article 463 du Code penal et la loi du 
 26 mars 1891 sont applicables a tous les cas dans 
 lesquels la presente loi edicte des penalites. 
 
 Art. 38. — Les congregations religieuses demeurent 
 soumises aux lois des l^"" juillet 1901, 4 decembre 
 1902 et 7 juillet 1904. 
 
 Art. 39. — Les jeunes gens, qui ont obtenu a 
 titre d'eleves ecclesiastiques la dispense prevue par 
 
168 THE CHURCH IN FRANCE 
 
 Tarticle 23 de la loi du 15 juillet 1889, continueront a 
 en beneficier conformement a I'article 99 de la loi du 
 21 mars 1905, a la condition qu'a I'^ge de vingt-six 
 ans ils soient pourvus d'un emploi de ministre du 
 culte retribue par une association cultuelle et sous 
 reserve des justifications qui seront fixees par un 
 reglement d'administration publique. 
 
 Art. 40. — Pendant buit annees a partir de la pro- 
 mulgation de la presente loi, les ministres du culte 
 seront ineligibles au conseil municipal dans les com- 
 munes ou ils exerceront leur ministere ecclesiastique. 
 
 Art. 41. — Les sommes rendues disponibles cbaque 
 annee par la suppression du budget des cultes seront 
 reparties entre les communes au prorata du contin- 
 gent de la contribution fonciere des proprietes non 
 baties qui leur aura ete assigne pendant I'exercice qui 
 precedera la promulgation de la presente loi. 
 
 Art. 42. — Les dispositions legales relatives aux 
 jours actuellement feries sont maintenues. 
 
 Art. 43. — Un reglement d'administration publique 
 rendu dans les trois mois qui suivront la promul- 
 gation de la presente loi determinera les mesures 
 propres a assurer son application. 
 
 Des reglements d'administration publique deter- 
 mineront les conditions dans lesquelles la presente 
 loi sera applicable a I'Algerie et aux colonies. 
 
 Art. 44. — Sont et demeurent abrogees toutes les 
 dispositions relatives a I'organisation publique des 
 
THE CHURCH IN FRANCE 169 
 
 CTiltes anterieurement reconnus par I'Etat, ainsi que 
 toutes dispositions contraires a la presente loi et 
 notamment : 
 
 1** La loi du 18 germinal an X, portant que la 
 convention passee le 26 messidor an IX entre le pape 
 et le Gouvernement frangais, ensemble les articles 
 organiques de ladite convention et des cultes pro- 
 testants, seront executes comme des lois de la 
 Republique ; 
 
 2° Le decret du 26 mars 1852 et la loi du 1" aout 
 1879 sur les cultes protestants ; 
 
 3° Les decrets du 17 mars 1808, la loi du 
 8 fevrier 1831 et Tordonnance du 25 mai 1844 sur 
 le culte Israelite ; 
 
 4^ Les decrets des 22 decembre 1812 et 19 mars 
 1859; 
 
 5^ Les articles 201 a 208, 260 a 264, 294 du 
 code penal ; 
 
 6^ Les articles 100 et 101, les paragrapbes 11 et 
 12 de Tarticle 136 et I'article 167 de la loi du 5 avril 
 1884; 
 
 7^ Le decret du 30 decembre 1809 et I'article 78 
 de la loi du 26 Janvier 1892. 
 
 La presente loi, deliberee et adoptee par le Senat 
 et par la Cbambre des deputes, sera executee comme 
 loi de I'Etat. 
 
170 THE CHURCH IN FRANCE 
 
 Fait a Paris, le 9 decembre 1905. 
 
 ^MILE LOUBET. 
 
 Par le President de la Republique : 
 
 Le 'president du eonseil^ 
 
 ministre des affaires etrangeres^ 
 
 RouviER. 
 
 Le ministre de Vinstruction puhUque^ 
 
 des heaux-arts et des cultes, 
 
 BiENVENU Martin. 
 
 Le ministre de Vinterieur^ 
 
 F. DUBIEF. 
 
 Le ministre des finances^ 
 P. Merlou. 
 
 Le ministre des colonies^ 
 Clementel. 
 
INDEX. 
 
 A. 
 
 About, E., 89. 
 
 Administrative divisions, 92, 93. 
 
 Aire, 93. 
 
 Aix, 77, 87. 
 
 Albi, 77, 81, 89. 
 
 Almanack Royal, 78. 
 
 Alsace, 77. 
 
 Ancient Monarchy, 23, 29, 36, 41, 71, 75, 78, 91. 
 
 Angers, 89. 
 
 Anti-clericalism, 15, 46, 51, 56, 60, 70, 87, 88, 99, 110, 112 
 
 Anti-militarism, 6. 
 
 Archipretres, 93. 
 
 Archbishops, 77, 117, 123. 
 
 Aries, 75. 
 
 Assembly, Legislative, of 1791, Q8. 
 
 Assembly, National or Constituent, of 1789, 21, 22, 68. 
 
 Associations cultuelles, 66, 100-102, 106, 107, 147, 159-163. 
 
 Associations, French attitude towards, 58, 63-67. 
 
 Associations in England, 63, 64. 
 
 Associations, Law of 1901, 12, 59, 60, 63-67, 107. 135-144 
 
 159. 
 Assumptionists, 58. 
 Auch, 77, 78. 
 Augsbourg Confession, 16. 
 Austria, 29, 61. 
 Autun, 81, 88. 
 Auxerre, 75. 
 
 M 
 
172 INDEX 
 
 Bastille, 21. 
 
 Belfort, 77. 
 
 Bells, Churcli, 108, 164. 
 
 Benedictines, 70. 
 
 Bert, P., 19, 53. 
 
 Betharram, 74. 
 
 BetUeem, 76. 
 
 Bishops, English, 5, 87, 90. 
 
 Bishops, 22, 23, 41, 42, 69, 74-91, 97. 
 
 Bishops, Their patronage, 36, 91, 94. 
 
 Bismarck, 51. 
 
 Bonaparte. See Napoleon I. 
 
 Bonaparte, Joseph, 34, 115. 
 
 Bossuet, 24, 43, 44. 
 
 Bouilleurs de cru, 8. 
 
 Boulangism, 54, 55. 
 
 Bourbon, Palais — The Chamber of Deputies, 7. 
 
 Bourges, Pragmatic sanction of, 19. 
 
 Briand, A., 19. 
 
 British Constitution, 5. 
 
 Brittany, 29. 
 
 Brumaire, Coup d'Etat of, 28, 30. 
 
 Budget of Public Worship, 8, 9, 79, 94, 95, 99, 110, 145, 
 
 151, 168. 
 Bulls, Papal, 41, 121. 
 
 G. 
 
 Cacault, 39. 
 
 Cahors, 52, 105. 
 
 Calvaries, 109, 164. 
 
 Calendar, revolutionary, 26, 42. 
 
 Canonical institution, 23, 35, 117, 124, 125. 
 
 Canons. See Chapter. 
 
 Cardinals, French {see also CouUie, Mathieu, Perraud, 
 
 Caverot, Langenieux), 37, 86, 89. 
 Carthusians, 70, 74. 
 
iKDtx 173 
 
 Casein, 34, 115. 
 Cathedrals, 75. 
 Caverot, Cardinal, 87. 
 CMlons, 77. 
 
 Chamber of Deputies, 7, 8, 9, 18, 19, 20, 98. 
 Chambery, 78. 
 Chaplains, 99, 145. 
 Chapters, 75, 76, 78, 80, 84, 127. 
 Charter of 1814, 45. 
 1830, 46. 
 Christian Brothers (Freres de la Doctrine Chretienne), 70. 
 Civil Code, 28, 41, 65. 
 Civil constitution of the Clergy, 22, 23, 24, 25, 32, 34, 76, 
 
 117. 
 Claretie, Jules, 11, 12. 
 Clemenceau, M., 112. 
 Clergy, Administrative functions of, 84. 
 
 „ origin of, 96, 97. 
 
 „ Regular. See Religious Orders. 
 
 „ Secular, 20, 22, 69, 71, 72, 91-97. 
 
 „ under Revolution, 21-25. 
 Clericalism, 52. 
 
 Clericals, 38, 43, 52, 54, 55, 57. 
 Clovis, 19. 
 
 Clubs {see Associations), 66. 
 Commons, House of, 10, 18. 
 Commune, Insurrection of the, 10. 
 Communes and Parishes, 93. 
 Combes, M., 52, 60, 73, 82. 
 Conclave of 1903, 61. 
 
 Concordat, Abrogation of, 3, 20, 73, 82, 100-114. 
 Concordat of 1801, 5, 12, 16, 20, 28, 29, 32, 33-39, 40, 41, 
 44, 45, 46, 50, 53, 61, 62, 78, 80, 85, 92, 115-120, 168, 
 169. 
 Concordat of 1516, 19. 
 Congregational denomination, 17. 
 Congregations. See Religious OrdoiTi. 
 Consalvi, Cardinal, 34, 69, 115. 
 
174 INDEX 
 
 Conseil d'Mat, 102, 149, 150, 154. 
 
 Consulate, First Consul, 5, 8, 28, 29, 33, 35, 36, 39, 44. 
 
 Conventio, 35. 
 
 Convention, The, of 1792, 10, 23, 25, 68. 
 
 Corporations, 68. 
 
 Corps Legislatif, 40. 
 
 Corsica, 75. 
 
 Coullie, Cardinal, 83. 
 
 Counter-revolution, 27. 
 
 Couserans, Saint Lizier de, 75. 
 
 Cousin, Victor, 48, 53. 
 
 Cretet, 34, 115. 
 
 Cures, 36, 78, 92, 95. 
 
 Cures, 72, 83, 87, 91-95. 
 
 Decadaire, eulte, 26, 27, 30. 
 
 Declarations of Associations, 65, 66. 
 
 Delcasse, M., 37. 
 
 Desservants, 94, 127. 
 
 Dioceses, 41, 43, 75, 76, 77, 131. 
 
 Directory, The, of 1795, 23, 25, 26, 28. 
 
 Dominicans, 70, 72, 73. 
 
 Dossiers episcopaux, 86. 
 
 Doyens, 93. 
 
 Dreyfus Affair, 6, 7, 15, 56, 57, 59. 
 
 Dumay, M., Director of Public Worship, 85. 
 
 Dupanloup, 48. 
 
 E. 
 
 JEcole Normale Superieure, 79, 89. 
 Ecclesiastical costume, 42, 112, 129. 
 
 „ property. See Endowments ; Mense ; Nationali- 
 
 sation ; Stipends. 
 Education, 47, 48, 49. 
 
iKDtX 175 
 
 Elections, General, of 1902, 59. 
 
 „ 1906, 4, 9, 62, 100. 
 Senatorial, of 1906, 62. 
 Presidential, of 1887, 38. 
 „ 1906, 62. 
 Empire, First, 42, 44, 45. 
 
 Second, 49, 50, 76, 79. 
 Endowments {see also Mense), 36, 102, 120. 
 Episcopal Assemblies, 41. 
 
 Palaces, 81, 88, 104, 105, 153, 155, 157. 
 Rank and Titles, 42, 81, 82, 89, 90, 123. 
 Revenues, 78, 79, 80, 81, 103, 132. 
 Sees, 75-18. 
 Tours, 82, 83, 125. 
 Episcopate, 43, 74-91. 
 Estates of the Realm — 
 English, 5. 
 French 21. 
 Encyclical, Papal, of 1892, 55. 
 
 P. 
 
 Fahrique, Conseils de, 95, 100, 146. 
 
 FaDieres, M., President of the Republic, 62, 111. 
 
 Falloux, M. de, 47. 
 
 Faubourg Saint Gennain, 85. 
 
 Ferry, Jules, 53. 
 
 France, 11. 
 
 France, Anatole, 57. 
 
 Francis I. of Austria, 30. 
 
 Franciscans, 70. 
 
 Franco-German War, 50, 51, 76. 
 
 " Free Church in a Free State," 8, 46, 107, 113. 
 
 Freemasonry, 15, 58. 
 
 Freppel, Bishop, 89. 
 
 French characteristics, 4, 5, 6, 68, 84. 
 
 Freycinet, M. de, 38. 
 
 Fructidor, Persecution of, 25, 26. 
 
 Fuzet, Archbishop, 55 
 
176 iNDfeX 
 
 G. 
 
 Galilean, Declaration of, 1682, 42. 
 
 GaUicanism, 4, 20, 22, 24, 41, 42, 44, 45, 56, 122, 126. 
 
 Gambetta, 52, 53, 61, 70. 
 
 Gobel, 25. 
 
 Gouthe-Soulard, Archbishop, 87. 
 
 Grande Chartreuse, 74. 
 
 Gregoire, Bishop, 34. 
 
 Guilds, 68. 
 
 H. 
 
 Hansard, 7. 
 
 Henry VIU., 32. 
 
 Higher Criticism, 15. 
 
 Historic Monuments, 106, 157, 158, 159. 
 
 Holy Days, public, 109, 168. 
 
 Holy See, 4, 20, 22-24, 36, 38, 41-44, 82, 111 , 116, 117, 121, 126. 
 
 I. 
 
 Idealism, 5, 6, 7, 8, 9. 
 
 Idealogues, 31. 
 
 Indifference in France, 4, 15, 62. 
 
 Individualism, 67. 
 
 Institute of France, 5. 
 
 Inventories of Churches, 100, 146. 
 
 Italian Unity, 50, 62. 
 
 J. 
 
 Jacobins, 29, 38, 57. 
 
 Jansenism, 24, 41. 
 
 Jesuits, 58, 70. 
 
 Jews {see also Dreyfus affair), 17, 18, 32, 73, 104, 153. 
 
 Josephine, Empress, 44. 
 
 Judges' salaries in France, 79. 
 
 Journal Officiel, 37, 65. 
 
 Journals, clerical, 97. 
 
INDEX 177 
 
 li. 
 
 Labour legislation, 10. 
 
 Lacordaire, 46, 48. 
 
 Lamennais, 46. 
 
 Lang^aieux, Cardinal, 80. 
 
 Laon, 75. 
 
 La Rochefoucauld, Dae de, 22. 
 
 Latin and Greek Christianity, 75. 
 
 Latin Civilization, 67, 97. 
 
 Laval, 76. 
 
 Lavisse, M., 79. 
 
 Laws : — 
 
 Loi du 18 Germinal, An. X. See Organic Articles. 
 
 Loi du 1 Juillet 1901. See Associations Law. 
 
 Loi du 9 Decembre 1905. See Separation Law. 
 
 Loi Falloux, 47, 48, 49. 
 
 Loi sur la suppression de I'enseignment congreganiste, 60 
 Lecomte, M., 19. 
 Leo Xm., 55, 56, 60. 
 Liberalism, French, 54, 99, 101, 111. 
 Liberty, 21, 40, 54, 65, 114. 
 „ trees of, 47, 51. 
 „ of conscience, 21, 99, 145. 
 Liturgy, 42, 128. 
 Loisy, Abbe, 15. 
 Lords, House of, 5. 
 
 Loubet, M., President of the Republic, 37, 61, 170. 
 Louis Philippe. See Monarchy of July. 
 Louis XIV., 41, 46. 
 Louis XVL, 23. 
 Louis XVm., 45, 76. 
 Lourdes, 73. 
 
 Luxembourg. See Senate. 
 Lycees, 49. 
 Lyons, 42, 83, 87, 93. 
 
 M. 
 
 MacMahon, Marshal, 51, 53. 
 Manning, Cardinal, 83. 
 
178 INDEX 
 
 Marengo, battle of, 29, 30, 33. 
 
 Marie-Antoinette, Queen, 30, 78. 
 
 Marie-Louise, Empress, 44. 
 
 Marseille, 77. 
 
 Martiniana, Bishop of Milan, 33. 
 
 Mathieu, Cardinal, 24, 89. 
 
 Maurienne, 78. 
 
 Mense — episeopale — eapitulaire — euriale, 80, 100, 146. 
 
 Messidor, Decree of, 89. 
 
 Metropolitan Sees, 77, 84. 
 
 Metropolitans, 23, 77, 84. 
 
 Metz, 76. 
 
 Mignot, Archbishop, 89. 
 
 Military Service of Ecclesiastics, 109, 167, 168. 
 
 Minister of Public Worship, 19, 41, 70, 84, 85, 90, 170. 
 
 of Education, 70, 170. 
 
 of Fine Arts, 106, 157, 158, 159, 170. 
 
 of Finance, 107, 161, 170. 
 Missions Etrangeres, 69. 
 Monarchists under Republic, 51, 52, 56. 
 Monarchy of July, 8, 43, 45, 54. 
 Monarchy, Ancient. See Ancient Monarchy. 
 Monopoly of the University, 47, 48. 
 Montalembert, 46. 
 Montesquiou, Abbe de, 22. 
 Montpellier, 47. 
 Mortmain, 36. 
 
 N. 
 
 Nancy, 47. 
 
 Napoleon I, 3, 8, 21, 23, 27-35, 38, 44, 46, 68, 76, 114. 
 
 Reconstruction of France by, 3, 5, 28, 31, 33, 68. 
 „ His attitude towards the Church, 31, 32, 44, 69. 
 
 Napoleon III., 49, 50. 
 Narbonne, 75, 78. 
 
 Nationalisation of Church Property, 8, 22, 23, 37, 119. 
 Naudet, Abb6. Pourquoi les Catholiques ont yerdu la hatatlle , 
 50. 51. 
 
Noblesse, 91, 96. 
 Nimcio, 85, 121. 
 
 INDEX 179 
 
 o. 
 
 Orders, Religious. See Religious Orders. 
 Organic Articles, 12, 39-45, 76, 78, 121-134. 
 Opportunists, 61. 
 
 Paris, 22, 42, 44, 78, 85, 93. 
 Parishes, 41, 72, 92-95, 131. 
 Parliament, French, 7, 8, 9, 10, 18, 19, 20. 
 Parliamentary Reports (Stenographic), 7. 
 
 (Legislative), 18, 19, 20, 53. 
 Patronage, 84, 86, 91, 94. 
 Pentecost, Day of, 4. 
 
 Pensions under Separation Law, 103, 104, 151, 152, 153. 
 Peter's, Saint, 4. 
 Perraud, Cardinal, 
 Perraud, Charles 
 Perreyve, Henri, 88. 
 Perrot, M., 79. 
 
 Philosophers, 22, 30, 31, 38, 48, 53, 112. 
 Pilgrimages, 73, 74. 
 Pius VL, 24, 44. 
 Pius VII., 38, 115. 
 Pius X, 4, 60, 61. 
 Police des Cultes, 40. 
 
 Pope. See Holy See ; Pias VI., VII., X. ; Leo XIH. 
 Port Royal, 24. 
 Portalis, 40. 
 
 Pragmatic sanction of Bourges, 19. 
 Presbyteries, 104, 105, 153, 155, 156. 
 
 President of the Republic {see also Loubet ; MacMahon ; 
 
 Fallieres), his concordatory 
 attributes, 37, 38. 
 „ „ „ Visit to King of Italy, 61. 
 
 N 
 
180 INDEX 
 
 Prime Ministers of France : — 
 
 Combes, M., 52, 60, 73, 82. 
 
 de Freycinet, M., 38. 
 
 Ribot, M., 54. 
 
 Rouvier, M., 19, 61, 170. 
 
 Waldeck-Rousseau, M., 59-61, 65, 67. 
 Processions, 108, 112, 164. 
 Protestantism, Protestants, 16, 17, 32, 38, 103, 104, 146, 152, 
 
 153, 155, 169. 
 Provinces, Archiepiscopal, 77, 131. 
 
 R. 
 
 Railway Companies, 73. 
 
 RampoUa, Cardinal, 61. 
 
 Reformed Chorcli, 17, 38. 
 
 Reims, 77, 80, 81. 
 
 Religion of tlie State, 22, 45. 
 
 Religious edifices under Separation Law, 104, 105, 106, 
 
 153-159. 
 Religious Orders, 22, 38, 53, 57, 58, 63, 64, 67-74, 78, 139-144. 
 
 „ ,, Authorised and Unautliorised, 69-71. 
 
 "Reporters" in French Chambers, 18, 19, 20, 53. 
 Restoration, The, 43, 45. 
 Republic, Second, 47, 48, 49. 
 
 Third, 50, 51, 52. 
 Republicanism and the Church, 52, 86, 87, 89, 111. 
 Revolution, French, 5, 8, 21-28, 36, 48, 75. 
 
 „ Religious character of, 25, 26, 27, 30. 
 
 „ Fiscal causes of, 27. 
 
 „ its Individualism, 67. 
 of 1830, 9. 
 „ 1848, 9, 46. 
 Ribot, M., 54. 
 Rohan, Cardinal de, 78. 
 Rome, 45, 50, 52, 73. 
 Rouen, Archbishop of, 54. 
 Rouvier, M., 61, 170. 
 
INDEX 181 
 
 Royal Institution, 3, 13; 14, 66. 
 Royalists. See Monarchists. 
 
 s. 
 
 Sacre Gceur, 52. 
 
 Saint Esprit, order of, 69. 
 
 Saint Etienne, 19. 
 
 Saint Lazare, order of, 69. 
 
 Salaries in France, 79. 
 
 Sarcey, F., 89. 
 
 Savoy and Nice, 76, 77, 78, 157. 
 
 Seez, 93. 
 
 Senate, 7, 9, 10, 19, 62, 98, 99, 125. 
 
 Senez, 76. 
 
 Sens, 76. 
 
 Seminaries, 42, 49, 70. 
 
 Seminarists, 97. 
 
 Separation of Churcli and State, 25, 53. 
 
 Separation Law of 1905, 2, 4, 7, 8, 9, 12, 16, 18, 19, 37, 
 
 54, 61, 62, 95, 98-114, 145-170. 
 Shakespeare, 13. 
 Sieyes, 25. 
 Simon Jules, 53. 
 Socialists, 59, 60, 67. 
 Spina, Archbishop, 34. 
 St. Bruno, 74. 
 
 St. John Lateran, Canons of, 37. 
 Stael, Mme. de, 22. 
 Stipends— Episcopal, 78, 79, 80, 132. 
 Ecclesiastical, 94, 95, 132. 
 Strasbourg, 76, 78. 
 Sulpicians, 70. 
 
 Sunday observance, 26, 27, 42, 109, 131, 168. 
 Supreme Being, worship of, 25, 30. 
 Synods, 41, 112, 122. 
 
 T. 
 
 Taine, H., 89. 
 TaUeyrand, 25, 34, 44. 
 
182 INDEX 
 
 Tarentaise, 78. 
 
 Taxation of Church property under Separation Law, 108, 
 
 163. 
 Temporal power, 50, 52. 
 Terror, The, 25. 
 Theophilanthropy, 30. 
 Thiers, 43, 48. 
 Tithes, 21. 
 Toulouse, 77. 
 Tours, 76. 
 Tradition, 5. 
 Trappists, 70. 
 Tronchet, 40. 
 
 u. 
 
 Ultramontanism, 4, 45, 48, 49, 110. 
 United States, 6. 
 University, 28, 47, 48. 
 
 Y. 
 
 Vabre, 75. 
 
 Valence, 24. 
 
 Vatican, French Ambassador at, 37, 38. 
 
 White Book, 43. 
 Vendee, 29. 
 
 Vercelli, Bishop of, 33. 
 VersaiUes, 21, 22. 
 Veuillot, L., 48. 
 Vicaires, 91, 94, 127. 
 Vicars General, 84, 85, 128. 
 Victor Emmanuel, 50. 
 VioUet-le-Duc, 106. 
 Voltaire, 35. 
 
 w. 
 
 Waldeck-Rousseau, 59, 60, 61, 65, 67. 
 White Book on Religious Orders, 71, 72, 
 
 „ Vatican, 43. 
 
 Wiseman, Cardinal, 13, 14, 
 
 
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f '. 
 
 i 
 
 844909 
 
 /3d 
 
 THE UNIVERSITY OF CALIFORNIA LIBRARY