IN 
 
 George Davidson 1825-1911 
 

 
EOM 
 
 AND 
 
 THE NEWEST FASHIONS IN KELIGION 
 
 
 THREE TRACTS. 
 
 THE VATICAN DECREES. VATICANISM. 
 SPEECHES OF THE POPE. 
 
 BY THE 
 
 RIGHT HON. W. E. GLADSTONE, M.P. 
 
 COLLECTED EDITION, WITH A PREFACE, 
 
 LONDON: 
 JOHN MUEEAY, ALBEMAELE STEEET. 
 
 1875. 
 
r 
 
 LONDON ; PRINTED BY WTLLTAM CLOWES AND SONS. STAMFORD STREET 
 AND CHARING CROSS. 
 
P K E F A C E. 
 
 IF there has ever been, and if there- still be, a 
 question reaching far into the future, it is the ques- 
 tion of Church Power, and of its monstrous exagge- 
 ration into Papal Power, such as it has now for the 
 first time been accepted by the Latin Church in its 
 corporate capacity ; amidst the cold indifference or 
 half-suppressed, ineffectual, murmurs of a multitude 
 of its members, the brave and wise resistance of 
 a portion as yet far smaller, and the apathy, amaze- 
 ment, or indignation of the world. 
 
 The vast moment and practical character of the 
 subject form my excuse for republishing together the 
 two Tracts respectively entitled * A Political Ex- 
 postulation ' and ' Vaticanism,' and for adding to 
 them, with the proper sanction, an article from the 
 4 Quarterly Eeview ' of January on the Speeches of 
 Pope Pius IX. It has not been agreeable to deal so 
 pointedly, as in this article, with any personal per- 
 formances of the very aged and so widely venerated 
 Pontiff. But those performances have been such as 
 to open a new, strange and startling chapter of the 
 general subject, and they require accordingly the 
 searching notice of the world. 
 
 M275059 
 
iv PREFACE. 
 
 The interest attaching to the discussion has led to 
 reprinting the Tracts in America and Australia, and 
 to their translation into various languages. I regret, 
 however, to find that, even at a moment when 
 Ultramontanism bitterly complains of suffering re- 
 straint in certain countries, it has been thought 
 worth while, where some, I hope untruly, suppose 
 that system possesses an influence over the existing 
 civil authority, to restrain the circulation of these 
 not very formidable works. The gentleman who 
 translated ' The Vatican Decrees ' into French, ap- 
 prises me that, on the part of the Government of 
 France, the Due de Decazes has refused to allow the 
 free sale of the Translation at the railway bookstalls, 
 on the public highways, and in the kiosks. I hope 
 that no similar restraint will be placed on the circu- 
 lation of the recent translation into French of 
 Monsignor Nardi's Italian answer to my work. 
 
 Upon surveying the immediate field of contest, I 
 am thankful to record that many noble protests 
 against a portentous mischief have been called 
 forth. There has also been exhibited, in bad logic 
 but in good faith, much halting at points situate 
 between certain premisses and the undeniably just 
 conclusion from them. Some degree of public atten- 
 tion has, I trust, been drawn not only to the tendency, 
 but to the design, of Vaticanism to disturb civil 
 society ; and to proceed, when it may be requisite and 
 practicable, to the issue of blood for the accomplish- 
 ment of its aims. It has also been shown distinctly 
 to the world, that a pretended Article of the Christian 
 
PREFACE. V 
 
 Faith, namely the Decree of 1870 on Infallibility, 
 may be denied with impunity in the Eoman Church. 
 The theological position of that church, brought about 
 by its own suicidal acts, has been sketched with great 
 learning and ability, in the work entitled ' Results 
 of the Expostulation, by Umbra Oxoniensis.' And 
 Italy, which holds a position of the utmost import- 
 ance in relation to this subject, appears to become 
 increasingly aware that she cannot wisely treat the 
 questions of Church and religion by the method of 
 simple neglect. 
 
 The adverse comments on ' Vaticanism ' have not 
 been such as seem to call on me for specific notice. 
 I shall, however, take advantage of this preface to 
 offer a few corroborative remarks and statements. 
 
 I. The intention of those, who rule the ostensible 
 rulers of the Roman Church, to disturb civil society 
 will doubtless be developed in a variety of forms, as 
 circumstances and seasons may serve, but at present 
 it is nowhere more conspicuous than in regard 
 to the law of marriage. In this intricate subject 
 many doubtful questions may arise ; but there can 
 be no doubt as to the shameful outrages on morality 
 and decency which are commended in the works of 
 Perrone, and of which we have recently had within 
 our own borders a signal example. I will very 
 briefly sketch the leading facts of the case I refer to, 
 but without indicating names, dates, or places, as 
 they are not required for my purpose. 
 
 More than thirty years ago, X, a male British 
 
VI PREFACE. 
 
 subject, was married to Y, in a foreign country, but 
 under the provisions of an Act of Parliament, by the 
 chaplain of the British Legation, in the house and in 
 the presence of the British Minister. Both professed 
 the religion of the English Church. They lived 
 together for more than a quarter of a century ; and a 
 family, the issue of the marriage, grew up to maturity. 
 
 In the later years of this union the husband 
 formed an adulterous connection with a foreign 
 woman. After a period of much patience on the part 
 of the wife, a separation took place. In a short time, 
 he joined the Church of Rome ; and, about four 
 years ago, under the authority of certain Roman 
 Ecclesiastics, and in an English Roman Catholic 
 chapel, he went through the form of marriage with his 
 partner in guilt. He was subsequently informed by 
 a higher functionary, that he must obtain a judgment 
 from Rome. He made application accordingly ; and 
 the judgment given was that the original marriage 
 was null, and that the second so-called marriage, so 
 far as appeared,* was valid. 
 
 In the meantime, the injured wife had applied to a 
 court for the judicial establishment of her position. 
 She was duly declared to be the lawful wife, and the 
 bigamous husband admitted that she was such 
 according to British law. 
 
 Within the jurisdiction of that law, he had taken 
 his paramour to his paternal estate in shire, 
 
 " Dummodo nullum aliud obstet canonicum impedimentum." 
 
PREFACE. vii 
 
 and had designated and caused her to be addressed 
 there as his lawful wife, to the great scandal of the 
 neighbours, who were well acquainted with the true 
 wife. He likewise entered his spurious offspring, 
 born since the pretended marriage, as legitimate ; 
 and a witness of position and character on the spot 
 asserts that the woman received visits, and the most 
 marked and open countenance, at the husband's 
 seat, from Roman Catholic Priests and Sisters of 
 Charity. 
 
 There is not in this statement one word beyond 
 dry fact. It might have been much enlarged ; but 
 it is indeed a statement of which no epithets could 
 heighten the significance. The Judgment from Rome, 
 to which I have referred, has lately been published 
 textually in a leading German paper. Arid notice 
 was taken in a London print, a considerable time 
 back, of the judicial proceeding I have mentioned, 
 which included the main facts ; but simply as a piece 
 of law intelligence. Except in two articles of the 
 ' Saturday Review,' this gross outrage, which is also 
 a heavy crime, has not been thought worthy of 
 notice by the Newspaper Press. But that to which 
 it is my duty to point is, that the act has had the 
 full countenance a*nd approval of the highest au- 
 thorities of the Papal Church. 
 
 If there be those who doubt the allegations I have 
 made, I have only to state that Cardinal Manning is 
 sufficiently cognisant of the case, and will best know 
 whether he can contradict them. Other Roman Pre- 
 lates are, I believe, in the same condition ; but I do 
 

 Vlll PREFACE. 
 
 not wish unnecessarily to localise or identify the 
 narrative. 
 
 To such a statement as this it is but a feeble post- 
 script to add, that in July 1874 the same Eoman 
 authority, acting on behalf of the Pope, and in a 
 rescript addressed to the Archbishop of Munich, 
 authorised a person therein named to proceed to a 
 new marriage after a divorce from a first wife pre- 
 viously obtained ; not, of course, because the divorce 
 was valid, but because the original marriage, being a 
 Protestant marriage at Munich, was void. I might 
 refer to other cases ; not as parallel to that which I 
 have given at some length, but simply as auxiliary 
 proofs of the intention of the Roman Church, wher- 
 ever she thinks it may be safely ventured, to trample 
 the law under foot. Even from so remote a quarter 
 as one of the South Sea Islands, we are informed by 
 Mr. Herbert Meade* of the complaint of a Baptist 
 missionary, that his married converts are tempted to 
 become Eomish proselytes, by the promise to give 
 them fresh wives if they then desire it. 
 
 And yet a London newspaper, deemed to be in the 
 first ranks of enlightened civilisation, has, within the 
 last few weeks, written as follows on the discussions 
 respecting Vaticanism : 
 
 " Such discussions are not unsuited to beguile a vacant hour : 
 it is only when they are forced upon us as involving issues of 
 vital moment, and requiring the immediate attention of the 
 statesman and of every Englishman who desires to save his 
 
 * 'A Kide through New Zealand,' &c., p. 201. Murray, 1870. 
 
PREFACE. IX 
 
 country from ruin, that we deprecate the mistaken zeal which 
 exalts them to a factitious importance." 
 
 The matter thus relegated into the category of in- 
 significance, and reserved for a vacant hour, amounts 
 to no more than I will now describe. The Latin Church 
 has probably a hundred and eighty millions of nominal 
 adherents ; a clergy counted by hundreds of thou- 
 sands ; a thousand Bishops, and the Pope at their head. 
 Nearly the entire hierarchical power in this great com- 
 munion, together with a faction everywhere spread, 
 and everywhere active, among its laity, are now de- 
 liberately set upon a design distinguished by the fol- 
 lowing characteristics. Internally, it aims at the 
 total destruction of right. Not of right as opposed to 
 wrong, but of right as opposed to arbitrary will. 
 Such right there shall be none, if the conspiracy 
 succeeds, in the Bishops against the Pope, in the 
 clergy against the Bishops or the Pope, in the laity 
 against any of the three. Externally, it maintains 
 the right and duty of the spiritualty, thus organised, 
 to override at will, in respect of right and wrong, 
 the entire action of the civil power ; and likewise to 
 employ force, as and when it may think fit, for the 
 fulfilment of its purposes. Nowhere, perhaps, has 
 the design been so succinctly described as in the re- 
 markable work entitled Otto Mesi a Roma (p. 194) : 
 it is a design to establish " absolutism of the Church, 
 and absolutism in the Church." 
 
 II. To what has been written in the pages I now 
 reprint, with respect to the intention of proceeding 
 
X PREFACE. 
 
 to blood upon the first suitable occasion, I will only 
 add the very explicit declaration of Archbishop (now 
 Cardinal) Manning, at the meeting of the League of 
 Saint Sebastian, on the 20th of January, 1874 : 
 
 " Now, when the nations of Europe have revolted, and when 
 they have dethroned, as far as men can dethrone, the Vicar of 
 Jesus Christ, and when they have made the usurpation of the 
 Holy City a part of international law when all this has been 
 done, there is only one solution of the difficulty a solution I 
 fear impending, and that is the terrible scourge of continental 
 war : a war, which will exceed the horrors of any of the wars of 
 the first Empire. I do not see how this can be averted. And 
 it is my firm conviction that, in spite of all obstacles, the Vicar 
 of Jesus Christ will be put again in his own rightful place." * 
 
 This speech was delivered some months before the 
 attention of the British public had been specially in- 
 vited to the plans of the Conspiracy. The idea of 
 force is not new. It took effect in the French occu- 
 pation of Rome from 1849 to 1866, and of Civita 
 Yecchia at a still later time. At present, and 
 for the moment, we have words of a milder tone ; and 
 invitations to Italy to destroy that national unity, 
 which she has wrought out with so much suffering, 
 and after so many generations of depression. At 
 the proper time, the more outspoken and more 
 sanguinary strain will of course be resumed. 
 
 III. It has long been customary to quote the case 
 of Maryland, in proof that, more than two centuries 
 ago, the Roman Catholic Church, where power was 
 in its hands, could use it for the purposes of tolera- 
 
 * League of St. Sebastian. Keport of the Council, 1874, p. 24. 
 
PREFACE, XI 
 
 tion. Archbishop Manning has repeated the boast, 
 and with very large exaggeration. 
 
 I have already shown,* from Bancroft's History, 
 that in the case of Maryland there was no question 
 of a merciful use of power towards others, but simply 
 of a wise and defensive prudence with respect to 
 themselves : that is to say, so far as the tolerant le- 
 gislation of the colony was the work of Roman Ca- 
 tholics. But it does not appear to have been their 
 work. By the fourth article of the Charter, we find 
 that no church could be consecrated there except 
 according to the laws of the Church at home. The 
 tenth article guaranteed to the colonists generally 
 " all privileges, franchises, and liberties of this our 
 kingdom of England."! It was in 1649 that the 
 Maryland Act of Toleration was passed ; which, how- 
 ever, prescribed the punishment of death for any one 
 who denied the Trinity. Of the small legislative 
 body which passed it, two-thirds appear to have been 
 Protestant, the recorded numbers being sixteen and 
 eight respectively.! The colony was open to the 
 immigration of Puritans and all Protestants, and any 
 permanent and successful oppression by a handful of 
 Eoman Catholics was altogether impossible. But the 
 Colonial Act seems to have been an echo of the order 
 of the House of Commons at home, on the 27th of 
 
 * ' Vaticanism,' p. 128. 
 
 t 'Maryland Toleration.' By Rev. Ethan Allen. Balti- 
 more, 1855, pp. 12, 13. 
 
 { ' Maryland not a Roman Catholic Colony.' By E. D. N. 
 Minneapolis, 1875, p. 7. 
 
Xli PREFACE. 
 
 October, 1645, that the inhabitants of the Summer 
 Islands, and such others as shall join themselves to 
 them, " shall without any molestation or trouble have 
 and enjoy the liberty of their consciences in matters 
 of God's worship ; and of a British Ordinance* of 
 1647. The writer, whom I quote/j* ascribes theReso- 
 lution of the Commons to the entreaties of the friends 
 of Williams, the Independent, of Rhode Island, and 
 of Copeland, a learned Episcopal divine, who shared 
 his views of toleration. 
 
 Upon the whole, then, the picture of Maryland 
 legislation is a gratifying one ; but the historic 
 theory which assigns the credit of it to the Roman - 
 Church has little foundation in fact. 
 
 W. E. G. 
 
 LONDON, July 7, 1875. 
 
 * An Ordinance, not in Scobell's collection, is mentioned in 
 Rushworth, vol. vii., pp. 834, 840, 841. I cannot say whether 
 this is the Ordinance intended by the American writer. Pro- 
 bably not, for it excepts Papists and Churchmen, and it does 
 not name the plantations. 
 
 | ' Maryland not a Roman Catholic Colony.' By E. D. N. 
 Minneapolis, 1875, p. 4. See also Thornton's Historical Relation 
 of New England to the English Commonwealth, 1874, p. 22. 
 
THE 
 
 VATICAN DECBEES 
 
 IN THEIR BEARING ON 
 
 CIVIL ALLEGIANCE : 
 
 A POLITICAL EXPOSTULATION. 
 
 PUBLISHED Nov. 7, 1874. 
 
CONTENTS. 
 
 PAGE 
 
 I. THE OCCASION AND SCOPE OF THIS TRACT xvii 
 
 FOUR PKOPOSITIONS. ABE THEY TRUE? 
 
 II. THE FIKST AND FOUETH PROPOSITIONS .. xxiv 
 
 1. "THAT HOME HAS SUBSTITUTED FOR THK PROUD 
 BOAST OF ' SEMPER EADEM ' A POLICY OF VIOLENCE AND 
 CHANGE IN FAITH." 
 
 4. "THAT SHE HAS EQUALLY REPUDIATED MODERN 
 
 THOUGHT AND ANCIENT HISTORY." 
 
 III. THE SECOND PROPOSITION xxvii 
 
 " THAT SHE HAS REFURBISHED, AND PARADED ANEW, 
 EVERY RUSTY TOOL SHE WAS THOUGHT TO HAVE 
 
 DISUSED." 
 
 IV. THE THIRD PROPOSITION xxxii 
 
 " THAT ROME REQUIRES A CONVERT, WHO NOW JOINS HER, 
 TO FORFEIT HIS MORAL AND MENTAL FREEDOM, AND 
 
 TO PLACE HIS LOYALTY AND CIVIL DUTY AT THE 
 MERCY OF ANOTHER." 
 
 V. BEING TRUE, ARE THE PROPOSITIONS 
 
 MATERIAL? Ivii 
 
 VI. BEING TRUE AND MATERIAL, WERE THE 
 PROPOSITIONS PROPER TO BE SET 
 FORTH BY THE PRESENT WRITER? .. Ixvi 
 
 VII. ON THE HOME POLICY OF THE FUTURE .. Ixxi 
 APPENDICES .. ..Ixxvii 
 
 B 2 
 
THE VATICAN DECBEES 
 
 IN THEIR BEARING ON 
 
 CIVIL ALLEGIANCE. 
 
 I. THE OCCASION AND SCOPE OF THIS TRACT. 
 
 IN the prosecution of a purpose not polemical but 
 pacific, I have been led to employ words which belong, 
 more or less, to the region of religious controversy ; 
 and which, though they were themselves few, seem to 
 require, from the various feelings they have aroused, 
 that I should carefully define, elucidate, and defend 
 them. The task is not of a kind agreeable to me ; 
 but I proceed to perform it. 
 
 Among the causes, which have tended to disturb 
 and perplex the public mind in the consideration of 
 our own religious difficulties, one has been a certain 
 alarm at the aggressive activity and imagined growth 
 of the Roman Church in this country. All are aware 
 of our susceptibility on this side ; and it was not, I 
 think, improper for one who desires to remove every- 
 thing that can interfere with a calm and judicial 
 temper, and who believes the alarm to be groundless, 
 to state, pointedly though briefly, some reasons for 
 that belief. 
 
XV111 THE VATICAN DECREES 
 
 Accordingly I did not scruple to use the following 
 language, in a paper inserted in the number of the 
 ' Contemporary Review ' for the month of October. 
 I was speaking of " the question whether a handful 
 of the clergy are or are not engaged in an utterly 
 hopeless and visionary effort to Romanise the Church 
 and people of England." 
 
 " At no time since the bloody reign of Mary has 
 such a scheme been possible. But if it had been 
 possible in the seventeenth or eighteenth centuries, it 
 would still have become impossible in the nineteenth : 
 when Rome has substituted for the proud boast of 
 semper eadem a policy of violence and change in faith ; 
 when she has refurbished, and paraded anew, every 
 rusty tool she was fondly thought to have disused ; 
 when no one can become her convert without re- 
 nouncing his moral and mental freedom, and placing 
 his civil loyalty and duty at the mercy of another ; 
 and when she has equally repudiated modern thought 
 and ancient history."* 
 
 Had I been, when I wrote this passage, as I now 
 am, addressing myself in considerable measure to my 
 Roman Catholic fellow-countrymen, I should have 
 striven to avoid the seeming roughness of some of 
 these expressions ; but as the question is now about 
 their substance, from which I am not in any particular 
 disposed to recede, any attempt to recast their general 
 form would probably mislead. I proceed, then, to 
 deal with them on their merits. 
 
 1 Contemporary Review,' Oct. 1874, p. 674. 
 
IN THEIR BEARING ON CIVIL ALLEGIANCE. XIX. 
 
 More than one friend of mine, among those who 
 have been led to join the Roman Catholic commu- 
 nion, has made this passage the subject, more or less, 
 of expostulation. Now, in my opinion, the assertions 
 which it makes are, as coming from a layman who 
 has spent most and the best years of his life in the 
 observation and practice of politics, not aggressive 
 but defensive. 
 
 It is neither the abettors of the Papal Chair, nor 
 any one who, however far from being an abettor of 
 the Papal Chair, actually writes from a Papal point 
 of view, that has a right to remonstrate with the world 
 at large ; but it is the world at large, on the contrary, 
 that has the fullest right to remonstrate, first with 
 His Holiness, secondly with those who share his 
 proceedings, thirdly even with such as passively 
 allow and accept them. 
 
 I therefore, as one of the world at large, propose to 
 expostulate in my turn. I shall strive to show to such 
 of my Roman Catholic fellow-subjects as may kindly 
 give me a hearing that, after the singular steps 
 which the authorities of their Church have in these 
 last years thought fit to take, the people of this 
 country, who fully believe in their loyalty, are 
 entitled, on purely civil grounds, to expect from them 
 some declaration or manifestation of opinion, in reply 
 to that ecclesiastical party in their Church who have 
 laid down, in their name, principles adverse to the 
 purity and integrity of civil allegiance. 
 
 Undoubtedly my allegations are of great breadth. 
 Such broad allegations require a broad and a deep 
 
XX THE VATICAN DECREES 
 
 foundation. The first question which they raise is, 
 Are they, as to the material part of them, true? But 
 even their truth might not suffice to show that their 
 publication was opportune. The second question, 
 then, which they raise is, Are they, for any practical 
 purpose, material ? And there is yet a third, though 
 a minor, question, which arises out of the propositions 
 in connection with their authorship, Were they suit- 
 able to be set forth by the present writer ? 
 
 To these three questions I will now set myself to 
 reply. And the matter of my reply will, as I con- 
 ceive, constitute and convey an appeal to the under- 
 standings of my Roman Catholic fellow-countrymen, 
 which I trust that, at the least, some among them may 
 deem not altogether unworthy of their consideration. 
 
 From the language used by some of the organs of 
 Roman Catholic opinion, it is, I am afraid, plain that 
 in some quarters they have given deep offence. Dis- 
 pleasure, indignation, even fury, might be said to 
 mark the language which in the heat of the moment 
 has been expressed here and there. They have been 
 hastily treated as an attack made upon Roman Catho- 
 lics generally, nay, as an insult offered them. It is 
 obvious to reply, that of Roman Catholics generally 
 they state nothing. Together with a reference to 
 *' converts," of which I shall say more, they constitute 
 generally a free and strong animadversion on the 
 conduct of the Papal Chair, and of its advisers and 
 abettors. If I am told that he who animadverts 
 upon these assails thereby, or insults, Roman Catholics 
 at large, who do not choose their ecclesiastical rulers, 
 
IN THEIR BEARING ON CIVIL ALLEGIANCE. xxi 
 
 and are not recognised as having any voice in the 
 government of their Church, I cannot be bound by or 
 accept a proposition which seems to me to be so little 
 in accordance with reason. 
 
 Before all things, however, I should desire it to be 
 understood that, in the remarks now offered, I desire 
 to eschew not only religious bigotry, but likewise 
 theological controversy. Indeed, with theology, ex- 
 cept in its civil bearing, with theology as such, I 
 have here nothing whatever to do. But it is the 
 peculiarity of Roman theology that, by thrusting itself 
 into the temporal domain, it naturally, and even neces- 
 sarily, comes to be a frequent theme of political 
 discussion. To quiet-minded Roman Catholics, it must 
 be a subject of infinite annoyance, that their religion 
 is, on this ground more than any other, the subject 
 of criticism ; more than any other, the occasion of 
 conflicts with the State and of civil disquietude. 
 I feel sincerely how much hardship their case entails. 
 But this hardship is brought upon them altogether 
 by the conduct of the authorities of their own Church. 
 Why did theology enter so largely into the debates 
 of Parliament on Roman Catholic Emancipation ? 
 Certainly not because our statesmen and debaters of 
 fifty years ago had an abstract love of such contro- 
 versies, but because it was extensively believed that 
 the Pope of Rome had been and was a trespasser upon 
 ground which belonged to the civil authority, and that 
 he affected to determine by spiritual prerogative ques- 
 tions of the civil sphere. This fact, if fact it be, and 
 not the truth or falsehood, the reasonableness or 
 
xxii THE VATICAN DECREES 
 
 unreasonableness, of any article of purely religious 
 belief, is the whole and sole cause of the mischief. 
 To this fact, and to this fact alone, my language 
 is referable : but for this fact, it would have been 
 neither my duty nor my desire to use it. All other 
 Christian bodies are content with freedom in their 
 own religious domain. Orientals, Lutherans, Cal- 
 vinists, Presbyterians, Episcopalians, Nonconformists, 
 one and all, in the present day, contentedly and 
 thankfully accept the benefits of civil order ; never 
 pretend that the State is not its own master ; make 
 no religious claims to temporal possessions or advan- 
 tages ; and, consequently, never are in perilous col- 
 lision with the State. Nay more, even so I believe 
 it is with the mass of Roman Catholics individually. 
 But not so with the leaders of their Church, or with 
 those who take pride in following the leaders. 
 Indeed, this has been made matter of boast : 
 
 " There is not another Church so called " (than the Eoman), 
 ' nor any community professing to be a Church, which does not 
 submit, or obey, or hold its peace, when the civil governors of 
 the world command." ' The Present Crisis of the Holy See/ 
 by H. E. Manning, D.D. London, 1861, p. 75. 
 
 The Rome of the Middle Ages claimed universal 
 monarchy. The modern Church of Rome has 
 abandoned nothing, retracted nothing. Is that all ? 
 Far from it. By condemning (as will be seen) those 
 who, like Bishop Doyle in 1826,* charge the medi- 
 aeval Popes with aggression, she unconditionally, 
 
 * Lords' Committee, March 18, 1826. Report, p. 190. 
 
IN THEIR BEARING ON CIVIL ALLEGIANCE. xxiii 
 
 even if covertly, maintains what the mediaeval 
 Popes maintained. But even this is not the worst. 
 The worst by far is that whereas, in the national 
 Churches and communities of the Middle Ages, 
 there was a brisk, vigorous, and constant opposition 
 to these outrageous claims, an opposition which 
 stoutly asserted its own orthodoxy, which always 
 caused itself to be respected, and which even some- 
 times gained the upper hand ; now, in this nine- 
 teenth century of ours, and while it is growing old, 
 this same opposition has been put out of court, and 
 judicially extinguished within the Papal Church, 
 by the recent decrees of the Vatican. And it is 
 impossible for persons accepting those decrees justly 
 to complain, when such documents are subjected in 
 good faith to a strict examination as respects their 
 compatibility with civil right and the obedience of 
 subjects. 
 
 In defending my language, I shall carefully mark its 
 limits. But all defence is reassertion, which properly 
 requires a deliberate reconsideration ; and no man 
 who thus reconsiders should scruple, if he find so 
 much as a word that may convey a false impression, 
 to amend it. Exactness in stating truth according 
 to the measure of our intelligence, is an indispensable 
 condition of justice, and of a title to be heard. 
 
 My propositions, then, as they stood, are these : 
 
 1. That " Rome has substituted for the proud 
 boast of semper eadem, a policy of violence and change 
 in faith." 
 
 2. That she has refurbished and paraded anew 
 
xxiv THE VATICAN DECREES 
 
 every rusty tool she was fondly thought to have 
 disused. 
 
 3. That no one can now become her convert with- 
 out renouncing his moral and mental freedom, and 
 placing his civil loyalty and duty at the mercy of 
 another. 
 
 4. That she (" Rome ") has equally repudiated 
 modern thought and ancient history. 
 
 II. THE FIRST AND THE FOURTH PROPOSITIONS. 
 
 Of the first and fourth of these propositions I shall 
 dispose rather summarily, as they appear to belong 
 to the theological domain. They refer to a fact, and 
 they record an opinion. One fact to which they 
 refer is this : that, in days within my memory, the 
 constant, favourite, and imposing argument of Roman 
 controversialists was the unbroken and absolute 
 identity in belief of the Roman Church from the 
 days of our Saviour until now. No one, who has at 
 all followed the course of this literature during the 
 last forty years, can fail to be sensible of the change 
 in its present tenour. More and more have the 
 assertions of continuous uniformity of doctrine re- 
 ceded into scarcely penetrable shadow. More and 
 more have another series of assertions, of a living 
 authority, ever ready to open, adopt, and shape 
 Christian doctrine according to the times, taken their 
 place. Without discussing the abstract compatibility 
 of these lines of argument, I note two of the immense 
 
IN THEIR BEARING ON CIVIL ALLEGIANCE. XXV 
 
 practical differences between them. In the first, the 
 office claimed by the Church is principally that of a wit- 
 ness to facts ;* in the second, principally that of a judge, 
 if not a revealer, of doctrine. In the first, the processes 
 which the Church undertakes are subject to a con- 
 stant challenge and appeal to history ; in the second, 
 no amount of historical testimony can avail against 
 the unmeasured power of the theory of develop- 
 ment. Most important, most pregnant considera- 
 tions, these, at least for two classes of persons: for 
 those who think that exaggerated doctrines of Church 
 power are among the real and serious dangers of the 
 age ; and for those who think that against all forms, 
 both of superstition and of unbelief, one main pre- 
 servative is to be found in maintaining the truth and 
 authority of history, and the inestimable value of the 
 historic spirit. 
 
 So much for the fact ; as for the opinion, that the 
 recent Papal decrees are at war with modern thought, 
 and that, purporting to enlarge the necessary creed 
 of Christendom, they involve a violent breach with 
 history, this is a matter unfit for me to discuss, as it 
 is a question of Divinity ; but not unfit for me to 
 have mentioned in my article; since the opinion 
 
 * Thus Dryden, on the Council of Nice ; evidently describing 
 the Roman Catholic view prevalent in his own time : 
 
 " The good old Bishops took a simpler way : 
 Each asked but what he heard his father say. 
 Or how he was instructed in his youth ; 
 And by tradition's force upheld the truth." 
 
 The Hind and the Panther, Part II. 
 
XXvi THE VATICAN DECREES 
 
 given there is the opinion of those with whom I was 
 endeavouring to reason, namely, the great majority 
 of the British public. 
 
 If it is thought that the word violence was open to 
 exception, I regret 1 cannot give it up. The justifi- 
 cation of the ancient definitions of the Church, which 
 have endured the storms of 1500 years, was to be 
 found in this, that they were not arbitrary or wilful, 
 but that they wholly sprang from, and related to 
 theories rampant at the time, and regarded as 
 menacing to Christian belief. Even the Canons of 
 the Council of Trent have in the main this amount, 
 apart from their matter, of presumptive warrant. 
 But the decrees of the present perilous Pontificate 
 have been passed to favour and precipitate prevailing 
 currents of opinion in the ecclesiastical world of 
 Rome. The growth of what is often termed among 
 Protestants Mariolatry, and of belief in Papal Infal- 
 libility, was notoriously advancing, but it seems not 
 fast enough to satisfy the dominant party. To aim 
 the deadly blows of 1854* and 1870 at the old 
 historic, scientific, and moderate school, was surely 
 an act of violence ; and with this censure the pro- 
 ceeding of 1870 has actually been visited by the first 
 living theologian now within the Roman Communion, 
 I mean, Dr. John Henry Newman ; who has used 
 these significant words, among others : " Why should 
 an aggressive and insolent faction be allowed to make 
 
 * Decree of the Immaculate Conception. 
 
IN THEIR BEARING ON CIVIL ALLEGIANCE. xxvii 
 
 the heart of the just sad, whom the Lord hath not 
 made sorrowful ?" * 
 
 III. THE SECOND PROPOSITION. 
 
 I take next my second Proposition : that Rome has 
 refurbished, and paraded anew, every rusty tool she 
 was fondly thought to have disused. 
 
 Is this then a fact, or is it not ? 
 
 I must assume that it is denied ; and therefore I 
 cannot wholly pass by the work of proof. But I will 
 state in the fewest possible words, and with refer- 
 ences, a few propositions, all the holders of which have 
 been condemned by the See of Rome during my own 
 generation, and especially within the last twelve or 
 fifteen years. And, in order that I may do nothing 
 towards importing passion into what is matter of 
 pure argument, I will avoid citing any of the fear- 
 fully energetic epithets in which the condemnations 
 are sometimes clothed. 
 
 1. Those who maintain the Liberty of the Press. 
 Encyclical Letter of Pope Gregory XVI., in 1831 : 
 and of Pope Pius IX., in 1864. 
 
 2. Or the liberty of conscience and of worship. 
 Encyclical of Pius IX., December 8, 1864. 
 
 . 3. Or the liberty of speech. ' Syllabus ' of De- 
 cember 8, 1864. Prop. Ixxix. Encyclical of Pope 
 Pius IX., December 8, 1864. 
 
 4. Or who contend that Papal judgments and 
 
 * See the remarkable Letter of Dr. Newman to Bishop Ulla- 
 thorne, in the ' Guardian ' of April 6, 1870. 
 
XXV111 THE VATICAN DECREES 
 
 decrees may, without sin, be disobeyed, or differed 
 from, unless they treat of the rules (dogmata) of 
 faith or morals. Ibid. 
 
 5. Or who assign to the State the power of defining 
 the civil rights (jura) and province of the Church. 
 1 Syllabus' of Pope Pius IX., December 8, 1864. 
 Ibid. Prop. xix. 
 
 6. Or who hold that Roman Pontiffs and Ecu- 
 menical Councils have transgressed the limits of 
 their power, and usurped the rights of princes. Ibid. 
 Prop, xxiii. 
 
 (It must be borne in mind, that " Ecumenical Coun- 
 cils " here mean Councils of the Roman obedience, not 
 recognised by the rest of the Church. The Councils of 
 the early and united Church did not interfere with the 
 jurisdiction of the civil power?) 
 
 7. Or that the Church may not employ force. 
 (Ecclesia vis inferendce potestatem non habet.) ' Syl- 
 labus,' Prop. xxiv. 
 
 8. Or that power, not inherent in the office of the 
 Episcopate, but granted to it by the civil authority, 
 may be withdrawn from it at the discretion of that 
 authority. Ibid. Prop. xxv. 
 
 9. Or that the civil immunity (immunitas) of the 
 Church and its ministers, depends upon civil right. 
 Ibid. Prop. xxx. 
 
 10. Or that in the conflict of laws civil and 
 ecclesiastical, the civil law should prevail. Ibid. 
 Prop. xlii. 
 
 11. Or that any method of instruction of youth, 
 solely secular, may be approved. Ibid. Prop, xlviii, 
 
IN THEIR BEARING ON CIVIL ALLEGIANCE, xxix 
 
 12. Or that knowledge of things philosophical and 
 civil, may and should decline to be guided by Divine 
 and Ecclesiastical authority. Ibid. Prop. Ivii. 
 
 13. Or that marriage is not in its essence a Sacra- 
 ment. Ibid. Prop. Ixvi. 
 
 14. Or that marriage, not sacramentally con- 
 tracted,* (si sacramentum excludatur) has a binding 
 force. Ibid. Prop. Ixxiii. 
 
 15. Or that the abolition of the Temporal Power 
 of the Popedom would be highly advantageous to the 
 Church. Ibid. Prop. Ixxvi. Also Ixx. 
 
 16. Or that any other religion than the Roman reli- 
 gion may be established by a State. Ibid. Prop. Ixxvii. 
 
 17. Or that in " Countries called Catholic," the free 
 exercise of other religions may laudably be allowed. 
 4 Syllabus/ Prop. Ixxviii. 
 
 18. Or that the Roman Pontiff ought to come 
 to terms with progress, liberalism, and modern civili- 
 zation. Ibid. Prop. Ixxx.f 
 
 This list is now perhaps sufficiently extended, al- 
 though I have as yet not touched the decrees of 1870. 
 But, before quitting it, I must offer three observations 
 on what it contains. 
 
 * [Note inserted in 79th thousand on receiving Mr. Coleridge's 
 Sermon : " My rendering is disputed ; and the passage is ob- 
 scure. W. E. G. Dec. 2, 1874." It will be seen from inf. 
 ' Vaticanism,' pp. 26-30, that my caution was supererogatory ; 
 the propositions here given do not require alteration. " If the 
 sacrament be shut out" would, however, be more literal than 
 " not sacramentally contracted."] 
 
 f For the original passages from the Encyclical and Syllabus 
 of Pius IX., see Appendix A. 
 
 C 
 
XXX THE VATICAN DECREES 
 
 Firstly. I do not place all the Propositions in one 
 and the same category ; for there are a portion of 
 them which, as far as I can judge, might, by the 
 combined aid of favourable construction and vigorous 
 explanation, be brought within bounds. And I hold 
 that favourable construction of the terms used in 
 controversies is the right general rule. But this can 
 only be so, when construction is an open question. 
 When the author of certain propositions claims, as in 
 the case before us, a sole and unlimited power to 
 interpret them in such manner and by such rules as 
 he may from time to time think fit, the only defence 
 for all others concerned is at once to judge for them- 
 selves, how much of unreason or of mischief the words, 
 naturally understood, may contain. 
 
 Secondly. It may appear, upon a hasty perusal, 
 that neither the infliction of penalty in life, limb, 
 liberty, or goods, on disobedient members of the 
 Christian Church, nor the title to depose sovereigns, 
 and release subjects from their allegiance, with all its 
 revolting consequences, has been here reaffirmed. In 
 terms, there is no mention of them ; but in the sub- 
 stance of the propositions, I grieve to say, they are 
 beyond doubt included. For it is notorious that they 
 have been declared and decreed by " Rome," that is 
 to say by Popes and Papal Councils ; and the stringent 
 condemnations of the Syllabus include all those who 
 hold that Popes and Papal Councils (declared ecumeni- 
 cal) have transgressed the just limits of their power, 
 or usurped the rights of princes. What have been 
 their opinions and decrees about persecution I need 
 
IN THEIK BEARING ON CIVIL ALLEGIANCE. XXXI 
 
 hardly say ; and indeed the right to employ physical 
 force is even here uridisguisedly claimed (No. 7). 
 
 Even while I am writing. I am reminded, from an 
 unquestionable source, of the words of Pope Pius IX. 
 himself on the deposing power. I add only a few 
 italics ; the words appear as given in a translation, 
 without the original : 
 
 " The present Pontiff used these words in replying to the 
 address from the Academia of the Catholic Religion (July 21, 
 1873) : 
 
 " ' There are many errors regarding the Infallibility : but the 
 most malicious of all is that which includes, in that dogma, the 
 right of deposing sovereigns, and declaring the people no longer 
 bound by the obligation of fidelity. This right has now and 
 again, in critical circumstances, been exercised by the Pontiffs : 
 but it has nothing to do with Papal Infallibility. Its origin was 
 not the infallibility, but the authority of the Pope. This 
 authority, in accordance with public right, which was then 
 vigorous, and with the acquiescence of all Christian nations, who 
 reverenced in the Pope the supreme Judge of the Christian 
 Commonwealth, extended so far as to pass judgment, even in civil 
 affairs, on the acts of Princes and of Nations." " * 
 
 Lastly. I must observe that these are not mere 
 opinions of the Pope himself, nor even are they 
 opinions which he might paternally recommend to 
 the pious consideration of the faithful. With the pro- 
 mulgation of his opinions is unhappily combined, in 
 
 * ' Civilization and the See of Rome.' By Lord Robert Mon- 
 tagu. Dublin, 1874. A Lecture delivered under the auspices of 
 the Catholic Union of Ireland. 1 have a little misgiving about 
 the version : but not of a nature to affect the substance. [The 
 misgiving was justified : see inf. * Speeches of Pope Pius IX.,' 
 p. 183; but the substance is worse, not better, than the in- 
 accurate version of Lord R. Montagu.] 
 
 c 2 
 
XXXli THE VATICAN DECREES 
 
 the Encyclical Letter, which virtually, though not 
 expressly, includes the whole, a command to all his 
 spiritual children (from which command we the disobe- 
 dient children are in no way excluded) to hold them. 
 
 " Itaque omnes et singulas pravas opiniones et 
 doctrinas singillatim hisce literis commemoratas 
 auctoritate nostra Apostolica reprobamus, proscri- 
 bimus, atque damnamus; easque ab omnibus Catholicae 
 Ecclesise filiis, veluti reprobatas, proscriptas, atque 
 damnatas ornnino haberi volumus et mandamus" 
 Encycl. Dec. 8, 1864.* 
 
 And the decrees of 1870 will presently show us, 
 what they establish as the binding force of the man- 
 date thus conveyed to the Christian world. 
 
 IV. THE THIRD PROPOSITION. 
 
 I now pass to the operation of these extraor- 
 dinary declarations on personal and private duty. 
 
 When the cup of endurance, which had so long 
 been filling, began, with the council of the Vatican 
 in 1870, to overflow, the most famous and learned 
 living theologian of the Roman Communion, Dr. von 
 Dollinger, long the foremost champion of his Church, 
 refused compliance, and submitted, with his temper 
 
 * " Therefore do We, by our Apostolic authority, repudiate, 
 proscribe, and condemn, all and each of the evil opinions and 
 doctrines severally mentioned in this Letter, and We will and 
 order that they be absolutely held, by all the children of the 
 Catholic Church, to be repudiated, proscribed, and condemned." 
 
IN THEIK BEARING ON CIVIL ALLEGIANCE. XXXlii 
 
 undisturbed and his freedom unimpaired, to the 
 extreme and most painful penalty of excommunication. 
 With him, many of the most learned and respected 
 theologians of the Roman Communion in Germany 
 underwent the same sentence. The very few, who 
 elsewhere (I do not speak of Switzerland) suffered in 
 like manner, deserve an admiration rising in propor- 
 tion to their fewness. It seems as though Germany, 
 from which Luther blew the mighty trumpet that 
 even now echoes through the land, still retained her 
 primacy in the domain of conscience, still supplied the 
 centuria prcerogativa of the great comitia of the world. 
 But let no man wonder or complain. Without im- 
 puting to anyone the moral murder, for such it is, of 
 stifling conscience and conviction, I for one cannot 
 be surprised that the fermentation, which is working 
 through the mind of the Latin Church, has as yet 
 (elsewhere than in Germany) but in few instances 
 come to the surface. By the mass of mankind, it is 
 morally impossible that questions such as these can 
 be adequately examined ; so it ever has been, and so 
 in the main it will continue, until the principles of 
 manufacturing machinery shall have been applied, 
 and with analogous results, to intellectual and moral 
 processes. Followers they are and must be, and in a 
 certain sense ought to be. But what as to the leaders 
 of society, the men of education and of leisure ? I will 
 try to suggest some answer in few words. A change of 
 religious profession is under all circumstances a greai 
 and awful thing. Much more is the question, however, 
 between conflicting, or apparently conflicting, duties 
 
XXXIV THE VATICAN DECREES 
 
 arduous, when the religion of a man has been changed 
 for him, over his head, and without the very least of 
 his participation. Far be it then from me to make any 
 Roman Catholic, except the great hierarchic Power, 
 and those who have egged it on, responsible for the 
 portentous proceedings which we have witnessed. 
 My conviction is that, even of those who may not shake 
 off the yoke, multitudes will vindicate at any rate their 
 loyalty at the expense of the consistency, which per- 
 haps in difficult matters of religion few among us per- 
 fectly maintain. But this belongs to the future ; for 
 the present, nothing could in my opinion be more 
 unjust than to hold the members of the Roman Church 
 in general already responsible for the recent innova- 
 tions. The duty of observers, who think the claims 
 involved in these decrees arrogant and false, and such 
 as not even impotence real or supposed ought to 
 shield from criticism, is frankly to state the case, 
 and, by way of friendly challenge, to intreat their 
 Roman Catholic fellow-countrymen to replace them- 
 selves in the position which five-and-forty years ago 
 this nation, by the voice and action of its Parliament, 
 declared its belief that they held. 
 
 Upon a strict re-examination of the language, as 
 apart from the substance of my Third. Proposition, 
 I find it faulty, inasmuch as it seems to imply that a 
 " convert " now joining the Papal Church, not only 
 gives up certain rights and duties of freedom, but 
 surrenders them by a conscious and deliberate act. 
 What I have less accurately said that he renounced, 
 I might have more accurately said that he forfeited. 
 
IN THEIR BEARING ON CIVIL ALLEGIANCE. XXXV 
 
 To speak strictly, the claim now made upon him by 
 the authority, which he solemnly and with the 
 highest responsibility acknowledges, requires him to 
 surrender his mental and moral freedom, and to place 
 his loyalty and civil duty at the mercy of another. 
 There may have been, and may be, persons who in 
 their sanguine trust will not shrink from this result, 
 and will console themselves with the notion that 
 their loyalty and civil duty are to be committed to the 
 custody of one much wiser than themselves. But I 
 am sure that there are also " converts " who, when 
 they perceive, will by word and act reject, the con- 
 sequence which relentless logic draws for them. If, 
 however, my proposition be true, there is no escape 
 from the dilemma. Is it then true, or is it not true, 
 that Eome requires a convert, who now joins her, to 
 forfeit his moral and mental freedom, and to place 
 his loyalty and civil duty at the mercy of another ? 
 
 In order to place this matter in as clear a light as 
 I can, it will be necessary to go back a little upon 
 our recent history. 
 
 A century ago we began to relax that system of 
 penal laws against Roman Catholics, at once petti- 
 fogging, base, and cruel, which Mr. Burke has 
 scathed and blasted with his immortal eloquence. 
 
 When this process had reached the point, at which 
 the question was whether they should be admitted 
 into Parliament, there arose a great and prolonged 
 national controversy; and some men, who at no 
 time of their lives were narrow-minded, such as Sir 
 Robert Peel, the Minister, resisted the concession. 
 
XXXvi THE VATICAN DECREES 
 
 The arguments in its favour were obvious and strong, 
 and they ultimately prevailed. But the strength of 
 the opposing party had lain in the allegation that, 
 from the nature and claims of the Papal power, it was 
 not possible for the consistent Roman Catholic to pay 
 to the crown of this country an entire allegiance, and 
 that the admission of persons, thus self-disabled, to Par- 
 liament was inconsistent with the safety of the State 
 and nation ; which had not very long before, it may 
 be observed, emerged from a struggle for existence. 
 
 An answer to this argument was indispensable; 
 and it was supplied mainly from two sources. The 
 Josephine laws,* then still subsisting in the Austrian 
 empire, and the arrangements which had been made 
 after the peace of 1815 by Prussia and the German 
 States with Pius VII. and Consalvi, proved that the 
 Papal Court could submit to circumstances, and could 
 allow material restraints even upon the exercise of its 
 ecclesiastical prerogatives. Here, then, was a reply 
 in the sense of the phrase solvitur ambulando. Much 
 information of this class was collected for the infor- 
 mation of Parliament and the country .f But there 
 
 * See the work of Count dal Pozzo on the * Austrian Eccle- 
 siastical Law.' London: Murray, 1827. The Leopoldine Laws 
 in Tuscany may also be mentioned. 
 
 f See ' Keport from the Select Committee appointed to report 
 the nature and substance of the Laws and Ordinances existing 
 in Foreign States, respecting the regulation of their Koman 
 Catholic subjects in Ecclesiastical matters, and their intercourse 
 with the See of Rome, or any other Foreign Ecclesiastical Juris- 
 diction.' Printed for the House of Commons in 1816 and 1817. 
 Reprinted 1851. 
 
IN THEIR BEAEING ON CIVIL ALLEGIANCE. XXXV11 
 
 were also measures taken to learn, from the highest 
 Eoman Catholic authorities of this country, what was 
 the exact situation of the members of that commu- 
 nion with respect to some of the better known exorbi- 
 tancies of Papal assumption. Did the Pope claim any 
 temporal jurisdiction ? Did he still pretend to the 
 exercise of a power to depose kings, release subjects 
 from their allegiance, and incite them to revolt ? Was 
 faith to be kept with heretics ? Did the Church 
 still teach the doctrines of persecution ? Now, to no 
 one of these questions could the answer really be of 
 the smallest immediate moment to this powerful 
 and solidly compacted kingdom. They were topics 
 selected by way of sample ; and the intention was to 
 elicit declarations showing generally that the fangs of 
 the mediaeval Popedom had been drawn, and its claws 
 torn away ; that the Eoman system, however strict 
 in its dogma, was perfectly compatible with civil 
 liberty, and with the institutions of a free State 
 moulded on a different religious basis from its own. 
 
 Answers in abundance were obtained, tending to 
 show that the doctrines of deposition and perse- 
 cution, of keeping no faith with heretics, and of 
 universal dominion, were obsolete beyond revival ; 
 that every assurance could be given respecting them, 
 except such as required the shame of a formal 
 retractation ; that they were in effect mere bugbears, 
 unworthy to be taken into account by a nation, 
 which prided itself on being made up of practical 
 men. 
 
 But it was unquestionably felt that something more 
 
XXKV111 THE VATICAN DECREES 
 
 than the renunciation of these particular opinions 
 was necessary in order to secure the full concession 
 of civil rights to Roman Catholics. As to their indi- 
 vidual loyalty, a State disposed to generous or candid 
 interpretation had no reason to be uneasy. It was 
 only with regard to requisitions, which might be 
 made on them from another quarter, that apprehen- 
 sion could exist. It was reasonable that England 
 should desire to know not only what the Pope* might 
 do for himself, but to what demands, by the consti- 
 tution of their Church, they were liable ; and how far 
 it was possible that such demands could touch their 
 civil duty. The theory which placed every human 
 being, in things spiritual and things temporal, at the 
 feet of the Roman Pontiff, had not been an idolum 
 specus, a mere theory of the chamber. Brain-power 
 never surpassed in the political history of the world 
 had been devoted for centuries to the single purpose 
 of working it into the practice of Christendom ; had 
 in the West achieved for an impossible problem a 
 partial success; and had in the East punished the 
 obstinate independence of the Church by that Latin 
 conquest of Constantinople, which effectually pre- 
 pared the way for the downfall of the Eastern empire, 
 and the establishment of the Turks in Europe. What 
 
 * At that period the eminent and able Bishop Doyle did not 
 scruple to write as follows : " We are taunted with the proceedings 
 of Popes. What, my Lord, have we Catholics to do with the 
 proceedings of Popes, or why should we be made accountable 
 for them?" ' Essay on the Catholic Claims.' To Lord Liver- 
 pool, 1826, p. 111. 
 
IN THEIR BEARING ON CIVIL ALLEGIANCE, xxxix 
 
 was really material therefore was, not whether the 
 Papal chair laid claim to this or that particular 
 power, but whether it laid claim to some power that 
 included them all, and whether that claim had 
 received such sanction from the authorities of the 
 Latin Church, that there remained within her borders 
 absolutely no tenable standing-ground from which war 
 against it could be maintained. Did the Pope then 
 claim infallibility ? Or did he, either without infalli- 
 bility or with it (and if with it so much the worse), 
 claim an universal obedience from his flock ? And 
 were these claims, either or both, affirmed in his 
 Church by authority which even the least Papal of 
 the members of that Church must admit to be bind- 
 ing upon conscience ? 
 
 The two first of these questions were covered by 
 the third. And well it was that they were so covered. 
 For to them no satisfactory answer could even then 
 be given. The Popes had kept up, with compara- 
 tively little intermission, for well-nigh a thousand 
 years their claim to dogmatic infallibility ;* and had, 
 at periods within the same tract of time, often 
 enough made, and never retracted, that other claim 
 which is theoretically less but practically larger ; their 
 claim to an obedience virtually universal from the 
 baptised members of the Church. To the third 
 question it was fortunately more practicable to pre- 
 scribe a satisfactory reply. It was well known that, 
 
 * This admission, made without sufficient reflection, was 
 retracted in * Vaticanism,' see inf. p. 53. 
 
xl THE VATICAN DECREES 
 
 in the days of its glory and intellectual power, the 
 great Galilean Church had not only not admitted, 
 but had denied Papal infallibility, and had declared 
 that the local laws and usages of the Church could 
 not be set aside by the will of the Pontiff. Nay, 
 further, it was believed that in the main these had 
 been, down to the close of the last century, the pre- 
 vailing opinions of the Cisalpine Churches in com- 
 munion with Rome. The Council of Constance had 
 in act as well as word shown that the Pope's judg- 
 ments, and the Pope himself, were triable by the 
 assembled representatives of the Christian world. 
 And the Council of Trent, notwithstanding the pre- 
 dominance in it of Italian and Roman influences, if 
 it had not denied, yet had not affirmed either pro- 
 position. 
 
 All that remained was, to know what were the 
 sentiments entertained on these vital points by the 
 leaders and guides of Roman Catholic opinion nearest 
 to our own doors. And here testimony was offered, 
 which must not, and cannot, be forgotten. In part, this 
 was the testimony of witnesses before the Committees 
 of the two Houses in 1824 and 1825. I need quote 
 two answers only, given by the Prelate, who more 
 than any other represented his Church, and influenced 
 the mind of this country in favour of concession at 
 the time, namely, Bishop Doyle. He was asked,* 
 
 * Committees of both Lords and Commons sat ; the former 
 in 1825, the latter in 1824-5. The Eeferences were identical, 
 and ran as follows : " To inquire into the state of Ireland, more 
 particularly with reference to the circumstances which may have 
 
IN THEIR BEARING ON CIVIL ALLEGIANCE. xli 
 
 " In what, and how far, does the Roman Catholic profess to 
 obey the Pope ? " 
 
 He replied : 
 
 " The Catholic professes to obey the Pope in matters which 
 regard his religious faith : and in those matters of ecclesiastical 
 discipline which have already been denned by the competent 
 authorities." 
 
 And again : 
 
 " Does that justify the objection that is made to Catholics, that 
 their allegiance is divided ? " 
 
 " I do not think it does in any way. We are bound to obey 
 the Pope in those things that I have already mentioned. But 
 our obedience to the law, and the allegiance which we owe the 
 sovereign, are complete, and full, and perfect, and undivided, 
 inasmuch as they extend to all political, legal, and civil rights 
 of the king or of his subjects. I think the allegiance due to the 
 king, and the allegiance due to the Pope, are as distinct and as 
 divided in their nature, as any two things can possibly be." 
 
 Such is the opinion of the dead Prelate. We shall 
 presently hear the opinion of a living one. But the 
 sentiments of the dead man powerfully operated on 
 the open and trustful temper of this people to induce 
 them to grant, at the cost of so much popular feeling 
 and national tradition, the great and just concession 
 of 1829. That concession, without such declarations, 
 it would, to say the least, have been far more difficult 
 to obtain. 
 
 Now, bodies are usually held to be bound by the 
 
 led to disturbances in that part of the United Kingdom." Bishop 
 Doyle was examined March 21, 1825, and April 21, 1825, before 
 the Lords. The two citations in the text are taken from Bishop 
 Doyle's evidence before the Commons' Committee, March 12, 
 1825, p. 190. 
 
xlii THE VATICAN DECREES 
 
 evidence of their own selected and typical witnesses. 
 But in this Instance the colleagues of those witnesses 
 thought fit also to speak collectively. 
 
 First let us quote from the collective " Declara- 
 tion," in the year 1826, of the Vicars Apostolic, who. 
 with Episcopal authority, governed the Roman Catho- 
 lics of Great Britain : 
 
 " The allegiance which Catholics hold to be due, and are 
 bound to pay, to their Sovereign, and to the civil authority of 
 the State, is perfect and undivided 
 
 " They declare that neither the Pope, nor any other prelate 
 or ecclesiastical person of the Roman Catholic Church .... 
 has any right to interfere directly or indirectly in the Civil 
 Government .... nor to oppose in any manner the per- 
 formance of the civil duties which are due to the king." 
 
 Not less explicit was the Hierarchy of the Roman 
 Communion in its " Pastoral Address to the Clergy 
 and Laity of the Roman Catholic Church in Ireland," 
 dated January 25, 1826. This address contains a De- 
 claration, from which I extract the following words : 
 
 "It is a duty which they owe to themselves, as well as to 
 their Protestant fellow-subjects, whose good opinion they value, 
 to endeavour once more to remove the false imputations that 
 have been frequently cast upon the faith and discipline of 
 that Church which is intrusted to their care, that all may be 
 enabled to know with accuracy their genuine principles." 
 
 In Article 11 : 
 
 " They declare on oath their belief that it is not an article 
 of the Catholic Faith, neither are they thereby required to 
 believe, that the Pope is infallible.'* 
 
 and, after various recitals, they set forth 
 
 " After this full, explicit, and sworn declaration, we are utterly 
 at a loss to conceive on what possible ground we could be justly 
 
IN THEIR BEARING ON CIVIL ALLEGIANCE. xliil 
 
 charged with bearing towards our most gracious Sovereign only 
 a divided allegiance." 
 
 Thus, besides much else that I will not stop to quote, 
 Papal infallibility was most solemnly declared to be 
 a matter on which each man might think as he 
 pleased ; the Pope's power to claim obedience was 
 strictly and narrowly limited : it was expressly denied 
 that he had any title, direct or indirect, to interfere 
 in civil government. Of the right of the Pope to 
 define the limits which divide the civil from the 
 spiritual by his own authority, not one word is said 
 by the Prelates of either country. 
 
 Since that time, all these propositions have been 
 reversed. The Pope's infallibility, when he speaks 
 ex cat/tedrd on faith and morals, has been declared, 
 with the assent of the Bishops of the Roman Church, 
 to be an article of faith, binding on the conscience of 
 every Christian ; his claim to the obedience of his 
 spiritual subjects has been declared in like manner 
 without any practical limit or reserve ; and his 
 supremacy, without any reserve of civil rights, has 
 been similarly affirmed to include everything which 
 relates to the discipline and government of the 
 Church throughout the world. And these doctrines, 
 we now know on the highest authority, it is of 
 necessity for salvation to believe. 
 
 Independently, however, of the Vatican Decrees 
 themselves, it is necessary for all who wish to under- 
 stand what has been the amount of the wonderful 
 change now consummated in the constitution of the 
 Latin Church, and what is the present degradation of 
 
xliv THE VATICAN DECREES 
 
 its Episcopal order, to observe also the change, amount- 
 ing to revolution, of form in the present, as compared 
 with other Conciliary decrees. Indeed, that spirit 
 of centralisation, the excesses of which are as fatal to 
 vigorous life in the Church as in the State, seems 
 now nearly to have reached the last and furthest 
 point of possible advancement and exaltation. 
 
 When, in fact, we speak of the decrees of the 
 Council of the Vatican, we use a phrase which will 
 not bear strict examination. The Canons of the 
 Council of Trent were, at least, the real Canons of a 
 real Council : and the strain in which they are pro- 
 mulgated is this : Hcec sacrosancta, ecumenica, et 
 generalis Tridentina Synodus, in Spiritu Sancto legitime 
 congregata^ in ea prcesidentibus eisdem tribus apostolids 
 Legatis, hortatur, or docet, or statuit, or decernit* and 
 the like : and its canons, as published in Rome, are 
 " Canones et decreta Sacrosancti ecumenici Concilii 
 Tridentini" f and so forth. But what we have 
 now to do with is the Constitutio Dogmatica Prima de 
 Ecclesia Christi, edita in Sessione tertid of the Vatican 
 Council. It is not a constitution made by the Council, 
 but one promulgated in the Council.J And who is 
 
 * " This most holy, ecumenical, and general Tridentine 
 Synod, in the Holy Ghost regularly assembled, and having for 
 Presidents the three aforesaid Apostolic Legates, exhorts, or 
 teaches, or determines, or decrees." 
 
 f ' Eomae : in Collegio urbano de Propaganda Fide.' 1 833, 
 " The Canons and Decrees of the most holy ecumenical Council 
 of Trent." 
 
 J I am aware that, as some hold, this was the case with the 
 Council of the Lateran in A.D. 1215. But, first, this has not been 
 
IN THEIR BEARING ON CIVIL ALLEGIANCE. xlv 
 
 it that legislates and decrees ? It is Pius Episcopus, 
 servus servorum Dei:* and the seductive plural of 
 his docemus et dedaramus is simply the dignified and 
 ceremonious " We " of Royal declarations. The docu- 
 ment is dated Pontificates nostri Anno XXV : and the 
 humble share of the assembled Episcopate in the 
 transaction is represented by sacro approbante concilia. 
 And now for the propositions themselves. 
 First comes the Pope's infallibility : 
 
 '* Docemus, et divinitus revelatum dogma esse definimus, 
 Romanum Pontificem, cum ex Cathedra loquitur, id est cum, 
 omnium Christianorum Pastoris et Doctoris munere fungens, 
 pro suprema sua Apostolica auctoritate doctrinam de fide vel 
 moribus ab universa Ecclesia tenendam definit, per assistentiam 
 divinam, ipsi in Beato Petro promissam, ea infallibilitate pollere, 
 qua Divinus Eedemptor Ecclesiam suam in definiend& doctrina 
 de fide vel moribus instructam esse voluit : ideoque ejus Romani 
 Pontificis definitiones ex sese non autem ex consensu Ecclesise 
 irreformabiles esse."f 
 
 Will it, then, be said that the infallibility of the 
 Pope accrues only when he speaks ex cathedra ? No 
 doubt this is a very material consideration for those 
 
 established : secondly, the very gist of the evil we are dealing 
 with consists in following (and enforcing) precedents from the 
 period and practice of Pope Innocent III. [It is alleged that 
 the form used in 1870 was that regularly employed in Councils 
 held at Eome : pending further examination, I do not insist on 
 the argument.] 
 
 * " Pius, Bishop, servant of the servants of God." 
 j ' Constitutio de Ecclesia,' c. iv. " We teach and define it to 
 be a dogma divinely revealed that, when the Roman Pontiff 
 speaks ex cathedra, that is when, in discharge of the office of 
 Pastor and Teacher of all Christians, by virtue of his supreme 
 Apostolic authority, he defines that a doctrine regarding faith 
 
 D 
 
xlvi THE VATICAN DECKEES 
 
 who have been told that the private conscience is to 
 derive comfort and assurance from the emanations of 
 the Papal Chair: for there is no established or ac- 
 cepted definition* of the phrase ex cathedra, and they 
 have no power to obtain one, and no guide to direct 
 them in their choice among some twelve theories f on 
 the subject, which, it is said, are bandied to and fro 
 among Eoman theologians, except the despised and 
 discarded agency of his private judgment. But while 
 thus sorely tantalised, he is not one whit protected. 
 For there is still one person, and one only, who can 
 unquestionably declare ex cathedra what is ex cathedra 
 and what is not, and who can declare it when and as 
 he pleases. That person is the Pope himself. The 
 provision is, that no document he issues shall be valid 
 without a seal : but the seal remains under his own 
 sole lock and key. 
 
 Again, it may be sought to plead, that the Pope 
 
 or morals is to be held by the Universal Church, he enjoys, by 
 the Divine assistance promised to him in blessed Peter, that 
 infallibility with which the Divine Redeemer willed His 
 Church to be endowed in denning a doctrine regarding faith or 
 morals ; and that therefore such definitions of the Roman 
 Pontiff are irreformable of themselves, and not from the consent 
 of the Church." Taken from the version in ' Dogmatic Contribu- 
 tions: Dublin: OToole. 1870. 
 
 * That is to say no available definition : no interpretation^ 
 intended in good faith to assist the ordinary Christian in re- 
 cognising these ex cathedra definitions ; by which he is bound, 
 for the salvation of his soul, as much as by the Holy Scriptures. 
 A description, which differs from a definition, is inserted in the 
 text of the Decree. 
 
 See Mr. Maskell's Tract. 
 
IN THEIR BEARING ON CIVIL ALLEGIANCE. xlvii 
 
 is, after all, only operating by sanctions which un- 
 questionably belong to the religious domain. He 
 does not propose to invade the country, to seize 
 Woolwich, or burn Portsmouth. He will only, at 
 the worst, excommunicate opponents, as he has ex- 
 communicated Dr. von Dollinger and others. Is this 
 a good answer ? After all, even in the Middle Ages, 
 it was not by the direct action of fleets and armies of 
 their own that the Popes contended with kings who 
 were refractory ; it was mainly by interdicts, and by 
 the refusal, which they entailed when the Bishops 
 were not brave enough to refuse their publication, 
 of religious offices to the people. It was thus that 
 England suffered under John, France under Philip 
 Augustus, Leon under Alphonso the Noble, and 
 every country in its turn. But the inference may be 
 drawn that they who, while using spiritual weapons 
 for such an end, do not employ temporal means, only 
 fail to employ them because they have them not. 
 A religious society, which delivers volleys of spiritual 
 censures in order to impede the performance of 
 civil duties, does all the mischief that is in its power 
 to do, and brings into question, in the face of the 
 State, its title to civil protection. 
 
 Will it be said, finally, that the Infallibility touches 
 only 'matter of faith and morals ? Only matter of 
 morals! Will any of the Roman casuists kindly 
 acquaint us what are the departments and functions 
 of human life which do not and cannot fall within the 
 domain of morals ? If they will not tell us, we must 
 look elsewhere. In his work entitled ' Literature 
 
 D 2 
 
xlviii THE VATICAN DECREES 
 
 and Dogma,' * Mr. Matthew Arnold quaintly informs 
 us as they tell us nowadays how many parts of our 
 poor bodies are solid, and how many aqueous that 
 about seventy-five per cent, of all we do belongs to 
 the department of " conduct." Conduct and morals, 
 we may suppose, are nearly co-extensive. Three- 
 fourths, then, of life are thus handed over. But who 
 will guarantee to us the other fourth ? Certainly 
 not St. Paul ; who says, " Whether therefore ye eat, 
 or drink, or whatsoever ye do, do all to the glory of 
 God." And " Whatsoever ye do, in word or in 
 deed, do all in the name of the Lord Jesus." f No ! 
 Such a distinction would be the unworthy device of a 
 shallow policy, vainly used to hide the daring of that 
 wild ambition which at Rome, not from the throne but 
 from behind the throne, prompts the movements of 
 the Vatican. I care not to ask if there be dregs or 
 tatters of human life, such as can escape from the 
 description and boundary of morals. I submit that 
 Duty is a power which rises with us in the morn- 
 ing, and goes to rest with us at night. It is co- 
 extensive with the action of our intelligence. It 
 is the shadow which cleaves to us go where we 
 will, and which only leaves us when we leave the 
 light of life. So then it is the supreme direction 
 of us in respect to all Duty, which the Pontiff 
 declares to belong to him, sacro approbante concilia : 
 and this declaration he makes, not as an otiose 
 
 * Pages 15, 44. 
 
 I 1 Cor. x. 31 ; Col. iii. 7. 
 
IN THEIR BEARING ON CIVIL ALLEGIANCE. xlix 
 
 opinion of the schools, but cunctis fidelibus creden- 
 dam et tenendam.* 
 
 But we shall now see that, even if a loophole had 
 at this point been left unclosed, the void is supplied 
 by another provision of the Decrees. While the 
 reach of the Infallibility is as wide as it may please 
 the Pope, or those who may prompt the Pope, to 
 make it, there is something wider still, and that is 
 the claim to an absolute and entire Obedience. This 
 Obedience is to be rendered to his orders in the cases 
 I shall proceed to point out, without any qualifying 
 condition, such as the ex cathedra. The sounding 
 name of Infallibility has so fascinated the public 
 mind, and riveted it on the Fourth Chapter of the 
 Constitution de JEcclesid, that its near neighbour, the 
 Third Chapter, has, at least in my opinion, received 
 very much less than justice. Let us turn to it. 
 
 " Cujuscunque ritiis et dignitatis pastores atque fideles, tarn 
 seorsum singuli quam sinml omnes, officio hierarchies subordi- 
 nationis veraequeobedientiee obstringuntur, non solmn in rebus, 
 quse ad fidem et mores, sed etiam in iis, quse ad disciplinam et 
 
 regimen Ecclesiae per to turn orbem diffusae pertinent Hsec 
 
 est Catholicse veritatis doctrina, a qua deviare, salva fide atque 
 salute, nemo potest 
 
 " Docemus etiam et declaramus eum esse judicem supremum 
 fidelium, et in omnibus causis ad examen ecclesiasticum spec- 
 tantibus ad ipsius posse judicium recurri : Sedis vero Apostolicae, 
 cujus auctoritate major non est, judicium a nemine fore retrac- 
 tandum. Neque cuiquam de ejus licere judicare judicio." f 
 
 Even, therefore, where the judgments of the Pope 
 do not present the credentials of infallibility, they 
 
 * " To be believed and held by all the faithful." 
 
 f 'Dogmatic Constitutions,' &c., c. iii. : Dublin, 1870, pp. 30- 
 
1 THE VATICAN DECREES 
 
 are unappealable and irreversible : no person may pass 
 judgment upon them ; and all men, clerical and lay, 
 dispersedly or in the aggregate, are bound truly to 
 obey them ; and from this rule of Catholic truth no 
 man can depart, save at the peril of his salvation. 
 Surely, it is allowable to say that this Third Chapter 
 on universal obedience is a formidable rival to the 
 Fourth Chapter on Infallibility. Indeed, to an ob- 
 server from without, it seems to leave the dignity to 
 the other, but to reserve the stringency and efficiency 
 to itself. The Fourth Chapter is the titular Merovingian 
 Monarch ; the Third is the Carolingian Mayor of the 
 Palace. The Fourth has an overawing splendour ; 
 the Third, an iron gripe. Little does it matter to me 
 whether my superior claims infallibility, so long as 
 he is entitled to demand and exact conformity. This, 
 
 32. " All, both pastors and faithful, of whatsoever rite and 
 dignity, both individually and collectively, are bound to sub- 
 mit, by the duty of hierarchical subordination and true 
 obedience, not only in matters belonging to faith and morals, 
 but also in those that appertain to the discipline and govern- 
 ment of the Church throughout the world. . . . This is the 
 teaching of the Catholic Faith, from which no one can deviate 
 without detriment to faith and salvation." Ibid. (But I con- 
 sider the word detriment to be much too weak : for the devia- 
 tion is made the subject of Anathema at the end of the chapter.) 
 ..." We further teach and declare, that he (the Pope) is the 
 supreme Judge of the Faithful, and that, in all causes [apper- 
 taining to ecclesiastical jurisdiction], recourse may be had to 
 his judgment ; and that none may reopen the judgment of the 
 Apostolic See, than whose there is no greater authority ; and 
 that it is not lawful for any one to sit in judgment on its judg- 
 ment.'' Ibid, But for the words in brackets I should sub- 
 stitute " of ecclesiastical cognisance." 
 
IN THEIR BEARING ON CIVIL ALLEGIANCE. li 
 
 it will be observed, he demands even in cases not 
 covered by his infallibility ; cases, therefore, in which 
 he admits it to be possible that he may be wrong, but 
 finds it intolerable to be told so. As he must be 
 obeyed in all his judgments though not ex cathedrd, 
 it seems a pity he could not likewise give the com- 
 forting assurance that, they are all certain to be right. 
 
 But why this ostensible reduplication, this appa- 
 rent surplusage ? Why did the astute contrivers of 
 this tangled scheme conclude that they could not 
 afford to rest content with pledging the Council to 
 Infallibility in terms which are not only wide to a 
 high degree, but elastic beyond all measure ? 
 
 Though they must have known perfectly well that 
 " faith and morals " carried everything, or everything 
 worth having, in the purely individual sphere, they 
 also knew just as well that, even where the individual 
 was subjugated, they might and would still have to 
 deal with the State. 
 
 In mediaeval history, this distinction is not only 
 clear, but glaring. Outside the borders of some 
 narrow and proscribed sect, now and then emerging, 
 we never, or scarcely ever, hear of private and per- 
 sonal resistance to the Pope. The manful " Pro- 
 testantism " of mediaeval times had its activity almost 
 entirely in the sphere of public, national, and state 
 rights. Too much attention, in my opinion, cannot 
 be fastened on this point. It is the very root and 
 kernel of the matter. Individual servitude, however 
 abject, will not satisfy the party now dominant in 
 the Latin Church : the State must also be a slave. 
 
Hi THE VATICAN DECHEES 
 
 Our Saviour had recognised as distinct the two 
 provinces of the civil rule and the Church : had no- 
 where intimated that the spiritual authority was to 
 claim the disposal of physical force, and to control in 
 its own domain the authority which is alone responsible 
 for external peace, order, and safety among civilised 
 communities of men. It has been alike the pecu- 
 liarity, the pride, and the misfortune of the Eoman 
 Church, among Christian communities, to allow to 
 itself an unbounded use, as far as its power would go, 
 of earthly instruments for spiritual ends. We have 
 seen with what ample assurances* this nation and 
 Parliament were fed in 1826 ; how well and roundly 
 the full and undivided rights of the civil power, and 
 the separation of the two jurisdictions, were affirmed. 
 All this had at length been undone, as far as Popes 
 could undo it, in the Syllabus and the Encyclical. It 
 remained to complete the undoing, through the sub- 
 serviency or pliability of the Council. 
 
 And the work is now truly complete. Lest it 
 should be said that supremacy in faith and morals, full 
 dominion over personal belief and conduct, did not 
 cover the collective action of men in States, a third 
 province was opened, not indeed to the abstract asser- 
 tion of Infallibility, but to the far more practical and 
 decisive demand of absolute Obedience. And this 
 is the proper work of the Third Chapter, to which I 
 arn endeavouring to do a tardy justice. Let us listen 
 again to its few but pregnant words on the point : 
 
 See further Appendix B. 
 
IN THEIR BEARING ON CIVIL ALLEGIANCE. liii 
 
 " Non solum in rebus, quse ad fidem et mores, sed etiam in 
 iis, quae ad disciplinam et regimen Ecclesiae per totum orbem 
 diffusaa pertinent."* 
 
 Absolute obedience, it is boldly declared, is due to 
 the Pope, at the peril of salvation, not alone in faith, 
 in morals, but in all things which concern the disci- 
 pline and government of the Church. Thus are swept 
 into the Papal net whole multitudes of facts, whole 
 systems of government, prevailing, though in dif- 
 ferent degrees, in every country of the world. Even 
 in the United States, where the severance between 
 Church and State is supposed to be complete, a long 
 catalogue might be drawn of subjects belonging to 
 the domain and competency of the State, but also 
 undeniably affecting the government of the Church ; 
 such as, by way of example, marriage, burial, edu- 
 cation, prison discipline, blasphemy, poor-relief, in- 
 corporation, mortmain, religious endowments, vows 
 of celibacy and obedience. In Europe the circle is 
 far wider, the points of contact and of interlacing 
 almost innumerable. But on all matters, respecting 
 which any Pope may think proper to declare that they 
 concern either faith, or morals, or the government 
 or discipline of the Church, he claims, with the 
 approval of a Council undoubtedly Ecumenical in 
 the Roman sense, the absolute obedience, at the peril 
 of salvation, of every member of his communion. 
 
 It seems not as yet to have been thought wise to 
 
 * " Not only in matters belonging to faith and morals, but 
 also in those that appertain to the discipline and government 
 of the Church throughout the world." Ibid. 
 
liv THE VATICAN DECREES 
 
 pledge the Council in terms to the Syllabus and the 
 Encyclical. That achievement is probably reserved 
 for some one of its sittings yet to come. In the 
 meantime it is well to remember, that this claim in 
 respect of all things affecting the discipline and 
 government of the Church, as well as faith and 
 conduct, is lodged in open day by and in the reign 
 of a Pontiff, who has condemned free speech, free 
 writing, a free press, toleration of nonconformity, 
 liberty of conscience, the study of civil and philo- 
 sophical matters in independence of the ecclesiastical 
 authority, marriage unless sacramentally contracted, 
 and the definition by the State of the civil rights 
 (Jura) of the Church ; who has demanded for the 
 Church, therefore, the title to define its own civil 
 rights, together with a divine right to civil im- 
 munities, and a right to use physical force ; and who 
 has also proudly asserted that the Popes of the Middle 
 Ages with their councils did not invade the rights of 
 princes : as for example, Gregory VII., of the Emperor 
 Henry IV. ; Innocent III., of Raymond of Toulouse ; 
 Paul III., in deposing Henry VIII. ; or Pius V., in 
 performing the like paternal office for Elizabeth. 
 
 I submit, then, that my fourth proposition is true : 
 and that England is entitled to ask, and to know, in 
 what way the obedience required by the Pope and 
 the Council of the Vatican is to be reconciled with 
 the integrity of civil allegiance ? 
 
 It has been shown that the Head of their Church, 
 so supported as undoubtedly to speak with its highest 
 authority, claims from Roman Catholics a plenary 
 
IN THEIR BEARING ON CIVIL ALLEGIANCE. Iv 
 
 obedience to whatever lie may desire in relation not 
 to faith but to morals, and not only to these, but to 
 all that concerns the government and discipline of 
 the Church : that, of this, much lies within the domain 
 of the State : that, to obviate all misapprehension, the 
 Pope demands for himself the right to determine the 
 province of his own rights, and has so defined it in 
 formal documents, as to warrant any and every in- 
 vasion of the civil sphere ; and that this new version 
 of the principles of the Papal Church inexorably binds 
 its members to the admission of these exorbitant 
 claims, without any refuge or reservation on behalf 
 of their duty to the Crown. 
 
 Under circumstances such as these, it seems not 
 too much to ask of them to confirm the opinion which 
 we, as fellow-countrymen, entertain of them, by 
 sweeping away, in such manner and terms as they 
 may think best, the presumptive imputations which 
 their ecclesiastical rulers at Rome, acting autocrati- 
 cally, appear to have brought upon their capacity 
 to pay a solid and undivided allegiance ; and to 
 fulfil the engagement which their Bishops, as 
 political sponsors, promised and declared for them 
 in 1825. 
 
 It would be impertinent, as well as needless, to 
 suggest what should be said. All that is requisite is 
 to indicate in substance that which (if the foregoing 
 argument be sound) is not wanted, and that which 
 is. What is not wanted is vague and general asser- 
 tion, of whatever kind, and however sincere. What 
 is wanted, and that in the most specific form and 
 
Ivi THE VATICAN DECREES 
 
 the clearest terms, I take to be one of two things ; 
 that is to say, either 
 
 I. A demonstration that neither in the name of 
 faith, nor in the name of morals, nor in the name of 
 the government or discipline of the Church, is the 
 Pope of Eome able, by virtue of the powers asserted' 
 for him by the Yatican decree, to make any claim 
 upon those who adhere to his communion, of such a 
 nature as can impair the integrity of their civil 
 allegiance ; or else, 
 
 II. That, if and when such claim is made, it will, 
 even although resting on the definitions of the 
 Vatican, be repelled and rejected; just as Bishop 
 Doyle, when he was asked what the Roman Catholic 
 clergy would do if the Pope intermeddled with their 
 religion, replied frankly, " The consequence would 
 be, that we should oppose him by every means in 
 our power, even by the exercise of our spiritual 
 authority." * 
 
 In the absence of explicit assurances to this 
 effect, we should appear to be led, nay, driven, by 
 just reasoning upon that documentary evidence, to 
 the conclusions : 
 
 1. That the Pope, authorised by his Council, 
 claims for himself the domain (a) of faith, (K) of 
 morals, (c) of all that concerns the government and 
 discipline of the Church. 
 
 2. That he in like manner claims the power of 
 determining the limits of those domains. 
 
 'licport,' March 18, 1826, p. 191. 
 
IN THEIR BEARING ON CIVIL ALLEGIANCE. Ivii 
 
 3. That he does not sever them, by any acknow- 
 ledged or intelligible line, from the domains of civil 
 duty and allegiance. 
 
 4. That he therefore claims, and claims from the 
 month of July 1870 onwards with plenary autho- 
 rity, from every convert and member of his Church, 
 that he .shall " place his loyalty and civil duty at the 
 mercy of another : " that other being himself. 
 
 V. BEING TRUE, ARE THE PROPOSITIONS MATERIAL ? 
 
 But next, if these propositions be true, are they 
 also material ? The claims cannot, as I much fear, be 
 denied to have been made. It cannot be denied 
 that the Bishops, who govern in things spiritual more 
 than five millions (or nearly one-sixth) of the inha- 
 bitants of the United Kingdom, have in some cases 
 promoted, in all cases accepted, these claims. It has 
 been a favourite purpose of my life not to conjure 
 up, but to conjure down, public alarms. I am not 
 now going to pretend that either foreign foe or 
 domestic treason can, at the bidding of the Court of 
 Eome, disturb tTiese peaceful shores. But though 
 such fears may be visionary, it is more visionary 
 still to suppose for one moment that the claims of 
 Gregory VII., of Innocent III., and of Boniface VIII., 
 have been disinterred, in the nineteenth century, 
 like hideous mummies picked out of Egyptian sar- 
 cophagi, in the interests of archaeology, or without 
 a definite and practical aim. As rational beings, we 
 must rest assured that only with a very clearly 
 
Iviii THE VATICAN DECREES 
 
 conceived and foregone purpose have these astonish- 
 ing reassertions been paraded before the world. 
 What is that purpose ? 
 
 I can well believe that it is in part theological. 
 There have always been, and there still are, no 
 small proportion of our race, and those by no means 
 in all respects the worst, who are sorely open to the 
 temptation, especially in times of religious disturb- 
 ance, to discharge their spiritual responsibilities by 
 power of attorney. As advertising Houses find custom 
 in proportion, not so much to the solidity of their 
 resources as to the magniloquence of their promises 
 and assurances, so theological boldness in the extension 
 of such claims is sure to pay, by widening certain 
 circles of devoted adherents, however it may repel 
 the mass of mankind. There were two special 
 encouragements to this enterprise at the present 
 day : one of them the perhaps unconscious but mani- 
 fest leaning of some, outside the Roman precinct, to 
 undue exaltation of Church power ; the other the 
 reaction, which is and must be brought about in 
 favour of superstition, by the levity of the destructive 
 speculations so widely current, and the notable 
 hardihood of the anti-Christian writing of the day. 
 
 But it is impossible to account sufficiently in this 
 manner for the particular course which has been 
 actually pursued by the Roman Court. All morbid 
 spiritual appetites would have been amply satisfied 
 by claims to infallibility in creed, to the pre- 
 rogative of miracle, to dominion over the unseen 
 world. In truth there was occasion, in this view, 
 
IN THEIR BEARING ON CIVIL ALLEGIANCE. lix 
 
 for nothing, except a liberal supply of Salmonean 
 thunder : 
 
 " Dum flammas Jovis, et sonitus imitatur Olympi."* 
 
 All this could have been managed by a few Tetzels, 
 judiciously distributed over Europe. Therefore the 
 question still remains, Why did that Court, with 
 policy for ever in its eye, lodge such formidable 
 demands for power of the vulgar kind in that sphere 
 which is visible, and where hard knocks can undoubt- 
 edly be given as well as received ? 
 
 It must be for some political object, of a very 
 tangible kind, that the risks of so daring a raid upon 
 the civil sphere have been deliberately run. 
 
 A daring raid it is. For it is most evident that the 
 very assertion of principles which establish an ex- 
 emption from allegiance, or which impair its com- 
 pleteness, goes, in many other countries of Europe, 
 far more directly than with us, to the creation of poli- 
 tical strife, and to dangers of the most material and 
 tangible kind. The struggle, now proceeding in 
 Germany, at once occurs to the mind as a palmary 
 instance. I am not competent to give any opinion 
 upon the particulars of that struggle. The institu- 
 tions of Germany, and the relative estimate of State 
 power and individual freedom, are materially different 
 from ours. But I must say as much as this. First, 
 it is not Prussia alone that is touched ; elsewhere, 
 too, the bone lies ready, though the contention may 
 be delayed. In other States, in Austria particularly, 
 there are recent laws in force, raising much the same 
 
 * Mn. vi. 586. 
 
Lx THE VATICAN DECEEES 
 
 issues as the Falck laws have raised. But the 
 Roman Court possesses in perfection one art, the art 
 of waiting ; and it is her wise maxim to fight but 
 one enemy at a time. Secondly, if I have truly 
 represented the claims promulgated from the Vati- 
 can, it is difficult to deny that those claims, and the 
 power which has made them, are primarily respon- 
 sible for the pains and perils, whatever they may be, 
 of the present conflict between German and Roman 
 enactments. And that which was once truly said of 
 France, may now also be said with not less truth 
 of Germany : when Germany is disquieted, Europe 
 cannot be at rest. 
 
 I should feel less anxiety on this subject had the 
 Supreme Pontiff frankly recognised his altered posi- 
 tion since the events of 1870 ; and, in language as 
 clear, if not as emphatic, as that in which he has 
 proscribed modern civilisation, given to Europe the 
 assurance that he would be no party to the re- 
 establishment by blood and violence of the Tem- 
 poral Power of the Church. It is easy to conceive 
 that his personal benevolence, no less than his 
 feelings as an Italian, must have inclined him indi- 
 vidually towards a course so humane ; and I should 
 add, if I might do it without presumption, so pru- 
 dent. With what appears to an English eye a 
 lavish prodigality, successive Italian Governments 
 have made over the ecclesiastical powers and privi- 
 leges of the Monarchy, not to the Church of the 
 country for the revival of the ancient, popular, and 
 self-governing elements of its constitution, but to the 
 Papal Chair, for the establishment of ecclesiastical 
 
IN THEIR BEAEING ON CIVIL ALLEGIANCE. Ixi 
 
 despotism, and the suppression of the last vestiges of 
 independence. This course, so difficult for a foreigner 
 to appreciate, or even to justify, has been met, not by 
 reciprocal conciliation, but by a constant fire of 
 denunciations and complaints. When the tone 
 of these denunciations and complaints is compared 
 with the language of the authorised and favoured 
 Papal organs in the press, and of the Ultramontane 
 party (now the sole legitimate party of the Latin 
 Church) throughout Europe, it leads many to the 
 painful and revolting conclusion that there is a fixed 
 purpose among the secret inspirers of Eoman policy 
 to pursue, by the road of force, upon the arrival of 
 any favourable opportunity, the favourite project 
 of re-erecting the terrestrial throne of the Popedom, 
 even if it can only be re-erected on the ashes of the 
 city, and amidst the whitening bones of the people.* 
 It is difficult to conceive or contemplate the effects of 
 such an endeavour. But the existence at this day 
 of the policy, even in bare idea, is itself a portentous 
 evil. I do not hesitate to say that it is an incentive 
 to general disturbance, a premium upon European 
 wars. It is in my opinion not sanguine only, but 
 almost ridiculous to imagine that such a project could 
 eventually succeed ; but it is difficult to over-estimate 
 the effect which it might produce in generating and 
 exasperating strife. It might even, to some extent, 
 disturb and paralyse the action of such Governments 
 as might interpose for no separate purpose of their 
 
 * Appendix C. 
 
Ixii THE VATICAN DECREES 
 
 own, but only with a view to the maintenance or 
 restoration of the general peace. If the baleful 
 Power which is expressed by the phrase Curia 
 Romana, and not at all adequately rendered in its 
 historic force by the usual English equivalent 
 " Court of Rome/' really entertains the scheme, it 
 doubtless counts on the support in every country of 
 an organised and devoted party ; which, when it can 
 command the scales of political power, will promote 
 interference, and, when it is in a minority, will work 
 for securing neutrality. As the peace of Europe 
 may be in jeopardy, and as the duties even of Eng- 
 land, as one (so to speak) of its constabulary autho- 
 rities, might come to be in question, it would be most 
 interesting to know the mental attitude of our Roman 
 Catholic fellow-countrymen in England and Ireland 
 with reference to the subject ; and it seems to be one, 
 on which we are entitled to solicit information. 
 
 For there cannot be the smallest doubt that the 
 temporal power of the Popedom comes within .the 
 true meaning of the words used at the Vatican to 
 describe the subjects on which the Pope is authorised 
 to claim, under awful sanctions, the obedience of the 
 " faithful." It is even possible that we have here 
 the key to the enlargement of the province of 
 Obedience beyond the limits of Infallibility, and to 
 the introduction of the remarkable phrase ad disci- 
 plinam et regimen Ecclesice. No impartial person can 
 deny that the question of the temporal power very 
 evidently concerns the discipline and government of 
 the Church concerns it, and most mischievously as 
 
IN THEIR BEARING ON CIVIL ALLEGIANCE. Ixiii 
 
 T should venture to think ; but in the opinion, up to 
 a late date, of many Roman Catholics, not only most, 
 beneficially, but even essentially. Let it be remem- 
 bered, that such a man as the late Count Montalem- 
 bert, who in his general politics was of the Liberal 
 party, did not scruple to hold that the millions of 
 Roman Catholics throughout the world were co- 
 partners with the inhabitants of the States of the 
 Church in regard to their civil government; and, 
 as constituting the vast majority, were of course 
 entitled to override them. It was also rather com- 
 monly held, a quarter of a century ago, that the 
 question of the States of the Church was one with 
 which none but Roman Catholic Powers could have 
 anything to do. This doctrine, I must own, was to 
 me at all times unintelligible. It is now, to say the 
 least, hopelessly and irrecoverably obsolete. 
 
 Archbishop Manning, who is the head of the Papal 
 Church in England, and whose ecclesiastical tone is 
 supposed to be in the closest accordance with that 
 of his headquarters, has not thought it too much 
 to say that the civil order of all Christendom is 
 the offspring of the Temporal Power, and has the 
 Temporal Power for its keystone ; that on the de- 
 struction of the Temporal Power " the laws of 
 nations would at once fall in ruins ; " that (our 
 old friend) the deposing Power "taught subjects 
 obedience and princes clemency."* Nay, this high 
 
 * * Three Lectures on the Temporal Sovereignty of the Popes, 
 1860, pp. 34, 46, 47, 58-9, 63. 
 
 E 2 
 
Ixiv THE VATICAN DECREES 
 
 authority has proceeded further; and has elevated 
 the Temporal Power to the rank of necessary 
 doctrine. 
 
 " The Catholic Church cannot be silent, it cannot hold its 
 peace ; it cannot cease to preach the doctrines of Revelation, 
 not only of the Trinity and of the Incarnation, but likewise 
 of the Seven Sacraments, and of the Infallibility of the Church 
 of God, and of the necessity of Unity, and of the Sovereignty, 
 both spiritual and temporal, of the Holy See." * 
 
 I never, for my own part, heard that the work 
 containing this remarkable passage was placed in the 
 ' Index Prohibitorum Librorum.' On the contrary, its 
 distinguished author was elevated, on the first oppor- 
 tunity, to the headship of the Roman Episcopacy in 
 England, and to the guidance of the million or there- 
 abouts of souls in its communion. And the more 
 recent utterances of the oracle have not descended 
 from the high level of those already cited. They 
 have, indeed, the recommendation of a comment, 
 not without fair claims to authority, on the recent 
 declarations of the Pope and the Council ; and of one 
 which goes to prove how far I am from having exag- 
 gerated or strained in the foregoing pages the mean- 
 ing of those declarations. Especially does this hold 
 good on the one point, the most vital of the whole 
 the title to define the border line of the two provinces, 
 which the Archbishop not unfairly takes to be the true 
 criterion of supremacy, as between rival powers like 
 the Church and the State. 
 
 * * The present Crisis of the Holy See.' By H. E. Manning, 
 D.D. London, 1861, p. 73. 
 
IN THEIR BEARING ON CIVIL ALLEGIANCE. 
 
 " If, then, the civil power be not competent to decide the 
 limits of the spiritual power, and if the spiritual power can 
 define, with a divine certainty, its own limits, it is evidently 
 supreme. Or, in other words, the spiritual power knows, with 
 divine certainty, the limits of its own jurisdiction : and it 
 knows therefore the limits and the competence of the civil 
 power. It is thereby, in matters of religion and conscience, 
 supreme. I do not see how this can be denied without denying 
 Christianity. And if this be so, this is the doctrine of the 
 Bull Unam Sanctam* and of the Syllabus, and of the Vatican 
 Council. It is, in fact, Ultramontanism, for this term means 
 neither less nor more. The Church, therefore, is separate 
 and supreme. 
 
 "Let us then ascertain somewhat further, what is the mean- 
 ing of supreme. Any power which is independent, and can alone 
 fix the limits of its own jurisdiction, and can thereby fix the limits of 
 all other jurisdictions, is, ipso facto, supreme.^ But the Church of 
 Jesus Christ, within the sphere of revelation, of faith and morals, 
 is all this, or is nothing, or worse than nothing, an imposture 
 and an usurpation that is, it is Christ or Antichrist." { 
 
 But the whole pamphlet should be read by those who 
 desire to know the true sense of the Papal declara- 
 tions and Yatican decrees, as they are understood by 
 the most favoured ecclesiastics ; understood, I am 
 bound to own, so far as I can see, in their natural, 
 legitimate, and inevitable sense. Such readers will 
 be assisted by the treatise in seeing clearly, and 
 in admitting frankly that, whatever demands may 
 hereafter, and in whatever circumstances, be made 
 upon us, we shall be unable to advance with any 
 
 * On the Bull Unam Sanctam, " of a most odious kind ;" see 
 Bishop Doyle's Essay, already cited. He thus descriDes it. 
 
 f The italics are not in the original. 
 
 if * Caesarism and Ultramontanism.' By Archbishop Manning, 
 1874, pp. 35-6. 
 
Ixvi THE VATICAN DECREES 
 
 fairness the plea that it has been done without due 
 notice. 
 
 There are millions upon millions of the Protestants 
 of this country, who would agree with Archbishop 
 Manning, if he were simply telling us that Divine 
 truth is not to be sought from the lips of the State, 
 nor to be sacrificed at its command. But those 
 millions would tell him, in return, that the State, as 
 the power which is alone responsible for the external 
 order of the world, can alone conclusively and finally 
 be competent to determine what is to take place in 
 the sphere of that external order. 
 
 I have shown, then, that the Propositions, espe- 
 cially that which has been felt to be the chief one 
 among them, being true, are also material ; material 
 to be generally known, and clearly understood, and 
 well considered, on civil grounds ; inasmuch as they 
 invade, at a multitude of points, the civil sphere, and 
 seem even to have no very remote or shadowy con- 
 nection with the future peace and security of Chris- 
 tendom. 
 
 VI. WERE THE PROPOSITIONS PROPER TO BE SET 
 
 FORTH BY THE PRESENT WRITER? 
 
 There remains yet before us only the shortest and 
 least significant portion of the inquiry, namely, 
 whether these things, being true, and being material 
 to be said, were also proper to be said by me. I must 
 ask pardon, if a tone of egotism be detected in this 
 necessarily subordinate portion of my remarks. 
 
IN THEIR BEARING ON CIVIL ALLEGIANCE. Ixvii 
 
 For thirty years, and in a great variety of circum- 
 stances, in office and as an independent Member of 
 Parliament, in majorities and in small minorities, and 
 during the larger portion of the time * as the repre- 
 sentative of a great constituency, mainly clerical, I 
 have, with others, laboured to maintain and extend 
 the civil rights of my Eoman Catholic fellow-country- 
 men. The Liberal party of this country, with which 
 I have been commonly associated, has suffered, and 
 sometimes suffered heavily, in public favour and in 
 influence, from the belief that it was too ardent in the 
 pursuit of that policy; while at the same time it has 
 always been in the worst odour with the Court of 
 Rome, in consequence of its (I hope) unalterable 
 attachment to Italian liberty and independence. I 
 have sometimes been the spokesman of that party in 
 recommendations which have tended to foster in fact 
 the imputation I have mentioned, though not to 
 warrant it as matter of reason. But it has existed in 
 fact. So that while (as I think) general justice to 
 society required that these things which I have now 
 set forth should be written, special justice, as towards 
 the party to which I am loyally attached, and which 
 I may have had a share in thus placing at a disadvan- 
 tage before our countrymen, made it, to say the least, 
 becoming that I should not shrink from writing them. 
 
 In discharging that office, I have sought to perform 
 the part not of a theological partisan, but simply of a 
 good citizen ; of one hopeful that many of his Eoman 
 
 * From 1847 to 1865 I sat for the University of Oxford. 
 
Ixviii THE VATICAN DECREES 
 
 Catholic friends and fellow-countrymen, who are, to 
 say the least of it, as good citizens as himself, may 
 perceive that the case is not a frivolous case, but one 
 that merits their attention. 
 
 I will next proceed to give the reason why, up to 
 a recent date, I have thought it right in the main to 
 leave to any others, who might feel it, the duty of 
 dealing in detail with this question. 
 
 The great change, which seems to me to have been 
 brought about in the position of Roman Catholic 
 Christians as citizens, reached its consummation, and 
 came into full operation in July 1870, by the pro- 
 ceedings or so-called decrees of the Vatican Council. 
 
 Up to that time, opinion in the Roman Church on 
 all matters involving civil liberty, though partially 
 and sometimes widely intimidated, was free wherever 
 it was resolute. During the Middle Ages, heresy was 
 often extinguished in blood, but in every Cisalpine 
 country a principle of liberty, to a great extent, held 
 its own, and national life refused to be put down. 
 Nay more, these precious and inestimable gifts had 
 not infrequently for their champions a local prelacy 
 and clergy. The Constitutions of Clarendon, cursed 
 from the Papal throne, had the support of the 
 English Bishops. Stephen Langton, appointed di- 
 rectly, through an extraordinary stretch of power, 
 by Innocent III., to the See of Canterbury, headed 
 the Barons of England in extorting from the Papal 
 minion John, the worst and basest of all our 
 Sovereigns, that Magna Charta, which the Pope 
 at once visited with his anathemas. In the reign 
 
IN THEIR BEARING ON CIVIL ALLEGIANCE. Ixix 
 
 of Henry VIII., it was Tunstal, Bishop of Durham, 
 who first wrote against the Papal domination. 
 Tunstal was followed by Gardiner; and even the 
 recognition of the Royal Headship was voted by 
 the clergy, not under Cranmer, but under his unsus- 
 pected predecessor Warham. Strong and domineer- 
 ing as was the high Papal party in those centuries, 
 the resistance was manful. Thrice in history, it 
 seemed as if what we may call the Constitutional 
 party in the Church was about to triumph : first, at 
 the epoch of the Council of Constance ; secondly, 
 when the French Episcopate was in conflict with 
 Pope Innocent XL; thirdly, when Clement XIV. 
 levelled with the dust the deadliest foes that mental 
 and moral liberty have ever known. But from July 
 1870, this state of things has passed away, and the 
 death-warrant of that Constitutional party has been 
 signed, and sealed, and promulgated in form. 
 
 Before that time arrived, although I had used ex- 
 pressions* sufficiently indicative as to the tendency of 
 things in the great Latin Commtmion, yet I had for 
 very many years felt it to be the first and para- 
 mount duty of the British Legislature, whatever 
 Rome might say or do, to give to Ireland all that 
 
 * [For example, on May 14, 1872, in a speech at King's College : 
 " I must own that, admitting the incapacity of my under- 
 standing to grasp fully what has occurred, the aspect of the 
 recent Decrees at Eome appears to me too much to resemble the 
 proclamation of a perpetual war against the progress and the 
 movement of the human mind." Cited in the Charge of Bishop 
 Thirlwall (of St. David's) for 1872. I might add various other 
 references, to the same effect.] 
 
Ixx THE VATICAN DECREES 
 
 justice could demand, in regard to matters of con- 
 science and of civil equality, and thus to set herself 
 right in the opinion of the civilised world. So far 
 from seeing, what some believed they saw, a spirit of 
 unworthy compliance in such a course, it appeared 
 to me the only one which suited either the dignity 
 or the duty of my country. While this debt remained 
 unpaid, both before and after 1870, I did not think 
 it my province to open formally a line of argument 
 on a question of prospective rather than immediate 
 moment, which might have prejudiced the matter of 
 duty lying nearest our hand, and morally injured 
 Great Britain not less than Ireland, Churchmen and 
 Nonconformists not less than adherents of the Papal 
 Communion, by slackening the disposition to pay the 
 debt of justice. When Parliament had passed the 
 Church Act of 1869 and the Land Act of 1870, there 
 remained only, under the great head of Imperial 
 equity, one serious question to be dealt with that of 
 the higher Education. I consider that the Liberal majo- 
 rity in the House of Commons, and the Government 
 to which I had the honour and satisfaction to belong, 
 formally tendered payment in full of this portion of 
 the debt by the Irish University Bill of February 
 1873. Some indeed think, that it was overpaid : a 
 question into which this is manifestly not the place to 
 enter. But the Roman Catholic prelacy of Ireland 
 thought fit to procure the rejection of that measure, 
 by the direct influence which they exercised over a 
 certain number of Irish Members of Parliament, and 
 by the temptation which they thus offered the bid, 
 
IN THEIll BEARING ON CIVIL ALLEGIANCE. Ixxi 
 
 in effect, which (to use a homely phrase) they made, 
 to attract the support of the Tory Opposition. Their 
 efforts were crowned with a complete success. From 
 that time forward I have felt that the situation was 
 changed, and that important matters would have to 
 be cleared by suitable explanations. The debt to 
 Ireland had been paid : a debt to the country at 
 large had still to be disposed of, and this has come 
 to be the duty of the hour. So long, indeed, as I 
 continued to be Prime Minister, I should not have 
 considered a broad political discussion on a general 
 question suitable to proceed from me ; while neither 
 I nor (I am certain) my colleagues would have been 
 disposed to run the risk of stirring popular passions 
 by a vulgar and unexplained appeal. But every 
 difficulty, arising from the necessary limitations of an 
 official position, has now been removed. 
 
 VII. ON THE HOME POLICY OF THE FUTUEE. 
 
 I could not, however, conclude these observations 
 without anticipating and answering an inquiry they 
 suggest. "Are they, then," it will be asked, "a 
 recantation and a regret ; and what are they meant 
 to recommend as the policy of the future ? " My 
 reply shall be succinct and plain. Of what the 
 Liberal party has accomplished, by word or deed, in 
 establishing the full civil equality of Eoman Catho- 
 lics, I regret nothing, and I recant nothing. 
 
 It is certainly a political misfortune that, during 
 the last thirty years, a Church so tainted in its views 
 
Ixxii THE VATICAN DECREES 
 
 of civil obedience, and so unduly capable of changing 
 its front and language after Emancipation from what 
 it had been before, like an actor who has to perform 
 several characters in one piece, should have acquired an 
 extension of its hold upon the highest classes of this 
 country. The conquests have been chiefly, as might 
 have been expected, among women ;* but the number 
 of male converts, or captives (as I might prefer to 
 call them), has not been inconsiderable. There is no 
 doubt, that every one of these secessions is in the 
 nature of a considerable moral and social severance. 
 The breadth of this gap varies, according to varieties 
 of individual character. But it is too commonly a 
 wide one. Too commonly, the spirit of the neophyte is 
 expressed by the words which have become notorious : 
 " a Catholic first, an Englishman afterwards." Words 
 which properly convey no more than a truism ; for 
 every Christian must seek to place his religion even 
 before his country in his inner heart. But very far 
 from a truism in the sense in which we have been led 
 to construe them. We take them to mean that the 
 "convert" intends, in case of any conflict between 
 the Queen and the Pope, to follow the Pope, and 
 let the Queen shift for herself; which, happily, she 
 can well do. 
 Usually, in this country, a movement in the highest 
 
 .* [It was not intended in this passage, to point to the fact that, 
 with less of the critical, and moreover of the judicial faculty, 
 women have quicker religious susceptibilities ; but to their 
 greater disposition, as compared with men, to lean and depend. 
 In this indication, there is, I hope, nothing like disrespect.] 
 
IN THEIR BEARING ON CIVIL ALLEGIANCE. Ixxiii 
 
 class would raise a presumption of a similar move- 
 ment in the mass. It is not so here. Rumours have 
 gone about that the proportion of members of the 
 Papal Church to the population has increased, espe- 
 cially in England. But these rumours would seem 
 to be confuted by authentic figures. The Roman 
 Catholic Marriages, which supply a competent test, 
 and which were 4*89 per cent, of the whole in 1854, 
 and 4*62 per cent, in 1859, were 4*09 per cent, in 
 1869, and 4 -02 per cent, in 1871.* 
 
 There is something at the least abnormal in such 
 a partial growth, taking effect as it does among the 
 wealthy and noble, while the people cannot be 
 charmed, by any incantation, into the Roman camp. 
 The original Gospel was supposed to be meant espe- 
 cially for the poor ; but the gospel of the nineteenth 
 century from Rome courts another and less modest 
 destination. If the Pope does not control more 
 souls among us, he certainly controls more acres. 
 
 The severance, however, of a certain number of 
 lords of the soil from those who till it, can be borne. 
 And so I trust will in like manner be endured the 
 new and very real " aggression " of the principles pro- 
 mulgated by Papal authority, whether they are or 
 are not loyally disclaimed. In this matter, each man 
 is his own judge and his own guide : I can speak for 
 myself. I ain no longer able to say, as I would have 
 said before 1870, "There is nothing in the necessary 
 
 * [As far as I can gather from the Report of the Registrar- 
 General, more recently published, they were in 1872 a little 
 over 4-01 per cent. (pp. ix., x.).] 
 
Ixxiv THE VATICAN DECREES 
 
 belief of the Roman Catholic which can appear to 
 impeach his full civil title ; for, whatsoever be the 
 follies of ecclesiastical power in his Church, his 
 Church itself has not required of him, with binding 
 authority, to assent to any principles inconsistent 
 with his civil duty." That ground is now, for the 
 present at least, cut from under my feet. What 
 then is to be our course of policy hereafter ? First 
 let me say that, as regards the great Imperial 
 settlement, achieved by slow degrees, which has 
 admitted men of all creeds subsisting among us to 
 Parliament, that I conceive to be so determined 
 beyond all doubt or question, as to have become one 
 of the deep foundation-stones of the existing Constitu- 
 tion. But inasmuch as, short of this great charter of 
 public liberty, and independently of all that has been 
 done, there are pending matters of comparatively 
 minor moment which have been, or may be, subjects 
 of discussion, not without interest attaching to them, 
 I can suppose a question to arise in the minds of 
 some. My own views and intentions in the future 
 are of the smallest significance. But, if the argu- 
 ments I have here offered make it my duty to declare 
 them, I say at once the future will be exactly as the 
 past : in the little that depends on me, I shall be 
 guided hereafter, as heretofore, by the rule- of main- 
 taining equal civil rights irrespectively of religious 
 differences ; and shall resist all attempts to exclude 
 the members of the Roman Church from the benefit 
 of that rule. Indeed I may say that I have already 
 given conclusive indications of this view, by sup- 
 
IN THEIR BEARING ON CIVIL ALLEGIANCE. Ixxv 
 
 porting in Parliament, as a Minister, since 1870, the 
 repeal of the Ecclesiastical Titles Act, for what I 
 think ample reasons. Not only because the time 
 has not yet come when we can assume the conse- 
 quences of the revolutionary measures of 1870 to 
 have been thoroughly weighed and digested by all 
 capable men in the Roman Communion. Not only 
 because so great a numerical proportion are, as I have 
 before observed, necessarily incapable of mastering, 
 and forming their personal judgment upon, the case. 
 Quite irrespectively even of these considerations, I 
 hold that our onward even course should not be 
 changed by follies, the consequences of which, if the 
 worst come to the worst, this country will have alike 
 thb power and, in case of need, the will to control. 
 The State will, I trust, be ever careful to leave the 
 domain of religious conscience free, and yet to keep it 
 to its own domain ; and to allow neither private caprice 
 nor, above all, foreign arrogance to dictate to it in the 
 discharge of its proper office. " England expects 
 every man to do his duty ;" and none can be so well 
 prepared under all circumstances to exact its per- 
 formance as that Liberal party, which has done the 
 work of justice alike for Nonconformists and for Papal 
 dissidents, and whose members have so often, for the 
 sake of that work, hazarded their credit with the 
 markedly Protestant constituencies of the country. 
 Strong the State of the United Kingdom has always 
 been in material strength ; and its moral panoply is 
 now, we may hope, pretty complete. 
 
 It is not then for the dignity of the Crown and 
 
Ixxvi THE VATICAN DECREES 
 
 people of the United Kingdom to be diverted from 
 a path which they have deliberately chosen, and 
 which it does not rest with all the myrmidons of 
 the Apostolic Chamber either openly to obstruct, or 
 secretly to undermine. It is rightfully to be expected, 
 it is greatly to be desired, that the Roman Catholics 
 of this country should do in the Nineteenth century 
 what their forefathers of England, except a handful 
 of emissaries, did in the Sixteenth, when they were 
 marshalled in resistance to the Armada, and in the 
 Seventeenth when, in despite of the Papal Chair, 
 they sat in the House of Lords under the Oath of 
 Allegiance. That which we are entitled to desire, 
 we are entitled also to expect : indeed, to say we 
 did not expect it, would, in my judgment, be the 
 true way of conveying an " insult " to those con- 
 cerned. In this expectation we may be partially 
 disappointed. Should those to whom I appeal, 
 thus unhappily come to bear witness in their own 
 persons to the decay of sound, manly, true life in 
 their Church, it will be their loss more than ours. 
 The inhabitants of these Islands, as a whole, are 
 stable, though sometimes credulous and excitable ; 
 resolute, though sometimes boastful : and a strong- 
 headed and soundhearted race will not be hindered, 
 either by latent or by avowed dissents, due to the 
 foreign influence of a caste, from the accomplish- 
 ment of its mission in the world. 
 
( Ixxvii ) 
 
 APPENDICES. 
 
 APPENDIX A. 
 
 The numbers here given correspond with those of the Eighteen Pro- 
 positions given in the text, where it would have been less convenient 
 to cite the originals. 
 
 1, 2, 3. " Ex qua omnino falsa socialis regiminis idea haud 
 timent erroneam illam fovere opinionem, Catholicae Ecclesiae, 
 animarumque saluti maxime exitialem, a rec. mem. Gre- 
 gorio XVI. praedecessore Nostro deliramentum appellatam 
 (eadem Encycl. * Mirari '), nimirum, libertatem conscientiae et 
 cultuum esse proprium cujuscunque hominis jus, quod lege 
 proclamari, et asseri debet in omni recte constitute, societate, 
 et jus civibus inesse ad omnimodam libertatem nulla vel 
 ecclesiastica, vel civili auctoritate coarctandam, quo suos 
 conceptus quoscumque sive voce sive typis, sive alia ratione 
 palam publiceque manifestare ac declarare valeant." Ency- 
 Ucal Letter. 
 
 4. " Atque silentio praeterire non possumus eorum auda- 
 ciam, qui sanam non sustinentes doctrinam 4 illis Apostolicaa 
 Sedis judiciis, et decretis, quorum objectum ad bonum gene- 
 rale Ecclesise, ejusdemque jura, ac disciplinam spectare decla- 
 ratur, dummodo fidei morumque dogmata non attingat, posse 
 assensum et obedientiam detrectari absque peccato, et absque 
 ulla Catholicee professionis jactura.' " Ilid. 
 
 5. " Ecclesia non est vera perfectaque societas plane libera, 
 nee pollet suis propriis et constantibus juribus sibi a divino 
 
 F 
 
Ixxviii APPENDICES. 
 
 suo Fundatore collatis, sed civilis potestatis est definire quae 
 sint Ecclesiae jura, ac limites, intra quos eadem jura exereere 
 queat" Syllabus v. 
 
 6. " Eomani Pontifices et Concilia cecumenica a limiti- 
 bus suae potestatis recesserunt, jura Principum usurparunt, 
 atque etiam in rebus fidei et morum definiendis eriarunt." 
 Hid. xxiji. 
 
 7. "Ecclesia vis inferendae potestatem non habet, neque 
 potestatem ullam temporalem directam vel indirectam." 
 Hid. xxiv. 
 
 8. "Praeter potestatem episcopatui inhaerentem, alia est 
 attributa temporalis potestas a civili imperio vel expresse vel 
 tacite concessa, revocanda propterea, cum libuerit, a civili 
 imperio." Hid. xxv. 
 
 9. " Ecclesiae et personarum ecclesiasticarum immunitas a 
 jure civili ortum habuit." Ibid. xxx. 
 
 10. "In conflictu legum utriusque potestatis, jus civile 
 praevalet." Ibid. xlii. 
 
 11. "Catholicis viris probari potest ea juventutis insti- 
 tuendae ratio, qua& sit a Catholica fide et ab Ecclesiae pot estate 
 sejuncta, quaeque rerum dumtaxat, naturalium scientiam ac 
 terrenae socialis vitae fines tantummodo vel saltern primarium 
 spectet." Ibid, xlviii. 
 
 12. " Philosophicarum rerum morumque scientia, itemque 
 civiles leges possunt et debent a divina et ecclesiastica auc- 
 toritate declinare." Ibid. Ivii. 
 
 13. 14. " Matrimonii sacramentum non est nisi contractui 
 accessorium ab eoque separabile, ipsumque sacramentum 
 in uca tantum nuptiali benedictione situm est." Ibid. Ixvi. 
 
 " Yi contractus mere civilis potest inter Christianos con- 
 stare veri nominis matrimonium ; falsumque est, aut contrac- 
 tum matrimonii inter Christianos semper esse sacramentum, 
 aut nullum esse contractum, si sacramentum excludatur." 
 Ibid. Ixxiii. 
 
 15. " De temporalis regni cum spirituali compatibilitate 
 disputant inter se Christianae et Catholi(;ae Ecclesiae filii." 
 Syllabus Ixxv. 
 
 "Abrogatio civilis imperil, quo Apostolica Sedes poti- 
 
APPENDICES. Ixxix 
 
 tur, ad Ecclesise libertatem felicitatemque vel maxime con- 
 duceret." Ibid. Ixxvi. 
 
 16. "^Etate hac nostra non. amplius expedit religionem 
 Catholicam haberi tanquam unicam status religionem, caeteris 
 quibuscumque cultibus exclusis." Ibid. Ixxvii. 
 
 17. "Hinc laudabiliter in quibusdam Catholici nominis 
 regionibus lege cautum est, ut hominibus illuc immigrantibus 
 liceat publicum proprii cujusque cultus exercitium habere." 
 Ibid. Ixxviii. 
 
 18. "Komanus Pontifex potest ac debet cum progressu, 
 cum liberalismo et cum recenti civilitate sese reconciliare et 
 componere." Ibid. Ixxx. 
 
 APPENDIX B. 
 
 I have contented myself with a minimum of citation from 
 the documents of the period before Emancipation. Their full 
 effect can only be gathered by such as are acquainted with, 
 or will take the trouble to refer largely to the originals. It 
 is worth while, however, to cite the following passage from 
 Bishop Doyle, as it may convey, through the indignation it 
 expresses, an idea of the amplitude of the assurances which 
 had been (as I believe, most honestly and sincerely) given. 
 
 "There is no justice, my Lord, in thus condemning us. 
 Such conduct on the part of our opponents creates in our 
 bosoms a sense of wrong being done to us ; it exhausts our 
 patience, it provokes our indignation, and prevents us from 
 reiterating our efforts to obtain a more impartial hearing. 
 We are tempted, in such cases as these, to attribute unfair 
 motives to those who differ from us, as we cannot conceive 
 how men gifted with intelligence can fail to discover truths 
 so plainly demonstrated as, 
 
 " That our faith or our allegiance is not regulated by any 
 such doctrines as those imputed to us ; 
 
 " That our duties to the Government of our country are 
 not influenced nor affected by any Bulls or practices of 
 Popes ; 
 
Ixxx APPENDICES. 
 
 " That these duties are to be learned by us, as by every 
 other class of His Majesty's subjects, from the Gospel, from 
 the reason given to us by Qod, from that love of country 
 which nature has implanted in our hearts, and from those 
 constitutional maxims, which are as well understood, and as 
 highly appreciated, by Catholics of the present day, as by 
 their ancestors, who founded them with Alfred, or secured 
 them at Bunny mede." Doyle s ' Essay on the Catholic Claims' 
 London, 1826, p. 38. 
 
 The same general tone, as in 1826, was maintained in the 
 answers of 'the witnesses from Maynooth College before the 
 Commission of 1855. See, for example, pp. 132, 161-4, 
 272-3, 275, 361, 370-5, 381-2, 394-6, 405. The Commission 
 reported (p. 64), " We see no reason to believe that there 
 has been any disloyalty in the teaching of the College, or 
 any disposition to impair the obligations of an unreserved 
 allegiance to your Majesty." 
 
 APPENDIX C. 
 
 Compare the recent and ominous forecasting of the future 
 European policy of the British Crown, in an Article from a 
 Komish Periodical for the current month, which has direct 
 relation to these matters, and which has every appearance of 
 proceeding from authority. 
 
 " Surely in any European complication, such as may any 
 day arise, nay, such as must ere long arise, from the natural 
 gravitation of the forces, which are for the moment kept in 
 check and truce by the necessity of preparation for their 
 inevitable collision, it may very well be that the future 
 prosperity of England may be staked in the struggle, and 
 that the side which she may take may be determined, not 
 either by justice or interest, but by a passionate resolve to 
 keep up the Italian kingdom at any hazard" The * Month' for 
 November, 1874: 'Mr. Gladstone's Durham Letter,' p. 265. 
 
 This is a remarkable disclosure. With whom could 
 England be brought into conflict by any disposition she 
 
APPENDICES. Ixxxi 
 
 might feel to keep up the Italian kingdom ? Considered as 
 States, both Austria and France are in complete harmony 
 with Italy. But it is plain that Italy has some enemy ; and 
 the writers of the * Month ' appear to know who it is. 
 
 APPENDIX D. 
 
 Notice has been taken, both in this country and abroad, of 
 the apparent inertness of public men, and of at least one 
 British Administration, with respect to the subject of these 
 pages. See Friedberg, * Granzen zwischen Staat und Kirche,' 
 Abtheilung iii. pp. 755-6; and the Preface to the Fifth 
 Volume of Mr. Greenwood's elaborate, able, and judicial work, 
 entitled ' Cathedra Petri,' p. iv. 
 
 " If there be any chance of such a revival, it would become 
 our political leaders to look more closely into the peculiarities 
 of a system, which denies the right of the subject to freedom 
 of thought and action upon matters most material to his 
 civil and religious welfare. There is no mode of ascertaining 
 the spirit and tendency of great institutions but in a careful 
 study of their history. The writer is profoundly impressed 
 with the conviction that our political instructors have wholly 
 neglected this important duty : or, which is perhaps worse, 
 left it in the hands of a class of persons whose zeal has outrun 
 their discretion, and who have sought rather to engage the 
 1 . ejudices than the judgment of their hearers in the cause 
 they have, no doubt sincerely, at heart." 
 
VATICANISM 
 
 AN ANSWER 
 
 TO 
 
 REPROOFS REPLIES. 
 
 PUBLISHED FEBRUARY 1875. 
 
ERRATA. 
 
 Page 26, note, line 3 from foot, for " B," read " C."l 
 
 Page 62, line 2 from foot, add foot-note : " But see Cardinal Manning's Vatican 
 
 Decrees/ pp. 31-2." 
 
 Page 63, line 19, for " 1393," read " 1398."* 
 Page 84, line 2 from foot, for " yet," read " set." 
 Page 98, line 9, /or " implicitly hereafter," read " explicitly hereafter." 
 Page 105, line 8 from farttfor " those," read " the ;" line 2 from foot, /or " more, ' 
 
 read" these." ^ 
 Page 117, line 11, /or "necessity," read "safety." ^ 
 
CONTENTS. 
 
 I. INTRODUCTION rAGE 
 
 5 
 
 THE KEPLIES WHICH HAVE APPEAEED ON THIS OCCASION THE 
 INSULT. EVIDENCES OF PERSONAL LOYALTY, ALL THAT COULD- - 
 BE WISHED. DR. NEWMAN. His REMARKABLE ADMISSIONS. 
 EVIDENCES AS TO THE CHARACTER AND TENDENCIES OF VATI- 
 CANISM ; MOST UNSATISFACTORY. 
 
 II. THE RUSTY TOOLS. THE SYLLABUS .. ia 
 
 1. WHAT ARE ITS CONTENTS? .... 21 
 
 2. WHAT is ITS AUTHORITY? .. .'.' 32 
 
 III. THE VATICAN COUNCIL AND THE INFALLI- 
 
 BILITY OF THE POPE o~ 
 
 o t 
 
 BREACH WITH HISTORY, No. 1. FROM THE OPINIONS AND DE- 
 CLARATIONS OF THE ROMAN CATHOLICS OF THE UNITED 
 KINGDOM FOR Two CENTURIES. 
 
 IV. THE VATICAN COUNCIL AND THE INFALLI- 
 
 BILITY OF THE POPV-continued 53 . 
 
 BREACH WITH HISTORY, No. 2. FROM THS H!STORY OF THE 
 COUNCIL OF CONSTANCE. GALLICANISM. 
 
 V. THE VATICAN COUNCIL AND OBEDIENCE TO 
 
 THE POPE 
 
 Go 
 
 VI. REVIVED CLAIMS OF THE POPE .. .. 70 
 
 1. To THE DEPOSING POWER 
 
 2. To THE USE OF FORCE 
 
 75 
 B 2 
 
CONTENTS. 
 
 PAGE 
 
 VII. WARRANT OF ALLEGIANCE ACCORDING TO 
 
 THE VATICAN 79 
 
 1. ITS ALLEGED SUPERIORITY .. .. .. .. .. 79 
 
 2. ITS REAL FLAWS .. .. .. .. .. .. 82 
 
 3. ALLEGED NON-INTERFERENCE OF THF POPES FOR Two HUN- 
 
 DEED YEARS .. .. .. .. .. .. 88 
 
 VIII. ON THE INTRINSIC NATURE AND CONDITIONS 
 OF THE PAPAL INFALLIBILITY DECREED 
 IN THE VATICAN COUNCIL 92 
 
 IX. CONCLUSION 109 
 
 APPENDICES 121 
 
VATICANISM. 
 
 I. INTRODUCTION. 
 
 THE number and quality of the antagonists, who have 
 been drawn into the field on the occasion offered by my 
 tract on the Vatican Decrees,* and the interest in the 
 subject which has been manifested by the public of this and 
 of many other countries, appear to show that it was not 
 inopportune. The only special claim to attention with, 
 which I could invest it was this, that for thirty years I 
 had striven hard, together with others, to secure a full 
 measure of civil justice for my Eoman Catholic fellow- 
 countrymen, and that I still retained the convictions by 
 which these efforts had been prompted. Knowing well 
 the general indisposition of the English mind, amidst the 
 pressing demands of our crowded daily life, to touch any 
 subject comparatively abstract and remote, I was not 
 surprised when many journals of great influence, reflect- 
 ing this indisposition, condemned the publication of the 
 Tract, and inspired Roman authorities among us with 
 the vain conception that the discussion was not practical 
 
 * Appendix A. 
 
6 VATICANISM. 
 
 or significant.* In Eome itself, a different view was 
 taken ; and the veiled prophets behind the throne, by 
 whom the Latin Church is governed, brought about its 
 condemnation as blasphemous, without perusal, from the 
 lips of the Holy Father.f The object, probably, was at 
 once to prevent or neutralise avowals of sympathy from 
 Eoman Catholic quarters. It may have been with a like 
 aim that a number of Prelates at once entered, though by 
 no means with one voice, into the lists. At length the 
 great name of Dr. Newman was announced, and he too 
 has replied to me, and explained himself, in a work to 
 which I shall presently refer. Even apart from the 
 spolia opima of this transcendent champion, I do not 
 undervalue the ability, accomplishments, and discipline of 
 that division of the Roman Army, which confronts our 
 Church and nation. Besides its supply from indigenous 
 sources, it has been strangely but very largely recruited 
 from the ranks of the English Church, arid her breasts 
 have, for thirty years, been pierced mainly by the children 
 whom they had fed. 
 
 In these replies, of w^hich the large majority adopt 
 without reserve the Ultramontane hypothesis, it is most 
 commonly alleged that I have insulted the Eoman 
 Catholics of these kingdoms. Dr. Newman, averse to the 
 use of harsh words, still announces (p. 3) that "heavy 
 
 * For example : " The various organs of the press, with the shrewd 
 political sense for which they are conspicuous, without any possible 
 collusion, extinguished its political import in a single morning."- 
 Bishop Vaughan's ' Pastoral Letter,' p. 5. 
 
 t The declaration of non avenu, which, after a brief interval, fol- 
 lowed the announcement of the condemnation, appeared upon some 
 subsequent discussion to be negatived by the evidence. But such 
 declarations are, I conceive, well understood in Eome to depend, like 
 an English " not at Jiome" upon convenience. 
 
INTRODUCTION. 7 
 
 Charges have been made against the Catholics of Eng- 
 land." Bishop Clifford, in a pastoral letter of which I 
 gladly acknowledge the equitable, restrained, and Christian 
 spirit, says I have proclaimed that since the Vatican 
 Decrees were published "it is no longer possible for 
 English Catholics to pay to their temporal sovereign a 
 full and undivided allegiance" (p. 5). 
 
 I am obliged to assert that not one of the writers against 
 me has apprehended or stated with accuracy my principal 
 charge. Except a prospective reference to " converts," 
 the subject (to speak technically) of all my propositions is 
 the word " Rome"; and with reference to these " converts," 
 I speak of what they suffer, not of what they do. It is an 
 entire, and even a gross, error to treat all affirmations 
 .about Rome as equivalent to affirmations about British 
 subjects of the Eomaii communion. They may adopt the 
 acts of Rome : the question was and is, whether they do. 
 I have done nothing to leave this question open to doubt ; 
 for I have paraphrased my monosyllable " Rome " by the 
 words " the Papal Chair, and its advisers and abettors " 
 {p. 9). Unable as I am to attenuate the charges, on the 
 contrary bound rather to plead guilty to the fault of 
 having understated them, I am on that account the more 
 anxious that their aim shall be clearly understood. First, 
 then, I must again speak plainly, and I fear hardly, of 
 that system, political rather than religious, which in 
 Germany is well termed Vaticanism. It would be affec- 
 tation to exclude from my language and meaning its con- 
 trivers and conscious promoters. But here in my mind, 
 as well as in my page, anything approaching to censure 
 stops. The Vatican Decrees do, in the strictest sense, 
 establish for the Pope a supreme command over loyalty 
 and civil duty. To the vast majority of Roman Catholics 
 
8 VATICANISM. 
 
 they are, and in all likelihood will long in their carefully 
 enveloped meaning remain, practically unknown. Of 
 that small minority, who have spoken or fitted themselves 
 to speak, a portion reject them. Another portion receive 
 them with an express reserve, to me perfectly satisfactory, 
 against all their civil consequences. Another portion 
 seem to suspend their judgment until it is determined 
 what is a free Council, what is moral unanimity, what are 
 declarations ex cathedra, whether there has been a decisive 
 and binding promulgation so as to create a law, and 
 whether the claim for an undue obedience need be con- 
 sidered until some act of undue obedience is asked. A 
 very large class, as it seems to me, think they receive 
 these Decrees, and do not. They are involved in in- 
 consistency, and that inconsistency is dangerous. So I 
 presume they would tell me that when I recite in the 
 Creed the words, " I believe in the Holy Catholic Church," 
 I am involved in inconsistency, and my inconsistency 
 is dangerous. To treat this as a u heavy charge " is 
 surely inaccurate ; to call it an insult is (forgive the 
 word) preposterous. 
 
 Not even against men who voted under pressure, against 
 their better mind, for these deplorable Decrees, nay, not 
 even against those who resisted them and now enforce 
 them, is it for me to utter a word of censure. The just 
 appreciation of their difficulties, the judgment of their 
 conduct, lies in a region far too high for me. To assail 
 the system is the Alpha and Omega of my desire ; and it 
 is to me matter of regret that I am not able to handle it 
 as it deserves without reflecting upon the persons, be they 
 who they may, that have brought it into the world ; have 
 sedulously fed it in its weakness ; have reared it up to its 
 baleful maturity ; have forced it upon those, who now 
 
INTRODUCTION. 9 
 
 force it upon others ; are obtaining for it from day to day 
 fresh command over the pulpit, the press, the confessional, 
 the teacher's chair, the bishop's throne; so that every 
 father of a family, and every teacher in the Latin commu- 
 nion, shall, as he dies, be replaced by some one more 
 deeply imbued with the new colour, until at the last, in 
 that moiety of the whole Christian family, nothing shall 
 remain except an Asian monarchy; nothing, but one 
 giddy height of despotism, and one dead level of religious 
 subserviency. 
 
 But even of the most responsible abettors of that system 
 I desire once for all to say, that I do not presume in any 
 way to impeach their sincerity ; and that, as far as I am 
 acquainted with their personal characters, I should think 
 it great presumption to place myself in comparison oi l 
 competition with any of them. 
 
 So much for insult. Much has also been said of my 
 ignorance and incapacity in theology ;* a province which 
 I had entered only at the points where it crossed the 
 border of the civil domain. Censures of this kind have 
 great weight, when they follow upon demonstration given 
 of errors committed by the person who is the object of them ; 
 but they can have very little, when they are used as sub- 
 stitutes for such a demonstration. In the absence of such 
 proof, they can rank no higher^ than as a mere artifice of 
 controversy. I have endeavoured to couch all my positive 
 
 * For example: By Archbishop Manning, pp. 13, 177. Bishop 
 Ullathorne, Letter, p. 10. ' Exposition Unravelled,' p. 68. Bishop 
 Vaughan, p. 37. * Month,' December, 1874, p. 497. Monk of St. Au- 
 gustine's, p. 10. With these legitimate reproaches is oddly combined 
 on the part of the Archbishop, and, apparently, of Bishop Ullathorne,. 
 a supposition that Dr. Dollinger was in some manner concerned in 
 my tract on the Vatican Decrees. See Appendix B. 
 
10 VATICANISM. 
 
 .statements in language of moderation, and not one among 
 them that appertains to the main line of argument has 
 been shaken. As to the use of rhetoric, another matter 
 of complaint, I certainly neither complain of strong lan- 
 guage used against me, nor do I think that it can properly 
 be avoided, when the matters of fact, carefully ascertained 
 and stated, are such that it assists towards a compre- 
 hension of their character arid consequences. At the same 
 time, in the use of such language earnestness should not 
 be allowed to degenerate into dogmatism, and to qualify 
 is far more pleasant than to employ it. 
 
 With so much of preface, I proceed to execute my two- 
 fold duty. One of its branches is to state in what degree 
 I conceive the immediate purpose of my Expostulation 
 to have been served ; and the other, to examine whether 
 the allegations of antagonists have dislodged my argu- 
 ments from their main positions, or, on the contrary, have 
 confirmed them; and to re-state, nay, even to enlarge, 
 those positions accordingly. 
 
 In considering the nature of the declarations on civil 
 -duty which have been elicited, it will not be thought 
 unnatural if I begin with the words of one to whom age 
 and fame combine in assigning the most conspicuous place 
 I mean Dr. Newman. 
 
 Of this most remarkable man I must pause to speak a 
 word. In my opinion, his secession from the Church of 
 JEngland has never yet been estimated among us at any- 
 thing like the full amount of its calamitous importance. 
 It has been said that the world does not know its greatest 
 men ; neither, I will add, is it aware of the power and 
 weight carried by the words and by the acts of those 
 among its greatest men, whom it does know. The Eccle- 
 siastical historian will perhaps hereafter judge that this 
 
INTRODUCTION. 11 
 
 secession was a much greater event even than the partial 
 secession of John Wesley, the only case of personal loss 
 suffered by the Church of England, since the Reformation, 
 which can be at all compared with it in magnitude. I do 
 not refer to its effect upon the mere balance of schools 
 or parties in the Church ; that is an inferior question. I 
 refer to its effect upon the state of positive belief, and 
 the attitude and capacities of the religious mind of Eng- 
 land. Of this, thirty years ago, he had the leadership ; an 
 office and power from which none but himself could eject 
 
 him. 
 
 " Quis desiderio sit pudor aut modus 
 Tam cari capitis ?" 
 
 It has been his extraordinary, perhaps unexampled 
 case, at a critical period, first to give to the religious 
 thought of his time and country the most powerful im- 
 pulse which for a long time it had received from any 
 individual ; and then to be the main though, without 
 doubt, involuntary cause of disorganising it in a manner 
 as remarkable, and breaking up its forces into a multitude 
 of not only severed but conflicting bands. 
 
 My duty calls me to deal freely with his Letter to the 
 Duke of Norfolk. But in doing so, I can never lose the 
 recollection of the perhaps ill-appreciated greatness of his 
 early life and works. I do not presume to intrude into 
 the sanctuary of his present thoughts ; but, by reason of 
 that life and those works, it seems to me that there is 
 something we must look upon with an affection, like 
 that of Americans for those Englishmen who lived and 
 wrought before the colonisation, or the severance, of their 
 country. Nay, it may not be presumptuous to say we have 
 a possessory right in the better half of him. All he pro- 
 duces is and must be most notable. But has he outrun, has 
 
12 VATICANISM. 
 
 he overtaken the greatness of the ' History of the Arians ' 
 and of the ' Parochial Sermons/ those indestructible classics 
 of English theology ? 
 
 And again, I thankfully record the admissions, which 
 such integrity, combined with such acuteness, has not 
 been able to withhold. They are of the greatest import- 
 ance to the vindication of my argument. In my reading 
 of his work, we have his authority for the following state- 
 ments. That Roman Catholics are bound to be " as loyal 
 as other subjects of the State ;" and that Rome is not to 
 give to the civil power " trouble or alarm " (p. 7). That 
 the assurances given by the Roman Catholic Bishops in 
 1825-6 have not been strictly fulfilled (pp. 12-14). 
 That Roman Catholics cannot wonder that statesmen 
 should feel themselves aggrieved (p. 17). That Popes 
 are sometimes in the wrong, and sometimes to be resisted, 
 even in matters affecting the government and welfare of 
 the Church (pp. 33, 34). That the Deposing power is 
 defensible only upon condition of " the common consent 
 of peoples" (p. 37). That if England supported Italy 
 against any violent attempt to restore the Pope to his 
 throne, Roman Catholics could offer no opposition but such 
 as the constitution of the country allows (p. 49). That 
 a soldier or sailor employed in a war which (in his 
 private judgment, be it observed) he did not think unjust, 
 ought not to retire from the prosecution of that war on 
 the command of the Pope (p. 52). That conscience is the 
 aboriginal vicar of Christ (p. 57) : ein tiichtiges Wort I and 
 Dr. Newman, at an ideal public dinner, will drink to 
 conscience first, and the Pope afterwards (p. 66). That 
 one of the great dangers of the Roman Catholic Church is 
 to be found in the exaggerated language and proceedings 
 allowed among its own members (pp. 4, 80, 94, 125), and 
 
INTRODUCTION. 13 
 
 that there is much malaria in the court of Rome. That a 
 definition by a general Council, which the Pope approves, 
 is not absolutely binding thereby, but requires a moral 
 unanimity, and a subsequent reception by the Church 
 (pp. 96-8). That antecedently to the theological defini- 
 tions of 1854 and 1870, an opponent might have "fairly 
 said " " it might appear that there were no sufficient his- 
 torical grounds in behalf of either of them ;" and that the 
 confutation of such an opponent is now to be sought only 
 in " the fact of the definition being made " (p. 107). I shall 
 indulge in none of the taunts, which Dr. Newman antici- 
 pates, on the want of correspondence between him and 
 other Apologists ; and I shall leave it to theologians to 
 examine the bearing of these admissions on the scheme of 
 Vaticanism, and on other parts of his own work. It is 
 enough for me to record that, even if they stood alone, 
 they would suffice to justify the publication which has 
 given "occasion" for them; and that on the point of 
 Dr. Newman's practical reservation of his command over 
 his own " loyalty and civil duty/' they are entirely 
 satisfactory. As regards this latter point, the Pastoral of 
 Bishop Clifford is also everything that can be wished. 
 Among laymen who declare they accept the Decrees of 
 1870, I must specially make the same avowal as to my 
 esteemed friend Mr. De Lisle ; and again, as to Mr. Stores 
 Smith, who regards me with "silent and intense con- 
 tempt,*' but who does not scruple to write as follows : 
 
 " If this country decide to go to war, for any cause whatsoever, I 
 will hold my own opinion as to the justice or policy of that war, but 
 I will do all that in me lies to bring victory to the British standard. 
 If there be any Parliamentary or Municipal election, and any Priest 
 or Bishop, backed by Archbishop and the Pope, advise me to take a 
 certain line of action, and 1 conceive that the opposite course is 
 
14 VATICANISM. 
 
 necessary for the general weal of my fellow-countrymen, I shall take 
 the opposite." * 
 
 When it is considered that Dr. Newman is like the SUB 
 in the intellectual hemisphere of Anglo-Romanism, and 
 that, besides those acceptors of the Decrees who write in 
 the same sense, various Roman Catholics of weight and 
 distinction, well known to represent the views of many 
 more, have held equally outspoken and perhaps more 
 consistent language, I cannot but say that the immediate 
 purpose of my appeal has been attained, in so far that the 
 loyalty of our Roman Catholic fellow-subjects in the mass 
 remains evidently untainted and secure. 
 
 It would be unjust to Archbishop Manning, on whose 
 opinions, in many points, I shall again have to anim- 
 advert, were I not to say that his declarations f also 
 materially assist in leading me to this conclusion ; an 
 avowal I am the more bound to make, because I think the 
 premisses from which he draws them are such as, if I were 
 myself to accept them, would certainly much impair the 
 guarantees for my performing, under all circumstances, 
 the duties of a good subject. 
 
 This means that the poison, which circulates from Rome, 
 has not actually been taken into the system. Unhappily , 
 what I may term the minority among the Apologists do- 
 not represent the ecclesia docens ; the silent diffusion of its 
 influence in the lay atmosphere ; the true current and aim 
 of thought in the Papal Church, now given up to Vatican- 
 ism de jure, and likely, according to all human probability, 
 to come from year to year more under its power. And 
 here again the ulterior purpose of my Tract has been 
 
 * Letter in ' Halifax Courier ' of December 5, 1874. 
 t Archbishop Manning, * Vatican Decrees,' pp. 136-40. 
 
INTRODUCTION. 15 
 
 thus far attained. It was this. To provide that if, to- 
 gether with the ancient and loyal traditions of the body y 
 we have now imported among us a scheme adverse to the 
 principles of human freedom and in its essence unfaithful 
 to civil duty, the character of that scheme should he fully 
 considered and understood. It is high time that the chasm 
 should be made visible, severing it, and all who knowingly 
 and thoroughly embrace it., from the principles which we 
 had a right to believe not only prevailed among the 
 Eoman Catholics of these countries, but were allowed and 
 recognised by the authorities of their Church ; and would 
 continue, therefore, to form the basis of their system, per- 
 manent and undisturbed. For the more complete attain- 
 ment of this object, I must now proceed to gather together 
 the many threads of the controversy, as it has been left 
 by my numerous opponents. This I shall do, not from 
 any mere call of speculation or logical consistency, but for 
 strong practical reasons. 
 
 Dr. Newman's letter to the Duke of Norfolk is of the 
 highest interest as a psychological study. Whatever 
 he writes, whether we agree with him or not, presents 
 to us this great attraction as well as advantage, that 
 we have everywhere the man in the work, that his 
 words are the transparent covering of his nature. If 
 there be obliquity in them, it is purely intellectual obli- 
 quity ; the work of an intellect sharp enough to cut the 
 diamond, and bright as the diamond which it cuts. How 
 rarely it is found, in the wayward and inscrutable records 
 of our race, that with these instruments of an almost 
 superhuman force and subtlety, robustness of character 
 and energy of will are or can be developed in the same 
 extraordinary proportions, so as to integrate that structure 
 of combined thought and action, which makes life a moral 
 
10 VATICANISM. 
 
 whole ! " There are gifts too large and too fearful to be 
 handled freely/'* But I turn from an incidental reflection 
 to observe that my duty is to appreciate the letter of 
 Dr. Newman exclusively in relation to my Tract. I 
 thankfully here record, in the first place, the kindliness of 
 his tone. If he has striven to minimise the Decrees of 
 the Vatican, I am certain he has also striven to minimise 
 his censures, and has put words aside before they touched 
 his paper, which must have been in his thoughts, if not 
 upon his pen. I sum up this pleasant portion of my duty 
 with the language of Helen respecting Hector : Trarijp w$ 
 
 V/THO? cuei.f 
 
 It is, in my opinion, an entire mistake to suppose that 
 theories like those, of which Rome is the centre, are not 
 operative on the thoughts and actions of men. An army 
 of teachers, the largest and the most compact in the world, 
 is ever sedulously at work to bring them into practice. 
 Within our own time they have most powerfully, as well 
 as most injuriously, altered the spirit and feeling of the 
 Roman Church at large ; and it will be strange indeed if, 
 having done so much in the last half-century, they shall 
 effect nothing in the next. I must avow, then, that I do 
 not feel exactly the same security for the future as for the 
 present. Still less do I feel the same security for other 
 lands as for this. Nor can I overlook indications which 
 lead to the belief that, even in this country, and at 
 this time, the proceedings of Vaticanism threaten to be 
 a source of some practical inconvenience. I am con- 
 fident that if a system so radically bad is to be made or 
 kept innocuous, the first condition for attaining such a 
 result is that its movements should be carefully watched, 
 
 * Dr. Newman, p. 127. f Iliad xxiy 77 - 
 
INTRODUCTION. 17 
 
 and, above all, that the bases on which they work should 
 be faithfully and unflinchingly exposed. Nor can I quit 
 this portion of the subject without these remarks. The 
 satisfactory views of Archbishop Manning on the present 
 rule of civil allegiance have not prevented him from 
 giving his countenance as a responsible editor* to the lucu- 
 brations of a gentleman, who denies liberty of conscience, 
 and asserts the right to persecute when there is the power ; a 
 right which, indeed, the Prelate has not himself disclaimed. 
 Nor must it be forgotten, that the very best of all the 
 declarations we have heard from those who allow them- 
 selves to be entangled in the meshes of the Yatican 
 Decrees, are, every one of them, uttered subject to the 
 condition that, upon orders from Rome, if such orders 
 should issue, they shall be qualified, or retracted, or 
 reversed. 
 
 " A breath can wwmake them, as a breath has made." 
 
 But even apart from all this, do what we may in 
 checking external developments, it is not in our power 
 to neutralise the mischiefs of the wanton aggression of 
 1870 upon the liberties too scanty, it is excusable to think 
 which up to that epoch had been allowed to private 
 Christians in the Roman communion. Even in those part& 
 of Christendom where the Decrees and the present atti- 
 tude of the Papal See do not produce or aggravate open 
 broils with the civil power, by undermining moral liberty 
 they impair moral responsibility, and silently, in the 
 succession of generations if not even in the lifetime of 
 individuals, tend to emasculate the vigour of the mind. 
 
 In the tract on the Yatican Decrees I passed briefly 
 by those portions of my original statement which most 
 
 * 'Essays,' edited by Archbishop Manning, pp. 401-5, 467. 
 
 C 
 
18 VATICANISM. 1 
 
 lay within the province of theology, and dwelt principally 
 on two main propositions. 
 
 I. That Rome had reproduced for active service those 
 doctrines of former times, termed by me " rusty tools," 
 which she was fondly thought to have disused. 
 
 II. That the Pope now claims, with plenary authority, 
 from every convert and member of his Church, that he 
 " shall place his loyalty and civil duty at the mercy of 
 another :" that other being himself. 
 
 These are the assertions, which I now hold myself 
 bound further to sustain and prove. 
 
"THE RUSTY TOOLS. THE SYLLABUS. 19 
 
 IT. THE RUSTY TOOLS. THE SYLLABUS. 
 
 1. Its Contents. \ 
 
 2. Its Authority. 
 
 WITH regard to the proposition that Eome has refur- 
 bished her "rusty" tools, Dr. Newman says it was by 
 these tools that Europe was brought into a civilized con- 
 dition : and thinks it worth while to ask whether it is 
 my wish that penalties so sharp, and expressions so high, 
 should be of daily use.* 
 
 I may be allowed to say, in reply to the remark I have 
 cited, that I have nowhere presumed to pronounce a 
 general censure on the conduct of the Papacy in the 
 middle ages. That is a vast question, reaching far 
 ~beyond my knowledge or capacity. I believe much is to 
 be justly said in praise, much as justly in blame. But I 
 cannot view the statement that Papal claims and conduct 
 'created the civilization of Europe as other than thoroughly 
 unhistorical and one-sided : as resting upon a narrow 
 selection of evidence, upon strong exaggeration of what 
 that evidence imports, and upon an " invincible ignorance " 
 as to all the rest. 
 
 Many things may have been suited, or not unsuited, to 
 rude times and indeterminate ideas of political right, the 
 reproduction of which is at the least strange, perhaps even 
 monstrous. We look back with interest and respect upon 
 our early fire-arms as they rest peacefully ranged upon 
 
 * Dr. Newman, p. 32. 
 
 c 2 
 
20 VATICANISM. 
 
 the wall ; but we cannot think highly of the judgment 
 which would recommend their use in modern warfare. 
 As for those weapons which had been consigned to 
 obscurity and rust, my answer to Dr. Newman's question 
 is that they should have slept for ever, till perchance 
 some reclaiming plough of the future should disturb 
 them. 
 
 "... quuin finibus illis 
 Agricola, incurvo terram molitus aratro, 
 Exesa inveniet scabra rubigine pila." * 
 
 As to the proof of my accusation, it appeared to me 
 that it might be sufficiently given in a summary but true 
 account f of some important portions of the Encyclica of 
 December 8th, 1864, and especially of the accompanying 
 Syllabus of the same date. 
 
 The replies to the five or six pages, in which I dealt 
 with this subject, have so swollen as to reach fifteen or 
 twenty times the bulk. I am sorry that they involve me 
 in the necessity of entering upon a few pages of detail 
 which may be wearisome. But I am bound to vindicate 
 my good faith and care, where a failure in either involves 
 results of real importance. These results fall under the 
 two following heads : 
 
 (1). The Syllabus ; what is its language ? 
 (2). The Syllabus; what is its authority? 
 
 As to the language, I have justly represented it : as to 
 its authority, my statement is not above, but below the 
 mark. 
 
 * Virgil, Georgics i. 493, 
 
 f Erroneously called by some of my antagonists a translation, and 
 then condemned as a bad translation. But I know of no recipe for 
 translating into less than half the bulk of the original. 
 
THE BUSTY TOOLS. THE SYLLABUS. 21 
 
 1. The Contents of the Syllabus. 
 
 My representation of the language of the Syllabus has 
 been assailed in strong terms. I proceed to defend it : 
 observing, however, that my legitimate object was to 
 state in popular terms the effect of propositions more or 
 less technical and scholastic : and, secondly, that I did 
 not present each and every proposition for a separate 
 disapproval, but directed attention rather to the effect of 
 the document as a whole, in a qualifying passage (p. 13) 
 which no one of my critics has been at the pains to notice. 
 
 Nos. 1-3. The first charge of unjust representation is 
 this.* I have stated that the Pope condemns (p. 25) 
 liberty of the press, and liberty of speech. By reference 
 to the original it is shown, that the right of printing and 
 speaking is not in terms condemned universally ; but 
 only the right of each man to print or speak all his 
 thoughts (suos conceptus quoscunque), whatever they may 
 be. Hereupon it is justly observed, that in all countries 
 there are laws against blasphemy, or obscenity, or sedition, 
 or all three. It is argued, then, that men are not allowed 
 the right to speak or print all their thoughts, and that such 
 an extreme right only is what the Pope has condemned. 
 
 It appears to me that this is, to use a mild phrase, 
 mere trifling with the subject. We are asked to believe 
 that what the Pope intended to condemn was a state of 
 things, which never has existed in any country of the 
 world. Now, he says he is condemning one of the 
 commonly prevailing errors of the time, familiarly known 
 
 
 * 'The Month,' December 1874, p. 494. ^Coleridge, 'Abomination 
 of Desolation,' p. 20. Bishop Ullathorne, 'Pastoral Letter,' p. 16. 
 Monk of St. Augustine's, p. 15. Dr. Newman, pp. 59, 72, in some 
 part. 
 
22 VATICANISM. 
 
 to the bishops whom he addresses.* What bishop knows- 
 of a State which by law allows a perfectly free course to 
 blasphemy, filthiness, and sedition? The world knows 
 quite well what is meant by free speech and a free press.. 
 It does mean, generally, perhaps it may be said univer- 
 sally, the right of declaring all opinions whatsoever.. 
 The limit of freedom is not the justness of the opinion r 
 but it is this, that it shall be opinion in good faith, and 
 not mere grossness, passion, or appeal to violence. The^ 
 law of England at this moment, allowing all opinions 
 whatever, provided they are treated by way of rational 
 discourse, most closely corresponds to what the Pope has 
 condemned. His condemnation is illustrated by his own 
 practice as Governor in the Roman States, where no 
 opinion could be spoken or printed but such as he 
 approved. Once, indeed, he permitted a free discussion 
 on Saint Peter's presence and prelacy in the city ; but he- 
 repented quickly, and forbade the repetition of it. We 
 might even cite his practice as Pope in 1870, where 
 everything was done to keep the proceedings of the 
 Council secret from the Church which it professed to 
 represent, and even practically secret from its members,, 
 except those who were of the governing cabal. But 
 there can be no better mode of exhibiting his real 
 meaning than by referring to his account of the Austrian 
 law. Hac lege omnis omnium opinionum et librarice artis 
 libertas, omnis turn fidei, turn conscientice ac doctrince, libertas 
 statuitur.] To the kind of condemnation given, I shall again 
 
 * "Probe noscitis hoc tempore non paucos reperiri, qui," &e. 
 'Encycl.,' December 8, 1864. 
 
 t From the Pope's Allocution of June 22, 1868 : " By this law 
 is established universal liberty of all opinions and of the press, 
 and, as of belief, so of conscience and of teaching." See Vering, 
 
THE KUSTY TOOLS. THE SYLLABUS. 23- 
 
 refer ; but the matter of it is nothing abstract or imagi- 
 nary, it is actual freedom of thinking, speaking, and 
 printing, as it is practised in a great civilized and 
 Christian empire. I repel, then, the charge against me as 
 no better than a verbal subterfuge ; and I again affirm that 
 in his Syllabus, as in his acts, the Pope has condemned 
 liberty of speech and liberty of the press. 
 
 No. 5. I have stated that the Pope condemns " those 
 who assign to the State the power of defining the civil 
 rights (jura) and province of the Church." Hereupon it 
 is boldly stated that " the word civil is a pure interpola- 
 tion."* This statement Dr. Newman's undertaking tempts 
 him to quote, but his sagacity and scholarship save him 
 from adopting. Anticipating some, cavil such as this, I 
 took care (which is not noticed) to place the word jura in 
 my text. I now affirm that my translation is correct. 
 Jus means, not right at large, but a specific form of right, 
 and in this case civil right, to which meaning indeed the 
 word constantly leans. It refers to right which is social, 
 relative, extrinsic. Jus hominum situm est in generis 
 humani societate (Cic. Tusc. ii. 26). If a theological 
 definition is desired, take that of Dens : Accipitur potissi- 
 mum pro jure prout est in altero, cui debet satisfieri ad 
 cequalitatem ; de jure sic sumpto Me agitur:\ It is not of 
 the internal constitution of the Church and the rights of 
 its members inter se that the proposition treats ; nor yet 
 of its ecclesiastical standing in reference to other bodies ; 
 but of its rights in the face of the State ; that is to say, of 
 
 Archiv fur Katholisches Kirchenrecht.' Mainz, 1868, p. 171, 
 Band xx. 
 
 * ' The Abomination of Desolation,' p. 21. Dr. Newman, p. 87. 
 f * Tractatus de jure et justitia,' No. 6. 
 
 
24 VATICANISM. 
 
 its civil rights. My account therefore was accurate ; 
 and Mr. Coleridge's criticism superfluous. 
 
 I must, however, admit that Yaticanism has a way of 
 escape. For perhaps it does not admit that the Church 
 enjoys any civil rights : but considers as her own, and 
 therefore spiritual in their source, such rights as we con- 
 sider accidental and derivative, even where not abusive. 
 
 On this subject I will refer to a high authority. The 
 Jesuit Schrader was, I believe, one of those employed in 
 drawing up the Syllabus. He has published a work, with 
 a Papal Approbation attached to it, in which he converts 
 the condemnatory negations of the Syllabus into the cor- 
 responding affirmatives. For Article XXX. he gives the 
 following proposition : 
 
 " The immunities of the Church, and of ecclesiastical persons, have 
 not their origin in civil right." 
 
 He adds the remark : " but are rooted in the Church's 
 own right, given to her from God." * 
 
 No. 7. I have said those persons are condemned by the 
 Syllabus, who hold that in countries called Catholic the 
 free exercise of other religions may laudably be allowed. 
 Dr. Newman truly observes,! that it is the free exercise 
 of religion by immigrants or foreigners which is meant 
 (hominibus illuc immigrantibus), and that I have omitted 
 the words. I omitted them, for my case was strong 
 enough without them. But they seem to strengthen my 
 case. For the claim to a free exercise of religion on behalf 
 of immigrants or foreigners is a stronger one than on be- 
 half of natives, and has been so recognised in Italy and in 
 
 * ' Der Papst und die Modernen Ideen.' Yon P. Clemens Schrader, 
 S.J. Heft ii. 65. 
 
 f Dr. Newman, p. 86. 
 
THE KUSTY TOOLS. THE SYLLABUS. 25 
 
 Rome itself. I think I am right in saying" that difference 
 of tongue has generally been recognised by Church law as 
 mitigating the objections to the toleration of dissidence. 
 And it is this stronger claim, not the weaker one, which 
 is condemned. So that if there be a fault, it is the fault 
 of under-, not of over-statement. 
 
 Again I support myself by the high authority of 
 Schrader the Jesuit. The following is his Article LXX VII. 
 It draws no distinction of countries : 
 
 " In our view it is still useful that the Catholic religion should be 
 maintained as the only State religion to the exclusion of every other."* 
 
 In the appended remark he observes, that on this account 
 the Pope, in 1856, condemned the then recent Spanish 
 law which tolerated other forms of worship, j 
 
 No. 8. I am charged, again, J with mistranslating under 
 my eighth head. The condemnation in the Syllabus is, as I 
 conceived, capable of being construed to apply to the entire 
 proposition as it is there given, or to a part of it only. In 
 brief it is this : " The Episcopate has a certain power not 
 inherent, but conferred by the State, which may therefore 
 be withdrawn at the pleasure of the State." The con- 
 demnation might be aimed at the assertion that such a 
 power exists, or at the assertion that it is withdrawable at 
 pleasure. In the latter sense, the condemnation is unwise 
 and questionable as a general proposition : in the former 
 sense it is outrageous beyond all bounds ; and I am boldly 
 accused of mistranslating! because I chose the milder im- 
 putation of the two, and understood the censure to apply 
 only to withdrawal ad libitum. I learn now that, in the 
 
 
 Schrader, p. 80. 
 
 Infra. 
 
 Mr. Coleridge, * Abomination of Desolation,' p. 21. 
 
26 VATICANISM. 
 
 opinion of this antagonist at least, the State was not the 
 source of (for example) the power of coinage, which was 
 at one time exercised by the Bishops of Durham. Bo- 
 th at the upshot is : either my construction is right, or 
 my charge is milder than it should have been. 
 
 Nos. 13, 14. A grave charge is made against me re- 
 specting the matrimonial propositions : because I have 
 cited the Pope as condemning those who affirm that the 
 matrimonial contract is binding whether there is or is not 
 (according to the Eoman doctrine) a Sacrament ; and have 
 not at the same time stated that English marriages are 
 held by Rome to be Sacramental, and therefore valid.* 
 
 No charge, serious or slight,, could be more entirely 
 futile. But itr is serious and not slight ; and those who 
 prompt the examination must abide the recoil. I begin 
 thus : 
 
 1. I am censured for not having given \ distinctions 
 between one country and another, which the Pope himself 
 has not given. 
 
 2. And which are also thought unnecessary by au- 
 thorised expounders of the Syllabus for the faithful.f 
 
 I have before me the Exposition, J with the text, of the 
 Encyclica and Syllabus, published at Cologne in 1874, 
 with the approval of authority (rn.it oberkircl dicker Appro- 
 batiori). In p. 45 it is distinctly taught that with mar- 
 riage the State has nothing to do ; that it may safely rely 
 upon the Church ; that civil marriage, in the eyes of the 
 Church, is only concubinage ; and that the State, by the 
 use of worldly compulsion, prevents the two concubinary 
 
 * Monk of St. Augustine's, p. 15. ' Abomination,' p. 22. 
 
 f Appendix^. O 
 
 r . | ' Die Encyclica, der Syllabus, und die wichtigsten darin angefiihrten 
 ActenstiicJcc, nelst einer ausfuhrlichen Einleitung. 1 Koln, 1874. 
 
THE KUSTY TOOLS. THE SYLLABUS. 27 
 
 parties from repenting and abandoning their guilty rela- 
 tion to one another. Exactly the same is the doctrine of 
 the Pope himself, in his Speeches published at Rome ; 
 where civil marriage is declared to be, for Christians,, 
 nothing more than a mere concubinage, and a filthy concu- 
 binage (sozzo concubinato)* These extraordinary declara- 
 tions are not due to the fondness of the Pontiff for speaking- 
 impromptu. In his letter of September 19th, 1852, to- 
 King Victor Emmanuel, he declares that matrimony car- 
 rying the sacrament is alone lawful for Christians, and 
 that a law of civil marriage, which goes to divide them 
 for practical purposes, constitutes a concubinage in the 
 guise of legitimate marriage.f So that, in truth, in 
 all countries within the scope of these denunciations, the- 
 parties to a civil marriage are declared to be living in an 
 illicit connection, which they are called upon to renounce. 
 This call is addressed to them separately as well as jointly,. 
 the wife being summoned to leave her husband, and the 
 husband to abandon his wife ; and after this pretended 
 repentance from a state of sin, unless the law of the land 
 and fear of consequences prevail, a new connection, under 
 the name of a marriage, may be formed with the sanction? 
 of the Church of Rome. It is not possible, in the limited 
 space here at my command, adequately to exhibit a state 
 of facts, thus created by the highest authorities of the 
 Roman Church, which I shall now not shrink from calling* 
 horrible and revolting in itself, and dangerous to the 
 morals of society, the structure of the family, and the peace 
 of life. 
 
 * 'Discorsi di Pio IX.' Eoina, 1872, 1873. Vol. i. p. 193, vol. if. 
 p. 355. 
 
 f * Kecueil des Allocutions de Pie IX.' &c. Paris : Leclerc, 1865, 
 p. 312. 
 
28 
 
 VATICANISM. 
 
 It is true, indeed, that the two hundred thousand non- 
 Roman marriages, which are annually celebrated in Eng- 
 land, do not at present fall under the foul epithets of 
 Rome. But why ? Not because we marry, as I believe 
 nineteen-twentieths of us marry, under the sanctions of 
 religion ; for our marriages are, in the eye of the Pope, 
 purely civil marriages ; but only for the technical, ac- 
 cidental, and precarious reason, that the disciplinary 
 decrees of Trent are not canonically in force in this 
 country. There is nothing, unless it be motives of mere 
 policy, to prevent the Pope from giving them force here 
 when he pleases. If, and when that is done, every mar- 
 riage thereafter concluded in the English Church will, 
 according to his own words, be a filthy concubinage. 
 
 The decrees have force already in many parts of 
 Germany, and in many entire countries of Europe. Within 
 these limits, every civil marriage, and every religious 
 marriage not contracted before a Roman parochus, as 
 the Council of Trent requires, is but the formation of a 
 guilty connection, which each of the parties seveially is 
 charged by the Church of Rome to dissolve, under pain 
 of being held to be in mortal sin. 
 
 In 1602, when the Decree of Trent had been in force 
 for thirty-eight years, it was applied by the Congregatio 
 Concilii, with the approval of Pope Clement VIII., to non- 
 Roman marriages, by a declaration that heretics were 
 bound to conform (which was impossible) to the rules of 
 the Council, in default of which their marriages, whether 
 religious or civil, were null and void.* 
 
 * " Hsereticos quoque, ubi Decretum dicti capitis est publication, 
 teneri talem formam observare, et propterea ipsorum etiam matri- 
 monia, absque forma Concilii quamvis coram ministro haeretico vel 
 magistratu loci contracta, nulla atque irrita esse." Vering, Archiv, 
 xvii. 461 , seq. See Sicherer, ' Eherecht in Bayern/ Munich, 1 875, p. 12,n. 
 
THE BUSTY TOOLS. THE SYLLABUS. 29 
 
 To this portentous rule exceptions have been made, 
 especially by Benedict XIV. in the case of Holland. In- 
 deed, he questioned its propriety ; and Pius VII., in a 
 communication to the Primate Dalberg, formerly Arch- 
 bishop of Mentz, referred with approval to the language 
 of Benedict XIV. Many theologians have held an opinion 
 adverse to it, and clergy have been allowed to act at times 
 upon that opinion, but only under cover of a policy of 
 dissimulation, a name by which the Court of Rome itself 
 has not been ashamed to describe its own conduct.* But 
 when the abrogation of the rule for non-Roman marriages 
 has been prayed for, even by Bishops, and bodies of 
 Bishops, the prayer has failed.f It has been kept alive ; 
 and transactions positively dreadful have taken place 
 under its authority, and under other provisions calculated 
 for the same end. Perrone, who may be called the fa- 
 vourite theologian of the Curia, points out that it works for 
 the benefit of heretics, as on their conversion it has often 
 given them an opportunity of contracting a new marriage; 
 during the lifetime, that is to say, of the former wife.J 
 
 The upshot, then, seems to be this : that Rome, while 
 stigmatising marriages not Tridentine as concubinages 
 in the manner we have seen, reserves a power, under 
 the name or plea of special circumstances, to acknow- 
 ledge them or not, as policy may recommend. This is but 
 
 * Sicherer, ibid., p. 37, n. 56, 58. 
 
 t Sicherer, ibid., p. 66, n. 
 
 J " Si quid ex Me doctrina et praxi provenit, vertitur dermim in 
 bomirn ipsoruin acatholicorum, si quando contingat eos in Ecclesia? 
 Catholicae simim redire, dum ipsis indulgetur, ita poscentibus rerum 
 adjunctis, vel ob mutua dissidia, vel ob separationem ab invicem, alia- 
 que ejusmodi, novas inire nuptiaS, uti ex non paucis resolutionibus 
 liquet: aut proprium instaurare conjugium, si ambo convertantur 
 conjuges." ' De Matrim. Christ.,' ii. 245, ed. Rome, 1856. 
 
30 VATICANISM. 
 
 the old story. All problems, which menace the Koman 
 Chair with difficulties it dare not face, are to be solved, 
 not by the laying down of principles, good or bad, strict 
 or lax, in an intelligible manner, but by reserving all 
 <cases as matters of discretion to the breast of the Curia, 
 which will decide from time to time, according to its 
 pleasure, whether there has been a sacrament or not, and 
 whether we are married folks, or persons living in guilty 
 commerce, and rearing our children under a false pretext 
 of legitimacy. 
 
 This, then, is the statement I now make. It has been 
 drawn from me by the exuberant zeal and precipitate 
 accusations of the school of Loyola. 
 
 No. 18. Finally, it is contended that I misrepresent 
 Rome in stating that it condemns the call to reconcile 
 itself with progress, liberalism, and modern civilization. 
 
 It is boldly stated that the Pope condemns not these, 
 but only what is bad in these.* And thus it is that, to 
 avert public displeasure, words are put into the Pope's 
 mouth, which he has not used, and which are at variance 
 with the whole spirit of the document that he has sent 
 forth to alarm, as Dr. Newman too well sees, the educated 
 mind of Europe.f It appears to be claimed for Popes, that 
 they shall be supreme over the laws of language. But 
 mankind protests against a system which palters in a 
 double sense with its own solemn declarations ; imposing 
 them on the weak, glorying in them before thoso who 
 are favourably prepossessed, and then contracting their 
 sense ad libitum, even to the point of nullity, by arbitrary 
 interpolation, to appease the scandalised understanding of 
 
 * ' The Month,' as sup. p. 496. Bishop Ullathorne, ' Expostulation 
 Unravelled,' p. 69. 
 
 f Dr. Newman, p. 90. \ 
 
THE KUSTY TOOLS. THE SYLLABUS. 31 
 
 Christian nations. Without doubt progress, liberalism, 
 modern civilization, are terms more or less ambiguous ; 
 but they are, under a sound general rule, determinable by 
 the context. Now, the contexts of the Syllabus and En- 
 cyclica are perfectly unambiguous ; they perfectly explain 
 what the Pope means by the words. He means to con- 
 demn all that we consider fair limitation of the claims of 
 priestly power ; to repudiate the title of man to general 
 freedom of thought, and of speech in all its varied forms 
 of utterance ; the title of a nation to resist those, who treat 
 the sovereignty over it as a property, and who would 
 enforce on the people for example, of the Papal States 
 a government independently of or against its will ; in 
 a word, the true and only sure titles of freedom in all its 
 branches, inward and outward, mental, moral and political, 
 as they are ordinarily understood in the" judgment of this 
 age and country. 
 
 I have gone, I believe, through every particular 
 impeachment of my account of the language of the 
 Syllabus and the Encyclica. If each and all of these 
 have failed, I presume that I need not dwell upon the 
 general allegations of opponents in respect to those 
 heads where they have not been pleased to enter upon 
 details.* 
 
 Now, it is quite idle to escape the force of these charges 
 by reproaches aimed at my unacquaintance with theology, 
 and by recommendations, sarcastic or sincere, that I should 
 obtain some instruction in its elements. To such reproaches 
 I shall peacefully and respectfully bow, so soon as I shall 
 have been convicted of error. But I think I have shown 
 that the only variations from exact truth, to which I can 
 
 
 * ' The Month,' as sup. p. 497. 
 
32 VATICANISM. 
 
 plead guilty, are variations in the way of understate- 
 ments of the case which it was my duty to produce. 
 
 2. The Authority of the Syllabus. 
 
 I have next to inquire what is the authority of the 
 Syllabus ? 
 
 Had I been inclined to push my case to extremes, I 
 might very well have contended that this document was 
 delivered ex cathedra. Schulte, whose authority as a 
 Canonist is allowed on all hands to be great, founds his 
 argument on that opinion.* Dr. Ward, who has been 
 thankedf by His Holiness for his defence of the faith, 
 wonders that any one can doubt it.J The Pope himself, 
 in his speeches, couples the Syllabus with the Decrees of 
 the Vatican Council, as being jointly the great funda- 
 mental teachings of these latter days ; and he even 
 describes it as the only anchor of safety for the coming 
 time. Bishop Fessler, whose work was published some 
 time after the Council, to tone down alarms, and has had 
 a formal approval from the Pope,|| holds that the Syllabus 
 is not a document proceeding ex cathedra. But it touches 
 faith and morals : its condemnations are, and are allowed 
 to be, assertions of their contradictories, into which asser- 
 tions they have been formally converted by Schrader, a 
 writer of authority, who was officially employed in its com- 
 pilation. Furthermore, though I was wrong (as Dr. New- 
 man has properly observed^) in assuming that the Encyclica 
 directly covered all the propositions of the Syllabus, yet 
 
 * * Power of the Roman Popes ' (Transl.by Sommers. Adelaide, 1871). 
 
 t 'Dublin Review,' July, 1870, p. 224. 
 
 } Ibid. July, 1874, p. 9. 
 
 'Discorsi di Pio IX.,' vol. i. p. 59. 
 
 || Fessler, ' True and False Infallibility,' English transl., p. iii. 
 
 H" Xewman, p. 82. 
 
THE KUSTY TOOLS. THE SYLLABUS. 33 
 
 this document is addressed by the Pope through Cardinal 
 Antonelli to all the Bishops of the Christian (Papal) 
 world, therefore in his capacity as universal Teacher. 
 
 The reasons advanced by Bishop Fessler in the opposite 
 sense appear to be very weak. When the Pope (by 
 conversion of the 23rd Proposition) declares that preceding 
 pontiffs have not exceeded the limits of their power, and 
 have not usurped the rights of princes, Bishop Fessler 
 replies that we are here dealing only with facts of history, 
 not touching faith or morals, so that there is no subject- 
 matter for a dogmatic definition.* But the depositions of 
 sovereigns were often founded on such considerations ; 
 as when Gregory VII., in A.D. 1079, charged upon Henry 
 IV. many capital crimes,f and as when Innocent III. 
 deposed Eaymond of Toulouse for (among other reasons) 
 not proceeding satisfactorily with the extirpation of the 
 Albigenses.J The Christian creed itself is chiefly com- 
 posed of matters of fact set forth as articles of belief. 
 And apart from this, he who asserts, that the acts of 
 Popes did not go beyond their rights, thereby avers his 
 belief in the claims of right which those acts of deposition 
 involved. 
 
 Fessler's other objection is, that the form of the Syllabus 
 does not set forth the intention of the Pope. But he 
 appears to have overlooked the perfectly explicit covering 
 letter of Antonelli, which in the Pope's name transmits 
 the Syllabus, in order that the whole body of Latin Bishops 
 might have before their eyes those errors and false doc- 
 trines of the age which the Pope had proscribed. Nor 
 does Fessler venture to assert, that the Syllabus is without 
 
 * Fessler, 'Vraie et fausse Infaillibilite des Papes,' French transl., 
 p. 89. 
 
 f Greenwood, ' Cathedra Petri,' iv. 420. 
 
 } Ibid. v. 546. Fessler, p. 132. 
 
 I) 
 
34 VATICANISM. 
 
 dogmatic authority. He only says many theologians have 
 doubts upon the question whether it be ex cathedra: 
 theological science will hereafter have to examine and 
 decide the matter :* in the meantime every Roman Catholic 
 is bound to submit to and obey it. Such is the low or 
 moderate doctrine concerning the Syllabus.f Thus its 
 dogmatic authority is probable : its title to universal 
 obedience is absolute, while among its assertions is that 
 the Church has the right to employ force, and that the 
 Popes have not exceeded their powers or invaded the 
 rights of princes. 
 
 Now, when I turn to the seductive pages of Dr. New- 
 man, I find myself to be breathing another air, and dis- 
 cussing, it would seem, some other Syllabus. If the Pope 
 were the author of it, he would accept it.J But he is 
 not, and no one knows who is. Therefore it has no 
 dogmatic force. || It is an index to a set of dogmatic Bulls 
 and Allocutions, but it is no more dogmatic itself than any 
 other index, or table of contents.^ Its value lies in its 
 references, and from them alone can Ve learn its meaning. 
 If we had Dr. Newman for Pope, we should be tolerably 
 safe, so merciful and genial would be his rule. But when 
 Dr. Newman, not being Pope, contradicts and nullifies 
 what the Pope declares, whatever we may wish, we cannot 
 renounce the use of our eyes. Fessler, who writes, as Dr. 
 Newman truly says, to curb exaggerations,** and who is 
 approved by the Pope, declaresf f that every subject of the 
 Pope, and thus that Dr. Newman, is bound to obey the 
 Syllabus, because it is from the Pope and of the Pope. 
 "JBefore the Council of the Vatican, every Catholic Vas 
 
 * Fessler, pp. 8, 132, 134. f Ibid. p. 8. 
 
 % Newman, p. 20. Ibid. p. 79. 
 
 || Ibid. p. 81. T Ibid. p. 8. 
 
 ** Ibid. p. 81. tt Fessler, p. 8 (Fr. trans.). 
 
THE RUSTY TOOLS. THE SYLLABUS. 35 
 
 bound to submit to and obey the Syllabus : the Council of 
 the Yatican has made no difference in that obligation of 
 conscience." He questions its title, indeed, to be held 
 as ex cathedra, and this is his main contention against 
 Schulte ; but he nowhere denies its infallibility, and he 
 distinctly includes it in the range of Christian obedience. 
 
 Next, Dr. Newman lays it down that the words of the 
 Syllabus are of no force in themselves, except as far as 
 they correspond with the terms of the briefs to which 
 references are given, and which he admits to be binding. 
 But here Dr. Newman is in flat contradiction to the 
 official letter of Cardinal Antonelli, who states that the 
 Syllabus has been framed, and is sent to the Bishops, by 
 command of the Pope, inasmuch as it is likely that they 
 have by no means all seen the prior instruments, and in 
 order that they may know from the Syllabus itself what it 
 is that has been condemned. Thus then it will be seen 
 that the Syllabus has been authoritatively substituted for 
 the original documents as a guide to the Bishops. And if, 
 as Dr. Newman says, and as I think in some cases is the 
 fact, the propositions of the Syllabus widen the pro- 
 positions of those documents, it is the wider and not the 
 narrower form that binds, unless Dr. Newman is more in 
 the confidence of Eome than the Secretary of the Vatican 
 Council, and than the regular minister of the Pope. 
 
 Again, I am reminded by the ' Dublin Eeview,' a 
 favoured organ of Eoman opinions, that utterances ex 
 cathedra* are not the only form in which Infallibility can 
 speak : and that the Syllabus, whether ex cathedra or not, 
 since it has been uttered by the Pope, and accepted by 
 the Church diffused, that is to say, by the Bishops diffused, 
 is undoubtedly infallible. This would seem to be the 
 
 * 'Dublin Eeview/ Jan. 1875, pp. 177, 310. 
 
 D 2 
 
36 VATICANISM. 
 
 opinion of Bishop Ullathorne.* But what is conclusive as 
 to practical effect upon the whole case is this that while 
 not one among the Roman apologists admits that the 
 Syllabus is or may be erroneous, the obligation to obey it 
 is asserted on all hands, and is founded on the language 
 of an infallible Yatican Decree. 
 
 I have been content to argue the case of the Syllabus 
 upon the supposition that, in relation to this country at 
 least, its declarations were purely abstract. The readers, 
 however, of ' Macmillan's Magazine ' for February may 
 perceive that even now we are not without a sample of 
 its fruits in a matrimonial case, of which particulars were 
 long ago given in the ' Times ' newspaper, and which 
 may possibly again become the object of public notice. 
 
 It is therefore absolutely superfluous to follow Dr. New- 
 man through his references to the Briefs and Allocutions 
 marginally noted. The Syllabus is part of that series of 
 acts to which the dogmatisations of 1854 and 1870 also 
 belong; and it bridges over the interval between them. 
 It generalises, and advisedly enlarges, a number of par- 
 ticular condemnations ; and, addressing them to all the 
 Bishops, brings the whole of the Latin obedience within 
 its net. The fish, when it is inclosed and beached, may 
 struggle for a while : but it dies, while the fisherman lives, 
 carries it to market, and quietly puts the price into his till. 
 
 The result then is : 
 
 1. I abide by my account of the contents of the 
 Syllabus. 
 
 2. I have understated, not overstated, its authority. 
 
 3. It may be ex cathedra ; it seems to have the infalli- 
 bility of dogma : it unquestionably demands, and is entitled 
 (in the code of Yaticanism) to demand, obedience. 
 
 * Bishop Ullathorne, ' Expost. Unravelled,' p. 66. 
 
THE INFALLIBILITY OF THE POPE. 37 
 
 III. THE VATICAN COUNCIL AND THE INFALLIBILITY 
 OF THE POPE. 
 
 Breach with History, No. 1. 
 
 LIKE the chieftains of the heroic time, Archbishop 
 Manning takes his place with promptitude, and operates 
 in front of the force he leads. 
 
 Upon the first appearance of my tract, he instantly 
 gave utterance to the following propositions ; nor has he 
 since receded from them : 
 
 1. That the Infallibility of the Pope was a doctrine of 
 Divine Faith before the Council of the Yatican was held. 
 
 2. That the Vatican Decrees have in no jot or tittle 
 changed either the obligations or the conditions of civil 
 allegiance. 
 
 3. That the civil allegiance of Eoman Catholics is as 
 undivided as that of other Christians, and neither more 
 nor less limited. 
 
 4. That the claim of the Eoman Church against obe- 
 dience to the civil power in certain cases is the same as 
 that made by other religious communions in this country. 
 
 These four propositions may be treated as two. The 
 first is so allied with the second, and the third with the 
 fourth, that the two members of each pair respectively 
 must stand or fall together. I can make no objection to 
 the manner in which they raise the question. I shall 
 leave it to others, whom it may more concern, to treat 
 that portion of his work in which, passing by matters that 
 more nearly touched his argument, he has entered at large 
 on the controversy between Rome and the German Empire ; 
 nor shall I now discuss his compendium of Italian 
 
 
38 VATICANISM. 
 
 history, which in no manner touches the question whether 
 the dominion of the Pope ought again to be imposed by 
 foreign arms upon a portion of the Italian people. But of 
 the four propositions I will say that I accept them all, sub- 
 ject to the very simple condition that the word " not " be 
 inserted in the three which are affirmative, and its equi- 
 valent struck out from the one which is negative. 
 
 Or, to state the case in my own words : 
 
 My task will be to make good the two following asser- 
 tions, which were the principal subjects of my former 
 argument : 
 
 1. That upon the authority, for many generations, of 
 those who preceded Archbishop Manning and his coad- 
 jutors in their present official position, as well as upon 
 other authority, Papal Infallibility was not " a doctrine of 
 Divine Faith before the Council of the Vatican was held." 
 
 And that therefore the Vatican Decrees have changed 
 the obligations and conditions of civil allegiance. 
 
 2. That the claim of the Papal Church against obedience 
 to the civil power in certain cases not only goes beyond, 
 but is essentially different from, that made by other re- 
 ligious communions or by their members in this country. 
 
 And that, therefore, the civil allegiance of those, who 
 admit the claim, and carry it to its logical consequences, is 
 not for the purposes of the State the same with that of 
 other Christians, but is differently limited. 
 
 In his able and lengthened work, Archbishop Manning 
 has found space for a dissertation on the great German 
 quarrel, but has not included, in his proof of the belief in 
 Papal Infallibility before 1870, any reference to the his- 
 tory of the Church over which he presides, or the sister 
 Church in Ireland. This very grave deficiency I shall 
 endeavour to make good, by enlarging and completing the 
 
THE INFALLIBILITY OF THE POPE. 39 
 
 statement briefly given in my tract. That statement was 
 that the English and Irish penal laws against Eoman 
 Catholics were repealed on the faith of assurances, which 
 have not been fulfilled. 
 
 Had all antagonists been content to reply with the 
 simple ingenuousness of Dr. Newman, it might have been 
 unnecessary to resume this portion of the subject. I make 
 no complaint of the Archbishop ; for such a reply would 
 have destroyed his case. Dr. Newman, struggling hard 
 with the difficulties of his task, finds that the statement 
 of Dr. Doyle requires (p. 12) " some pious interpretation :" 
 that in 1826 the clergy both of England and Ireland were 
 trained in Gallican opinions (p. 13), and had modes of 
 thinking " foreign altogether to the minds of the entourage 
 of the Holy See :" that the British ministers ought to have 
 applied to Home (p. 14), to learn the civil duties of British 
 subjects : and that " no pledge from Catholics was of any 
 value, to which Rome was not a party." 
 
 This declaration involves all, and more than all, that 
 I had ventured reluctantly to impute. Statesmen of the 
 future, recollect the words, and recollect from whom they 
 came : from the man who by his genius, piety, and learn- 
 ing, towers above all the eminences of the Anglo-papal 
 communion ; who, so declares a Romish organ,* " has 
 been the mind and tongue to shape and express the English 
 Catholic position in the many controversies which have 
 arisen" since 1845, and who has been roused from his 
 repose on this occasion only by the most fervid appeals to 
 him as the man that could best teach his co-religionists 
 how and what to think. The lesson received is this. 
 Although pledges were given, although their validity 
 
 * ' The Month,' December, 1874, p. 461. 
 
40 VATICANISM. 
 
 was firmly and even passionately* asserted, although the 
 subject-matter was one of civil allegiance. " no pledge 
 from Catholics was of any value, to which Rome was not 
 a party " (p. 14). 
 
 In all seriousness I ask whether there is not involved 
 in these words of Dr. Newman an ominous approximation 
 to my allegation, that the seceder to the Roman Church 
 " places his loyalty and civil duty at the mercy of 
 another"? 
 
 But as Archbishop Manning has asserted that the 
 Decrees of the Vatican have " in no jot or tittle " altered 
 civil allegiance,*)* and that " before the Council was held, 
 the infallibility of the Pope was a doctrine of Divine 
 Faith/ 'J and as he is the official head of the Anglo-Roman 
 body, I must test his assertions by one of those appeals to 
 history, which he L has sometimes said are treason to the 
 Church : as indeed they are, in his sense of the Church, 
 and in his sense of treason. It is only justice to the Arch- 
 bishop to add," that he does not stand alone. Bishop 
 Ullathorne says, " The Pope always wielded this infalli- 
 bility, and all men knew this to be the fact." II We shall 
 presently find some men, whose history the Bishop should 
 have been familiar with, and who did not know this to be 
 the fact, but very solemnly assured us they knew the 
 exact contrary. 
 
 This is not an affair, as Dr. Newman seems to think, 
 of a particular generation of clergy who had been edu- 
 
 * Bishop Doyle, ' Essay on the Claims,' p. 38. 
 
 t Letter to the ' Times,' Nov. 7, 1874. 
 
 j Letter to ' New York Herald,' Nov. 10, 1874. Letter to 'Mac- 
 millan's Magazine,' Oct. 22. 
 
 ' Temporal Mission of the Holy Ghost,' p. 226. * The Vatican- 
 Council and its Definitions,' 1870, p. 119. 
 
 |] Bishop "Ullathorne, Letter, p. 14. 
 
THE INFALLIBILITY OF THE POrE. 41 
 
 cated in Galilean opinions. In all times, from the reign 
 of Elizabeth to that of Victoria, the lay Roman Catholics 
 of England, as a body, have been eminently and unre- 
 servedly loyal. But they have been as eminently noted 
 for their thorough estrangement from Ultramontane 
 
 o o 
 
 opinions ; and their clergy, down to the period of the 
 Emancipation Act, felt with them ; though a school ad- 
 dicted to curialism and Jesuitism, thrust among them by 
 the Popes at the commencement of the period, first 
 brought upon them grievous sufferings, then succeeded in 
 attaching a stigma to their name, and now threatens 
 gradually to accomplish a transformation of their opinions, 
 with an eventual change in their spirit, of which it is 
 difficult to foresee the bounds. Not that the men who 
 now hold the ancestral view will, as a rule, exchange it 
 for the view of the Yatican ; but that, as in the course of 
 nature they depart, Yaticanists will grow up, and take 
 their places. 
 
 The first official head of the Anglo-Roman body in 
 England was the wise and loyal Archpriest Blackwell. 
 He was deposed by the Pope in 1608, " chiefly, it is sup- 
 posed, for his advocacy of the oath of allegiance,"* which 
 had been devised by King James, in order that he might 
 confer peace and security upon loyal Roman Catholics.f 
 Bell ar mine denounced, as heretical, its denial of the power 
 of the Pope to depose the king, and release his subjects 
 from their allegiance. Pope Paul Y. condemned the oath 
 by a brief in October, 1606. The unfortunate members of 
 his communion could not believe this brief to be authentic. J 
 So a second brief was sent in September, 1607, to confirm 
 and enforce the first. Blackwell gallantly advised his 
 
 * Butler, 'Historical Memoirs,' iii. 411. 
 t Ibid. I 303, seq. J Ibid. 317. 
 
42 VATICANISM. 
 
 flock to take the oath in defiance of the brief. Priests 
 confined in Newgate petitioned the Pope to have com- 
 passion on them. Forty-eight doctors of the Sorbomie 
 against six, declared that it might be taken with good 
 conscience. And taken it was by many ; but taken in 
 despite of the tyrannical injunctions of Paul V., unhappily 
 confirmed by Urban YIII. and by Innocent X.* 
 
 When it was proposed, in 1648, to banish Roman 
 Catholics on account of the deposing power, their divines 
 met and renounced the doctrine. This renunciation was 
 condemned at Rome as heretical ; but the attitude of 
 France on these questions at the time prevented the publi- 
 cation of the decree.f 
 
 When the loyal remonstrance of 1661 had been signed 
 by certain Bishops and others of Ireland, it was condemned 
 at Rome, in July 1662, by the Congregation de propa- 
 ganda; and in the same month the Papal Nuncio at 
 Brussels, who superintended the concerns of Irish Roman 
 Catholics at the time, denounced it as already condemned 
 by the constitutions of Paul V. and Innocent X. ; and 
 specially censured the ecclesiastics who, by signing it, had 
 misled the laity.J 
 
 Well may Butler say, " The claim of the Popes to tem- 
 poral power, by Divine right, has been one of the most 
 calamitous events in the history of the Church. Its effects 
 since the Reformation, on the English and Irish Catholics, 
 have been dreadful." And again : " How often did our 
 ancestors experience that ultra-catholicism is one of the 
 worst enemies of catholicity !"|| 
 
 * Butler, i. 352. 
 
 f Caron, ' Kemonstrantia Hibernorum/ Ed. 1731, p. 7. Comp. 
 Butler, ' Hist. Memoirs,' ii. 18. 
 
 J Caron, p. 4. Butler, ii. 401, 402. 
 
 Butler, i. 192. II Ibid. ii. 85; also ii. 20. 
 
THE INFALLIBILITY OF THE POPE. 43 
 
 The vigour of the mind of Dryden is nowhere more evi- 
 dent than in parts of his poems of controversial theology ; 
 and they are important, as exhibiting that view of Roman 
 Catholic tenets, which was presented at the time for the 
 purposes of proselytism. He mentions various opinions 
 as to the seat of infallibility, describing that of the Pope's 
 infallibility, with others, as held by " some doctors," and 
 states what he considers to be the true doctrine of the 
 Latin Church, as follows : 
 
 " I then affirm, that this unfailing guide 
 In Pope and general councils must reside, 
 Both lawful, both combined : what one decrees, 
 By numerous votes, the other ratines : 
 On this undoubted sense the Church relies."* 
 
 When, in 1682, the Gallican Church, by the first of its 
 four Articles, rejected the sophistical distinction of direct 
 and indirect authority, and absolutely denied the power 
 of the Pope in temporals, to this, article, says Butler, 
 there was hardly a dissentient voice either clerical or lay. 
 He adds that this principle is " now adopted by the 
 universal Catholic Church." f 
 
 Such was the sad condition of the Anglo-Roman body 
 in the seventeenth century. They were ground between 
 the demands of the civil power, stern, but substantially 
 just, on the one hand, and the cruel and outrageous 
 impositions of the Court of Rome on the other. Even 
 for the shameful scenes associated with the name and 
 time of Titus Gates, that Court is largely responsible : and 
 the spirit that governed it in regard to the oath of 
 Allegiance is the very same spirit, which gained its latest 
 triumphs in the Council of the Vatican. 
 
 * ' The Hind and Panther,' part ii. 
 t Butler, i. 358, and ii. 20. 
 
 
44 VATICANISM. 
 
 I now pass to the period, which followed the Kevolu- 
 tion of 1688, especially with reference to the bold asser- 
 tion that before 1870 the Pope's infallibility was a 
 doctrine of Divine faith. 
 
 The Kevolution, brought about by invasions of the law 
 and the constitution, with which the Church of Rome 
 was disastrously associated, necessarily partook of a some- 
 what vindictive character as towards the Anglo-Roman 
 body. Our penal provisions were a mitigated, but also a 
 debased, copy of the Papal enactments against heresy. 
 It was not until 1757, on the appointment of the Duke of 
 Bedford to the Lord-Lieutenancy of Ireland, that the first 
 sign of life was given.* Indeed it was only in 1756 that a 
 new penal law had been proposed in Ireland. f But, in the 
 next year, the Irish Roman Catholic Committee published 
 a Declaration which disavowed the deposing and absolving 
 power, with other odious opinions. Here it was averred 
 that the Pope had "no temporal or civil jurisdiction," 
 " directly or indirectly, within this realm." And it was 
 also averred that it "is not an article of the Catholic faith, 
 neither are we thereby required to believe or profess that 
 the Pope is infallible " : in diametrical contradiction to the 
 declaration of Archbishop Manning, that persons of his re- 
 ligion were bound to this belief before the Council of 1870. J 
 
 It may, indeed, be observed that in declaring they are 
 not required to believe the infallibility of the Pope, the 
 subscribers to this document do not say anything to show 
 
 I. * Butler, iv. 511. Sir H. Parnell, 'History of the Penal Laws. 5 
 f Madden, ' Historical Notice of the Penal Laws,' p. 8. 
 | I cite the terms' of this document from ' The Elector's Guide/ 
 
 addressed to the freeholders of the county of York. No. 1, p. 44. 
 
 York, 1826. It is also, I believe, to "be found in Parnell's ' History of 
 
 the Penal Laws,' 1808. 
 
THE INFALLIBILITY OF THE POPE. 45 
 
 that they did not for themselves hold the tenet. But a brief 
 explanation will show that the distinction in this case is 
 little better than futile. As we have seen, the Declaration 
 set forth that the Pope had no temporal power in England. 
 Now, in the notorious Bull, Unam Sanctam, it had been 
 3ositively declared ex cathedra that both the temporal and 
 the spiritual sword were at the command of the Church, 
 and that it was the office of the Pope, by a power not 
 luman but Divine, to judge and correct the secular 
 authority. The language of the Declaration of 1757 was 
 directly at variance with the language of the Pope, speak- 
 ing ex cathedra, and therefore here if anywhere infallible. 
 It could, therefore, only have been consistently used by 
 persons, who for themselves did not accept the tenet. I 
 am aware it will be argued that the infallible part of the 
 Bull is only the last sentence. It is well for those who 
 so teach that Boniface VIII. is not alive to hear them. 
 The last sentence is introduced by the word " Porro," 
 furthermore : a strange substitute for "Be it enacted." 
 The true force of that sentence seems to be : " Furthermore 
 we declare that this subjection to the Roman Pontiff, as here- 
 inbefore described, is to be held as necessary for salvation." 
 It is not the substance ; but an addition to the substance. 
 
 If, however, anything had been wanting in this Declara- 
 tion, it would have been abundantly supplied by the 
 Protestation of the Roman Catholics of England in 1788-9. 
 In this very important document, which brought about 
 the passing of the great English Relief Act of 1791, 
 besides a repetition of the assurances generally, which had 
 been theretofore conveyed, there are contained statements 
 of the greatest significance. 
 
 1. That the subscribers to it " acknowledge no infal- 
 libility in the Pope." 
 
46 VATICANISM. 
 
 2. That their Church has no power that can directly 
 or indirectly injure Protestants, as all she can do is to 
 refuse them her sacraments, which they do not want. 
 
 3. That no ecclesiastical power whatever can " directly 
 or indirectly affect or interfere with the independence, 
 sovereignty, laws, constitution, or government," of the 
 realm. 
 
 This Protestation was, in the strictest sense, a repre- 
 sentative and binding document. It was signed by two 
 hundred and forty-one priests,* including all the Vicars 
 Apostolic : by all the clergy and laity in England of any 
 note; and in 1789, at a general meeting of the English 
 Catholics in London, it was subscribed by every person 
 present, f 
 
 Thus we have on the part of the entire body, of which 
 Archbishop Manning is now the head,J a direct, literal, 
 and unconditional rejection of the cardinal tenet which he 
 tells us has always been believed by his Church, and was an 
 article of Divine faith before as well as after 1870. Nor 
 was it merely that the Protestation and the Relief coincided 
 in time. The protesters explicitly set forth that the penal 
 laws against them were founded on the doctrines imputed 
 
 * Slater's Letters on ' Eoman Catholic Tenets,' p. 6. 
 
 f Butler, 'Hist. Memoirs,' ii. 118, 126. 
 
 J Prelates really should remember that they may lead their trustful 
 lay followers into strange predicaments. Thus Mr. Towneley (of 
 Towneley, I believe), in his letter of Nov. 18 to the ' Times,' dwells, 
 I have no doubt with perfect justice, on the loyalty of his ancestors ; 
 but, unhappily, goes on to assert that " the Catholic Church has 
 always held and taught the infallibility of the Pope in matters of 
 faith and morals." No : the Eoman Catholics of England denied it in 
 their Protestation of 1788-9 ; and on the list of the Committee, 
 which prepared and promoted that Protestation, I find the name of 
 Peregrine Towneley, of Towneley. Ibid. ii. 304. 
 
THE INFALLIBILITY OF THE POPE. 47 
 
 to them, and they asked and obtained the relief on the 
 express ground that they renounced and condemned the 
 doctrines.* 
 
 Some objection seems to have been taken at Rome to a 
 portion (we are not told what) of the terms of the Pro- 
 testation. The history connected herewith is rather 
 obscurely given in Butler. But the Protestation itself 
 was, while the Bill was before Parliament, deposited in 
 the British Museum, by order of the Anglo-Roman body : 
 " that it may be preserved there as a lasting memorial of 
 their political and moral integrity." f Two of the four 
 Yicars Apostolic, two clergymen, and one layman, with- 
 drew their names from the Protestation on the deposit ; 
 all the rest of the signatures remained. 
 
 Canon Flanagan's ' History of the Church in England ' 
 impugns the representative character of the Committee, 
 and declares that the Court of Rome approved of pro- 
 ceedings taken in opposition to it.f But the material fact 
 is the subscription of the Protestation by the clergy and 
 laity at large. On this subject he admits that it was 
 signed by " the greater part of both clergy and laity "; 
 and states that an organisation in opposition to the Com- 
 mittee, founded in 1794 by one of the Vicars Apostolic, 
 died a natural death after " a very few years." | The 
 most significant part of the case, however, is perhaps this : 
 that the work of Flanagan, which aims at giving a tinge 
 of the new historical colour to the opinions of the Anglo- 
 Roman body, was not published until 1857, when things 
 had taken an altogether new direction, and when the 
 Emancipation controversies had been long at rest. 
 
 * Butler, 'Hist. Memoirs,' ii. 119, 125. | lbid - "- 136-8. 
 t Flanagan, ii. 398. Ibid. ii. 394. 
 
 II Ibid. ii. 407. 
 
48 VATICANISM. 
 
 The Act of 1791 for England was followed by that of 
 1793 for Ireland. The Oath inserted in this Act is 
 founded upon the Declaration of 1757, and embodies a 
 large portion of it, including the words : 
 
 "It is not an article of the Catholic Faith, neither am I thereby 
 required to believe or profess, that the Pope is infallible." 
 
 I refer to this oath, not because I attach an especial 
 value to that class of security, but because we now come 
 to a Synodical Declaration of the Irish Bishops, which 
 constitutes perhaps the most salient point of the whole of 
 this singular history. 
 
 On the 26th of February, 1810, those Bishops declared 
 as follows : 
 
 "That said Oath, and the promises, declarations, abjurations, and 
 protestations therein contained are, notoriously, to the Roman Catholic 
 Church at large, become a part of the Roman Catholic religion, as taught 
 by us the Bishops, and received and maintained by the Roman Catholic 
 CJmrches in Ireland ; and as such are approved and sanctioned by the other 
 Roman Catholic CJmrches"* 
 
 Finally : it will scarcely be denied that Bishop Baines 
 was, to say the least, a very eminent and representative 
 member of the Anglo-Roman body. In 1822, he wrote 
 as follows : 
 
 " Bellarmine, and some other Divines, chiefly Italians, have believed 
 the Pope infallible, when proposing ex cathedra an article of faith. 
 Rut in England or Ireland I do not believe that any Catholic maintains the 
 infallibility of the Pope" f 
 
 It will now, I think, have sufficiently appeared to the 
 reader who has followed this narration, how mildly, I may 
 say how inadequately, I have set forth in my former tract 
 the pledges which were given by the authorities of the 
 Roman Catholic Church to the Crown and State of the 
 
 * Slater on ' Roman Catholic Tenets,' pp. 14, 15. 
 f Defence against Dr. Moysey, p. 230, 1822. 
 
THE- INFALLIBILITY OF THE POPE. 49 
 
 United Kingdom, and by means of which principally they 
 obtained the remission of the penal laws, and admission 
 to full civil equality. We were told in England by the 
 Anglo-Roman Bishops, clergy, and laity, that they rejected 
 the tenet of the Pope's infallibility. We were told in 
 Ireland that they rejected the doctrine of the Pope's tem- 
 poral power, whether direct or indirect, although the 
 Pope had in the most solemn and formal manner asserted 
 his possession of it. We were also told in Ireland that 
 Papal infallibility was no part of the Eoman Catholic faith, 
 and never could be made a part of it : and that the impos- 
 sibility of incorporating it in their religion was notorious 
 to the Roman Catholic Church at large, and was become 
 part of their religion, and this not only in Ireland, but 
 throughout the world. These are the declarations, which 
 reach in effect from 1661 to 1810; and it is in the light 
 of these declarations that the evidence of Dr. Doyle in 
 1825, and the declarations of the English and Irish pre- 
 lates of the Papal communion shortly afterwards, are 
 to be read. Here, then, is an extraordinary fulness and 
 clearness of evidence, reaching over nearly two centuries : 
 given by and on behalf of millions of men : given in docu- 
 ments patent to all the world : perfectly well known to the 
 See and Court of Rome, as we know expressly with respect- 
 to nearly the most important of all these assurances^, 
 namely, the actual and direct repudiation of infallibility in 
 1788-9. So that either that See and Court had at the 
 last-named date, and at the date of the Synod of 1810,. 
 abandoned the dream of enforcing infallibility on the 
 Church, or else by wilful silence they were guilty of 
 practising upon the British Crown one of the blackest 
 frauds recorded in history. 
 
 The difficulties now before us were fully foreseen during- 
 
 E 
 
50 VATICANISM. 
 
 the sittings of the Council of 1870. In the Address 
 prepared by Archbishop Kenrick, of St. Louis, but not 
 delivered, because a stop was put to the debate, I find 
 these words : 
 
 " Quomodo fides sic gubernio Anglicano data conciliari possit cum 
 definitione papalis infallibilitatis . . . ipsi viderint qui ex Episeopis 
 Hiberniensibus, sicut ego ipse, illud jur amen turn praestiterint."* 
 
 " In what way the pledge thus given to the English 
 Government can be reconciled with the definition of Papal 
 infallibility let those of the Irish Bishops consider, who, 
 like myself, have taken the oath in question." 
 
 The oath was, I presume, that of 1793. However, in 
 Friedberg's * Sammlung der Actenstiicke zum Concil/ 
 p. 151 (Tubingen, 1872), I find it stated, I hope untruly, 
 that the ' Civilta Cattolica/ the prime favourite of Vati- 
 canism, in Series viii. vol. i. p. 730, announced, among 
 those who had submitted to the Definition, the name of 
 Archbishop Kenrick. 
 
 Let it not, however, be for a moment supposed that I 
 mean to charge upon those who gave the assurances of 
 1661, of 1757, of 1783, of 1793, of 1810, of 1825-6, the 
 guilt of falsehood. I have not a doubt that what they 
 said, they one and all believed. It is for Archbishop 
 Manning and his confederates, not for me, to explain how 
 these things have come about; or it is for Archbishop 
 MacHale, who joined as a Bishop in the assurances of 
 1826, and who then stood in the shadow and recent recol- 
 lection of the Synod of 1810, but who now is understood 
 to have become a party, by promulgation, to the Decree 
 of the Pope's infallibility. There are but two alterna- 
 tives to choose between : on the one side, that which I 
 reject, the hypothesis of sheer perjury and falsehood ; 
 
 * Friedrioh, ' Doc. ad Illust. Cone. Vat.,' i. 219. 
 
THE INFALLIBILITY OF THE POPE. 51 
 
 on the other, that policy of " violence and change in 
 faith " which I charged, and stirred so much wrath by 
 charging, in my former tract. I believed, and I still be- 
 lieve it to be the true, as well as the milder, explanation. 
 It is for those who reject it to explain their preference 
 for the other solution of this most curious problem of 
 history.* 
 
 And now what shall we say to that colouring power of 
 imagination with which Dr. Newmanf tints the wide 
 landscape of these most intractable facts, when he says it 
 is a pity the Bishops could not have anticipated the like- 
 lihood that in 1870 the Council of the Vatican would 
 attach to the Christian creed the Article of the Pope's 
 infallibility ? A pity it may be ; but it surely is not a 
 wonder : because they told us, as a fact notorious to 
 themselves and to the whole Roman Catholic world, that 
 the passing of such a decree was impossible.! Let us 
 reserve our faculty of wondering for the letter of an 
 Anglo-Roman, or if he prefers it, Romano- Anglian 
 Bishop, who in a published circular presumes to term 
 " scandalous " the letter of an English gentleman, because 
 in that letter he had declared he still held the belief 
 which, in 1788-9, the whole body of the Roman Catholics 
 of England assured Mr. Pitt that they held ; and let us 
 learn which of the resources of theological skill will avail 
 to bring together these innovations and the semper eadem 
 of which I am, I fear, but writing the lamentable epitaph. 
 
 " Non bene conveniunt, nee in una sede morantur." 
 
 * See Appendices D and E. 
 
 f Dr. Newman, p. 17. J See Appendix D. 
 
 Letter of Mr. Petre to the 'Times ' of Nov. 15, 1874; of Bishop 
 Vaughan, Jan. 2, 1875. || Qv. Metamorph. 
 
 E 2 
 
52 VATICANISM. 
 
 This question has been raised by rne primarily as a 
 British question ; and I hope that, so far as this country 
 is concerned, I have now done something to throw light 
 upon the question whether Papal infallibility was or was 
 not matter of Divine Faith before 1870 ; and conse- 
 quently on the question whether the Vatican Decrees have 
 " in no jot or tittle " altered the conditions of civil 
 allegiance in connection with this infallibility.* 
 
 The declaration of the Irish prelates in 1810 was a full 
 assurance to us that what they asserted for their country 
 was also asserted for the whole Romish world. 
 
 But as evidence has been produced which goes directly 
 into antiquity, and arguments have been made to show 
 how innocuous is the new-fangled form of religion, I 
 proceed to deal with such evidence and argument, in 
 regard to my twofold contention against the Decrees 
 
 1. In respect to infallibility. 
 
 2. In respect to obedience. 
 
 * For a practical indication of the effect produced by the Koman 
 Catholic disclaimers, now denounced as "scandalous," see Appendix E'. 
 
THE INFALLIBILITY OF THE POPE. 53 
 
 -- 
 
 IV. THE VATICAN COUNCIL AND THE INFALLIBILITY 
 OF THE POPE, CONTINUED. 
 
 Breach with History, No. 2. 
 
 IN a single instance, I have to express my regret for a 
 statement made with culpable inadvertence. It is in 
 p. 28, where I have stated that the Popes had kept up their 
 claim to dogmatic infallibility with comparatively little 
 intermission " for well-nigh one thousand years." I cannot 
 even account for so loose an assertion, except by the fact ft^j 
 that the point lay out of the main line of my argument, * 
 and thus the slip of the pen once made escaped correction. 
 Of the claim to a supremacy virtually absolute, which I 
 combined with the other claim, the statement is true ; for 
 this may be carried back, perhaps, to the ninth century 
 and the appearance of the false decretals. That was the 
 point, which entered so largely into the great conflicts 
 of the Middle Ages. It is the point which I have 
 treated as the more momentous ; and the importance of 
 the tenet of infallibility in faith and morals seems to me 
 to arise chiefly from its aptitude for combination with the 
 other. As matter of fact, the stability, and great authority, 
 of the Eoman Church in controversies of faith were ac- 
 knowledged generally from an early period. But the 
 heresy of Honorius, to say nothing of other Popes, became, 
 from his condemnation by a General Council and by a long 
 series of Popes as well as by other Councils, a matter so 
 notorious, that it could not fade from the view even of 
 the darkest age ; and the possibility of an heretical Pope 
 grew to be an idea perfectly familiar to the general mind 
 of Christendom. Hence in the Bull, Cum ex Apostolatus 
 
54 VATICANISM. 
 
 Offirio, Paul IV. declares (1559), that if a heretic is 
 chosen as Pope, all his acts shall be void db initio. All 
 Christians are absolved from their obedience to him, and 
 enjoined to have recourse to the temporal power.* So 
 likewise, in the Decretum of Gratian itself it is provided, 
 that the Pope can only be brought to trial in case he is 
 found to deviate from the faith.f 
 
 It is an opinion held by great authorities, that no 
 pontiff before Leo X. attempted to set up the infallibility 
 of Popes as a dogma. Of the citations in its favour 
 which are arrayed by Archbishop Manning in his Privi- 
 legium Petri^ I do not perceive any earlier than the thir- 
 teenth century, which appear so much as to bear upon the 
 question. There is no Conciliary declaration, as I need 
 scarcely add, of the doctrine. This being so, the point 
 is not of primary importance. The claim is one thing, 
 its adoption by the Church, and the interlacing of it with 
 a like adoption of the claim to obedience, are another, 
 I do not deny to the opinion of Papal infallibility an 
 active, though a chequered and intermittent, life ex- 
 ceeding six centuries. 
 
 Since, then, I admit that for so long a time the in- 
 fluences now triumphant in the Eoman Church have 
 been directed towards the end they have at last attained, 
 and seeing that my statement as to the liberty which 
 prevailed before 1870 has been impugned, I am bound to 
 offer some proof of that statement. I will proceed, in 
 this instance as in others, by showing that my allegation 
 
 * Schnlte, ' Power of the Popes,' iv. 30. 
 
 f " Hujus culpas istic redargnere praesumit mortalium nullus, quia 
 cnnctos ipse judicaturus a nemine est judicandus, nisi daprehendatur a 
 fide devius" Deer. i. Dist. xl. c. vi. 
 
 J 'Petri Privilegiuni,' ii. 70-91. 
 
THE INFALLIBILITY OF THE POPE. 55 
 
 is much within the truth : ^that not only had the Latin 
 Church forborne to adopt the tenet of Papal infallibility, 
 but that she was rather bound by consistency with her 
 own principles, as recorded in history, to repel and re- 
 pudiate that tenet. I refer to the events of the great 
 epoch marked by the Council of Constance. And the 
 proof of the state of facts with regard to that epoch will 
 also be proof of my more general allegation that the 
 Church of Rome does not keep good faith with history, as 
 it is handed down to her, and marked out for her, by her 
 own annals. I avoided this discussion in the former tract, 
 because it is necessarily tinctured with theology ; but the 
 denial is a challenge, which I cannot refuse to take up. 
 
 It is alleged that certain of my assertions may be left 
 to confute one another. I will show that they are per- 
 fectly consistent with one another. 
 
 The first of them charged on Vaticanism that it had 
 disinterred and brought into action the extravagant 
 claims of Papal authority, which were advanced by Popes 
 at the climax of their power, but which never entered 
 into the faith even of the Latin Church. 
 
 The second, that it had added two if not three new 
 articles to the Christian Creed ; the two articles of the 
 Immaculate Conception, and of Papal Infallibility ; with 
 what is at least a new law of Christian obligation, the 
 absolute duty of all Christians and all Councils to obey 
 the Pope in his decrees and commands, even where 
 fallible, over the whole domain of faith, morals, and the 
 government and discipline of the Church. This law is 
 now for the first time, I believe, laid down by the joint 
 and infallible authority of Pope and council. Dr. Newman* 
 
 
 * Dr. Newman, pp. 45, 53. 
 
56 VATICANISM. 
 
 wonders that I should call the law absolute. I call it abso- 
 lute, because it is without exception, and without limitation. 
 
 To revive obsolete claims to authority, and to innovate in 
 matter of belief, are things perfectly compatible : we have 
 seen them disastrously combined. In such innovation is 
 involved, as I will now show, a daring breach with history. 
 
 While one portion of the Eoman theologians have held 
 the infallibility of the Pope, many others have taught that 
 an Ecumenical Council together with a Pope constitutes 
 per se an infallible authority in faith and morals. I 
 believe it to be also true that it was, down to that 
 disastrous date, compatible with Eoman orthodoxy to hold 
 that not even a Pope and a Council united could give the 
 final seal of certainty to a definition, and that for this 
 end there was further necessary the sanction, by accept- 
 ance, of the Church diffused. This last opinion, however, 
 seems to have gone quite out of fashion ; and I now 
 address myself to the position in argument of those who 
 hold that in the decree of a Council, approved by the 
 Pope, the character of infallibility resides. 
 
 Both the Council of Constance and the Council of the 
 Yatican were in the Eoman sense (Ecumenical : and it is 
 this class of councils alone that is meant, where in- 
 fallibility is treated of. I shall endeavour to be brief, 
 and to use the simplest language. 
 
 The Council of the Yatican decreed (chap, iii.) that the 
 Pope had from Christ immediate power over the uni- 
 versal Church (par. ii.). 
 
 That all were bound to obey him, of whatever rite and 
 dignity, collectively as well as individually (cujuscunque 
 ritus et dignitatis . . . tarn seorsum singuli, quam simul 
 omnes. Ibid.) 
 
 That this duty of obedience extended to all matters of 
 
THE INFALLIBILITY OF THE POPE. 57 
 
 faith, of morals, and of the discipline and government of 
 the Church (ibid., and par. iv.). 
 
 That in all ecclesiastical causes he is judge, [without 
 appeal, or possibility of reversal (par. iv.). 
 
 That the definitions of the Pope in faith and morals, 
 delivered ex cathedra, are irreformable, ex sese, non autem 
 ex consensu Ecclesice, and are invested with the infallibility 
 granted by Christ in the said subject matter to the Church 
 (ch. iv.). 
 
 Now let us turn to the Council of Constance. 
 
 This Council, supported by the following Council of Basle 
 before its translation to Ferrara, had decreed in explicit 
 terms that it had from Christ immediate power over the 
 universal Church, of which it was the representative. 
 
 That all were bound to obey it, of whatever state and 
 dignity, even if Papal, in all matters pertaining to faith, 
 or to the extirpation of the subsisting schism, or to the 
 reformation of the Church in its head and its members.* 
 
 In conformity herewith, the Council of Constance cited, 
 as being itself a superior authority, three Popes to its bar. 
 Gregory XII. anticipated his sentence by resignation. 
 Benedict XIII. was deposed, as was John XXIII., for 
 divers crimes and offences, but not for heresy. Having 
 thus made void the Papal Chair, the Council made the 
 provisions, under which Pope Martin V. was elected. 
 
 It is not my object to attempt a general appreciation of 
 the Council of Constance. There is much against it to be 
 said from many points of view, if there be more for it. 
 But I point out that, for the matter now in hand, the 
 questions of fact are clear, and that its decrees are in flat 
 and diametrical contradiction to those of the Yatican. 
 
 
 Labbe, ' Concilia,' xii. 22, ed. Paris, 1672. 
 
58 VATICANISM. 
 
 This of itself would not constitute any difficulty for 
 Eoman theology, and would give no proof of its breach 
 with history. It is admitted on all or nearly all hands 
 that a Council, however great its authority may be, is not 
 of itself infallible. What really involves a fatal breach 
 with history is, when a body, which professes to appeal to 
 it, having proclaimed a certain organ to be infallible, then 
 proceeds to ascribe to it to-day an utterance contradictory 
 to its utterance of yesterday ; and, thus depriving it not 
 only of all certainty, but of all confidence, lays its honour 
 prostrate in the dust. This can only be brought home to 
 the Eoman Church, if two of her Councils, contradicting 
 one another in the subject matter of faith or morals, have 
 each respectively been confirmed by the Pope, and have 
 thus obtained, in Eoman eyes, the stamp of infallibility. 
 Now this is what I charge in the present instance. 
 
 It is not disputed, but loudly asseverated, by Vaticanists, 
 that the Council of the Vatican has been approved and 
 confirmed by the Pope. 
 
 But an allegation has been set up that the Council of 
 Constance did not receive that confirmation in respect to 
 the Decree of the Fifth Session which asserted its power ? 
 given by Christ, over the Pope. Bishop Ullathorne says : 
 
 " Although the mode of proceeding in that Council was really 
 informal, inasmuch as its members voted by nations, a portion of its 
 doctrinal decrees obtained force through the dogmatic Constitution of 
 Martin V."* 
 
 Here it is plainly implied that the Decree of the Fifth 
 Session was not confirmed. And I have read in some 
 Ultramontane production of the last three months an 
 exulting observation, that the Decrees of the Fourth and 
 Fifth Sessions were not confirmed by the Pope, and that 
 
 * ' Expostulation Unravelled,' p. 42. 
 
THE INFALLIBILITY OF THE POPE. 59 
 
 thus, I presume like the smitten fig-tree, they have 
 remained a dead letter. Let us examine this allegation ; 
 but not that other statement of Archbishop Manning that 
 the proceeding was null from the nullity of the assembly, 
 the irregularity of the voting, and the heterodoxy of the 
 matter.* The Pope's confirmation covers and disposes of 
 all these arbitrary pleas. Whether it was given or not, is 
 to be tried by the evidence of authoritative documents. 
 
 In the record of the Council of Constance we are told 
 that, in its Forty-fifth Session, the Pope declared not that 
 he confirmed a part of its doctrinal decrees, but " that he 
 would hold and inviolably observe, and never counteract 
 in any manner, each and all of the things which the 
 Council had in full assembly determined, concluded, and 
 decreed in matters of faith (in materiis fidei) " ^ And he 
 approves and ratifies accordingly. 
 
 Embracing all the decrees described in its scope, this 
 declaration is in tone as much an adhesion, as a confirm- 
 ation by independent or superior authority. But let that 
 pass. Evidently it gives all that the Pope had in his- 
 power to give. 
 
 The only remaining question is, whether the Decree of 
 the Fifth Session was, or was not, a decree of faith ? 
 
 Now upon this question there are at least two inde- 
 pendent lines of argument, each of which respectively 
 and separately, is fatal to the Ultramontane contention : 
 this contention being that, for want of the confirmation of 
 Pope Martin V., that Decree fell to the ground. 
 
 First; Pope Martin Y. derived his whole power to 
 
 
 * * Petri Privilegimn,' ii. 95. 
 
 f Labbe, * Concilia,' xii. 258. See Appendix F for the most impor- 
 tant passages. 
 
60 VATICANISM. 
 
 confirm from his election to the Papal Chair by the 
 Council. And the Council was competent to elect, 
 because the See was vacant. And the See was vacant, 
 because of the depositions of two rival Popes, and the 
 resignation of the third ; for if the See was truly vacant 
 before, there had been no Pope since the schism in 1378, 
 which is not supposed by either side. But the power of 
 the Council to vacate the See was in virtue of the principle 
 asserted by the Decree of the Fifth Session. We arrive 
 then at the following dilemma. Either that Decree had 
 full validity by the confirmation of the Pope, or Martin 
 the Fifth was not a Pope ; the Cardinals made or con- 
 firmed by him were not Cardinals, and could not elect 
 validly his successor, Eugenius IV. ; so that the Papal 
 succession has failed since an early date in the fifteenth 
 century, or more than four hundred and fifty years ago. 
 
 Therefore the Decree of the Fifth Session must, upon 
 Roman principles, have been included in the materice fidei 
 determined by the Council, and, accordingly, in the con- 
 firmation by Pope Martin V. 
 
 But again. It has been held by some Roman writers 
 that Pope Martin V. only confirmed the Decrees touching 
 Faith ; that the Decree of the Fifth Session did not touch 
 .Faith, but only Church-government, and that accordingly 
 it remained unconfirmed. 
 
 Now in the Apostles' Creed, and in the Nicene Creed, 
 we all express belief in the Holy Catholic Church. Its 
 institution and existence are therefore strictly matter of 
 faith. How can it be reasonably contended, that the 
 organised body is an article of faith, but that the seat of 
 its vital, sovereign power, by and from which it becomes 
 operative for belief and conduct, belongs to the inferior 
 region of the ever mutable discipline of the Church ? 
 
THE INFALLIBILITY OF THE POPE. 61 
 
 But this is argument only ; and we have a more sure 
 criterion at command, which will convict Vaticanism for 
 the present purpose out of its own mouth. Vaticanism has 
 effectually settled this question as against itself. For it has 
 declared that the Papal Infallibility is a dogma of Faith 
 (divinitus revelatum dogma, ' Const.' ch. iv.). But if by 
 this definition, the Infallibility of the Pope in definitions 
 of faith belongs to the province of materice fidei and of 
 ea quce pertinent adfidem, the negative of the proposition 
 thus affirmed, being in the same subject-matter, belongs 
 to the same province. It therefore seems to follow, by a 
 demonstration perfectly rigorous, 
 
 1. That Pope Martin V. confirmed (or adopted) a 
 Decree, which declares the judgments and proceedings of 
 the Pope, in matters of faith, without exception, to be 
 reformable, and therefore fallible. 
 
 2. That Pope Pius IX. confirmed (and proposed) a 
 Decree, which declares certain judgments of the Pope, in 
 matters of faith and morals, to be infallible ; and these, 
 with his other judgments in faith, morals, and the dis- 
 cipline and government of the Church, to be irreformable. 
 
 3. That the new oracle contradicts the old, and again the 
 Eoman Church has broken with history in contradicting 
 itself. 
 
 4. That 110 oracle, which contradicts itself, is an 
 infallible oracle. 
 
 5. That a so-called (Ecumenical Council of the Roman 
 Church, confirmed or non-confirmed by the Pope, has, upon 
 its own showing, no valid claim to infallible authority. 
 
 The gigantic forgeries of the false Decretals, the 
 general contempt of Yaticanism for history, are subjects 
 far too wide for me to touch. But for the present I 
 leave my assertion in this matter to stand upon 
 
 ' 
 
62 VATICANISM. 
 
 1. The case of the Eoman Catholics of the United 
 Kingdom before 1829. 
 
 2. The Decrees of the Council of Constance, compared 
 with the Decrees of the Council of the Vatican. 
 
 When these assertions are disposed of, it will be time 
 enough to place others in the rank. I will now say a 
 word on the cognate subject of Gallicanism, which has also 
 been brought upon the tapis. 
 
 It would be unreasonable to expect from Archbishop 
 Manning greater accuracy in his account of a foreign 
 Church, than he has exhibited with regard to the history 
 of the communion over which he energetically presides. 
 
 As the most famous and distinct of its manifestations 
 was that exhibited in the Four Articles of 1682, it has 
 pleased the Archbishop to imagine, and imagining to 
 state, that in that year Grallicanism took its rise. Even 
 with the help of this airy supposition, he has to admit 
 that in the Church where all is unity, certainty, and 
 authority, a doctrine contrary to Divine faith, yet pro- 
 claimed by the Church of France, was, for want of a 
 General Council, tolerated for one hundred and eighty- 
 eight years. Indeed, he alleges* the errors of the 
 Council of Constance, four hundred and sixty years ago, 
 as a reason for the Council of the Yatican. 
 
 " Nor were Catholics free to deny his infallibility before 
 1870. The denial of his infallibility had indeed never 
 been condemned by a definition, because since the rise of 
 Gallicanism in 1682 no (Ecumenical Council had ever 
 been convoked." f ~\ 
 
 I will not stop to inquire why, if the Pope has all this 
 
 * ' Petri Privilegium,' ii. 40. 
 
 t Letter to * Macmillan's Magazine,' Oct. 22, 1874. 
 
 * L 
 
THE INFALLIBILITY OF THE POPE. 63 
 
 time been infallible, a Council was necessary for the 
 issuing of a definition ; since we are now on matters of 
 history, and the real difficulty would be to know where 
 to dip into the prior history of France without finding 
 matter in utter contradiction to the Archbishop's alle- 
 gation. An Anglo-Eoman writer has told us that 
 in the year 1612 [query 1614?] the assembly of the 
 Gallican Church declared that the power of the Popes 
 related to spiritual matters and eternal life, not to civil 
 concerns and temporal possessions.* In the year 1591, 
 at Mantes and Chartres, the prelates of France in their 
 assembly refused the order of the Pope to quit the king, 
 and on the 21st of September repudiated his Bulls, as 
 being null in substance and in form.f It has always been 
 understood that the French Church played a great part in 
 the Council of Constance : is this also to be read back- 
 wards, or effaced from the records ? Or, to go a little 
 further back, the Council of Paris in 13 9jf withdrew its + / 
 obedience altogether from Benedict XIII., without trans- 
 ferring it to his rival at Rome : restored it upon con- 
 ditions in 1403 ; again withdrew it, because the conditions 
 had not been fulfilled, in 1406 : and so remained until the 
 Council of Constance and the election of Martin V.J 
 And what are we to say to Fleury ? who writes : 
 
 ' Le concile de Constance etablit la maxime de tout temps enseignee 
 en France, que tout Pape est soumis au jugement de tout concile 
 universel en ce qui concerne la foi." 
 
 * Cited in Slater's Letters, p. 23, from Hook's ' Principia,' iii. 577. 
 
 t Continuator of Fleury, 'Hist. Eccl.,' xxxvi. 337 (Book 169, ch. 84). 
 
 J Du Chastenet, ' Nouvelle Histoire du Concile de Constance ' (pre- 
 face); and 'Preuves,' pp. 79, 84, seq., 95, 479 (Paris, 1718). 
 
 Fleury, ' Nouv. Opusc.,' p. 44, cited in Demaistre, 'Du Pape/ p. 82. 
 See also Fleury, ' Hist. Eccl.' (Book 102, ch. 188). 
 
64 VATICANISM. 
 
 One of the four articles of 1682 simply reaffirms the 
 decree of Constance : and as Archbishop Manning has 
 been the first, so he will probably be the last person to 
 assert, that Grallicanism took its rise in 1682. 
 
 This is not the place to show how largely, if less dis- 
 tinctly, the spirit of what are called the Gallican liberties 
 entered into the ideas and institutions of England, Ger- 
 many, and even Spain. Neither will I dwell on the 
 manner in which the decrees of Constance ruled for a 
 time not only the minds of a school or party, but the 
 policy of the Western Church at large, were confirmed 
 and repeatedly renewed by the succeeding Council of 
 Basle, and proved their efficacy and sway by the remark- 
 able submission of Eugenius IV. to that Council. But I 
 will cite the single sentence in which Mr. Hallam, writing, 
 alas, nearly sixty years back, has summed up the case of 
 the decrees of Constance. 
 
 " These decrees are tlie great pillars of tliat moderate theory with 
 respect to the Papal authority, which distinguished the Gallican 
 Church, and is embraced, I presume, by almost all laymen, and the 
 major part of ecclesiastics, on this side the Alps." * 
 
 * * Hist, of the Middle Ages/ chap. vii. part 2. 
 
OBEDIENCE TO THE POPE. 65 
 
 V. THE VATICAN COUNCIL AND OBEDIENCE TO THE 
 
 POPE. 
 
 ARCHBISHOP MANNING has boldly grappled with my 
 proposition that the Third Chapter of the Yatican Decrees- 
 had forged new chains for the Christian people, in regard 
 to obedience, by giving its authority to what was pre- 
 viously a claim of the Popes only, and so making it a 
 claim of the Church. He is astonished at the statement: 
 and he offers* what he thinks a sufficient confutation of 
 it, in sij^itations. 
 
 The'four\last)begin with Innocent III., and end with the 
 Council of Trent. Two, from Innocent III. and Sixtus IV.. 
 simply claim the regimen, or government of the Church,., 
 which no one denies them. The Council of Florence- 
 speaks of plena potestas, and the Council of Trent of 
 suprema potestas^ as belonging to the Pope. Neither of 
 these assertions touches the point. Full power, and supreme 
 power, in the government of a body, may still be limited 
 by law. No other power can be above them. But it does 
 not follow that they can command from all persons an 
 unconditional obedience, unless themselves empowered by 
 law so to do. We are familiar, under the British monarchy,, 
 both with the term supreme, and with its limitation. 
 
 The Archbishop, however, quotes a Canon or Chapter 
 of a Roman Council in 863, which anathematises all who , 
 despise the Pope's orders with much breadth and amplitude 
 of phrase. If taken without the context, it fully covers the , 
 ground taken by the Yatican Council. It anathematises,- 
 
 Archbishop Manning, pp. 12, 13. 
 
66 VATICANISM. 
 
 all who contemn the decrees of the Roman See in faith, 
 discipline, or correction of manners, or for the remedy or 
 prevention of mischief. Considering that the four previous 
 Canons of this Council, and the whole proceedings, relate 
 entirely to the case of the Divorce of Lothair, it might, 
 perhaps, be argued that the whole constitute only a 
 privilegium, or law for the individual case, and that the 
 anathema of the Fifth Canon must be limited to those 
 who set at nought the Pope's proceedings in that case. 
 But the point is of small consequence to my argument. 
 
 But then the Roman Council is local ; and adds no very 
 potent reinforcement to the sole authority of the Pope. 
 The question then remains how to secure for this local 
 and Papal injunction the sanction of the Universal Church, 
 in the Roman sense of the word. Archbishop Manning, 
 perfectly sensible of what is required of him, writes that 
 " this Canon was recognised in the Eighth General 
 Council, held at Constantinople in 869." He is then 
 more than contented with this array of proofs ; and, con- 
 fining himself, as I am bound to say he does, in all 
 personal matters throughout his work, to the mildest 
 language consistent with the full expression of his ideas, 
 he observes that I am manifestly out of my depth.* 
 
 I know not the exact theological value of the term 
 " recognised " ; but I conceive it to mean virtual adoption. 
 Such an adoption of such a claim by a General Council, 
 appeared to me a fact of the utmost significance. I referred 
 to many of the historians of the Church : but I found 
 no notice of it in those whom I consulted, including 
 Baronius. From these unproductive references I went 
 onwards to the original documents. 
 
 Archbishop Manning, ' Vatican Decrees/ pp, 12, 13. 
 
OBEDIENCE TO THE POPE. 67 
 
 The Eighth General Council, so-called, comprised only 
 those Bishops of the East who adhered to, and were 
 supported by, the See of Eome and the Patriarch Ignatius, 
 in the great conflict of the ninth century. It would not, 
 therefore, have been surprising if its canons had given 
 some at least equivocal sanction to the high Papal claims. 
 But, on the contrary, they may be read with the greatest 
 interest as showing, at the time immediately bordering on 
 the publication of the false Decretals, how little way those 
 claims had made in the general body of the Church. The 
 system which they describe is the Patriarchal, not the 
 Papal system : the fivefold distribution of the Christian 
 Church under the five great Sees of the Elder and the 
 New Eome, Alexandria, Antioch, and Jerusalem. Of 
 these the Pope of Eome is the first, but as primus inter 
 pares (Canons XVII., XXI., Lat.).* The causes of clergy 
 on appeal are to be finally decided by the Patriarch in 
 each Patriarchate (Canon XXVI., Lat.) :f and it is declared 
 that any General Council has authority to deal, but should 
 deal respectfully, with controversies of or touching the 
 Eoman Church itself (Canon XXI. Lat., XIII. Gr.)J 
 This is one of the Councils which solemnly anathematises 
 Pope Honorius as a heretic. 
 
 The reference made by Archbishop Manning is, as he 
 has had the goodness to inform me, to the Second Canon. 
 The material words are these : 
 
 " Regarding the most blessed Pope Nicholas as an organ of the Holy 
 Spirit, and likewise his most holy successor Adrian, we accordingly 
 
 * Labbe (ed. Paris, 1671), vol. x. pp. 1136, 1140. 
 t Ibid. 1143. 
 J Ibid. 1140, 1375. 
 
 Ibid. p. 1127 Lat., p. 1367 Gr.; where the reader should be on 
 his guard against the Latin version, and look to the Greek original. 
 
 F 2 
 
68 VATICANISM. 
 
 define and enact that all which they have set out and promulgated 
 synodically, from time to time, as well for the defence and well-being 
 of the Church of Constantinople, and of its Chief Priest and most 
 holy Patriarch Ignatius, as likewise for the expulsion and condemna- 
 tion of Photius, neophyte and intruder, be always observed and kept 
 alike entire and untouched, under (or according to) the heads set forth 
 (cum expositls capitidis)" * 
 
 There is not in the Canon anything relating to the 
 Popes generally, but only to two particular Popes ; nor 
 any reference to what they did personally, but only to 
 what they did synodically ; nor to what they did synodi- 
 cally in all matters, but only in the controversy with 
 Photius and the Eastern Bishops adhering to him. There 
 is not one word relating to the Canon of 863, or to the 
 Council which passed it : which was a Council having 
 nothing to do with the Photian controversy, but called 
 for the purpose of supporting Pope Nicholas I. in what is 
 commonly deemed his righteous policy with respect to the 
 important case of the Divorce of Lothair.y 
 
 So that the demonstration of the Archbishop falls wholly 
 to the ground : and down to this time my statement 
 remains entire and unhurt. The matter contained in it 
 will remain very important until the Council or the Pope 
 shall amend its decree so as to bring it into conformity 
 with the views of Dr. Newman, and provide a relief to 
 the private conscience by opening in the great gate of 
 Obedience a little wicket-door of exceptions for those who 
 are minded to disobey. 
 
 Had the Decrees of 1870 been in force in the sixteenth 
 and seventeenth centuries, Eoman Catholic peers could 
 not have done what, until the reign of Charles II., they 
 did ; could not have made their way to the House of Lords 
 
 * See the original in Appendix G, 
 j Labbe, x. 766 sqq. 
 
OBEDIENCE TO THE POPE. 69 
 
 by taking the oath of allegiance, despite the Pope's 
 command. But that is not all. The Pope ex cathedra 
 had bidden the Eoman Catholics of England in the 
 eighteenth century, and in the sixteenth, and from the 
 fourteenth, to believe in the Deposing power as an article 
 of faith. But they rejected it : and no unquestioned law 
 of their Church forbade them to reject it. ^Are they not 
 forbidden now ? The Pope in the sixteenth century bade 
 the Eoman Catholics of England assist the invasion of 
 the Spanish Armada. They disobeyed him. The highest 
 law of their Church left them free to disobey. Are 
 they as free now ? That they will assert this freedom for 
 themselves I do not question, nay, I sanguinely believe. 
 From every standing-point, except that of Vaticanism, 
 their title to it is perfect. With Vaticanism to supply 
 their premiss, how are they to conclude ? Dr. Newman 
 says there are exceptions to this precept of obedience. But 
 this is just what the Council has not said. The Church 
 by the Council imposes Aye. The private conscience 
 reserves to itself the title to say No. I must confess that 
 in this apology there is to me a strong, undeniable, smack 
 of Protestantism. To reconcile Dr. Newman's conclusion 
 with the premisses of the Vatican will surely require all, 
 if not more than all, " the vigilance, acuteness, and 
 subtlety of the Schola Theologorum in its acutest member/'* 
 The days of such proceedings, it is stated, are gone by : 
 and I believe that, in regard to our country, they have 
 passed away beyond recall. But that is not the present 
 question. The present question is whether the right to 
 perform such acts has been effectually disavowed. With 
 this question I now proceed to deal. 
 
 * Dr. Newman, p. 121. 
 
70 VATICANISM. 
 
 VI. REVIVED CLAIMS OF THE PAPAL CHAIR. 
 
 1. The Deposing Power. 
 
 2. The Use of Force. 
 
 IT will perhaps have been observed by others, as it has 
 been by me, that from the charges against my account of 
 the Syllabus are notably absent two of its most important 
 and instructive heads. I accuse the Syllabus of teaching 
 the right of the Church to use force, and of maintaining 
 the Deposing power. 
 
 When my tract was published, I had little idea of the 
 extent to which, and (as to some of them) the hardihood 
 with which, those who should have confuted my charges 
 would themselves supply evidence to sustain them. 
 
 Bishop Clifford, indeed, sustains the deposing power 
 on the ground that it was accorded to the Pope by the 
 nations. It was simply a case like that of the Geneva 
 Arbitrators.* Dr. Newman f defends it, but only upon 
 conditions. The circumstances must be rare and critical. 
 The proceeding must be judicial. It must appeal to the 
 moral law. Lastly, there must be an united consent of 
 various nations. In fine, Dr. Newman accepts the depos- 
 ing power only under the conditions which, as he thinks, 
 the Pope himself lays down. 
 
 These allegations quiet my fears; but they strain my 
 faith; and, purporting to be historical, they shock my 
 judgment. For they are, to speak plainly, without foun- 
 dation. The Arbitrators at Geneva settled a dispute, 
 
 * ' Pastoral Letter,' p. 12. 
 | Dr. Newman, pp. 36, 37. 
 
REVIVED CLAIMS OF THE PAPAL CHAIR. 71 
 
 which, as they recited in formal terms, the two parties 
 to it had empowered and invited them to settle. The 
 point of consent is the only weighty one among the four 
 conditions of Dr. Newman, and is the sole point raised by 
 Bishop Clifford. Did then Paul III., as arbitrator in the 
 case of Henry VIII., pursue a like procedure ? The first 
 words of his Bull are, " The condemnation and excom- 
 munication of Henry VIII., King of England :" not an 
 auspicious beginning. There is nothing at all about 
 arbitration, or consent of any body, but a solemn and 
 fierce recital of power received from God, not from the 
 nations, or from one nation, or from any fraction of a 
 nation ; power " over the nations and over the kingdoms, 
 to pluck up and to destroy, to build up and to plant, as 
 chief over all kings of the whole earth, and all peoples 
 possessing rule." Exactly similar is the "arbitration" of 
 Pius V. between himself and Elizabeth, to the " arbitra- 
 tion " of Paul III. between himself and Henry VIII. 
 
 Archbishop Manning, indeed,* has thrown in a state- 
 ment the utility of which it is hard to understand, that 
 Queen Elizabeth " was baptized a Catholic." She was 
 baptized after Appeals to Eome had been abolished, and 
 two years after the Clergy had owned in the King that 
 title of Headship, which Mary abolished, and which never 
 has been revived. But Archbishop Manning knows quite 
 well that the Papal claims of right extend to all baptized 
 persons whatever, and Queen Victoria could have no exemp- 
 tion unless it could be shown that she was unbaptized. 
 
 The doctrine of the consent of nations is a pure imagi- 
 
 * Archbishop Manning, p. 89. See the Anathemas of the Council 
 of Trent against those who deny that heretics, as being baptized 
 persons, are bound to obedience to the Church. I hope the Arch- 
 bishop has not incautiously incurred them. 
 
72 VATICANISM. 
 
 nation. The general truth of the matter is, that the Popes 
 of the middle ages, like some other persons and profes- 
 sions, throve upon the discords of their neighbours. Other 
 powers were only somewhere : the Pope, in the West, was 
 everywhere. Of the two parties to a quarrel, it was worth 
 the while of each to bid for the assistance of the Pope 
 against his enemy ; and he that bid the highest, not 
 merely in dry acknowledgment of the Papal prerogatives, 
 but also commonly in the solid tribute of Peter's pence, 
 or patronages, or other tangible advantages, most com- 
 monly got the support of the Pope. This is a brief and 
 rude outline; but it is history, and the other is fiction. 
 
 But does Dr. Newman stand better at this point ? He 
 only grants the deposing power in the shape in which the 
 Pope asks it ; and he says the Pope only asks it on the 
 conditions of which one is " an united consent of various 
 nations."* In the Speech of the Pope, however, which 
 he cites, there is nothing corresponding to this account. 
 The Pope says distinctly, " of this right the Fountain is 
 (not the Infallibility, but) the Pontifical Authority." The 
 people of the middle ages what did they do ? made him 
 an arbitrator or judge ? No : but recognised in him that 
 which what ? he was ? no : but " he IS ; the Supreme 
 Judge of Christendom." The right was not created, but 
 " assisted, as was DUE to it, by the public law and common 
 consent of the nations." If this is not enough, I will 
 complete the demonstration. An early report of the 
 Speech f from the Roman newspapers winds up the state- 
 ment by describing the Deposing Power as 
 
 " A right which the Popes, invited by the call of the nations, had to 
 exercise, when the general good demanded it." 
 
 * Dr. Newman, p. 37. 
 i f 4 Tablet,' Nov. 21, 1874, Letter of C. S. D. 
 
REVIVED CLAIMS OF THE PAPAL CHAIR. 73 
 
 But in the authorised and final report * given in the 
 Collection of the Speeches of Pius IX., this passage is 
 corrected, and runs thus : 
 
 " A right which, the Popes exercised in virtue of their authority when 
 the general good demanded it." f 
 
 Thus Bishop Clifford and Dr. Newman are entirely at 
 issue with the Pope respecting the deposing power. Will 
 they not have to reconsider what they are to say, and 
 what they are to believe ? That power, it must be borne 
 in mind, appears to have one of the firmest possible Pon- 
 tifical foundations, in the Bull Unam Sanctam, which is 
 admitted on all hands to be a declaration ex cathedra. 
 
 But it is not to the more moderate views of the Bishop 
 and Dr. Newman that we are to resort for information on 
 the ruling fashions of Roman doctrine. Among the really 
 orthodox defenders of Vaticanism, who have supplied the 
 large majority of Eeproofs and Replies, I do not recollect 
 to have found one single disavowal of the deposing power. 
 Perhaps the nearest approach to it from any writer of this 
 school is supplied by Monsignor Capel, who remarks that 
 the Pope's office of arbiter is at an end, or " at least in 
 abeyance" J There are, indeed, enough of disavowals 
 wholly valueless. For example, disavowals of the uni- 
 versal monarchy ; by which it appears to be meant that the 
 Popes never claimed, in temporals, such a monarchical 
 power as is now accorded to them in spirituals, namely a 
 
 * ' Discorsi di Pio IX.' vol. i. p. 203. 
 
 \ ' Tablet ' original (for which I am not responsible) : " Un diritto, 
 die i Papi, chiamati dal voto del popoli, dovettero esercitare quando il 
 comun bene lo domandava." Authorised original : " Un diritto che i 
 Papi esercitarono in virtu della loro Autorita, quaiido il comun bene lo 
 dimandava." 
 
 J Monsignor Capel, p. 60. 
 
74 VATICANISM. 
 
 power absorbing and comprehending every other power 
 whatever. Or again, disavowals of the directa potestas. 
 For one, I attach not a feather's weight to the distinction 
 between the direct power and the indirect. Speaking in 
 his own person, Archbishop Manning eschews the gross 
 assertions to which in another work he has lent a sanction,* 
 and seems to think he has mended the position when he 
 tells us that the Church, that is to say the Pope, " has a 
 supreme judicial office, in respect to the moral law, over all 
 nations, and over all persons, both governors and governed." 
 As long as they do right, it is directive and preceptive ; 
 when they do wrong, the black cap of the judge is put on, 
 rations peccati," by reason of sin." That is to say, in plain 
 words, the right and the wrong in the conduct of States 
 and of individuals is now, as it always has been, a matter 
 for the judicial cognisance of the Church ; and the entire 
 judicial power of the Church is summed up in the Pope. 
 
 " If Christian princes and their laws deviate from the law of God, 
 the Church has authority from God to judge of that deviation, and by 
 all its powers to enforce the correction of that departure from justice." f 
 
 I must accord to the Archbishop the praise of manli- 
 ness. If we are henceforward in any doubt as to his 
 opinions, it is by our own fault. I sorrowfully believe, 
 moreover, that he does no more than express the general 
 opinion of the teachers who form the ruling body in his 
 Church at large, and of the present Anglo-Eomish clergy 
 almost without exception. In the episcopal manifesto of 
 Bishop TJllathorne I see nothing to qualify the doctrine. 
 In the Pastoral Letter of Bishop Vaughan the comfort we 
 obtain is this " it will never, as we believe, be exercised 
 again ;" and "it is a question purely speculative. It is 
 
 * * Essays,' edited by Archbishop Manning. London, 
 f Archbishop Manning, ' Vatican Decrees,' pp. 49-51. 
 
EEVIVED CLAIMS OF THE PAPAL CHAIR. 75 
 
 no matter of Catholic faith, and is properly relegated to 
 the schools."* Bishop Yaughan does not appear to bear 
 in mind that this is exactly what we were told, not by 
 his predecessors of 1789, who denied Infallibility outright: 
 not by the Synod of 1810, who affirmed it to be impossible 
 that Infallibility ever could become an article of faith ; but 
 even in the "bated breath" of later times with respect 
 to Infallibility itself, which, a little while after, was 
 called back from the schools and the speculative region, 
 and uplifted into the list of the Christian credenda ; and of 
 which we are now told that it has been believed always, and 
 by all, only its boundaries have been a little better marked. 
 In the train of the Bishops (I except Bishop Clifford) 
 come priests, monks, nay, laymen : Vaticanism in all its 
 ranks and orders. And among these champions, not one 
 adopts the language even of Bishop Doyle, much less of 
 1810, much less of 1789. The " Monk of St. Augustine's " 
 is not ashamed to say that Bishop Doyle, who was put 
 forward in his day as the champion and representative 
 man of the body, " held opinions openly at variance with 
 those of the great mass.""}" 
 
 2. Title to the use of Force. 
 
 Equally clear, and equally unsatisfactory, are the Ultra- 
 montane declarations with respect to the title of the 
 Church to employ force. Dr. Newman holds out a hand 
 to brethren in distress by showing that a theological 
 authority who inclines to the milder side, limits the kind 
 of force, which the Church has of herself a right to employ. 
 
 
 * ' Pastoral Letter,' pp. 33, 34. 
 
 t See ' The Month,' Jan. 1875, pp. 82-4. Monk of St. Augus- 
 tine's, p. 27, seq. Eev. J. Curry's ' Disquisition,' pp. 35, 41. Lord 
 R. Montagu, ' Expostulation in extremis,' p. 51. 
 
7 VATICANISM. 
 
 " The lighter punishments, though temporal and corporal, 
 such as shutting up in a monastery, prison, flogging, and 
 others of the same kind, short of effusion of blood, the 
 Church, jure suo, can inflict."* And again : the Church 
 does not claim the use of force generally, but only that 
 use of force which Professor Nuytz denied. 
 
 We can from this source better understand the meaning 
 of Archbishop Manning, when he states,f that the Church 
 lias authority from God to correct departures from justice 
 by the use of " all its powers." The favourite mode of 
 conveying this portion of truth a portion so modest that 
 it loves not to be seen is by stating that the Church is a 
 " perfect society." " The Church is a society complete and 
 perfect in and by itself, and amply sufficing not only to 
 bring men to salvation and everlasting bliss, but also to 
 establish and perfectly regulate social life among them."J 
 The Church has been created, says Bishop Yaughan, a 
 "" perfect society or kingdom," " with full authority in 
 the triple order, as needful for a perfect kingdom, legis- 
 ktive, judicial, and coercive." His Metropolitan treats 
 the subject at some length ; assures us that the members 
 of his communion would not make use of force even if 
 they were able, but nowhere disclaims the right. || Indeed 
 Sie cannot: he dares not. The inexorable Syllabus binds 
 liim to maintain it, as Ixion was bound to his wheel. 
 
 The subject, however, is one of the burning class ; and 
 at appears to terrify even Archbishop Manning. He refers 
 ms to the famous brief or letter of Innocent III., headed 
 Novit, in his Appendix, where he states that the text is 
 
 * Cardinal Soglia, as cited by Dr. Newman, pp. 89, 90. 
 t ' Vatican Decrees,' p. 43. 
 
 J Martin, S. J., ' De Matrimonio, Notiones Praeviae,' ci. 
 ' Pastoral Letter/ p. 13. y See Appendix H. 
 
REVIVED CLAIMS OF THE PAPAL CHAIR. 77 
 
 given in full.* In the document, as it is there given, will 
 be found the Pope's assertion, that it is his part to pass 
 judgment on sovereigns in respect of sin (rations peccati), 
 and that he can coerce them by ecclesiastical constraint 
 (districtioneni). But the text of the brief is, according to 
 my copy of the Decretals, not given in full ; and the 
 copyist has done the Pope scanty justice. He seems to- 
 have omitted what is the clearest and most important 
 passage of the whole, since it distinctly shows that what 
 is contemplated is the use of force. 
 
 " The Apostle also admonishes us to rebuke disturbers, and else- 
 where he says : ' reprove, intreat, rebuke with all patience and doc- 
 trine.' Now that we are able, and also bound to coerce, is plain from 
 this, that the Lord says to the Prophet, who was one of the priests of 
 Anathoth : ' Behold, I have appointed thee over the nations and the 
 kings, that thou mayest tear up, and pull down, and scatter, and build y 
 and plant.' "f 
 
 With regard to Dr. Newman's limitation of the Proposi- 
 tion, I must cite an authority certainly higher in the Papal 
 sense. The Jesuit Schrader has published, with a Papal 
 approbation attached,, a list of the affirmative propositions- 
 answering to the negative condemnations of the Syllabus. 
 I extract his Article 24 : J 
 
 " The Church has the power to apply external coercion (aussercn. 
 Zwang anzuwendcn): she has also a temporal authority direct and 
 indirect." 
 
 The remark is appended, " Not souls alone are subject 
 to her authority." 
 
 All, then, that I stated in the Expostulation, on the 
 
 * Archbishop Manning, p. 62 n. 
 
 t ' Corpus Juris Canonici Deere t. Greg. IX.,' II. i. 13. I cite from, 
 Eichter's ed. (Leipsic, 1839). It has the pretensions, and I believe 
 the character, of a critical and careful edition. I do not however 
 presume to determine the textual question. 
 
 J Schrader, as above, p. 64. 
 
78 VATICANISM. 
 
 Deposing Power, and on the claims of the Eoman Church 
 to employ force, is more than made good. 
 
 It was, I suppose, to put what Burnet would call a face 
 of propriety 011 these and such like tenets, that one of the 
 combatants opposed to me in the present controversy has 
 revived an ingenious illustration of that clever and able 
 writer, the late Cardinal Wiseman. He held that certain 
 doctrines present to us an unseemly appearance, because we 
 stand outside the Papal Church, even as the most beautiful 
 window of stained glass in a church offers to those without 
 only a confused congeries of paint and colours, while it is, 
 to an eye viewing it from within, all glory and all beauty. 
 But what does this amount to ? It is simply to say, that 
 when we look at the object in the free air and full light of 
 day which God has given us, its structure is repulsive and 
 its arrangement chaotic ; but, if we will part with a great 
 portion of that light, by passing within the walls of a 
 building made by the hand of man, then, indeed, it will 
 be better able to bear our scrutiny. It is an ill recom- 
 mendation of a commodity, to point out that it looks the 
 best where the light is scantiest. 
 
WAKKANT OF ALLEGIANCE ACCORDING TO THE VATICAN. 79 
 
 VII. WAEEANT OF ALLEGIANCE ACCOEDING TO THE 
 
 VATICAN. 
 
 1. Its alleged Superiority. 
 
 2. Its real Flaws. 
 
 3. Alleged Non-interference ' of the Popes for Two 
 
 Hundred Years. 
 
 NOT satisfied with claiming to give guarantees for alle- 
 giance equal to those of their fellow-citizens, the cham- 
 pions of the Vatican have boldly taken a position in 
 advance. They hold that they are in a condition to offer 
 better warranty than ours, and this because they are 
 guided by an infallible Pope, instead of an erratic private 
 judgment; and because the Pope himself is exceedingly 
 emphatic, even in the Syllabus, on the duties of subjects 
 towards their rulers. Finally, all this is backed and 
 riveted by an appeal to conduct. " The life and conduct 
 of the Church for eighteen centuries are an ample gua- 
 rantee for her love of peace and justice."* I would rather 
 not discuss this " ample guarantee." Perhaps the Bishop's 
 appeal might shake one who believed : I am certain it 
 would not quiet one who doubted. 
 
 The inculcation of civil obedience under the sanction of 
 religion is, so far as I am aware, the principle and prac- 
 tice of all Christian communities. We must therefore look 
 a little farther into the matter in order to detect the 
 distinctive character, in this respect, of the Vatican. 
 i Unquestionably the Pope, and all Popes, are full and 
 
 , 
 
 Bishop Vawghan, p. 28. 
 
80 VATICANISM. 
 
 emphatic on the duties of subjects to rulers ; but of what 
 subjects to what .rulers ? It is the Church of England 
 which has ever been the extravagantly loyal Church ; I 
 mean which has, in other days, exaggerated the doctrine 
 of civil obedience, and made it an instrument of much 
 political mischief. Passive obedience, non-resistance, and 
 Divine right, with all of good or evil they involve, were 
 specifically her ideas. In the theology now dominant in 
 the Church of Rome, the theology which has so long had its 
 nest in the Roman Court, these ideas prevail, but with a 
 rider to them : obedience is to be given, Divine right is to 
 belong, to those Princes and Governments which adopt 
 the views of Rome, or which promote her interests : to 
 those Princes and Governments which do right, Rome 
 being the measure of right. I have no doubt that many 
 outside the charmed circle praise in perfect good faith the 
 superior bouquet and body of the wine of Roman Catholic 
 loyalty. But those within, can they make such assertions ? 
 This is not easy to believe. The great art, nowhere 
 else so well understood or so largely practised, is, in these 
 matters, to seem to assert without asserting. This has been 
 well-known at least for near five centuries, since the time 
 of Gerson,whose name for Vaticanism isAdulatio. " Sentiens 
 autem Adulatio quandoque nimis se cognosci, studet quasi 
 modiciore sermone depressius uti, ut credibilior appareat"* 
 I must say that, if Vaticanists have on this occasion 
 paraded the superior quality of the article they vend as 
 loyalty, they have also supplied us with the means of 
 testing the assertion ; because one and all of them assert 
 the corrective power of the Pope over Christian Sovereigns. 
 
 * ' re Potest. Eccl.,' Consideratio XII. Works, ii. 246, ed. Hague, 
 1728. 
 
WARRANT OF ALLEGIANCE ACCORDING TO THE VATICAN. 81 
 
 and Governments. I do not dispute that their commodity 
 is good, in this country, for e very-day tear and wear. 
 But as to its ultimate groundwork and principle, on 
 which in other places, and other circumstances, it might 
 fall back, of this I will now cite a description from one 
 of the very highest authorities ; from an epistle of a most 
 able and conspicuous Pontiif, to whom reference has 
 already been made, I mean Nicholas the First. 
 
 When that Pontiff was prosecuting with iron will the 
 cause against the divorce of Lothair from Theutberga, he 
 was opposed by some Bishops within the dominions of the 
 Emperor. Adventitius, Bishop of Metz, pleaded the duty 
 of obeying his sovereign. Nicholas in reply described his 
 view of that matter in a passage truly classical, which I 
 translate from the Latin, as it is given in Baronius. 
 
 " You allege, that you subject yourself to Kings and Princes, be- 
 cause the Apostle says ' Whether to the king, as in authority.' Well 
 and good. Examine, however, whether the Kings and Princes, to 
 whom you say that you submit, are truly Kings and Princes. Examine 
 whether they govern. well, first themselves, then the people under 
 them. For if one be evil to himself, how shall he be good to others ? 
 Examine whether they conduct themselves rightly as Princes ; for 
 otherwise they are rather to be deemed tyrants, than taken for Kings, 
 and we should resist them, and mount up against them, rather than 
 be under them. Otherwise, if we submit to such, and do not put 
 ourselves over them, we must of necessity encourage them in their 
 vices. Therefore be subject ' to the King, as in authority, in his 
 virtues that is to say, not his faults; as the Apostle says, for the 
 sake of God, not against God.' " * 
 
 I cite the passage, not to pass a censure in the case, but 
 for its straightforward exposition of the doctrine, now 
 openly and widely preferred, though not so lucidly ex- 
 pounded, by the teaching body of the Komish Church. 
 
 * Baronius, A.D. 863, c. Ixx. 
 
82 VATICANISM. 
 
 Plainly enough, in point of right, the title of the temporal 
 Sovereign is valid or null according to the view which 
 may be taken by the Pope of the nature of his conduct. 
 " No just prince," says Archbishop Manning, can be 
 deposed by any power on earth ; but whether a prince is 
 just or not, is a matter for the Pope to judge of.* 
 
 We are told, indeed, that it is not now the custom for 
 the Pope to depose princes : not even Victor Emmanuel.f 
 True : he does no more than exhort the crowds who wait 
 upon him in the Yatican to seek for the restoration of those 
 Italian sovereigns whom the people have driven out. But 
 no man is entitled to take credit for not doing that which he 
 has no power to do. And one of the many irregularities 
 in the mode of argument pursued by Vaticanism is, that 
 such credit is constantly taken for not attempting the 
 impossible. It is as if Louis XVI., when a prisoner in 
 the Temple, had vaunted his own clemency in not putting 
 the head of Robespierre under the guillotine. 
 
 But there are other kinds of interference and aggres- 
 sion, just as intolerable in principle as the exercise, or 
 pretended exercise, of the deposing power. Have they 
 been given up ? We shall presently see.J 
 
 2. Its real Flaws. 
 
 Cooks and controversialists seem to have this in 
 common, that they nicely appreciate the standard of 
 knowledge in those whose appetites they supply. The 
 cook is tempted to send up ill-dressed dishes to masters 
 who have slight skill in or care for cookery ; and the 
 
 * Archbishop Manning, p. 46. 
 
 | Bishop Vaughan, ' Pastoral,' p. 34. 
 
 t Infra, p. 88. 
 
WARRANT OF ALLEGIANCE ACCOKDING TO THE VATICAN. 83 
 
 controversialist occasionally shows his contempt for the 
 intelligence of his readers by the quality of the argu- 
 ments or statements which he presents for their acceptance. 
 Bat this, if it is to be done with safety, should be done in 
 measure ; and I must protest that Vaticanism really went 
 beyond all measure when it was bold enough to contend 
 that its claims in respect to the civil power are the same 
 as those which are made by the Christian communions 
 generally of modern times. The sole difference, we are 
 told, is that in one case the Pope, in the other the indi- 
 vidual, determines the instances when obedience is to be 
 refused ; and as the Pope is much wiser than the 
 individual, the difference in the Roman view is all in 
 favour of the order of civil society. 
 
 The reader will, I hope, pay close attention to this por- 
 tion of the subject, The whole argument greatly depends 
 upon it. Before repealing the penal laws, before granting 
 political equality, the statesmen of this country certainly 
 took a very different view. They thought the Roman 
 Catholic, as an individual citizen, was trustworthy. They 
 were not afraid of relying even upon the local Church. 
 What they were anxious to ascertain, and what, as far 
 as men can through language learn the thought and 
 heart of man, they did ascertain, was this ; whether the 
 Eoman Catholic citizen, and whether the local Church, 
 were free to act, or were subjected to an extraneous 
 authority. This superior wisdom of the Pope of Rome was 
 the very thing of which they had had ample experience 
 in the middle ages ; which our Princes and Parliaments 
 long before the reign of Henry VIII. and the birth of 
 Anna Boleyn, had wrought hard to control, and which the 
 Bishops of the sixteenth century, including Tunstal and 
 Stokesley, Gardiner and Bonner, used their best learning 
 
 c 2 
 
84 VATICANISM. 
 
 to exclude. Those who in 1875 propound the doctrine, 
 which no single century of the middle ages would have 
 admitted, must indeed have a mean opinion of any 
 intellects which their language could cajole. 
 
 As a rule, the real independence of States and nations 
 depends upon the exclusion of foreign influence proper 
 from their civil affairs. Wherever the spirit of freedom, 
 even if ever so faintly, breathes, it resents and reacts against 
 any intrusion of another people or Power into the circle 
 of its interior concerns, as alike dangerous and disgraceful. 
 As water finds its level, so, in a certain tolerable manner, 
 the various social forces of a country, if left to themselves, 
 settle down into equilibrium. In the normal posture of 
 things, the State ought to control, and can control, its 
 subjects sufficiently for civil order and peace ; and the 
 normal is also the ordinary case, in this respect, through 
 the various countries of the civilised world. But the 
 essential condition of this ability, on which all depends, 
 is that the forces, which the State is to govern, shall be 
 forces having their seat within its own territorial limits. 
 The power of the State is essentially a local power. 
 
 But the Triregno of the Pope, figured by the Tiara, 
 touches heaven, earth, and Purgatory (Discorgi, i. 133). 
 We now deal only with the earthly province. As against 
 the local sway of the State, the power of the Pope is ubi- 
 quitous ; and the whole of it can be applied at any point 
 within the dominions of any State, although the far larger 
 part of it does not arise within its borders, but constitutes, 
 in the strictest s&nse, a foreign force. The very first 
 condition of State-rule is thus vitally compromised. 
 
 The power, with which the State has thus to deal, is one 
 dwelling beyond its limits, and yet beyond the reach of its 
 arm. All the subjects of the State are responsible to the 
 
WAERANT OF ALLEGIANCE ACCORDING TO THE VATICAN. 85 
 
 State : they must obey, or they must take the consequences. 
 But for the Pope there are no consequences : he is not 
 responsible. 
 
 But it may be said, and it is true, that the State will 
 not be much the better for the power it possesses of send- 
 ing all its subjects to prison for disobedience. And here 
 we come upon the next disagreeable distinction in the 
 case of the Roman Church. She alone arrogates to her- 
 self the right to speak to the State, not as a subject but 
 as a superior ; not as pleading the right of a conscience 
 staggered by the fear of sin, but as a vast Incorporation, 
 setting up a rival law against the State in the State's own ' 
 domain, and claiming for it, with a higher sanction, the 
 title to similar coercive means of enforcement. 
 
 No doubt, mere submission to consequences is, for the' 
 State, an inadequate compensation for the mischief of dis- 
 obedience. The State has duties which are essential to its 
 existence, and which require active instruments. Passive 
 resistance, widely enough extended, would become general 1 
 anarchy. With the varying and uncombined influences of 
 individual judgment and conscience, the State can safely 
 take its chance. But here is a Power that claims authority 
 to order the millions ; and to rule the rulers of the millions, 
 whenever, in its judgment, those rulers may do wrong. 
 
 The first distinction then is, that the Pope is himself 
 foreign and not responsible to the law; the second, that 
 the larger part of his power is derived from foreign 
 sources ; the third, that he claims to act, and acts, not by 
 individuals, but on masses; the fourth, that he claims to 
 teach them, so often as he pleases, what to do at each 
 point of their contact with the laws of their country. 
 
 Even all this might be borne, and might be compara- 
 tively harmless but for that at which I have already 
 
86 VATICANISM. 
 
 glanced. He alone of all ecclesiastical powers presumes 
 not only to limit the domain of the State, but to meet 
 the State in its own domain. The Presbyterian Church 
 of Scotland showed a resolution never exceeded, before 
 the secession of 1843, in resisting the civil power; but it 
 offered the resistance of submission. It spoke for the body, 
 and its ministers in things concerning it : but did not 
 presume to command the private conscience. Its modest 
 language would be far from filling the os rotundum of a 
 Roman Pontiff. Nay, the words of the Apostle do not 
 suffice for him. St. Peter himself was not nearly so great 
 as his Successor. He was content with the modest excuse 
 of the individual : " We ought to obey God rather than 
 man."* Rome has improved upon St. Peter: 'Your 
 laws and ordinances we proscribe and condemn, and de- 
 clare them to be absolutely, both hereafter and from the 
 first, null, void, and of no effect.' That is to say, the 
 Pope takes into his own hand the power which he thinks 
 the State to have misused. Not merely does he aid or 
 direct the conscience of those who object, but he even 
 overrules the conscience of those who approve. Above 
 all, he pretends to annul the law itself. 
 
 Such is the fifth point of essential distinction between 
 these monstrous claims, and the modest though in their 
 proper place invincible exigencies of the private con- 
 science. But one void still remains unfilled ; one plea 
 not yet unmasked. Shall it be said, this is all true, but it 
 is all spiritual, and therefore harmless ? An idle answer 
 at the best, for the origin of spiritual power is and ought 
 to be a real one, and ought not therefore to be used 
 against the civil order : but worse than idle, because 
 
 * Acts v. 29. 
 
WAKKANT OF ALLEGIANCE ACCOKDING TO THE VATICAN. 87 
 
 totally untrue, inasmuch as we are now told in the 
 plainest terms (negatively in the Syllabus, affirmatively 
 in Schrader's approved conversion of it),* that the Church 
 is invested with a temporal power direct and indirect, and 
 has authority to employ external coercion. 
 
 Am I not right in saying, that after all this to teach 
 the identity of the claims of Vaticanism with those of 
 other forms of Christianity in the great and grave case of 
 conscience against the civil power, is simply to manifest a 
 too thinly veiled contempt for the understanding of the 
 British community, for whose palate and digestion such 
 diet has been offered ? 
 
 The exact state of the case, as I believe, is this. The 
 right to override all the States of the world and to 
 cancel their acts, within limits assignable from time to 
 time to, but not by those States, and the title to do battle 
 with them, as soon as it may be practicable and expe- 
 dient, with their own proper weapon and last sanction of 
 exterior force, has been sedulously brought more and more 
 into view of late years. The centre of the operation has 
 lain in the Society of Jesuits; I am loath to call them by 
 the sacred name, which ought never to be placed in the 
 painful associations of controversy. In 1870, the fulness 
 of time was come. The matter of the things to be believed 
 and obeyed had been sufficiently developed. But inasmuch 
 as great masses of the Eoman Catholic body before that 
 time refused either to believe or to obey, in that year the 
 bold stroke was struck, and it was decided to bring mis- 
 chievous abstractions if possible into the order of still more 
 mischievous realities. The infallible, that is virtually the 
 Divine, title to command, and the absolute, that is the 
 
 * Schrader, as above, p. 64. 
 
88 VATICANISM. 
 
 unconditional duty to obey, were promulgated to an as- 
 tonished world. 
 
 3. Alleged non-interference of the Popes for Two Hundred 
 
 Years. 
 
 It has heen alleged on this occasion by a British Peer r 
 who I have no doubt has been cruelly misinformed, that 
 the Popes have not invaded the province of the civil 
 power during the last two hundred years. 
 
 I will not travel over so long a period, but am content 
 even with the last twenty. 
 
 1. In his Allocution of the 22nd January, 1855, Pius IX, 
 declared to be absolutely null and void all acts of the 
 Government of Piedmont which he held to be in prejudice 
 of the rights of Eeligion, the Church, and the Eoman 
 See, and particularly a law proposed for the suppression 
 of the monastic orders as moral entities, that is to say 
 as civil corporations. 
 
 2. On the 26th of July in the same year, Pius IX. sent 
 forth another Allocution, in which he recited various acts 
 of the Government of Spain, including the establishment 
 of toleration for non-Roman worship, and the secularisation 
 of ecclesiastical property ; and, by his own apostolical autho- 
 rity, he declared all the laws hereto relating to be abro- 
 gated, totally null, and of no effect. 
 
 3. On the 22nd of June, 1862, in another Allocution. 
 Pius IX. recited the provisions of an Austrian law of the 
 previous December, which established freedom of opinion, 
 of the press, of belief, of conscience, of science, of educa- 
 tion, and of religious profession, and which regulated 
 matrimonial jurisdiction and other matters. The whole 
 of these " abominable " laws " have been and shall be 
 totally void, and without all force whatsoever." 
 
WAKRANT OF ALLEGIANCE ACCORDING TO THE VATICAN. 8 
 
 In all these cases reference is made, in general terms, to 
 Concordats, of which the Pope alleges the violation ; but 
 he never bases his annulment of the laws upon this 
 allegation. And Schrader, in his work on the Syllabus, 
 founds the cancellation of the Spanish law, in the matter 
 of toleration, not on the Concordat, but on the original 
 inherent right of the Pope to enforce the 77th Article of 
 the Syllabus, respecting the exclusive establishment of 
 the Roman religion.* 
 
 To provide, however, against all attempts to take 
 refuge in this specialty, I will now give instances whera 
 no question of Concordat enters at all into the case. 
 
 1. In an Allocution of July 27, 1855, when the law for 
 the suppression of monastic orders and appropriation of 
 their properties had been passed in the kingdom of Sar- 
 dinia, on the simple ground of his Apostolic authority, the 
 Pope annuls this law, and all other laws injurious to the 
 Church, and excommunicates all who had a hand in them.. 
 
 2. In an Allocution of December 15, 1856, the Pope- 
 recites the interruption of negotiations for a Concordat 
 with Mexico, and the various acts of that Government 
 against religion, such as the abolition of the ecclesiastical 
 forum, the secularisation of Church property, and the civil 
 permission to members of monastic establishments to with- 
 draw from them. All of these laws are declared absolutely 
 null and void. 
 
 3. On the 17th of September, 1863, in an Encyclical 
 Letter the Pope enumerates like proceedings on the part 
 of the Government of New Granada. Among the wrongs 
 committed, we find the establishment of freedom of worship 
 (cujusque acatholici cultus libertas sancitd). These and all 
 
 Schrader, p. 80. 
 
90 VATICANISM. 
 
 other acts against the Church, utterly unjust and impious, 
 the Pope, by his Apostolic authority, declares to be wholly 
 null and void in the future and in the past.* 
 
 No more, I hope, will be heard of the allegation that 
 for two hundred years the Popes have not attempted to 
 interfere with the Civil Powers of the world. 
 
 But if it be requisite to carry proof a step farther, this 
 may readily be done. In his ' Petri Privilegium,' iii. 19, n., 
 Archbishop Manning quotes the Bull In Ccena Domini as 
 if it were still in force. Bishop Clifford, in his Pastoral 
 Letter (p. 9), laid it down that though all human actions 
 were moral actions, there were many of them which 
 belonged to the temporal power, and with which the Pope 
 could not interfere. Among these he mentioned the 
 assessment and payment of taxes. But is it not the fact 
 that this Bull excommunicates " all who impose new taxes, 
 not already provided for by law, without the Pope's 
 leave ?" and all who impose, without the said leave, special 
 and express, any taxes, new or old, upon clergymen, 
 churches, or monasteries ? f 
 
 I may be told that Archbishop Manning is not a safe 
 authority in these matters, that the Bull In Ccena Domini 
 was withdrawn after the assembling of the Council, and 
 the constitution Apostolicce Sedis\ substituted for it, in 
 
 * All these citations, down to 1865, will be found in 'Recueil des 
 Allocutions Consistoriales,' &c. (Paris, 1865, Adrien Leclerc et C ie ). 
 See also ' Europaische Geschichtskalender,' 1868, p. 249 ; Von Schulte, 
 1 Powers of the Roman Popes,' iv. 43 ; Schrader, as above, Heft ii. p. 80 ; 
 ' Vering, ' Katholisches Kirchenrecht ' (Mainz, 1868), Band xx. pp. 
 170, 1, N. F. Band xiv. 
 
 t O'Keeffe, ' Ultramontanism,' pp. 215, 219. The reference is to 
 sections v., xviii. 
 
 t See Quirinus, p. 105 ; and see ' Constit. Apostolicae Sedis ' in 
 Friedberg's ' Acta et Decreta Cone. Vat.,' p. 77 (Friburg, 1871). 
 
WARRANT OF ALLEGIANCE ACCORDING TO THE VATICAN. 91 
 
 which this reference to taxes is omitted. But if this be 
 so, is it not an astonishing fact, with reference to the spirit 
 of Curialism, that down to the year 1870 these prepos- 
 terous claims of aggression should have been upheld and 
 from time to time proclaimed ? Indeed the new Constitu- 
 tion itself, dated October, 1869, the latest specimen of 
 reform and concession, without making any reservation 
 whatever on behalf of the laws of the several countries, 
 excommunicates (among others) 
 
 1. All who imprison or prosecute (liostiliter insequentes) 
 Archbishops or Bishops. 
 
 2. All who directly or indirectly interfere with any 
 ecclesiastical jurisdiction. 
 
 3. All who lay hold upon or sequester goods of eccle- 
 siastics held in right of their churches or benefices. 
 
 4. All who impede or deter the officers of the Holy 
 Office of the Inquisition in the execution of their duties. 
 
 5. All who secularise, or become owners of, Church 
 property, without the permission of the Pope. 
 
92 VATICANISM. 
 
 VIII. ON THE INTRINSIC NATURE AND CONDITIONS OF 
 THE PAPAL INFALLIBILITY DECREED IN THE. 
 VATICAN COUNCIL. 
 
 I HAVE now, I think, dealt sufficiently, though at greater 
 length than I could have wished, with the two allegations, 
 first, that the Decrees of 1870 made no difference in the 
 liabilities of Roman Catholics with regard to their civil 
 allegiance; secondly, that the rules of their Church allow 
 them to pay an allegiance no more divided than that of 
 other citizens, and that the claims of Ultramontanism, as 
 against the Civil Power, r are the very same with those 
 which are advanced by Christian communions and persons 
 generally. 
 
 I had an unfeigned anxiety to avoid all discussion of 
 the Decree of Infallibility on its own, the religious, ground ; 
 but as matters have gone so far, it may perhaps be allowed 
 me now to say a few words upon the nature of the extra- 
 ordinary tenet, which the Bishops of one half the Christian 
 world have now placed upon a level with the Apostles^ 
 Creed. 
 
 The name of Popery, which was formerly imposed ad 
 invidiam by heated antagonists, and justly resented by 
 Roman Catholics,* appears now to be perhaps the only 
 name which describes, at once with point and with accu- 
 racy, the religion promulgated from the Vatican in 1870. 
 The change made was immense. Bishop Thirlwall, one of 
 the ablest English writers of our time, and one imbued 
 almost beyond any other with what the Germans eulogise 
 as the historic mind, said in his Charge of 1872, that the 
 
 * 'Petri Privilegium,' part ii. pp. 71-91. 
 
ON THE NATURE OF THE PAPAL INFALLIBILITY. 93 
 
 promulgation of the new Dogma, which had occurred 
 since his last meeting with his clergy, was " an event far 
 more important than the great change in the balance of 
 power, which we have witnessed during the same interval." * 
 The effect of it, described with literal rigour, was in the 
 last resort to place the entire Christian religion in the 
 breast of the Pope, and to suspend it on his will. This is 
 a, startling statement ; but as it invites, so will it bear, 
 examination. I put it forth not as rhetoric, sarcasm, or 
 invective ; but as fact, made good by history. 
 
 It is obvious to reply that, if the Christian religion is 
 in the heart of the Pope, so the law of England is in the 
 heart of the Legislature. The case of the Pope and the 
 ase of the Legislature are the same in this : that neither 
 the one nor the other is subject to any limitation whatever, 
 except such as he or it respectively shall choose to allow. 
 Here the resemblance begins and ends. The nation is ruled 
 by a Legislature, of which by far the most powerful branch 
 is freely chosen, from time to time, by the community 
 itself by the greater part of the heads of families in the 
 country ; and all the proceedings of its Parliament are not 
 only carried on in the face of day, but made known from 
 day to day, almost from hour to hour, in every town and 
 village, and almost in every household of the land. They 
 are governed by rules framed to secure both ample time 
 for consideration, and the utmost freedom, or, it may be, 
 even licence of debate ; and all that is said and done is 
 subjected to an immediate sharp and incessant criticism : 
 with the assurance on the part of the critics, that they will 
 have not only favour from their friends, but impunity 
 from their enemies. Erase every one of these propositions, 
 
 1 Charge of the Bishop of St. David's,' 1872, p. 2. 
 
94 VATICANISM. 
 
 and replace it by its contradictory ; you will then have a 
 perfect description of the present Government of the 
 Eoman Church. The ancient principles of popular elec- 
 tion and control, for which room was found in the Apo- 
 stolic Church under its inspired teachers, and which still 
 subsist in the Christian East, have, by the constant aggres- 
 sions of Curialism, been in the main effaced, or, where not 
 effaced, reduced to the last stage of practical inanition. 
 We see before us the j Pope, the Bishops, the priesthood, 
 and the people. The priests are absolute over the people ; 
 the Bishops over both ; the Pope over all. Bach inferior 
 may appeal against his superior; but he appeals to a 
 tribunal which is secret, which is irresponsible, which he 
 has no share, direct or indirect, in constituting, and no 
 means, however remote, of controlling; and which, during 
 all the long centuries of its existence, but especially during 
 the latest of them, has had for its cardinal rule this that 
 all its judgments should be given in the sense most cal- 
 culated to build up priestly power as against the people, 
 episcopal power as against the priests, Papal power as 
 against all three. The mere utterances of the central See 
 are laws ; and they override at will all other laws : and if 
 they concern faith or morals, or the discipline of the 
 Church, they are entitled, from all persons without excep- 
 tion, singly or collectively, to an obedience without quali- 
 fication. Over these utterances in their preparation as 
 well as after their issue no man has lawful control. They 
 may be the best, or the worst ; the most deliberate, or the 
 most precipitate : as no man can restrain, so no man has 
 knowledge of, what is done or meditated. The prompters 
 are unknown ; the consultees are unknown ; the procedure 
 is unknown. Not that there are not officers, and rules ; 
 but the officers may at will be overridden or superseded ; 
 
ON THE NATUKE OF THE PAPAL INFALLIBILITY. 95 
 
 and the rules at will, and without notice, altered pro 
 re natd and annulled. To secure rights has been, and is, 
 the aim of the Christian civilisation : to destroy them, 
 and to establish the resistless, domineering action of a 
 purely central power, is the aim of the Roman policy. 
 Too much and too long, in other times, was this its ten- 
 dency : but what was its besetting sin has now become, as 
 far as man can make it, by the crowning triumph of 1870, 
 its undisguised, unchecked rule of action and law of life. 
 
 These words, harsh as they may seem, and strange as 
 they must sound, are not the incoherent imaginings of 
 adverse partisanship. The best and greatest of the children 
 of the Roman Church have seen occasion to use the 
 like, with cause less grave than that which now exists, and 
 have pointed to the lust of dominion as the source of these 
 enormous mischiefs : 
 
 " Di oggimai, che la Chiesa di Eoma 
 Per confondere in se due reggimenti 
 Cade nel fango, e se brutta, e la soma."* 
 
 Without doubt there is an answer to all this. Publicity, 
 responsibility, restraint, and all the forms of warranty and 
 safeguard, are wanted for a human institution, but are 
 inapplicable to a " Divine teacher," to an inspired Pontiff, 
 to a " living Christ." The promises of God are sure, and 
 fail not. His promise has been given, and Peter in his 
 Successor shall never fail, never go astray. He needs 
 neither check nor aid; as he will find them for himself. 
 He is an exception to all the rules which determine human 
 action ; and his action in this matter is not really human, 
 
 * Dante, ' Purgatorio,' xvi. 1279. 
 
 " The Church of Borne, 
 Mixing two governments that ill assort, 
 Hath missed her footing, fallen into the mire, 
 And there herself, and burden, much defiled." Gary. 
 
16 VATICANISM. 
 
 but Divine. Having, then, the Divine gift of inerrancy, 
 why may he not be invested with the title, and assume 
 the Divine attribute, of omnipotence ? 
 
 No one can deny that the answer is sufficient, if only it 
 be true. But the weight of such a superstructure requires 
 a firm, broad, well-ascertained foundation. If it can be 
 shown to exist, so far so good. In the due use of the gift 
 of reason with which our nature is endowed, we may look 
 for a blessing from God ; but the abandonment of reason 
 is credulity, and the habit of credulity is presumption. 
 
 Is there, then, such a foundation disclosed to us by 
 Dr. Newman* when he says "the long history of the 
 contest for and against the Pope's infallibility has been 
 but a growing^nsight through centuries into the meaning 
 i t f of three texts"? First, "Feed my sheep" (John xxi. 
 ] 5-17) ; of which Archbishop Kenrick tells us that the 
 very words are disputed, and the meaning forced.f Next, 
 " Strengthen thy brethren ;" which has no reference 
 whatever to doctrine, but only, if its force extend beyond 
 the immediate occasion, to government; and, finally, 
 " Thou art Peter, and on this rock I will build my 
 Church ;" when it is notorious that the large majority of 
 the early expositors declare the rock to be not the person 
 but the previous confession of Saint Peter ; and where it is 
 plain that, if his person be really meant, there is no dis- 
 tinction of ex Cathedra and not ex Cathedra, but the entire 
 proceedings of his ministry are included without dis- 
 tinction. 
 
 * Dr. Newman, p. 110. 
 
 f ' Concio habenda at non habita,' i. ii. Friedrich, ' Documenta ad 
 illustrandum,' Cone. Yat. Abth. i. pp. 191, 199. I leave it to those 
 better entitled and better qualified to criticise the purely arbitrary 
 construction attached to the words. Upon inquiry, I find the MSS. 
 give serious grounds of doubt as to the received text. 
 

 ON THE NATURE OF THE PAPAL INFALLIBILITY. 97 
 
 Into three texts, then, it seems the Church of Rome 
 has at length, in the course of centuries, acquired this 
 deep insight. In the study of these three fragments, 
 how much else has she forgotten ! the total ignorance of 
 St. Peter himself respecting his " monarchy ;" the exercise 
 of the defining office not by him but by St. James in 
 the Council of Jerusalem ; the world-wide commission 
 specially and directly given to St. Paul ; the correction 
 of St. Peter by the Apostle of the Gentiles ; the inde- 
 pendent action of all the Apostles ; the twelve founda- 
 tions of the New Jerusalem, " and in them the names of 
 the twelve Apostles of the Lamb " (Rev. xxi. 14). But 
 let us take a wider ground. Is it not the function of 
 the Church to study the Divine Word as a whole, and to 
 gather into the foci of her teaching the rays that proceed 
 from all its parts ? Is not this narrow, sterile, wilful, 
 textualism the favourite resort of sectaries, the general 
 charter of all licence and self-will that lays waste the 
 garden of the Lord? Is it not this that destroys the 
 largeness and fair proportions of the Truth, squeezing 
 here and stretching there, substituting for the reverent 
 jealousy of a faithful guardianship the ambitious aims of 
 a class, and gradually forcing the heavenly pattern into 
 harder and still harder forms of distortion and caricature? 
 
 However, it must be observed that the transcendental 
 answer we have been considering, which sets at nought 
 all the analogies of God's Providence in the government 
 of the world, is the only answer of a breadth equal to the 
 case. Other replies, which have been attempted, are 
 perfectly hollow and unreal. For instance, we are told 
 that the Pope cannot alter the already defined doctrines 
 of the Faith. To this I reply, let him alter them as he 
 will, if only he thinks fit to say that he does not alter 
 
 H 
 
98 VATICANISM. 
 
 them, his followers are perfectly and absolutely helpless. 
 For if they allege alteration and innovation, the very 
 same language will be available against them which has 
 been used against the men that have had faith and 
 courage given them to protest against alteration and 
 innovation now. " Most impious are you, in charging on 
 us that which, as you know, we cannot do. We have not 
 altered,, we have only defined. What the Church believed 
 implicitly heretofore, she believes^-^plicitly hereafter. 
 Do not appeal to reason; that is rationalism. Do not 
 appeal to Scripture ; that is heresy. Do not appeal to 
 history ; that is private judgment. Over all these things 
 I am judge, not you. If you tell me that I require you 
 to affirm to-day, under anathema, what yesterday you 
 were allowed or encouraged to deny, my answer is that 
 in and by me alone you have any means of knowing 
 what it is you affirm, or what it is you deny." This is 
 the strain which is consistently held by the bold trum- 
 peters of Vaticanism, and which has been effectual to 
 intimidate the feeble-minded and faint-hearted, who 
 seem to have formed, at the Council of the Vatican, so 
 large a proportion of its opponents ; nay, which has con- 
 vinced them, or has performed in them the inscrutable 
 process, be it what it may, which is the Roman substitute 
 for conviction, that what in the Council itself they de- 
 nounced as breach of faith, after the Council they are 
 permitted, nay bound, to embrace, nay to enforce. 
 
 Let me now refer to another of these fantastic replies. 
 We are told it would be an entire mistake to confound 
 this Infallibility of the Pope, in the province assigned to 
 it, with absolutism : 
 
 " The Pope is bound "by the moral and divine law, by the command- 
 ments of God, by the rules of the Gospel, and by every definition in 
 
ON THE NATURE OF THE PAPAL INFALLIBILITY. 99 
 
 faith and morals that the Church has ever made. No man is more 
 bound by law than the Pope ; a fact plainly known to himself, and to 
 every bishop and priest in Christendom." * 
 
 Every definition in faith and morals ! These are 
 written definitions. "What are they but another Scrip- 
 ture ? What right of interpreting this other Scripture 
 is granted to the Church at large, more than of the real 
 and greater Scripture ? Here is surely, in its perfection, 
 the petition for bread, answered by the gift of a stone. 
 
 Bishop Yaughan does not venture to assert that the 
 Pope is bound by the canon law, the written law of the 
 Church of Home. The abolition of the French Sees under 
 the Concordat with Napoleon, and the deposition of their 
 legitimate Bishops, even if it were the only instance, has 
 settled that question for ever. Over the written law of his 
 Church the pleasure of the Pope is supreme. And this 
 justifies, for every practical purpose, the assertion that law 
 no longer exists in that Church ; in the same very real sense 
 as we should say there was no law in England in the reign 
 of James the Second, while it was subject to a dispensing 
 power. There exists no law, wherever a Irving ruler, an 
 executive head, claims and exercises, and is allowed to 
 possess, a power of annulling or a power of dispensing 
 with the law. If Bishop Yaughan does not know this, 
 I am sorry to say he does not know the first lesson 
 that every English citizen should learn ; he has yet 
 to pass through the lispings of civil childhood. This 
 exemption of the individual, be he who he m#y, from 
 the restraints of the law is the very thing that in England 
 we term absolutism. By absolutism we mean the supe- 
 riority of a personal will to law, for the purpose of putting* 
 aside or changing law. Now that power is precisely what 
 
 * Bishop Vaughan's ' Pastoral Letter,' p. 30. 
 
 IT 2 
 
100 VATICANISM. 
 
 the Pope possesses. First, because he is infallible in faith 
 and morals, when he speaks ex cathedra, and he himself is 
 the final judge which of his utterances shall be utterances 
 ex cathedra. He has only to use the words, u I, ex cathedra, 
 declare ;" or the words, " I, in the discharge of the office 
 of pastor and teacher of all Christians, by virtue of my 
 supreme Apostolic authority, define as a doctrine re- 
 garding faith or morals, to be held by the Universal 
 Church ;"* and all words that may follow, be they what 
 they may, must now and hereafter be as absolutely 
 accepted by every Eoman Catholic who takes the Yatican 
 for his teacher, with what in their theological language they 
 call a Divine faith, as must any article of the Apostles' 
 Creed. And what words they are to be that may follow, 
 the Pope by his own will and motion is the sole judge. 
 
 It is futile to say, the Pope has the Jesuits and other 
 admirable advisers near him, whom he will always consult. 
 I am bound to add that I am sceptical as to the excellence 
 >of these advisers. These are the men who cherish, 
 methodise, transmit, and exaggerate, all the dangerous 
 traditions of the Curia. In them it lives. The ambition 
 and self-seeking of the Court of Rome have here their 
 root. They seem to supply that Eoman malaria, which 
 Dr. Newmanf tells us encircles the base of the rock of St. 
 Peter. But the question is not what the Pope will do ; it 
 is what he can do, what he has power to do; whether, in 
 Bishop Vriughan's language, he is bound by law ; not 
 whether he is so wise and so well-advised that it is per- 
 fectly safe to leave him not bound by law. On this latter 
 question there may be a great conflict of opinions ; but it 
 is not the question before us. 
 
 * ' Vatican Decrees,' chap. iii. 
 f Dr. Newman, p. 94. 
 
ON THE NATURE OF THE PAPAL INFALLIBILITY. 101 
 
 It cannot be pleaded against him, were it ever so clear, 
 that his declaration is contrary to the declaration of some 
 other Popes. For here, as in the case of the Christian 
 Creed, he may tell you always speaking in the manner 
 supposed that that other Pope was not speaking ex 
 cathedra. Or he may tell you that there is no contrariety. 
 If you have read, if you have studied, if you have seen, if 
 you have humbly used every means of getting to the truth, 
 and you return to your point that contrariety there is, again 
 his answer is ready: That assertion of yours is simply 
 your private judgment ; and your private judgment is just 
 what my infallibility is meant and appointed to put down. 
 My word is the tradition of the Church. It is the nod of 
 Zeus : it is the judgment of the Eternal. There is no 
 escaping it, and no disguising it : the whole Christian re- 
 ligion, according to the modern Church of Rome, is in the 
 breast of one man. The will and arbitrament of one man 
 will for the future decide, through half the Christian world, 
 what religion is to be. It is unnecessary to remind me that 
 this power is limited to faith and morals. We know it is ; 
 it does not extend to geometry, or to numbers. Equally 
 is it beside the point to observe that the infallibility 
 alleged has not received a new definition : I have nowhere 
 said it had. It is the old gift : it is newly lodged. What- 
 ever was formerly ascribed either to the Pope, or to the 
 Council, or to the entire governing body of the Church, or to 
 the Church general and diffused, the final sense of the great 
 Christian community, aided by authority, tested by discus- 
 sion, mellowed and ripened by time all no more than 
 all, and no less than all of what God gave, for guidance, 
 through the power of truth, by the Christian revelation, to 
 the whole redeemed family, the baptized flock of the Saviour 
 in the world ; all this is now locked in the breast of one 
 
102 VATICANISM. 
 
 man, opened and distributed at his will, and liable to assume 
 whatever form whether under the name of identity or 
 other name it matters not he may think fit to give it. 
 
 Idle then it is to tell us, finally, that the Pope is bound 
 " by the moral and divine law, by the commandments of 
 God, by the rules of the Gospel :" and if more verbiage 
 and repetition could be piled up, as Ossa was set upon 
 Olympus, and Pelion upon Ossa, to cover the poverty and 
 irrelevancy of the idea, it would not mend the matter. 
 For of these,, one and all, the Pope himself, by himself, is 
 the judge without appeal. If he consults, it is by his 
 will : if he does not consult, no man can call him to 
 account. No man, or assemblage of men, is one whit the 
 less bound to hear and to obey. He is the judge of the 
 moral and Divine law, of the Gospel, and of the command- 
 ments ; the supreme and only final judge : and he is the 
 judge, with 110 legislature to correct his errors, with no au- 
 thoritative rules to guide his proceedings : with no power 
 on earth to question the force, or intercept the effect, of 
 his decisions. 
 
 It is indeed said by Dr. Newman, and by others, that 
 this infallibility is not inspiration. On such a statement 
 I have two remarks to make. First, that we have this 
 assurance on the strength only of his own private judg- 
 ment ; secondly, that if bidden by the self-assertion of the 
 Pope, he will be required by his principles to retract it,* 
 and to assert, if occasion should arise, the contrary ; 
 thirdly, that he lives under a system of development, 
 through which somebody's private opinion of to-day may 
 become matter of faith for all the to-morrows of the future. 
 What kind and class of private opinions are they that are 
 
 * Dr. Newman, pp. 99, 131. The Papal newspaper, 'Voce della 
 Verita/ of Jan. 21 complains seriously of parts of Dr. Newman's Eeply. 
 
ON THE NATURE OF THE PAPAL INFALLIBILITY. 103 
 
 most likely to find favour with the Yatican ? History, the 
 history of well-nigh eighteen centuries, supplies the answer, 
 and supplies it with almost the rigour of a mathematical 
 formula. On every contested question, that opinion finds 
 ultimate assent at Eome, which more exalts the power of 
 Home. Have no Popes claimed this inspiration, which 
 Dr. Newman so reasonably denies ? Was it claimed by 
 Clement XI. for the Bull Unigenitus ? Was it claimed by 
 Gregory the Second in a judgment in which he authorised 
 a man, who had an invalid wife, to quit her and to marry 
 another ? Is it or is it not claimed by the present Pope, 
 who says he has a higher title to admonish the govern- 
 ments of Europe than the Prophet Nathan had to ad- 
 monish David ? * Shall we be told that these are his 
 utterances only as a private Doctor ? But we also learn 
 from Papal divines, and indeed the nature of the case 
 makes it evident, that the non-infallible declarations of 
 the Pope are still declarations of very high authority. 
 Again, is it not the fact that, since 1870, many bishops, 
 German, Italian, French, have ascribed inspiration to the 
 Pope ? Opinions dispersed here and there were, in the 
 cases of the Immaculate Conception, and of the Absolute 
 Supremacy and the Infallibility ex cathedra, gathered up, 
 declared to constitute a consensus of the Church, and made 
 the groundwork of new Articles of Faith. Why should 
 not this be done hereafter in the case of Papal inspiration ? 
 It is but a mild onward step, in comparison with the 
 strides already made. Those who cried " magnificent," 
 on the last occasion, will cry it again on the next. Dr. 
 Newman and the minimising divines would, perhaps, 
 reply " No : it is impossible." But this was the very 
 
 Discorsi di Pio IX.,' vol. i. p. 366, on March 3, 1872. 
 
104 VATICANISM. 
 
 assurance which, not a single and half-recognised divine, 
 but the whole synod of Irish prelates gave to the British 
 Government in 1810, and which the Council of the 
 Vatican has authoritatively falsified. 
 
 Now, let us look a little more closely at this astonishing 
 gift of Infallibility, and its almost equally astonishing, 
 because arbitrary, limitations. The Pope is only infallible 
 when he speaks ex cathedra. The gift, we are told, has 
 subsisted for 1800 years. When was the discriminating 
 phrase invented? Was it after Christendom had done 
 without it for one thousand six hundred years, that this 
 limiting formula of such vital moment was discovered? 
 Do we owe its currency and prominence with so much 
 else of ill omen to the Jesuits ? Before this, if we had 
 not the name, had w r e the thing ? 
 
 Dr. Newman, indeed, finds for it a very ancient extrac- 
 tion. He says the Jewish doctors taught ex cathedra, 
 and our Saviour enjoined that they should be obeyed. 
 Surely there could not be a more calamitous illustration. 
 Observe the terms of the incoherent proposition. 
 
 The Scribes and Pharisees sit in the cathedra of Moses : 
 "all therefore whatsoever they bid you observe, that 
 observe and do."* The Pope sits in the cathedra of Peter, 
 not all therefore, but only a very limited part of what he 
 enjoins, you are to accept and follow. Only what he says 
 under four well-defined conditions.f Only, writes Dr. 
 Newman, when he speaks " in matters speculative, "J and 
 "bears upon the domain of thought, not directly of 
 action."J Let us look again to our four conditions : one 
 of them is that he must address the entire Church. It is 
 singular, to say no more, that St. Peter, in his first 
 
 * St. Matt, xxiii. 2. f Newman, p. 115. J Ibid. p. 127. 
 
ON THE NATURE OF THE PAPAL INFALLIBILITY. 105 
 
 Epistle, which has always been unquestioned Scripture, 
 does not address the entire Church ; but in his Second, 
 which was for a time much questioned, he does. It is 
 much more singular that the early ages are believed to 
 afford no example whatever of a Papal judgment addressed 
 to the entire Church. So that it is easy to say that Honorius 
 did not speak ex cathedra : for no Pope spoke ex cathedra. 
 It is even held by some that there was no Bull or other 
 declaration of a Pope corresponding with this condition 
 for one thousand three hundred years ; and that the un- 
 happy series began with Unam Sanctam of Boniface VIII. 
 But how is it beyond all expression strange that for one 
 thousand three hundred years, or were it but for half one 
 thousand three hundred years, the Church performed her 
 high office, and spread over the nations, without any in- 
 fallible teaching whatever from the Pope, and then that it 
 should have been reserved for these later ages first to 
 bring into exercise a gift so entirely new, without example 
 in its character, and on the presence or absence of which 
 depends a vital difference in the conditions of Church life ? 
 The declarations of the Pope ex cathedra are to be the 
 sure guide and mainstay of the Church ; and yet she has 
 passed through two-thirds of her existence without once 
 reverting to it ! Nor is this all. For in those earlie 
 ages, the fourth century in particular, were raised 
 settled those tremendous controversies relating to the God- 
 head, the decision of which was the most arduous work the 
 Church has ever been called to perform in the sphere of 
 thought. This vast work she went through without the 
 infallible utterances of the Pope, nay at three several 
 times in opposition to Papal judgments, now determined 
 to have been heretical. Are more utterances now begun 
 in order to sustain the miserable argument for forcing his 
 
106 VATICANISM. 
 
 Temporal Sovereignty on a people, whom nothing but the 
 violence of foreign arms will bring or keep beneath it ? 
 
 Yet one more point of suggestion. There are those 
 who think that the craving after an infallibility which is 
 to speak from human lips, in chapter and verse, upon 
 each question as it arises, is not a sign of the strength 
 and healthiness of faith, but of the diseased avidity of its 
 weakness. Let it, however, be granted, for the sake of 
 argument, that it is a comfort to the infirmity of human 
 nature thus to attain promptly to clear and intelligible 
 solutions of its doubts, instead of waiting on the Divine 
 pleasure, as those who watch for the morning, to receive 
 the supplies required by its intellectual and its moral 
 trials. A recommendation of this kind, however little it 
 may endure the scrutiny of philosophic reflection, may 
 probably have a great power over the imagination and 
 the affections (qffectus) of mankind, For this, however, it 
 is surely required that by the ordinary faculties of 
 mankind, rationally and honestly used, these infallible 
 decisions should be discernible, and that they should stand 
 severed from the general mass of promiscuous and 
 ambiguous teaching. Even so it was that, when Holy 
 Scripture was appointed to be of final and supreme 
 authority, provision was also made by the wisdom of 
 Providence for the early collection of the New Testament 
 into a single series of Books, so that even we lay persons 
 are allowed to know so far what is Scripture and what is 
 not, without having to resort to the aid of the " scrutinis- 
 ing vigilance, acuteness, and subtlety of the ScJwla Theo- 
 logorum"* But let not the Papal Christian imagine that 
 he is to have a like advantage in easily understanding 
 
 * Dr. Newman, p. 121. 
 
ON THE NATURE OF THE PAPAL INFALLIBILITY. 107 
 
 what are the Papal Decrees, which for him form part of 
 the unerring revelation of God. It would even be pre- 
 sumptuous in him to have an opinion on the point. The 
 Divine word of Scripture was invested with a power to 
 feed and to refresh. " He shall feed me in a green 
 pasture ; and lead me forth beside the waters of comfort."* 
 And, by the blessing and mercy of God, straight and 
 open is the access to them. In no part of the Church of 
 Christ, except the Roman, is it jealously obstructed by 
 ecclesiastical authority ; and even there -the line of the 
 sacred precinct is at least perfectly defined. But now we 
 are introduced to a new code, dealing with the same high 
 subject-matter, and possessed of the same transcendent 
 prerogative of certain and unchanging truth ; but what 
 are the chapters of that code, nobody knows except the 
 ScJiola Theologorum. Is for example the private Christian 
 Jess humbly desirous to know whether he is or is not 
 to rely absolutely on the declarations of the Syllabus as 
 to the many and great matters which it touches ? No 
 one can tell him. Bishop Fessler (approved by the Pope) 
 says so. He admits that he for one does not know. It 
 seems doubtful whether he thought that the Pope 
 himself knew. For instead of asking the Pope, he 
 promises that it shall be made the subject of long inquiry 
 by the Schola Theologorum. " Ce sera tout d'abord a la 
 science theologique que simposera le devoir de rechercher les 
 diverses raisons qui militent en faveur des diverses opinions sur 
 cette question." f But when the inquiry has ended, and the 
 result has been declared, is he much better off? I doubt 
 
 * Psalm xxiii. 2. 
 
 r t j- ' Yraie et fausse Infaillihilite des Papes,' p. 8. Angl. : " It will at 
 once become the duty of theological science to examine into the 
 various reasons which go to support each of the various opinions on 
 that question." 
 
108 VATICANISM. 
 
 it. For the declaration need not then be a final one, 
 " Instances," says Dr. Newman, " frequently occur, when 
 it is successfully maintained by some new writer, that the 
 Pope's act does not imply what it has seemed to imply ; 
 and questions, which seemed to be closed, are after a 
 course of years reopened."* It does not appear whether 
 there is any limit to this " course of years." But whether 
 there is or is not, one thing is clear : Between the solid 
 ground, the terra firma of Infallibility, and the quaking, 
 fluctuating mind of the individual, which seeks to find 
 repose upon it, there is an interval over which he cannot 
 cross. Decrees ex cathedra are infallible ; but determi- 
 nations what decrees are ex cathedra are fallible ; so that 
 the private person, after he has with all docility handed 
 over his mind and its freedom to the Schola Theologorum, 
 can never certainly know, never know with " divine 
 faith," when he is on the rock of infallibility, when on the 
 shifting quicksands of a merely human persuasion. 
 
 Dr. Newmanf will perhaps now be able to judge the 
 reason which led me to say, " There is no established or 
 accepted definition of the phrase ex cathedra" By a 
 definition I understand something calculated to bring the 
 true nature of the thing defined nearer to the rational 
 apprehension of those who seek to understand it ; not a 
 volume of words in themselves obscure, only pliable to 
 the professional interest of Curialism, and certainly well 
 calculated to find further employment for its leisure, and 
 fresh means of holding in dependence on its will an un- 
 suspecting laity. 
 
 But all that has been said is but a slight sample of the 
 strange aspects and portentous results of the newly dis- 
 covered articidus stantis aut cadentis ecclesice. 
 
 * Dr. Newman, p. 121. t ^' ld - P- 107 - 
 
CONCLUSION. 109 
 
 CONCLUSION. 
 
 I HAVE now, at greater length than. I could have 
 wished, but I think with ample proof, justified the follow- 
 ing assertions : 
 
 1. That the position of Roman Catholics has been 
 altered by the Decrees of the Vatican on Papal Infalli- 
 bility, and on obedience to the Pope. 
 
 2. That the extreme claims of the Middle Ages have 
 been sanctioned, and have been revived without the 
 warrant or excuse which might in those ages have been 
 shown for them. 
 
 3. That the claims asserted by the Pope are such as to 
 place civil allegiance at his mercy. 
 
 4. That the State and people of the United Kingdom 
 had a right to rely on the assurances they had received, 
 that Papal Infallibility was not, and could not become, an 
 article of faith in the Roman Church, and that the 
 obedience due to the Pope was limited by laws inde- 
 pendent of his will. 
 
 I need not any more refer to others of my assertions, 
 more general, or less essential to the main argument. 
 
 The appeal of the ' Dublin Review ' * for union on the 
 basis of common belief in resisting unbelief, which ought 
 to be strong, is unhappily very weak. " Defend," says 
 the Reviewer, " the ark of salvation precious to us both, 
 though you have an interest (so to speak) in only a part 
 of the cargo." But as the Reviewer himself is deck- 
 loading the vessel in such a manner as to threaten her 
 foundering, to stop his very active proceedings is not 
 
 * For Jan. 1875, p. 173. 
 
110 VATICANISM. 
 
 opposed to, nay, is part of, the duty of caring for the safety 
 of the vessel. But weaker still, if possible, is the appeal 
 which Archbishop Manning has made against my publi- 
 cation, as one which endeavours to create religious 
 divisions among his flock, and instigate them to rise 
 against the authority of the Church. For if the Church 
 of England, of which I am a member, is, as she has never 
 ceased to teach, the ancient, lawful, Catholic Church of 
 this country, it is rather Archbishop Manning than I that 
 may be charged with creating, for the last twenty years 
 and more, religious divisions among our countrymen, and 
 instigating them to rise against that ancient, lawful, and 
 mild authority. 
 
 There may be, and probably are, great faults in my man- 
 ner of conducting this argument. But the claim of Ultra- 
 montanism among us seems to amount to this : that there 
 shall be no free, and therefore no effectual, examination of 
 the Vatican Decrees, because they are the words of a 
 Father, and sacred therefore in the eyes of his affec- 
 tionate children.* It is deliberately held, by grave and 
 serious men, that my construing the Decrees of the 
 Vatican, not arbitrarily, but with argument and proof, in 
 a manner which makes them adverse to civil duty, is an 
 " insult " and an outrage to the Roman Catholic body, 
 which I have nowhere charged with accepting them in 
 that sense. Yet a far greater licence has been assumed by 
 Archbishop Manning, who, without any attempt or proof 
 at all, suggests/}" if he does not assert, that the allegiance 
 of the masses of the English people is an inert confor- 
 mity and a passive compliance, given really for wrath and 
 not for conscience' sake. This opinion is, in my judg- 
 
 * ' Dublin Review,' Jan. 1875, p. 172. 
 f Archbishop Manning, pp. 345. 
 
CONCLUSION. HI 
 
 ment, most untrue, most unjust ; but to call even this an 
 insult would be an act of folly, betokening, as I think, an 
 unsound and unmanly habit of mind. Again, to call the 
 unseen councillors of the Pope myrmidons, to speak of 
 " aiders and abettors of the Papal chair," to call Rome 
 " headquarters," these and like phrases amount, accord- 
 ing to Archbishop Manning,* to " an indulgence of 
 unchastened language rarely to be equalled." I frankly 
 own that this is in my eyes irrational. Not that it is 
 agreeable to me to employ even this far from immoderate 
 liberty of controversial language. I would rather pay 
 an unbroken reverence to all ministers of religion, and 
 especially to one who fills the greatest See of Christen- 
 dom. But I see this great personage, under ill advice, 
 aiming heavy and, as far as he can make them so, deadly 
 blows at the freedom of mankind, 'and therein not only at 
 the structure of society, but at the very constitution of our 
 nature, and the high designs of Providence for trying and 
 training it. I cannot under the restraints of courtly phrase 
 convey any adequate idea of such tremendous mischiefs ; for, 
 in proportion as the power is venerable, the abuse of it is 
 pernicious. I am driven to the conclusion that this sen- 
 sitiveness is at the best but morbid. The cause of it may 
 be, that for the last thirty years, in this country at least, 
 Ultramontanism has been very busy in making contro- 
 versial war upon other people, with singularly little re- 
 straint of language ; and has had far too little of the truth 
 told to itself. Hence it has lost the habit, almost the idea, 
 of equal laws in discussion. Of that system as a system, 
 especially after the further review of it which it has been 
 my duty to make, I must say that its influence is adverse 
 
 Archbishop Manning, p. 177. 
 
112 VATICANISM. 
 
 to freedom in the State, the family, and the individual ; 
 that when weak it is too often crafty, and when strong 
 tyrannical ; and that, though in this country no one could 
 fairly deny to its professors the credit of doing what they 
 think is for the glory of God, they exhibit in a notable 
 degree the vast self-deluding forces, which make sport of 
 our common nature. The great instrument to which 
 they look for the promotion of Christianity seems to be an 
 unmeasured exaltation of the clerical class and of its 
 power, as against all that is secular and lay, an exalta- 
 tion not less unhealthy for that order itself than for 
 society at large. There are those who think, without being 
 mere worshippers of Luther, that he saved the Church of 
 Rome by alarming it, when its Popes, Cardinals, and Pre- 
 lates were carrying it " down a steep place into the sea ;" 
 and it may be that those who, even if too roughly, 
 challenge the proceedings of the Vatican, are better 
 promoting its interests than such as court its favours, 
 and hang upon its lips. 
 
 I am concerned, however, to say that in the quick re- 
 sentment which has been directed against clearness and 
 strength of language, I seem to perceive not simply a 
 natural sensitiveness, but a great deal of controversial 
 stratagem. The purpose of my pamphlet was to show 
 that* the directors of the Roman Church had in the 
 Council of the Vatican committed a gross offence against 
 civil authority, and against civil freedom. The aim of 
 most of those, who have professionally replied to me, seems 
 to have been at all hazards to establish it in the minds of 
 their flocks, that whatever is said against their high cle- 
 rical superiors is said against them, although they had 
 nothing to do with the Decrees, or with the choice or 
 appointment of the exalted persons, who framed and passed 
 
CONCLUSION. 113 
 
 them. But this proposition, if stated calmly as part of an 
 argument, will not bear a moment's examination. Conse- 
 quently, it has been boldly held that this drawing of dis- 
 tinctions between pastors and the flock, because the one 
 made the Decrees and the other did not, is an insult and 
 an outrage to all alike ;* and by this appeal passion is 
 stirred up to darken counsel, and obscure the case. 
 
 I am aware that this is no slight matter, and I have 
 acted under a sense of no trivial responsibility. Rarely in 
 the complicated combinations of politics, when holding a 
 high place in the councils of my Sovereign, and when 
 error was commonly visited by some form of sharp and 
 speedy retribution, have I felt that sense as keenly. At any 
 rate, I may and must say that all the words of these Tracts- 
 were written as by one who knows that he must answer 
 for them to a Power higher than that of public opinion. 
 
 If any motive connected with religion helped to sway 
 me, it was not one of hostility, but the reverse. My hos- 
 tility, at least, was the sentiment which we feel towards 
 faults which mar the excellencies, which even destroy the 
 hope and the promise of those we are fain to love. At- 
 tached to niy own religious communion, the Church of my 
 birth and my country, I have never loved it with a merely 
 sectional or insular attachment, but have thankfully re- 
 garded it as that portion of the great redeemed Christian 
 family in which my lot had been cast not by, but for me. 
 In every other portion of that family, whatever its name, 
 whatever its extent, whatever its perfections, or whatever 
 
 * I withhold the references they are numerous, although by no 
 means universal. Having said so much of the extreme doctrines of 
 Archbishop Manning, I have pleasure in observing that he does not 
 adopt this language. And also in acknowledging the charitable tone 
 of Cardinal Cullen, who, in his Lenten Pastoral, commends me to 
 the prayers of his people for my enlightenment. 
 
 I 
 
114 VATICANISM. 
 
 its imperfections, I have sought to feel a kindly interest, 
 varying in its degree according to the likeness it seemed 
 to bear to the heavenly pattern, and according to the 
 capacity it seemed to possess to minister to the health and 
 welfare of the whole. 
 
 " Le frondi, onde s' infronda tutto 1' orto 
 Del Ortolano Eterno, am' io cotanto 
 Quanto da Lui in lor di bene e porto."* 
 
 Whether they be Tyrian or Trojan ,f Eastern or Western, 
 Reformed or Unreformed, I desire to renounce and repu- 
 diate all which needlessly wounds them, which does them 
 less than justice, which overlooks their place in the affec- 
 tions and the care of the Everlasting Father of us all. 
 Common sense seems to me to teach that doctrine, no less 
 than Christianity. Therefore I will say, and I trust to the 
 spirit of Charity to interpret me, I have always enter- 
 tained a warm desire that the better elements might 
 prevail over the worse in that great Latin communion 
 which we call the Church of Rome, and which comprises 
 one-half, or near one-half, of Christendom : for the Church 
 which gave us Thomas a Kempis, and which produced 
 the scholarlike and statesmanlike mind of Erasmus, the 
 varied and attractive excellencies of Colet, and of More ; 
 for the Church of Pascal and Arnauld, of Nicole and 
 Quesnel ; for the Church of some now living among us, of 
 whom none would deny that they are as humble, as tender, 
 as self-renouncing, and as self-abased in a word, as Evan- 
 gelical as the most ; Evangelical ' of Protestants by possi- 
 bility can be. 
 
 * Dante, ' Paracliso,' xxvi. 64 6. 
 
 " The leaves, where with embowered is all the garden 
 
 Of the Eternal Gardener, do I love 
 
 As much as He has granted them of good." Longfellow. 
 t ^En. x. 108. 
 
CONCLUSION. 115 
 
 No impartial student of history can, I think, fail to 
 regard with much respect and some sympathy the body 
 of British Christians which, from the middle period of the 
 reign of Elizabeth down to the earlier portion of the 
 present century, adhered with self-denying fidelity, and 
 with a remarkable consistency of temper and belief, to the 
 Latin communion. I lament its formation, and I cannot 
 admit its title-deeds ; but justice requires me to appreciate 
 the high qualities which it has exhibited and sadly pro- 
 longed under sore disadvantage. It was small, and dis- 
 persed through a mass far from friendly. It was cut off 
 from the ancient national hierarchy, and the noble esta- 
 blishments of the national religion : it was severely smitten 
 by the penal laws, and its reasonable aspirations for the 
 measures that would have secured relief were mercilessly 
 thwarted and stifled by those Popes whom they loved too 
 well. Amidst all these cruel difficulties, it retained within 
 itself these high characteristics ; it was moderate ; it was 
 brave ; it was devout ; it was learned ; it was loyal. 
 
 In discussing, however sharply, the Vatican Decrees, 
 I have endeavoured to keep faith ; and I think that 
 honour as well as prudence required me, when offering 
 an appeal upon public and civil grounds, to abstain not 
 only from assailing, but even from questioning in any 
 manner or regard, the Koman Catholic religion, such as 
 it stood before 1870 in its general theory, and such as it 
 actually lived and breathed in England during my own 
 early days, half a century ago. 
 
 It was to those members of such a body, who still 
 cherish its traditions in consistency as well as in good 
 faith, that I could alone, with any hope of profit, address 
 my appeal. Who are they now ? and how many ? Has 
 what was most noble in them gone the way of all flesh, 
 
 i 2 
 
116 VATICANISM. 
 
 together with those clergy of 1826 in England and Ire- 
 land, who, as Dr. Newman tells us, had been educated in 
 Gallican opinions ? 
 
 More than thirty years ago, I expressed to a near 
 friend, slightly younger than myself, and in all gifts 
 standing high even among the highest of his day, the deep 
 alarm I had conceived at the probable consequences of those 
 secessions of educated, able, devout, and in some instances 
 most eminent men to the Church of Rome, which had 
 then begun in series, and which continued for about ten 
 years. I had then an apprehension, which after-experience 
 has confirmed in my mind, though to some it may ap- 
 pear a paradox, that nothing would operate so power- 
 fully upon the England of the nineteenth century as a 
 crowd of these secessions especially if from Oxford in 
 stimulating, strengthening, and extending the negative 
 or destructive spirit in religion. My friend replied to 
 me, that at any rate there would, if the case occurred, be 
 some compensation in the powerful effect which any great 
 English infusion could not fail to have, in softening the 
 spirit, and modifying the general attitude, of the Church 
 of Eome itself. The secessions continued, and multiplied. 
 Some years later, the author of this remark himself 
 \J plunged into the flood of them. How strangely and 
 how sadly has his estimate of their effects been falsified ! 
 They are now seen, and felt as well as seen, to have con- 
 tributed everywhere to the progress and to the highest 
 exaggerations of Vaticanism, and to have altered in that 
 sense both profoundly and extensively, and by a process 
 which gives no sign of having even now reached its last 
 stage, the complexion of the Anglo-Eoman communion. 
 
 It is hard to recognise the traditions of such a body in 
 the character and action of the Ultramontane policy, or 
 
CONCLUSION. 117 
 
 in its influence either upon moderation, or upon learning, 
 or upon loyalty, or upon the general peace. 
 
 I have above hazarded an opinion that in this country 
 it may cause inconvenience ; and I have had materials 
 ready to hand which would, I think, have enabled me 
 amply to prove this assertion. But to enter into these 
 details might inflame the dispute, and I do not see that it 
 is absolutely necessary. My object has been to produce, if 
 possible, a temper of greater watchfulness ; to promote 
 the early and provident fear which, says Mr. Burke, is 
 the mother of naiiMOTty ; to disturb that lazy way of 
 thought, which acknowledges no danger until it thunders 
 at the doors ; to warn my countrymen against the velvet 
 paw, and smooth and soft exterior of a system which is 
 dangerous to the foundations of civil order, and which 
 any one of us may at any time encounter in his daily 
 path. If I am challenged, I must not refuse to say it is 
 not less dangerous, in its ultimate operation on the human 
 mind, to the foundations of that Christian belief, which it 
 loads with false excrescences, and strains even to the 
 bursting. 
 
 In some of the works, to which I am now offering my 
 rejoinder, a protest is raised against this discussion in the 
 name of Peace.* I will not speak of the kind of peace 
 which the Eoman Propaganda has for the last thirty years 
 been carrying through the private homes of England. But 
 I look out into the world ; and I find that now, and in 
 great part since the Vatican Decrees, the Church of Rome, 
 through the Court of Eome and its Head, the Pope, is in 
 direct feud with Portugal, with Spain, with Germany, 
 with Switzerland, with Austria, with Russia, with Brazil, 
 with most of South America : in short, with the far larger 
 * Dr. Capel, p. 48. Archbishop Manning, p. 127. 
 
118 VATICANISM. 
 
 part of Christendom. The particulars may be found in, 
 nay, they almost fill, the Speeches, Letters, Allocutions, of 
 the Pope himself. So notorious are the facts that, according 
 to Archbishop Manning, they are due to a conspiracy of the 
 Governments. He might as reasonably say they were 
 due to the Council of the Amphictyons. On one point I 
 must strongly insist. In my Expostulation, I laid stress 
 upon the charge of an intention, on the part of Vaticanism, 
 to promote the restoration of the temporal sovereignty of 
 the Pope, on the first favourable opportunity, by foreign 
 arms, and without reference to the wishes of those who were 
 once his people. From Archbishop Manning downwards, 
 not so much as one of those, who have answered me from 
 his standing-ground, has disavowed this project : many of 
 them have openly professed that they adopt it, and glory 
 in it. The meaning of Monsignor Nardi, in his courteous 
 Eeply, written almost from beneath the Papal roof, cannot 
 be mistaken (pp. 57-62). Thus my main practical accu- 
 sation is admitted ; and the main motive which prompted 
 me is justified. I am afraid that the cry for peace, in the 
 quarters from which it comes, has been the complaint of 
 the foeman scaling the walls, against the sentry who gives 
 the alarm. That alarm every man is entitled to give, 
 when the very subject, that precipitates the discussion, is 
 the performance of duties towards the Crown and State, 
 to which we are all bound in common, and in which the 
 common interest is so close, that their non-performance 
 by any one is an injury to all the rest. 
 
 It may be true that in human things there are great 
 restraining and equalising powers, which work unseen.' 
 It may be true that the men of good systems are worse 
 than their principles, and the men of bad systems better 
 than their principles. But, speaking of systems, and not 
 
CONCLUSION. 110 
 
 of men, I am convinced that the time has come when 
 religion itself requires a vigorous protest against this kind 
 of religionism. 
 
 I am not one of those who find or imagine a hopeless 
 hostility between authority and reason ; or who undervalue 
 the vital moment of Christianity to mankind. I believe 
 that religion to be the determining condition of our well 
 or ill-being, and its Church to have been and to be, in its 
 several organisms, by far the greatest institution that the 
 world has ever seen. The poles on which the dispensation 
 rests are truth and freedom. Between this there is a 
 holy, a divine union ; and, he that impairs or impugns 
 either, is alike the enemy of both. To tear, or to beguile, 
 away from man the attribute of inward liberty, is not 
 only idle, I would almost say it is impious. When the 
 Christian scheme first went forth, with all its authority, 
 to regenerate the world, it did not discourage, but invited 
 the free action of the human reason and the individual 
 conscience, while it supplied these agents from within 
 with the rules and motives of a humble, which was also a 
 noble, self-restraint. The propagation of the Gospel was 
 committed to an organized society ; but in the constitution 
 of that society, as weUearn alike from Scripture and from 
 history, the rights of all its orders were well distributed 
 and guaranteed. Of these early provisions for a balance 
 of Church-power, and for securing the laity against sacer- 
 dotal domination, the rigid conservatism of the Eastern 
 Church presents us, even down to the present day, with 
 an authentic and living record. But in the Churches sub- 
 ject to the Pope, clerical power, and every doctrine and 
 usage favourable to clerical power, have been developed, 
 and developed, and developed, while all that nurtured 
 freedom, and all that guaranteed it, have been harassed and 
 
120 VATICANISM. 
 
 denounced, cabined and confined, attenuated and starved, 
 with fits and starts of intermitted success and failure, but 
 with a progress on the whole as decisively onward toward 
 its aim, as that which some enthusiasts think they see in the 
 natural movement of humanity at large. At last came the 
 crowning stroke of 1870 : the legal extinction of Eight, and 
 the enthronement of Will in its place, throughout the 
 Churches of one-half of Christendom. While freedom and 
 its guarantees are thus attacked on one side, a multitude of 
 busy but undisciplined and incoherent assailants, on the 
 other, are making war, some upon Revelation, some upon 
 dogma, some upon Theism itself. Far be it from me to ques- 
 tion the integrity of either party. But as freedom can never 
 be effectually established by the adversaries of that G-ospel 
 which has first made it a reality for all orders and degrees 
 of men, so the G-ospel never can be effectually defended 
 by a policy, which declines to acknowledge the high place 
 assigned to Liberty in the counsels of Providence, and 
 which, upon the pretext of the abuse that like every 
 other good she suffers, expels her from its system. 
 Among the many noble thoughts of Homer, there is not 
 one more noble or more penetrating than his judgment 
 upon slavery. " On the day," he says, " that makes a 
 bondman of the free," 
 
 " Wide-seeing Zeus takes half the man away." 
 
 He thus judges, not because the slavery of his time was 
 cruel, for evidently it was not ; but because it was slavery. 
 What he said against servitude in the social order, we may 
 plead against Vaticanism in the spiritual sphere ; and no 
 cloud of incense, which zeal, or flattery, or even love, can 
 raise, should hide the disastrous truth from the vision of 
 mankind. 
 
APPENDICES. 
 
 APPENDIX A (p. 5). ' 
 
 THE following are the principal Keplies from antagonists which 
 I have seen. I have read the whole of them with care ; and I 
 have'not knowingly omitted in this Rejoinder anything material 
 to the main arguments that they contain. I place them as nearly 
 as I can in chronological order : 
 
 1. 'Reply to Mr. Gladstone.' By A Monk of St. Augustine's, 
 
 Ramsgate. Nov. 15, 1874. London. 
 
 2. ' Expostulation in extremis' By Lord Rohert Montagu. 
 
 London, 1874. 
 
 3. ' The Dollingerites, Mr. Gladstone, and the Apostates from the 
 
 Faith.' By Bishop Ullathorne. Nov. 17, 1874. London. 
 
 4. ' The Abomination of Desolation.' By Rev. J. Coleridge, S.J. 
 
 Nov. 23, 1874. London. 
 
 5. Yery Rev. Canon Oakeley, Letters of. Nov. 16 and 27, 1874. 
 
 In the ' Times.' 
 
 6. ' Catholic Allegiance.' By Bishop Clifford. Clifton, Nov. 25, 
 
 1874. 
 
 7. 'Pastoral Letters.' By Bishop Yaughan. Dec. 3, 1874. 
 
 London. The same, with Appendices, Jan. 1875. 
 
 8. Review of Mr. Gladstone's Expostulation, in ' The Month ' for 
 
 Dec. 1874 and Jan. 1875. By Rev. T. B. Parkinson, S.J. 
 
 9. ' External Aspects of the Gladstone Controversy.' In ' Tke 
 
 Month ' of Jan. 1875. 
 
 10. ' An Ultramontane's Reply to Mr. Gladstone's Expostulations/ 
 
 London, 1874. 
 
 11. Letter to J. D. Hutchinson, Esq. By Mr. J. Stores Smith, 
 
 Nov. 29, 1874. In the ' Halifax Courier ' of Dec. 5, 1874. 
 
 12. ' Letter to the Right Hon. W. E. Gladstone, M.P.' By A 
 
 Scottish Catholic Layman. London, 1874. 
 
 13. ' Reply to the Right Hon. W. E. Gladstone's Political Ex- 
 postulation.' By Monsignor Capel. London, 1874. 
 
 14. ' A Yindication of the Pope and the Catholic Religion.' By 
 Mulhallen Marum, LL.B. Kilkenny, 1874. 
 
122 APPENDICES. 
 
 15. ' Catholicity, Liberty, Allegiance, a Disquisition on Mr. Glad- 
 
 stone's Expostulation.' By Eev. John Curry, Jan. 1, 1875. 
 London, Dublin, Bradford. 
 
 16. 'Mr. Gladstone's Expostulation Unravelled.' By Bishop Ulla- 
 
 thorne. London, 1875. 
 
 17. ' Sul Tentative Anticattolico in Inghilterra, e 1' Opuscolo del 
 
 On mo ' Sig. Gladstone.' Di Monsignor Francesco Nardi. 
 Koma, 1875. 
 
 18. ' A Letter to his Grace the Duke of Norfolk, on occasion of 
 
 Mr. Gladstone's recent Expostulation.' By John Henry 
 Newman, D.D., of the Oratory. London, 1875. 
 
 19. ' The Vatican Decrees in their bearing on Civil Allegiance/ 
 
 By Henry Edward, Archbishop of Westminster. London, 
 1875. 
 
 20. ' The Dublin Eeview, Art. VII.' London, Jan. 1875. 
 
 21. t The Union Eeview,' Art. I. By Mr. A. P. de Lisle. London, 
 
 February, 1875. 
 
 I need not here refer particularly to the significant letters of 
 favourable response which have proceeded from within the Eoman 
 Catholic communion, or from those who have been driven out of 
 it by the Vatican Decrees. 
 
 APPENDIX B (p. 9). 
 
 " I lament not only to read the name, but to trace the argu- 
 ments of Dr. Von Dollinger in the pamphlet before me." Alp. 
 Manning. Letter to the ' Times, 1 Nov. 7, 1874. ' Vatican Decrees,' 
 p. 4. 
 
 Justice to Dr. Von Dollinger requires me to state that he had 
 no concern, direct or indirect, in the production or the publication of 
 the tract, and that he was, until it had gone to press, ignorant of 
 its existence. Had he been a party to it, it could not have failed 
 to be far more worthy of the attention it received. 
 
 Bishop Ullathorne goes further, and says of Dr. Von Dollinger 
 that "he never was a theologian." Letter, p. 10. 
 
 Then they have made strange mistakes in Germany. 
 
 Werner, a writer who I believe is trustworthy, in his ' Geschichte 
 der Katholischen Theologie,' 1866, is led by his subject to survey 
 the actual staff and condition of the Eoman Church. He says, 
 p. 470 : " Almost for an entire generation, Dr. I. Von Dollinger 
 has been held the most learned theologian of Catholic Germany ; and 
 
APPENDICES. 123 
 
 lie indisputably counts among the greatest intellectual lights that 
 the Catholic Church of the present age has to show." 
 
 I cite a still higher authority in Cardinal Schwarzenberg, Arch- 
 bishop of Prague. On May 25, 1868, he addressed a letter to 
 Cardinal Antonelli, in which he pointed out that the theologians, 
 who had been summoned from Germany to the Council, were all 
 of the same theological school, and that for the treatment of dog- 
 matic matters it was most important that some more profound 
 students, of more rich and universal learning, as well as sound in 
 faith, should be called. He goes on to suggest the names of 
 Hefele, Kuhn, and (with a high eulogy) Yon Dollinger. 
 
 The strangest of all is yet behind. Cardinal Antonelli, in his 
 reply dated July 15, receives with some favour the suggestion of 
 Cardinal Schwarzenberg, and says that one of the three theo- 
 logians named would certainly have been invited to the Council, 
 had not the Pope been informed that if invited, he would decline 
 to come. That one was Dr. Yon Dollinger. 
 
 I cite the original documents, which will be found in Friedrich's 
 1 Documenta ad illustrandum Cone. Yat.,' pp. 277-80. 
 
 APPENDIX C (p. 26). 
 
 As I have cited Schrader elsewhere, I cite him here also ; simply 
 because he translates (into German) upon a different construction 
 of the Seventy-third Article of the Syllabus from that which I had 
 adopted, and makes a disjunctive proposition out of two statements 
 which appear to be in effect identical. In English, his conversion 
 of the article runs as follows : 
 
 " Among Christians no true matrimony can be constituted by 
 virtue of a civil contract ; and it is true that either the marriage 
 contract between Christians is a Sacrament, or that the contract 
 is null when the Sacrament is excluded. 
 
 " Eemark. And, on this very account, is every contract entered 
 into between man and woman, among Christians, without the 
 Sacrament, in virtue of any civil law whatever, nothing else than 
 a shameful and pernicious concubinage, so strongly condemned by 
 the Church ; and therefore the marriage-bond can never be sepa- 
 rated from the Sacrament."* 
 
 The sum of the matter seems to be this. Wherever it has 
 
 * Schrader, Heft ii. p. 79. Wien, 1865. 
 
124: APPENDICES. 
 
 pleased the Pope to proclaim the Tridentine Decrees, civil marriage 
 is concubinage. It is the duty of each concubinary (or party to 
 concubinage), with or without the consent of the other party, to 
 quit that guilty state. And as no law of Church or State binds a 
 concubinary to marriage with the other concubinary, he (or she) is 
 free, so far as the Church of Borne can create the freedom, to 
 marry another person. 
 
 APPENDIX D (p. 51). 
 
 I do not think myself called upon to reply to the statements by 
 which Bishop Yaughan has sought (' Pastoral Letter,' pp. 35-7) to 
 show, that the fear of civil war ultimately turned the scale in the 
 minds of the chief Ministers of 1829, and led them to propose the 
 Bill for Emancipation. First, because the question is not what 
 influences acted at that moment on those particular minds, but 
 how that equilibrium of moral forces in the country had been 
 brought about which made civil war, or something that might be 
 called civil war, a possibility. Secondly, because I am content 
 with the reply provided in the Concio of Archbishop Kenrick, 
 c. viii. See Friedrich's ' Documenta ad illustrandum Concilium 
 Yaticanum,' vol. i. p. 219. The statements would, in truth, only 
 be relevant, if they were meant to show that the Eoman Catholics 
 of that day were justified in making false statements of their 
 belief in order to obtain civil equality, but that, as those state- 
 ments did not avail to conciliate the Ministers of 1829, they then 
 materially fell back upon the true ones. 
 
 To show, however, how long a time had to pass before the 
 poison could obtain possession of the body, I point, without com- 
 ment, to the subjoined statement, anonymous, but, so far as I 
 know, uncontradicted, and given with minute particulars, which 
 would have made the exposure of falsehood perfectly easy. It is 
 taken from the ' Cornish Telegraph ' of Dec. 9, 1874, and is 
 signed Clericus. It follows a corresponding statement with 
 regard to America, which is completely corroborated by Arch- 
 bishop Kenrick in his Concio : see Friedrich's ' Documenta,' i. 215. 
 
 " Of a painful alteration in another popular work, Keenan's 
 ' Controversial Catechism,' (London, Catholic Publishing and 
 Bookselling Company, 53, New Bond Street,) I can speak from 
 two gravely differing copies, both professedly of the same edition, 
 now lying before me. This is so singular a case that I venture 
 
APPENDICES. 125 
 
 to give it in a little detail. Keenan's ' Catechism ' has been very 
 extensively used in Great Britain and America. In his preface 
 to the third edition, the author speaks of it as ' having the high 
 approbation of Archbishop Hughes, the Eight Eev. Drs. Kyle and 
 Carruthers ; as well as the approval of the Eight Eev. Dr. Grillis, 
 and the Eight Eev. Dr. Murdoch.' These last-named four eccle- 
 siastics were vicars-apostolic of their respective districts in Scot- 
 land, and their separate episcopal approbations are prefixed to 
 the * Catechism ;' those of Bishops Carruthers and Kyle are dated, 
 respectively, 10th and 15th April, 1846 ; those of Bishops Gillis 
 and Murdoch, 14th and 19th November, 1853. 
 
 " Thus this work was authenticated by a well-known American 
 archbishop and four British bishops thoroughly familiar with the 
 teaching of their Church, long before Archbishop Manning joined 
 it. Now, at page 112 of one of my copies of the ' new edition, 
 corrected by the author, twenty-fourth thousand/ are the following 
 question and answer : 
 
 Q. " ' Must not Catholics believe the Pope in himself to be 
 infallible?' 
 
 "A. 'This is a Protestant invention; it is no article of the 
 Catholic faith ; no decision of his can oblige, under pain of heresy, 
 unless it be received and enforced by the teaching body, that is, 
 by the bishops of the Church.' 
 
 " It would be satisfactory if Archbishop Manning would explain 
 how his statement to Mr. Bennett squares with this statement of 
 Keenan's, and with that of the 50 Reasons. 
 
 "But, further, it would be highly satisfactory if Archbishop 
 Manning, or some representative of the ' Catholic Publishing and 
 Bookselling Company ' would explain how it came to pass that, 
 on the passing of the Vatican decree, apparently whilst this very 
 edition of Keenan's Catechism was passing through the press, the 
 above crucial question and answer were quietly dropped out, 
 though no intimation whatsoever was given that this vital altera- 
 tion was made in the remainder of the edition. Had a note been 
 appended, intimating that this change had become needful, no 
 objection, of course, could have been made. But no word has 
 been inserted to announce, or explain, this omission of so material 
 a passage ; whilst the utmost pains have been taken, and, I must 
 add, with great success, to pass off this gravely altered book as 
 being identical with the rest of the edition. The title-pages of 
 both copies alike profess that it is the ' new edition, corrected by 
 the author,' (who was in his grave before the Vatican Council was 
 
126 APPENDICES. 
 
 dreamed of) ; both profess to be of the ' twenty-fourth thousand ;' 
 both have the same episcopal approbations and prefaces ; both are 
 paged alike throughout ; so that, from title-page to index, both 
 copies are, apparently, identical. I have very often placed both 
 in the hands of friends, and asked if they could detect any differ- 
 ence, but have always found they did not. The Eoman Catholic 
 booksellers, Messrs. Kelly and Messrs. Gill, in Dublin, from whom 
 I purchased a number of copies in August, 1871, were equally 
 unaware of this change ; both believed that the Publishing Com- 
 pany had supplied them with the same book, and both expressed 
 strongly their surprise at finding the change made without notice. 
 Another Dublin Eoman Catholic bookseller was very indignant at 
 this imposition, and strongly urged me to expose it. It is no 
 accidental slip of the press ; for whilst all the earliest copies of 
 the edition I bought from Messrs. Kelly contained the question 
 and answer, they were omitted in all the later copies of Messrs. 
 Gill's supply. The omission is very neatly, cleverly made by a 
 slight widening of the spaces between the question and answers 
 on page 112 and the beginning of page 113 ; so skilfully managed 
 that nobody would be at all likely to notice the difference in these 
 pages of the two copies, unless he carefully looked, as I did, for 
 the express purpose of seeing if both alike contained this question 
 and answer." 
 
 APPENDIX E (p. 51). 
 
 Extract from ' The Catholic Question ;' addressed to the Free- 
 holders of the County of York, on the General Election of 1826, 
 p. 31. 
 
 <( The Catholic religion has three great seras ; first in its com- 
 mencement to the dark ages; then from the middle centuries 
 down to the Keformation ; and lastly from the Eeformation to the 
 present day. The Popish religion of the present day has scarcely 
 any resemblance with its middle stage ; its powers, its preten- 
 sions, its doctrines, its wealth and its object are not the same ; it 
 is a phantom, both in theory and practice, to what it once was ; 
 and yet the bigots draw all their arguments from the Middle Ages 
 and, passing all the -manifest alterations of modern times, set up a 
 cry about the enormities of times long past, and which have been 
 dead and buried these three hundred years. This unjust conduct 
 is just the same as if you were to hang a faithful, tried domestic, 
 who had served you forty years, because he had committed some 
 
APPENDICES. 127 
 
 petty theft when he was a hoy. It is the most illiheral and the 
 most unjustifiable mode of arguing, and if applied to the Church of 
 England, would reduce it to a worse case than that of her old rival." 
 
 The " higots," who are here charged hy the Liberal electors of 
 Yorkshire with reviving mediaeval Komanism, are not Yaticanists, 
 but Protestant bigots, whose sinister predictions the Yaticanists 
 have done, and are doing, their best to verify. 
 
 Both by reason of the language of this extract, and of its being 
 taken out of the actual working armoury of one of the great 
 electioneering struggles for the County of York, which then much 
 predominated in importance over every other constituency of the 
 United Kingdom, it is important. It shows by direct evidence 
 how the mitigated professions of the day told, and justly told, on 
 the popular mind of England. 
 
 APPENDIX F (p. 59). 
 
 I. From the Decree. 
 
 " Et primo declarat, quod ipsa in Spiritu Sancto legitime con- 
 gregata, concilium generale faciens, et ecclesiam Catholicam re- 
 praasentans, potestatem a Christo immediate habet, cui quilibet 
 cujusque status vel dignitatis, etiam si papalis existat, obedire 
 tenetur in his quse pertinent ad fidem et extirpationem dicti schis- 
 matis, et reformationem dictse ecclesiae in capite et in membris." 
 Cone. Const. Sess. v. ; Labbe et Cossart, torn. xii. p. 22. 
 
 From the account of the Pope's confirmation. 
 
 "Quibus sic factis, sanctissimus dominus noster papa dixit, 
 respondendo ad prsedicta, quod omnia et singula determinata con- 
 clusa et decreta in materiis fidei per praesens concilium, con- 
 ciliariter tenore et inviolabiliter observare volebat, et nunquam 
 contraire quoquo modo. Ipsaque sic conciliariter facta approbat 
 et ratificat, et non aliter, nee alio modo." Cone. Const. Sess. xlv. ; 
 Labbe et Cossart, torn. xii. p. 258. 
 
 APPENDIX G (p. 68). 
 
 Labbe, Concilia, x. 1127, ed. Paris, 1671, Canon II. 
 " Obedite prsepositis vestris, et subjacete illis ; ipsi enim pr&vigi- 
 lant pro animabus vestris, tanquam rationem reddituri : Paulus 
 
 * K 
 
128 APPENDICES. 
 
 magnus Apostolus prsecepit. Itaque beatissimum Papam Nico- 
 laum tanquam organum Sancti Spiritus habentes,* necnon et 
 sanctissimum Hadrianum Papam, successor em ejus, definimus atque 
 sancimus, etiam omnia quae ab eis synodice per diversa tempora 
 exposita sunt et promulgata, tarn pro defensione ac statu Constanti- 
 nopolitanorum ecclesite, et summi sacerdotis ejus, Ignatii videlicet, 
 sanctissimi Patriarchs, quam etiam pro Photii, neopliyti et invasoris, 
 expulsione ac condemnatione, servari semper et custodiri cum expo- 
 sitis capitulis immutilata pariter et iUdesa" 
 The Canon then goes on to enact penalties. 
 
 APPENDIX H (p. 76). 
 
 It appears to me that Archbishop Manning has completely 
 misapprehended the history of the settlement of Maryland and 
 the establishment of toleration there for all believers in the Holy 
 Trinity. It was a wise measure, for which the two Lords Balti- 
 more, father and son, deserve the highest honour. But the 
 measure was really defensive ; and its main and very legitimate 
 purpose plainly was to secure the free exercise of the Eoman 
 Catholic religion. Immigration into the colony was by the Charter 
 free : and only by this and other popular provisions could the 
 territory have been extricated from the grasp of its neighbours in 
 Virginia who claimed it as their own. It was apprehended that 
 the Puritans would flood it, as they did : and it seems certain that 
 but for this excellent provision, the handful of Koman Catholic 
 founders would have been unable to hold their ground. The facts 
 are given in Bancroft's 'History of the United States/ vol. i. 
 chap. viL 
 
 I feel it necessary, in concluding this answer, to state that 
 Archbishop Manning has fallen into most serious inaccuracy in 
 his letter of November 10 (p. 6), where he describes my Expostu- 
 lation as the first event which has overcast a friendship of forty- 
 five years. I allude to the subject with regret, and without 
 entering into details. 
 
 [The closing paragraph of Appendix H appeared to Cardinal 
 Manning to convey impressions which he thought it desirable to 
 
 In the Greek, ibid. p. 1167, w? opyavov TOV dyiov Zl^cv/xaros 
 
APPENDICES. 129 
 
 remove. Conformably to his wishes, I substituted for it, in the 
 later impressions of ' Vaticanism,' the following paragraph : 
 
 "One word in conclusion : Archbishop Manning has stated (p. 6*) 
 that a friendship of forty-five years between us had, for the first 
 time, been overcast by the publication of my pamphlet on ' The 
 Vatican Decrees.' The Archbishop, however, has himself men- 
 tioned in print on a former occasion, that the intercourse of this 
 friendship was suspended for twelve years after 1851, the date of 
 his secession. I may add, that he appeared to view my words and 
 acts, in relation to the Temporal Power of the Pope, in much 
 the same light as the recent tract. From 1851 onwards, the 
 dictates of conscience on either side were in conflict, and they led 
 to public divergence, without any private variance."] 
 
 * I.e., of his Reply, which, like my tract, bears the title of " The 
 Vatican Decrees." 
 
SPEECHES 
 
 OF 
 
 POPE PIUS IX. 
 
 [Republished from the QUARTERLY REVIEW /or January, 1875.] 
 
ART. VIII.* Discorsi del Sommo Pontefice Pio IX., pro- 
 nunziati in Vaticano, ai Fedeli di Roma e delV Orbe, dal 
 principio della sua Prigionia fino al presente. Vol. I., 
 Eoma, Aurelj, 1872 ; Vol. II., Cuggiani, 1873. 
 
 As a general rule, the spirit of a system can nowhere be 
 more fairly, more authentically learned, than from the 
 language of its accredited authorities, especially of its 
 acknowledged Head. The rule applies peculiarly to the 
 case of the Papacy, and of the present Pope, from con- 
 siderations connected both with the system and with the 
 man. The system aims at passing its operative utterances 
 through the lips of the Supreme Pontiff : and as no holder 
 of the high office has ever more completely thrown his 
 personality into his function, so no lips have ever delivered 
 from the Papal Throne such masses of matter. Pope all 
 over, and from head to foot, he has fed for eight-and- 
 
 * [At the time when this Article was written and published I 
 was unaware that the Rev. W. Arthur had published, in a small 
 volume entitled * The Modern Jove,' a searching review of the con- 
 tents of the first volume of the ' Discorsi,' or I should not have 
 omitted to notice it. In this work Mr. Arthur justly comments on 
 the lack of disposition to estimate these subjects as they deserve 
 (p. 117); an indisposition which 1 believe to be more characteristic 
 of life and its organs in our metropolis, than in the country at large. 
 " The Ultramontane party in Rome," says Mr. Arthur, " are not 
 accountable for the illusions of English politicians and clergy, for 
 they have of late been very outspoken." He also cites a remarkable 
 exclamation of Mr. O'Connell's, who, on hearing it stated in public that 
 his Church had an infallible head, cried aloud, " No, an infallible body."] 
 
 L 2 
 
 
134 r SPEECHES OF POPE PIUS IX. 
 
 twenty years upon the moral diet which a too sycophantic 
 following supplies, till every fibre of his nature is charged 
 with it, and the simple-minded Bishop .and Archbishop 
 Mastai is hardly to be recognized under the Papal mantle. 
 
 It can hardly be policy, it must be a necessity of his 
 nature, which prompts his incessant harangues. But they 
 are evidently a true picture of the man ; as the man is of 
 the system, except in this that he, to use a homely phrase, 
 blurts out, when he is left to himself, what it delivers in 
 rather more comely phrases, overlaid with art. 
 
 Much interest therefore attaches to such a phenomenon 
 as the published Speeches of the Pope ; and besides what 
 it teaches in itself, other and singular lessons are to be 
 learned from the strange juxtaposition in which, for more 
 than four years, his action has now been exhibited. Pro- 
 bably in no place and at no period, through the whole 
 history of the world, has there ever been presented to 
 mankind, even in the agony of war or revolution, a more 
 extraordinary spectacle than is now witnessed at Rome. 
 In that city the Italian Government holds a perfectly 
 peaceable, though originally forcible, possession of the 
 residue of the States of the Church ; and at the same time 
 the Pope, remaining on his ground, by a perpetual blast 
 of fiery words, appeals to other lands and to future days, 
 and thus makes his wordy, yet not wholly futile, war upon 
 the Italian Government. 
 
 The mere extracts and specimens, which have from time 
 to time appeared in the public journals, have stirred a 
 momentary thrill, or sigh, or shrug, according to the 
 temperaments and tendencies of readers. But they have 
 been totally insufficient to convey an idea of the vigour 
 with which this peculiar warfare is carried on ; of the ab- 
 solute, apparently the contemptuous, tolerance with which 
 
SPEECHES OF POPE PIUS IX. 135 
 
 it is regarded by the Government ruling on the spot ; or 
 of the picture which is presented to us by the words and 
 actions of the Pope, taken as a whole, and considered in 
 connection with their possible significance to the future 
 peace of Europe. 
 
 Between the 20th of October, 1870, and the 18th of 
 September, 1873, this octogenarian Pontiff (he is now 
 aged, at least, eighty-two), besides bearing all the other 
 cares of ecclesiastical government, and despite intervals of 
 illness, pronounced two hundred and ninety Discourses, 
 which are reported in the eleven hundred pages of the two 
 Volumes now to be introduced to the notice of the reader. 
 They are collected and published for the first time by the 
 Rev. Don Pasquale de Franciscis ; and, though they may 
 be deemed highly incendiary documents, they are sold at 
 the bookshop of the Propaganda, and are to be had in the 
 ordinary way of trade, by virtue of that freedom of the 
 press which the Papacy abhors and condemns. 
 
 The first question which a judicious reader will put is, 
 whether we have reasonable assurance that this work 
 really reports the Speeches of the Pontiff with accuracy. 
 And on this point there appears to be no room for reason- 
 able doubt. Some few of them are merely given as ab- 
 stracts, or sunti ; but by far the larger number in extenso, 
 in the first person, with minutely careful notices of the 
 incidents of the occasion, such as the smiles, the sobs, 
 the tears* of the Pontiff on the auditory ; the animated 
 
 * In the estimation of Don Pasquale, all emotion, if within the 
 walls of the Vatican, and on the Papal side, is entitled to respect, 
 and must awaken sympathy, but when he has to describe the tears 
 and sobs which, as he states, accompanied the funeral procession of 
 the ex-Minister Eatazzi (ii. 350), he asks, might not this be a Congress 
 of Crocodiles (wow sembra questo un Congresso di Coccodrilli) f 
 
136 SPEECHES OF POPE PIUS IX. 
 
 gestures of the one, the enthusiastic shoutings of the 
 other, which cause the halls of the Vatican to ring again. 
 In a detailed notice which, instead of introducing the 
 first volume, is rather inconveniently appended to it at the 
 close, the editor gives an account both of the opportunities 
 he has enjoyed and of the loving pains he took in the exe- 
 cution of his task. On nearly every occasion he seems to 
 have been present and employed as a reporter (raccoglitore) ; 
 once his absence is noticed as if an unusual, no less than 
 tfam unfortunate, circumstance (ii. 284). In a particular 
 instance (ii. 299) he speaks of the Pope himself as per- 
 sonally giving judgment on what might or might not be 
 published (sarebbe stato pubblicato, se cosi fosse piaciuto a 
 CHI pot ea volere altrimenti). The whole assistance of the 
 Papal press in Rome was freely given him (i. 505). Eyes 
 and ears, he says, far superior to his own, had revised and 
 approved the entire publication (i. 506). The Preface to 
 the Second Volume refers to the enthusiastic reception ac- 
 corded to the First, and announces the whole work as that 
 which is alone authentic and the most complete (ii. 14, 
 15). So that our footing plainly is sure enough ; and we 
 may reject absolutely the supposition which portions of 
 the book might very well suggest, namely, that we were 
 reading a scandalous Protestant forgery. 
 
 Certainly, if the spirit of true adoration will make a 
 good reporter, Don Pasquale ought to be the best in the 
 world. The Speeches he gives to the world are " a 
 treasure/' and that treasure is sublime, inspired, divine (i 
 ], 2, 3). Not only do we quote these epithets textually, 
 but they, and the like of them, are repeated everywhere 
 even to satiety, and perhaps something more than satiety 
 " Receive, then, as from the hands of angels, this Divine 
 Volume of the Angelic Pio Nono " (p. 4) ; " the most 
 
SPEECHES OF POPE PIUS IX. 137 
 
 glorious and venerated among all the Popes " (p. 3) ; " the 
 portentous Father of the nations" (p. 11). This is pretty 
 well, but it is not all. He is " the living Christ" (p. 9) ; 
 he is the Voice of God. There is but one step more to 
 take, and it is taken. He is (in the face of the Italian 
 Government) Nature, that protests : he is GOD, THAT 
 CONDEMNS (p. 17). 
 
 In a letter dated December 10, 1874, and addressed to 
 a monthly magazine,* Archbishop Manning, with his 
 usual hardihood, says, " for a writer who affirms that the 
 Head of the Catholic Church claims to be the Incarnate 
 and Visible Word of God I have really compassion." Will 
 this bold controversialist spare a little from his fund of pity 
 for the editor of these Speeches, who declares him to be 
 the living Christ, and for the Pope under whose authority 
 this declaration is published and sold ? 
 
 Truly, some of the consequences of a " free press " are 
 rather startling. And those who are astonished at the 
 strained and preternatural tension, the surexcitation 
 abnormale, to borrow a French phrase, the inflamed and 
 inflaming tone of the language ordinarily used by the 
 Pontiff, should carefully bear in mind that the fulsome and 
 revolting strains, of which we have given a sample, ex- 
 hibits to us the atmosphere which he habitually breathes. 
 
 Even those, however, who would most freely criticise, 
 and, indeed, denounce the prevailing strain and too 
 manifest upshot of these Speeches, may find pleasure, 
 while they yield a passing tribute to the persevering 
 tenacity, and, if we may be pardoned such a word, the 
 pluck, which they display. It may be too true that the 
 Pope has brought his misfortunes on his own head. But 
 
 Macmillan's Magazine ' for January 1875. 
 
138 SPEECHES OF POPE PIUS IX. 
 
 they are heavy, and they are aggravated by the weight 
 of years : and the strong constitution, indicated by his 
 deep chest and powerful voice, has had to struggle with 
 various infirmities. Yet, by his mental resolution, all 
 " cold obstruction " is kept at arm's length : and he delivers 
 himself from week to week or day to day, sometimes, in- 
 deed, more than once in the day, of his copious and highly 
 explosive material, with a really marvellous fluency, ver- 
 satility, ingenuity, energy, and, in fact, with every good 
 quality, except that, the absence of which, unhappily, spoils 
 all the rest, namely, wisdom. And, odd to say, even the 
 word wisdom (saviezza) seems to be almost the only one 
 which in these Speeches does not constantly pass his lips. 
 Eeversing the child's order with his plate at dinner, 
 let us keep to the last that which is the worst, and also 
 the heaviest, part of the task before us : and begin by 
 noticing one or two discourses of the Holy Father to 
 little children, which are full of charm and grace. For 
 even very little children go to him on deputations, and, 
 reciting after the Italian manner, discharge in manu- 
 factured verse their anti-revolutionary wrath. An infant 
 of five years old denounces before him the sacrilegious 
 oppressor.! (ii. 405.) Another fanciulletta declares the 
 Pope to be the King of kings (ii. 465). These inter- 
 views were turned by the Pope to edification. He tells 
 the children of their peccatucci (ii. 209) how shall we 
 try to give the graceful tournure of the phrase ? " darling 
 little sins :" and certain orphans he again gently touches 
 with the incomparable Italian diminutive on their difet- 
 tucci and their rabbiette, and lovingly presents to them 
 the example of their Saviour : 
 
 " Now that the Church commemorates" (it was on Dec. 19) " the 
 birth of Jesus Christ the babe, do you cause Him to be re-born in 
 
SPEECHES OF POPE PIUS IX. 139 
 
 your hearts beg Him to put there something that is good, 
 
 namely, a good will to study, and to mind your work and all your 
 other duties." 
 
 And so he blesses them, and sends them away (ii. 11 9). 
 
 There are other examples not less pleasing, such as a 
 discourse to some Penitents of the Roman Magdalen. 
 After mentioning the case of Eahab, the Pontiff proceeds 
 in a tone both Evangelical and fatherly (ii. 57) : 
 
 " You, too, my daughters, carry the red mark ; you, too, carry a 
 mark able to deliver you from the assaults that the enemies of your 
 souls will make. This red mark you have put upon you ; and its 
 meaning is, the most precious blood of Jesus Christ. Often meditate 
 on this blood, which has merited for you the grace of your salvation 
 and your conversion. At the feet of the crucified Jesus, even as once 
 did the repentant Magdalen, meditate on the love that He has shown 
 you, and you will triumph over all your enemies." 
 
 There is, perhaps, not a word of this affectionate and 
 simple address, which would not be acceptable even if it 
 were delivered from a Nonconforming pulpit ; so devoid 
 is it of the specialities of the Roman Church. Nor is 
 this the only discourse of which the same might be said 
 (see, for instance, Disc, cxxii.). Nor must we very 
 sharply complain if sometimes we find in these Discourses 
 the religious ideas which we are wont to condemn as 
 Popery. They are, perhaps, less frequent and flagrant 
 than might have been expected. They assume promi- 
 nence, however, in one passage particularly, where the 
 Pope declares that the prayers of the Mother addressed 
 to her Son have almost the character of commands (hanno 
 quasi ragion di comando, ii. 394), and there is traceable in 
 some of the Addresses a curious, sometimes an amusing, 
 idea of the personal claim upon the Blessed Virgin Mary 
 and others of the Saints, which he has established by his 
 acts, especially constituting the Immaculate Conception 
 
140 SPEECHES OF POPE PIUS IX. 
 
 a part of the Christian faith. " She owes you the finest 
 gem in her coronet," says one deputation (ii. 325). " If," 
 says another, " it be certain that gratitude is more lively 
 in heaven than on earth, let him " (here we are dealing 
 with St. Louis, to whom the Pope had erected a monu- 
 ment), " by way of payment, give you back your crown " 
 (ii. 116). And again, with yet greater naivete; "and 
 most holy Mary the Immaculate, on whom you conferred 
 so great an honour, surely she will never allow herself to 
 be outdone in generosity ?" (ii. 26). 
 
 Next after the personal piety and geniality, which not 
 even all the perversions of his policy can extinguish in 
 the Pope, some sympathy remains due to his irrepressible 
 sentiment of fun. To this even social rumour has done 
 justice in some cases. For example, at the time of the 
 Council,, when his hospitality was so taxed by the presence 
 of large numbers of very poor bishops as to threaten him 
 with an empty exchequer, he is commonly reported to 
 have said, "facendomi infallibile, mi faranno fallire : while 
 declaring me un-failable, they will cause me to fail." In 
 these volumes he explains to a group of children the 
 prevailing redundance of demoniacal action in Italy by 
 recounting an observation then recently made to him, 
 " that all the devils had been let out from hell, except a 
 porter, to receive new arrivals." The preface shows he 
 felt the ground to be tender, for he introduced the story 
 by saying (i. 40) : " Here I should like to tell you an 
 incident. Yet I am doubtful, as it might excite too much 
 merriment ; but come, I will give it you." 
 
 This for children; but for bishops also, newly-made 
 bishops, he has his comic anecdote, and in order that it 
 may be suitable, he chooses it from the life of a Saint, 
 though a modern one. Alphonso Liguori, now not only 
 
SPEECHES OF POPE PIUS IX. 141 
 
 a Saint, but also lately promoted by the Pope to the rank 
 of a Doctor of the Church, in his time, it seems, used to 
 bore the Neapolitan Ministro Tannucci, and consequently 
 sometimes found it hard to get within his doors. One 
 day, having long to wait, the Bishop sat upon the steps 
 and recited his " corona ;" and he recounts his weariness 
 in one of his letters, with the comment which shall be 
 given in the original tongue : " questo benedetto ministro 
 mi fa sputare uri ala di polmone" (ii. 286). 
 
 The Pope's references to Holy Scripture are very 
 frequent ; and yet perhaps hardly such as to suggest that 
 he has an accurate or familiar acquaintance with it. 
 They are possibly picked piecemeal out of the services of 
 the Church for the day. It is, for example, to say the 
 least, a most singular method of reference to the difficult 
 subject of the Genealogies of our Lord to say (i. 127), 
 " we read at the commencement of two of the Gospels a 
 long Genealogy of Him, which comes down from Princes 
 and Kings." Where, again, did the Pontiff learn that 
 the Jews, as a nation, had some celebrity as smiths (nelV 
 arte fabbrile, i. 169) ? with which imaginary celebrity he 
 oddly enough connects the mention of the antediluvian 
 Tubal-cain in Gen. iv. 22. Nor can anything be more 
 curious than his exegesis applied to the ParabJe of the 
 Sower. He expounds it to a Roman Deputation (i. 335). 
 The wayside represents the impious and unbelievers, and 
 all who are possessed by the devil ; those who received 
 the seed among the thorns are those who rob their neigh- 
 bour and plunder the Church ; the stony places represent 
 those who know, but do not act. "And who are the 
 good ground ? You. The good ground is that which 
 is found in all good Christians, in all those who belong 
 to the numerous Catholic Clubs." Now the Clubs on the 
 
SPEECHES OF POPE PIUS TX. 
 
 other side are Clubs of Hell (ii. 420 bis) ; sanctity is thus 
 (here and commonly elsewhere) identified with certain 
 politics. Nor does it seem very easy to trace in detail 
 the resemblance between the exposition of the Yicar and 
 that given by the Principal (St. Matt. xiii. 18-23). 
 
 Indeed the Papal Exegesis appears somewhat frequently 
 to bear marks of dormitation. Thus, placing King 
 Solomon at a date of twenty-two or twenty-three centuries 
 back (ii. 32), he makes that sovereign the contemporary 
 either of Pericles, or of Alexander the Great. More 
 important, because it is a specimen of the wilful inter- 
 pretations so prevalent at Rome, is the mode in which 
 he proves his right to be the Teacher-general of all States 
 and all nations, because (ii. 456) Saint Peter was chosen, 
 in the case of Cornelius, to preach the Gospel to the 
 Gentiles. 
 
 Many, again, will read with misgiving the Pope's 
 treatment of the text, St. Luke ii. 52 ; " And Jesus 
 increased in wisdom and stature." " This increase was 
 only apparent, for in Him, the Son of God, was " (i. e. was 
 already) " the fulness of all wisdom, as of every virtue " 
 (i. 42). To resolve positive statements of Holy Scripture 
 into mere seeming, is not a mode of exposition the most 
 in favour with orthodox Christianity ; and, if it is to be 
 applied to statements affecting the Perfect Humanity of 
 our Lord, to what point is it to be carried ? The Com- 
 mentary of Cornelius a Lapide, which will not be viewed 
 with suspicion in Roman quarters, discusses at great 
 length this most interesting text, and, after considering 
 the varied language of the Fathers, proceeds to lay it 
 down that, besides growth in appearance and in the 
 opinion of men, and besides the growth of what we term 
 experience, " tertio et proprie, esto Christus non creverit 
 
SPEECHES OF POPE PIUS IX. 143 
 
 sapieritia et gratia habitual!, crevit tamen actuali et 
 practica; nam robur spiritus et sapientiam coelestem in 
 auima lateritem, indies magis et magis exerebat etiam 
 existens puer." Those who desire a more modern state- 
 ment may with advantage consult a beautiful passage in 
 the commentary of 'Dean Alford in loco. 
 
 But what is really sad in the Scriptural references of 
 the Pope is the incessant and violent application which 
 is made of them to political incidents and circumstances, 
 and the too daring appropriation to himself of passages, 
 very exalted indeed, which relate to our Saviour. 
 
 As respects the former of these topics, we may take 
 as an example a short speech to a company of ladies 
 engaged in the reclamation of girls who have lived a life 
 of shame : " With the same charity and zeal which you 
 have employed in doing good to these girls, by reclaiming 
 them from sin, be careful to pray the Almighty that 
 your charity may also reach all the enemies of the 
 Church." What would be thought of the taste of any 
 Protestant association of this country which should exhort 
 the managers of the Magdalen never to forget praying 
 God for the conversion of Papists ? Tories and Liberals 
 might in this way reciprocally do a stroke of business in 
 politics while exercising their charity and piety. In 
 truth, it might seem to the readers of these volumes as if 
 the putting down of Italian liberalism and nationality 
 (which are for the Pope one and the same thing) had 
 constituted the one great purpose for which the Gospel 
 had been sent into the world. Certainly no one can 
 complain that the Pope's injunctions to pray are not 
 sufficient either in number or in urgency : they are 
 incessant. The Pope gives no countenance whatever to 
 the theory of Professor Tyndall, or to that of Mr. Knight, 
 
144 SPEECHES OF POPE PIUS IX. 
 
 who, as we understand, so cleverly settles the great 
 Prayer-controversy by " splitting the difference." But 
 of the almost innumerable exhortations to pray in these 
 volumes, at least nineteen in twenty are directed to the 
 establishment of sound Papal politics, and the conversion, 
 or, failing this, the destruction of Liberals, as though 
 they were the people of some new Sodom and Gomorrah, 
 or Tyre and Sidon ; to the triumph of the Church, and 
 the restoration of what the Pope, with his peculiar ideas, 
 is pleased to call " peace." 
 
 It appears, however, that the comparison, which he 
 draws indirectly between women living by the wages of 
 sin and Liberals, admits of a yet more pungent applica- 
 tion in the case of a class who are, in the Pope's eyes, even 
 worse than Liberals. These are the bad Catholics, who 
 have " disdained the light of faith." These will, he says 
 (ii. 31), be judged more severely than women who live in 
 shame, but who are far more likely to repent. " The 
 light of faith " is, we opine, that of the Vatican Council ; 
 and the " bad Catholics " appear to be the eminent men 
 who declined to affirm as immemorial truths the novelties 
 and the historical falsehoods it imposed. 
 
 One touch remains to be added to this portion of the 
 extraordinary picture. The prisoner not imprisoned, who 
 is weekly visited by crowds or companies of lawbreakers, 
 glorying in impunity, receives from them, and from the 
 sycophants about him, an adulation not only excessive in 
 its degree, but of a kind which, to an unbiassed mind, may 
 seem to border on profanity. To compare him with the 
 Scripture worthies generally is not enough. Claiming, 
 under the new-fangled Eoman religion, to possess in his 
 single hands all the governing powers of the Redeemer 
 over his Church, it is also in the sufferings of Christ alone 
 
SPEECHES OF POPE PIUS IX. 145 
 
 that he and his worshippers, he with some little excuse, 
 they with hardly any, find a fit standard of comparison for 
 what he has to endure. Now as to his own sufferings, we 
 have no doubt he must suffer much, when he looks abroad 
 over the Christian world, and reckons up the results of 
 what the most distinguished of our Roman Catholic laymen, 
 in a lecture to the Roman Catholics of a midland town, 
 recently and justly called the longest and most disastrous 
 Pontificate on record. But the sufferings mentioned in- 
 cessantly in this book are the sufferings pretended to be 
 inflicted by the Italian Kingdom upon the so-called 
 Prisoner of the Vatican. Let us see how, and with what 
 daring misuse of Holy Scripture, they are illustrated in 
 the authorized work before us. " He and his august 
 consort," says Don Pasquale, speaking of the Count and 
 Countess de Chambord, " were profoundly moved at such 
 great afflictions, which the Lamb of the Vatican (TAgnello 
 del Vaticano, ii. 545) has to endure." 
 
 On the 23rd of March, 1873 (ii. 291), the Pope draws a 
 picture of the Apostles, repairing to our Lord, and desired 
 by Him to take their rest around him. He proceeds : 
 
 " Even now there is a parallel to this ; when from different parts of 
 the Catholic world the bishops and missionaries repair to Eome that 
 they may give account of their missions to the present most unworthy 
 Vicar of Jesus Christ, and find within the narrow limits of the 
 Vatican an interval of rest from their labours." 
 
 On the 3rd of July, 1871 (i. 131), the Pope reminds his 
 ex-employes of the solemn words used by St. Thomas, 
 when he proposed to accompany his Master to death, " Let 
 us also go, that we may die with him" (John xi. 16). 
 " You," he says, " are they who this morning resemble 
 those faithful followers of Jesus Christ, in your visit to the 
 foot of the Pontifical throne." On the 5th of August, 
 
148 SPEECHES OF POPE PIUS IX. 
 
 ]871, he is visited by the Figlie di Maria ; and again, he 
 compares their visit to the act of the Blessed Virgin and 
 her companions, who stood by the Cross of Christ (ii. 212). 
 He adds : "It is not, however, true that on my Calvary I 
 suffer the pains which Jesus Christ suffered on His ; and 
 only in a certain sense can it be said that in me there is 
 renewed in figure all that was in fact accomplished on the 
 Divine person of the Redeemer." Even so he quotes the 
 inexpressibly solemn words of our Lord at the moment of 
 His capture (John xviii. 9), " I am the Vicar of Jesus 
 Christ, and I have the right to employ the very words of 
 Jesus Christ. My Father, those whom Thou hast given 
 me I will not lose (quos dedisti mihi, non perdam)."* 
 
 It is futile to attempt a defence of language such as 
 this by alleging that, according to the beautiful observa- 
 tion of St. Augustine, Christ is relieved in His poor, and 
 that according to the yet loftier teaching of St. Paul, the 
 measure of His sufferings is filled up in His saints. 
 Where St. Paul withheld his foot, Pius IX. does not fear 
 to tread. Where St. Paul gave the catalogue of his suffer- 
 ings, no less truthful than terrible (2 Cor. xi. 23-27), he 
 did not call them his Calvary, as the Pope calls his volun- 
 tary sojourn within the walls of a noble Palace which is 
 open to all the world, and which he can inhabit, leave, re- 
 enter, when and as he pleases. When he recorded the 
 good deeds of Priscilla and Aquila, who for his life had 
 exposed their own (Rom. xvi. 3), he did not compare even 
 these noble sacrifices with the ministries rendered in the 
 
 * It is strange to observe that the words quoted by the Pope do 
 not correspond with the Vulgate (Ed. Frankfort, 1826, with the 
 approbation of Leo XII.), either in John xviii. 9, where it reads quos 
 dedisti mihi, non perdidi ex eis quemquam, or in John xvii. 12, where the 
 words are, quos dedisti mihi, cmtodivi. 
 
SPEECHES OF POPE PIUS IX. 147 
 
 Gospels, by her whom the Pope teaches us to deem the 
 holiest of women, to the Son of God himself. His sub- 
 limity is ever as simple, natural, and healthy, as the daring 
 and stilted phrases of the modern Vatican are the reverse. 
 
 If the Pope sees in his own official character such high 
 personal titles and such nearness to Christ, it can be no 
 wonder that he should raise those titles, which are official, 
 to an extraordinary altitude. He does not, indeed, quite 
 emulate in all points the astounding language of Don 
 Pasquale, who always goes mad in white linen when the 
 Pope goes mad in white satin.* Yet he says (ii. 265), 
 u Keep, my Jesus, through the instrumentality of the 
 successors of the Apostles through the instrumentality of 
 the clergy, this flock, that God has given to you and to me." 
 
 No wonder then, as he is thus partner with Christ in a 
 separate and transcendent sense, that he should give us as 
 a rule for our Italian politics, whoever is for me, is for God 
 (chi e con me, e con Dio). It may be thought that this is 
 the assumption which all Christian men should make. 
 But that is not his opinion. When similar manifestations 
 of piety are hazarded on behalf of the Italian Government, 
 mildly to consecrate their cause, which is after all the 
 cause of a great nation, he executes summary justice (ii. 
 317) upon such pretences. " Somebody has had the bold- 
 ness to write, ' God is not on the side of the Pope, but on 
 the side of Italy.' This assertion, somewhat impudent, is 
 contrary to the facts. And first of all I shall say, that if 
 
 * In speaking of the probable condition of Ratazzi in the other 
 world (ii. 342), the Pope says he knows not what his fate may be, and 
 is satisfied with calling him questo infelice. Don Pasquale, on the other 
 hand (p. 348), says that the Pope being the Supreme Judge in the 
 Church, was thereby entitled to pronounce a sentence far more 
 definite and terrific on the unhappy Sectarian ; but was pleased to 
 hide his judgment under the inscrutable veil of the judgments of God. 
 
 
148 SPEECHES OF POPE PIUS IX. 
 
 Italy is with Q-od, then assuredly she is with His Vicar." 
 It is all of a piece. Nothing but the superhuman is good 
 enough for the Pope ; and in the next edition of the 
 Roman religion, probably even this will not do. We 
 have already shown where Don Pasquale, an accomplished 
 professor of flunkeyism in things spiritual, calls the Pope 
 outright by the term " inspired." Again, in presenting 
 his volumes to Count de Chambord (ii. 547), he has it 
 
 thus : 
 
 " Nel gran volume, ove il Divin fecondo 
 Spirto, parlando Pio, suo verbo detta." 
 
 Nor can it be said that the Pope himself, here at least, falls 
 short of his obsequious editor, when we observe the view 
 he takes of his own authority as matched with that of an 
 inspired prophet : even of him whom God " sent unto 
 David " (i. 364), and who professed to tell out to the King 
 the very words which the Lord had given him (2 Sam. vii. 
 1-14). To the parishioners of two Roman parishes, he 
 as " their Sovereign," explains the misconduct, and false 
 position, not of Italy only, but of the Governments gene- 
 rally : he coolly, after his manner, appropriates to himself 
 the words of our Lord, " He that is not with me, is against 
 me ; " and then, apparently under some strange paroxysm 
 of excitement, he proceeds (i. 365) : 
 
 " You have, then, my beloved children, the few words which I 
 desired to say to you. But I go farther. My wish is that all govern- 
 ments should know that I am speaking in this strain. I wish that 
 they should know it, inasmuch as I do it for their good. And I have 
 the right to speak, even more than Nathan the prophet to David the King 
 (anche piu die Natan prof eta al He Davide), and a great deal more than 
 Ambrose had to Theodosius." 
 
 The comparison with St. Ambrose and his memorable 
 and noble proceedings, is pragmatical enough; but it is 
 
SPEECHES OF POPE PIUS TX. 149 
 
 entirely eclipsed by the monstrous declaration by the Pope 
 of his superiority to an inspired teacher. We spoke some 
 pages back of sighs or shrugs as the signs of emotion, 
 which the Papal utterances, reported in the public journals, 
 have from time to time suggested. But if Christendom 
 still believes in Christianity, this audacity, of which Exeter 
 Hall will indeed exult to hear, is far beyond either sighs or 
 shrugs : it more fitly may cause a shudder. 
 
 This daring assumption, however, is not an accident or 
 a caprice ; it is as it were a normal result of the Pope's 
 habitual and morbid self-contemplation, of monstrous 
 flattery perpetually administered, and, yet more, of that 
 ecclesiastical system which is gradually (and, we must 
 hope, without any distinct consciousness) raising the per- 
 sonal glorification of the Pope towards the region of a 
 Divine worship, due from men to one who, in these 
 volumes, is not only the official Vicar, but also, in some 
 undefined way, the personal Eepresentative of God on 
 earth (see e.g. i. 430, ii. 165). Not only is his person sacred 
 generally, but we have the sacred hand (i. 397), and the 
 sacred foot (ii. 56, 192, 357), nay, even the most sacred foot 
 (ii. 330). Well may Dr. Elvenich* say there seems to be 
 meditated a Pope- worship (Papstcult), to stand beside the 
 God-worship. Of the things we are bringing to view, 
 many are so strange that they can hardly at once be be- 
 lieved. In this instance, as in others, the true passes 
 beyond the ordinary limits of the credible. 
 
 A subordinate part of this system is to be found in the 
 curious coquetry which the work exhibits to the world, 
 with reference to the assumption of the title " Pius the 
 Great." In dispersed places of the volumes, it is applied ; 
 
 
 Der unfehlbare Papst.' Breslau, 1874-5. 
 
 M 2 
 
150 SPEECHES OF POPE PIUS IX. 
 
 as well it may be, to a Pope who is termed in them him- 
 self a prodigy and a miracle. These precedents carefully 
 gathered, may hereafter form an important element in 
 some catena demonstrative of a general consensus of man- 
 kind. But, moreover, it seems that the Marchese 
 Cavaletti, a leading Papalino, made known to the Pope 
 that good Catholics (a phrase which here means naming 
 Ultramontanes) desired to pay him two new honours. 
 One of them was to adjoin to his name the title of II 
 Grande (ii. 484-87). We may, perhaps, refer to another 
 scene, acted 1800 years ago, not far from the Vatican, and 
 recorded by Shakespeare. 
 
 " Casca. There was a crown offered him ; and, being offered him, he 
 put it by with the back of his hand, thus ; and then the people fell a 
 shouting 
 
 " Brutus. Was the crown offered him thrice ? 
 
 " Casca. Aye, marry, was't ; and he put it by thrice, every time 
 gentler than other." Julius Ccesar, ii. 2. 
 
 So the Pope gives three reasons, as they may be called, 
 for declining, or rather for not accepting ; " every reason 
 gentler than other." The first is that our Saviour when 
 called " Good Master," replied " that God alone is good." 
 The second, that " Grod is great and worthy to be praised." 
 The third admits that three truly great Pontiffs did re- 
 ceive this title, but only when they were dead and gone, 
 and when the judgments of men were therefore more calm 
 and clear. Rather a broad hint for the proper time when 
 it arrives. 
 
 But it is time to turn, with whatever reluctance, to the 
 truculent and wrathful aspect, which unhappily prevails 
 over every other in these Discourses. 
 
 In order, however, fully to appreciate this portion of the 
 case, it is necessary to bear in mind that the cadres, or at 
 
SPEECHES OF POPE PIUS IX. 151 
 
 least the skeletons and relics, of the old Papal Government 
 over the Roman States are elaborately and carefully main- 
 tained ; * and it appears to be one of the main purposes of 
 the "alms," collected from the members of the Papal 
 Church all over the world, as doubtless they are aware, to 
 feed ex-customhouse officers, ex-postmasters, and ex-police- 
 men. All these in their turn, and the representatives of 
 several other departments, have from time to time been 
 received by the Pope in solemn deputation, and reap their 
 full share of compliment if not as martyrs yet as confessors 
 of the Church. The police, indeed, who in Italy have had 
 but an unsavoury reputation, and in Rome were no- 
 toriously the scum of the earth, have, notwithstanding, 
 been deemed worthy to lead the van (i. 46) on the 20th of 
 January, 1871. The ex-functionaries of the Post Office 
 follow on February 5 (p. 50), and are gravely assured by 
 his Holiness that the Catholic public are everywhere in 
 fond admiration of the conduct of the ex-employes, and 
 that their noble conduct echoes through every portion of 
 the world ! With a force of imagination such as this, it 
 never can be difficult to make a case into what one wishes 
 it to be. The Register Office follows, with the Stamp 
 Department, and alas ! the Lottery, on the 9th of March 
 (p. 71) ; and a very conspicuous place is given to the 
 repeated military deputations (i. 69, 87, 99). 
 
 We must carefully bear it in mind that none of these 
 appear at the Vatican as friends, as co-religionists, as re- 
 ceivers of the Pontiff's alms, or in any character which 
 
 * We have seen it stated from a good quarter that no less than 
 three thousand persons, formerly in the Papal employ, now receive 
 some pension or pittance from the Vatican. Doubtless they f are 
 expected to be forthcoming on all occasions of great deputations, as 
 they may be wanted, like the supers and dummies at the theatres. 
 
152 SPEECHES OF POPE PIUS IX. 
 
 could be of doubtful interpretation. They appears being 
 actually and at the moment his subjects, and his military 
 and civil servants respectively, although only in dis- 
 ponilrilita, or (so to speak) on furlough ; they are headed 
 by the proper leading functionaries, and the Pope receives 
 them as persons come for the purpose of doing homage to 
 their Sovereign (pp. 88, 365). Thickly set among all 
 these appear the deputations of the Roman aristocracy. 
 True, its roll is not complete ; for by far the most distin- 
 guished member of the body, the able, venerable, and 
 highly cultivated Duke of Sirmoneta is a loyal subject of 
 the Italian Kingdom. As to the residue (so to call them), 
 they are those of whom Edmond About sarcastically said, 
 Helas I les pauvres gens ! Us nont pas meme de vices ! 
 They constitute, however, a mainstay of the Papal hope. 
 It was to them he announced (i. 147-8) that Aristocracy 
 and Clergy were the true props of thrones, that plebeian 
 support was naught, and that Jesus Christ loved the 
 aristocracy ; and belonged to it. In a somewhat wide 
 construction of the word it must be owned. 
 
 But, if we are to accept the statements of this approved 
 Reporter, the popular gatherings were frequent, and not 
 more frequent than remarkable, in the halls of the Yatican. 
 One or two parishes would yield deputations said to con- 
 sist of 1000 or 1500 persons. But the numbers assembled 
 often, as we shall see, went far beyond this mark. Great 
 masses of persons were, and, we presume, still are en- 
 couraged to congregate in the Vatican for the purpose of 
 presenting most seditious and rebellious Addresses, and of 
 hearing highly sympathetic Replies. 
 
 We should have supposed it impossible that the lan- 
 guSge of treason against Italy could go beyond the licence 
 of these volumes. In a few cases, however, our editor 
 
SPEECHES OF POPE PIUS IX. 153 
 
 informs us that it has been thought right, once under the 
 direct order of the highest personage concerned, to keep 
 back from the press some portion of the language used 
 (ii. 299). What has been published is certainly flagrant 
 up to the highest degree of flagrancy yet known in the 
 annals of the Popedom or the world ; though it may be 
 reserved for Pius IX. in this point, as in others, to surpass 
 his predecessors, as they have surpassed the rest of men. 
 The Discourses generally, and all the daring defiances of 
 law which, with the Addresses, they contain, are or- 
 dinarily reproduced in the ' Osservatore Eomano ;' and 
 words spoken in the air, or taken from private manu- 
 scripts, are thus at once converted into the grossest 
 offences against public order that a press can commit.* 
 
 And all this is borne and allowed by the tyrannical 
 Italian Government, which keeps the Pope a " prisoner," 
 and under which, as the Pope declares, " for good men 
 and for Catholics liberty does not exist" (questa liberta per 
 gli uomini onesti e pei Cattolici non esiste, ii. 25). 
 
 We have already glanced at the nature of the audiences 
 to which are addressed the speeches we are now about to 
 describe, so far as samples can describe them. We turn 
 to the speeches themselves. " What boldness," says the 
 
 [* It is also to be observed that we know from other sources of at 
 least one deputation to the Pope, which has been omitted by Don 
 Pasquale from the record. See the Eeport of the Council of the 
 League of St. Sebastian for 1872, read at General Meeting January 20, 
 1873, p. 5: "On June 21st a deputation from the League had the 
 honour of an audience with the Sovereign Pontiff, and presented an 
 address of congratulation and sympathy. The Deputation was intro- 
 duced by the Hon. and Eight Rev. Monsignor Stonor, and was com- 
 posed of Count de la Poer, M.P., Capt. Coppinger, Mr. Winchester, 
 and Mr. Vansittart. On this occasion, as on the last, the Holy Father 
 bestowed his blessing on the League, and all connected with it."] 
 
154: SPEECHES OF POPE PIUS IX. 
 
 Prince Consort, speaking of the King of Prussia in 1847,* 
 <; in a king to speak extempore !" With his sagacious 
 mind, had he seen what a Pope could do, he would 
 have been tempted to double or treble his notes of 
 admiration. 
 
 It is hardly possible to convey to the mind of the 
 reader an adequate idea of the wealth of vituperative 
 power possessed by this really pious Pontiff. But it is 
 certainly expended with that liberality which is so strictly 
 enjoined by the Gospel upon all the rich. The Italian 
 Government and its followers, variously in their various 
 colours, are wolves; perfidious (ii. 83); Pharisees (i. 254, 
 380); Philistines (ii. 322); thieves (ii. 34, 65); revolu- 
 tionists (i. 365, and passim) ; Jacobins (ii. 150, 190); 
 sectarians (i. 334) ; liars (i. 365, ii. 156) ; hypocrites 
 (i. 341, ii. 179); dropsical (ii. 66); impious (passim); 
 children of Satan (ii. 263) ; of perdition, of sin (i. 375), 
 and corruption (i. 342); enemies of God (i. 283,, 332, 
 380) ; satellites of Satan in human flesh (ii. 326) ; 
 monsters of hell, demons incarnate (i. 215, 332, ii. 404) ; 
 stinking corpses (ii. 47) ; men issued from the pits of 
 hell (i. 104, 176 these are the conductors of the national 
 press); traitor (i. 198); Judas (ibid.'); led by the spirit 
 of hell (i. 311); teachers of iniquity (i. 340 these are 
 evangelical ministers in their " diabolical " halls) ; hell 
 is unchained against him (ii. 387), even its deepest pits 
 (i. 368, ii. 179). Nearly, if not quite, every one of these 
 words is from the Pope's own lips ; and the catalogue is 
 not exhaustive. Yet he invites children, and not children 
 only, but even his old postmen and policemen, to keep a 
 watch over their tongue ! (custodendo generosamente la 
 
 * ' Life of the Prince Consort,' i. 407. 
 
SPEECHES OF POPE PIUS IX. 155 
 
 lingua, ii. 125). To call these flowers of speech is too 
 much below the mark : nay, they are of themselves a 
 flower-garden ; nay, they are a Flora, fit to stock a con- 
 tinent afresh, if every existing species should be extinct. 
 It may be thought that other illustrations may seem, 
 after these, but flat and stale ; nevertheless we must 
 resume. What remains will be found worthy of what 
 has preceded. 
 
 After what we have shown of the relation which the 
 Pontiff imagines to subsist between himself and the 
 person of Our Lord, it may seem to be a condescension 
 on his part when he compares himself, or complacently 
 allows himself to be compared, to such characters as 
 David, or Tobias, or Job. Perhaps these are introduced 
 to act by way of set-off to the representations of the 
 unfortunate Yictor Emmanuel, who in the mouth some- 
 times of the Pope and sometimes of those who address 
 his delighted ear is Holofernes, as in ii. 143, or Absalom 
 (in conduct, not in attractions), as in ii. 143, or Pilate, 
 Herod, Caiaphas (i. 461), or Goliath (ii. 301), or Attila. 
 But it may be thought our citations thus far have been 
 mere phrases torn from the context ; and the height, to 
 which the inflammatory style of speech is capable of 
 soaring, will be more justly understood if we quote one 
 or two passages. Let us begin with vol. ii. p. 77 : 
 
 " Woe then to Mm, and to them, who have been the authors of so 
 great scandal. The soil usurped will be as a volcano, that threatens 
 to devour the usurpers in its flames. The petitions of millions of 
 Catholics cry aloud before God, and are echoed by those of the pro- 
 tecting saints who sit near the throne of the Omnipotent himself, 
 and point out to Him the profanations, the impieties, the acts of 
 injustice, and make their appeal to God's remedies; but to those 
 remedies, which proceed forth from the treasures of His infinite 
 justice." 
 
 
156 SPEECHES OF POPE PIUS IX. 
 
 The Papal thought shall be allowed to develop itself by 
 degrees. Giving his blessing to a deputation of youths, 
 he desires it may accompany them through life, and when 
 they yield their souls to God. 
 
 " The soul, too, will the impious yield ; but will yield it, as Abraham 
 said to the rich Glutton " (Did he ? Not in Luke xvi. 25, 6), " to pass 
 into an eternity of suffering, amidst the din of the blasphemies of the 
 devils, who bear that soul to hell." i. 430. 
 
 But who, it may be asked, are these " impious," whose 
 breath has the stench of a putrid sepulchre (i. 341) ? 
 The answer is more easy than agreeable. They are 
 simply the Liberals of Italy. This is the favourite word 
 for them, and a phrase almost exclusively indeed appro- 
 priated to their use. One passage in particular fixes the 
 meaning beyond doubt. The Holy Father says (i. 286) : 
 " In Rome, not only is it attempted to diffuse impiety all 
 around, but men even dare to teach heresy, and to spread 
 unbelief." Now as impiety proper is the last and worst 
 result of heresy or unbelief, it is strange at first sight to 
 find it placed on a lower grade in the scale of sins. But, 
 when we remember that in these volumes it simply means 
 Italian liberalism, the natural order of ideas is perfectly 
 restored. 
 
 To a popular audience, from the parish of San Giovanni 
 de' Fiorentini, he says (i. 374) : 
 
 " At the top of the pyramid is One, who depends on a Council that 
 rules him ; the Council is not its own master, but depends on an 
 Assembly that threatens it. The Assembly is not its own master, for 
 it must render an account to a thousand devils who have chosen it, 
 and who drive it along the road of iniquity ; and the whole of them 
 together, or at any rate the chief part, are bondmen, are slaves, are 
 children of sin : the Angel of God follows them up, and with bared 
 sword menaces those who pretend to be so much at their ease. The 
 day will come when the destroying Angel will cause to be known the 
 justice of God, and the effect of His mercies." 
 
SPEECHES OP POPE PIUS IX. 157 
 
 What and for whom His mercies are will be seen 
 shortly. To certain Clubs Pius IX. says (ii. 421, bis) : 
 
 " The Cross, appearing in that valley of final judgment, will crush, 
 with the mere view of it, both Deputies and Ministers, and some one 
 else (altri) set higher still ; and all those who have abused the patience 
 of the Eternal. At the sight of that Tree will tremble all the world, 
 and the peoples bowed down to earth will implore the mercy of the 
 divine Eedeemer, and will trust in Him ; but certain persons, to whom 
 I have alluded, and that are now in power for the ruin of Church and 
 people, will utter cries of despair and trouble, inasmuch as there will 
 be no mercy for them." 
 
 The door of conversion and return indeed is not yet 
 closed, and frequent prayers are offered for them; but 
 the continued support of Liberalism and Italian nationality 
 can only end in the manner of which the Pope has given 
 so telling a description. Thus for example (i. 224) : 
 
 " Ah ! even upon these I invoke, yet again, the mercy of the Lord, 
 that He may convert them, and they may live ! But I say at the 
 same time, if at all hazards they persist in refusing the light of 
 Divine grace, well, may God at length accomplish that which in His 
 justice He has resolved to do." 
 
 A word in summing up this portion of our notice. It 
 was not by words of scorn that Christ began the Sermon 
 on the Mount. It is not by words of scorn that the Pope 
 will revive the flagging and sinking life of Christian 
 belief in Italy, or will put down the spirit of nationality 
 now organised and consolidated, or will convert the 
 world. It would be well if he would take to himself the 
 words of a liviog English poet : 
 
 " For in those days 
 
 No knight of Arthur's noblest dealt in scorn ; 
 But if a man were halt or hunched, in him 
 By those whom God had made full-limbed and tall 
 Scorn was allowed as part of his defect, 
 
158 SPEECHES OF POPE PIUS IX. 
 
 And he was answered softly by the King 
 And all his table." * 
 
 As might be expected, the Addresses to the Pope are 
 not tuned to a lower pitch than his replies. There are 
 hardly any among them which do not contain the lan- 
 guage, commonly the most burning language, of treason 
 and of sedition. Manhood, womanhood, childhood, all 
 sing in the same key. Innocence and sedition, as we 
 have already observed, join hands. The little one, who 
 has but just completed a single lustre, announces in the 
 poem she recites (ii. 406) the restoration of the Temporal 
 Power over Italy and the whole world : 
 
 " Poco tempo ancora, e Pio 
 Eegnera sul mondo intiero." 
 
 The lips are the lips of infancy ; but the tune has the 
 true ring of the Curia. But there are important dis- 
 tinctions to be observed. Even distant observers may 
 appreciate the wisdom with which the Government of 
 Italy leaves to the Pope a perfect freedom to speak his 
 mind on the laws, the throne, and the constituted order 
 of the country. If such freedom exists we cannot well 
 expect it to be used in any way but one, though the use 
 certainly might have well been restrained to less frequent 
 occasions, and a more civilized range of language. How- 
 ever, let this pass ; and let every allowance be made for 
 Papal partisans among those once his subjects. But what 
 are we to say of the sense of public propriety among 
 foreigners, Englishmen we regret to say included in the 
 number, who travel from distant countries, and abuse 
 the immunity thus accorded to offer public and gross 
 
 * Tennyson's ' Guinevere.' 
 
SPEECHES OF POPE PIUS IX. 159 
 
 insult to the Italian Government, under whose protection 
 and hospitality they are living? Perhaps the most in- 
 ordinate example of this very indecent abuse is in the 
 " most noble Catholic deputation of all nations," which 
 made its appearance in the Vatican on the 7th of March, 
 1873, and which was headed by Prince Alfred Lichten- 
 stein (ii. 257). In their address they denounce " the 
 most ignoble violation of the law of nations " by the 
 Italian Government, their " execrable crime," their 
 " hypocritical assurances," and so forth. Not content 
 even with this outrage, they proceed to denounce, of 
 their own authority, all ideas of compromise or adjust- 
 ment, for which the Government of Italy had always been 
 seeking. 
 
 " With the enemies that rage against you, Holy Father, and against 
 the religious orders, no reconciliation is possible. War, waged by 
 such enemies, is not terrible : the only thing to be dreaded in this 
 case is peace. (Bravo ! bravo ! bravo !) No doubt they would be 
 right glad to conclude with you a perfidious compromise ; they 
 ardently desire it." 
 
 And then with incomparable taste on the part of such 
 Englishmen as were present, towards the King of Italy, 
 the Ally of Her Majesty, " No, no ; Peter, alive in your 
 person, will be ever admirable in his heroic resolution 
 against Herod " (ii. 257-9). 
 
 After more slang of the same kind from persons 
 acting thus entirely beyond their right, this language 
 deserves no better name and a glowing eulogy on the 
 Syllabus and the Encyclical, the addressers give place 
 to the addressed, who assures them that all they have 
 said is true, though some of it severe (ibid. 261). Have 
 any of these gentlemen, princes and others, considered 
 what sort of protection their own Governments would be 
 
 
160 SPEECHES OF POPE PIUS IX. 
 
 able to afford them if the Italian Government should 
 think fit to take proceedings against them, or to expel 
 them summarily, and rather ignominiously, from its 
 territory, as enemies of the public peace ? 
 
 It is now time to examine by such lights as we possess 
 what is really the actual state of things in Home, which 
 furnishes the occasion for the violent and almost furious 
 denunciations of the Pope ; and to inquire also what 
 would be the state of things which he desires to have 
 established in its stead. 
 
 The condition in which he thinks himself to be is, that 
 he is a prisoner in the Vatican ; while outside its walls 
 are ruin, oppression, revolution, confusion, and un- 
 restrained blasphemy and profligacy. And what he de- 
 sires is simply the restoration of freedom and of peace. 
 It will not be at all difficult to perceive what the Pope 
 signifies by freedom and peace, or by what means they 
 are to be attained : but first a word on the actual condition 
 of Rome. It never had the name, under the Popes, of a 
 very well-ordered city. The Pontiff, however, speaks of 
 it as having been under his dominion holy ; whereas now 
 it is a sink of corruption, and devils walk through the 
 streets of it. Now, except upon this authority of one 
 who knows nothing except at second-hand, nothing except 
 as he is prompted by the blindest partisans, it seems 
 totally impossible to discover any evidence that Eome of 
 1874 is worse than Eome before the occupation, or worse 
 than other large European cities. And this really is a 
 question not of dogmatism or of declamation, but of 
 testimony ; and not of the testimony of prejudiced asser- 
 tion, but of facts and figures. To this test the condition 
 of every city can be brought, with more or less of 
 approach to precision. Except, indeed, under a system 
 
SPEECHES OF POPE PIUS IX. 161 
 
 like that of the Papal Government ; when the press was 
 enslaved, and the stint of public information was such, 
 that even a copy of the Tariff of Customs Duties was not 
 to be had in Rome (as happens to be within our know- 
 ledge) for love or money. Now these odious charges 
 that a peculiar immorality and utter disorder prevail in 
 Eome are launched by the Pope with such vagueness, 
 that if they came from a less exalted personage they 
 would at once be called scurrilous and scandalous, and it 
 would be said, here is a common railer who, having no 
 basis of fact for his statements, takes refuge in those 
 cloudy generalities, under colour of which fact and fig- 
 ment are indistinguishable from each other. After taking 
 some pains to make inquiry from impartial sources, we 
 are able to state that the police of the national Rome is 
 superior to that of Papal Rome, that order is well main- 
 tained, crime energetically dealt with. 
 
 It is known that at the time of the forcible occupation 
 in 1870, a number of bad characters streamed into the 
 city ; but by energetic action on the part of the Govern- 
 ment, ill-supported, we fear, by the clergy, they were, by 
 degrees, got rid of, and soon ceased to form a noticeable 
 feature in the condition of the place. For ostensible 
 morality the streets will compare favourably with the 
 Boulevards of Paris, and for security they may generally 
 challenge the thoroughfares of London. We cite a few 
 words from a very recent and dispassionate account : 
 
 " The police of Eome is far better than the old Papal police ; order 
 is better kept, and outrages in the streets are of rare occurrence. 
 Crime is promptly repressed The theatres are not much fre- 
 quented, and are neither worse nor better than such places elsewhere. 
 The city is clean and well kept. There are not half the number of 
 priests or friars in the streets, and mendicancy is not a tenth part of 
 what it was formerly. 
 
 
162 
 
 SPEECHES OF POPE PIUS IX. 
 
 We are entitled, indeed, to waive entering upon any 
 more minute particulars until the charges have been lodged, 
 with some decent attention to presumptions of credibility. 
 But it has been our care to obtain from Rome itself some 
 figures, on which reliance may be placed. They indicate 
 the comparative state of Roman crime in the two last full 
 years of the Papal rule (1868, 1869), and the three full 
 years (1871, 1872, 1873), of the Italian rule : 
 
 
 1868. 
 
 1869. 
 
 1871. 
 
 1872. 
 
 1873, 
 
 Highway robberies 
 
 236 
 
 123 
 
 103 
 
 85 
 
 26 
 
 Thefts 
 
 802 
 
 714 
 
 785 
 
 859 
 
 698 
 
 Crimes of violence . 
 
 938 
 
 886 
 
 972 
 
 861 
 
 603 
 
 Total . . . 
 
 1976 
 
 1723 
 
 1860 
 
 1805 
 
 1327 
 
 In 1870, which was a mixed year, and does not assist 
 the comparison, and which was also a year of crisis, the total 
 was 2118, and the crimes of violence (reati di sangue) were 
 no less than 1175. It will be observed that these figures 
 confute the statements of the Pope. The two first of the 
 Italian years were affected by the cause to which we have 
 referred ; but still their average is lower than that of the 
 last two years in which Rome was still the " holy " city, 
 and in which devils did not walk the streets of it. The 
 average of the three years is 1665 against 1723 in the last 
 Papal year. The year 1873, in which alone we may con- 
 sider that the special cause of disturbance had ceased to 
 operate, shows a reduction of 391, or more than 22 per 
 cent., on the last year of the Pope. Yet more remarkable 
 is the comparison if we strike out the category of thefts, 
 the least serious of the three in kind. We then obtain the 
 
SPEECHES OF POPE PIUS IX. 163 
 
 following figures : for the last Papal year, 1869, 1009 ; 
 for 1873, 634; or a diminution of nearly 40 per cent. 
 
 But while the accusations are thus shown to be utterly 
 at variance with the facts, still they are intelligible. The 
 cursing vocabulary, so to call it, which has been given, 
 exhibits their character, though in a wild and wholly reck- 
 less manner. Where the passion shown is rather less over- 
 bearing, there is more of the daylight of ideas. And the 
 idea everywhere conveyed is briefly this ; that a state of 
 violence prevails. There is no liberty for honest men or 
 for Catholics (ii. 25) : matters go from bad to worse. 
 What is wanted is that God should liberate His Church, 
 give her the triumph (this is the favourite phrase) which 
 is her due, and re-establish public order (i. 44) ; it is to 
 escape from this state of violence and oppression, which, 
 in simple truth (davvero) is insupportable and impossible 
 for human nature (ii. 54). As for the Pope himself, who 
 does not know, so far as Ultramontane organs all over the 
 world can convey knowledge, that he is a prisoner ? 
 Although, it must be confessed, that a new sense of the 
 word has had to be invented, to serve his turn : for, as he 
 himself has explained, his prison is a prison with only 
 moral walls and bars, since he admits there are neither 
 locks nor keepers (i. 298). How, with his sense of 
 humour, how, in making these statements, must he in- 
 wardly have smiled the smile of the Haruspex at the gross 
 credulity of his hearers ! He cannot go out ; and he 
 will not (i. 72). He would be insulted in the streets (i. 
 298) ; and here, fortunately, he has a case in point to ad- 
 duce, for once upon a day it happened that a priest had 
 actually been pelted ; and somewhere else (i. 467) it 
 appears that an urchin or two had been heard to shout 
 " morte ai preti" down with the priests : though in no 
 
164 SPEECHES OF POPE PIUS IX. 
 
 instance does he show that, even if a stone was thrown, 
 the public authority had refused or tampered with its duty 
 to afford protection to layman and priest alike. 
 
 However, as we have seen, the Pope's allegations of 
 oppression and violence are in terms very grave. But his 
 own lips, and his own volumes, unconsciously supply the 
 confutation ; and this in two ways. For first, it is clear, 
 if we accept the statements of this curious and daring work, 
 that the people of Rome are almost wholly on his side 
 against the Government, not on the side of the Govern- 
 ment and the nation against him. A careful computation 
 of the editor (ii. 187) reckons, certainly to the full satis- 
 faction of all Ultramontane readers, that seventy-one 
 thousand of the inhabitants of Koine (in a city of some 
 two hundred thousand, old and young, men and women, 
 all told) have given their names to addresses against the 
 suppression of the religious orders (ii. 187), a certain sign 
 of Papalism. But there is yet more conclusive evidence. 
 On January 16, 1873, the whole College of the Parish 
 Priests of Borne presented an address, in which they state 
 that, notwithstanding the influence of intruded foreigners, 
 almost the whole of their former parishioners (nella quasi 
 totolita), whom they know by name, still keep the right 
 faith, send their children to the right schools, and remain, 
 subject to but few exceptions, " with the Pope, and for the 
 Pope." u I thank Thee, my God, for the spirit that Thou 
 impartest to this excellent People : I thank Thee for the 
 constancy that Thou givest to the People of Rome " (i. 352, 
 also 229). And yet an urchin, or perhaps two, or even 
 three, cry, " morte aipreti" and the Pope dare not go out 
 of the Vatican, although he has seventy-one thousand 
 Romans declared by their signatures, and "almost the 
 entire body of parishioners," except the new-come 
 
SPEECHES OF POPE PIUS IX. 165 
 
 foreigners, for his fast allies and loyal defenders ! It is 
 really idle to talk of dark ages. There never was, until 
 .the nineteenth century and the Council of the Vatican, an 
 age so deeply plunged in darkness worthy of Erebus and 
 Styx, as could alone render it a safe enterprise to palm 
 statements like these on the credulity even of the most 
 blear-eyed partisanship. 
 
 But then, it may be said, iii vain are the people with the 
 Pope ; a tyrannical government, supported by hordes of 
 sbirri and a brutal soldiery, represses the manifestations of 
 their loyalty by intimidation. But this allegation is cut 
 to pieces, and if possible rendered even more preposterous 
 than the other, by the evidence of the volumes themselves. 
 One exception there appears to have been to the good order 
 of Rome : one single form, in which a kind of anarchy 
 certainly has been permitted. This flagrant exception, 
 however, has been made not against, but in favour of, the 
 Pope. For, strange and almost incredible as it may ap- 
 pear, his partisans are allowed to gather in the face of day, 
 and proceed to the Vatican for the purpose of presenting 
 addresses to the Pontiff known to be almost invariably rife 
 with the most flagrant sedition, and this in numbers not 
 only of a few tens or even hundreds, but even up to 1500, 
 2000 (i. 242, 258, 353), 2600 (i. 362, 411), 3000 (ii. 92), 
 who shouted all at once, and even (ii. 94) 5000 persons ; 
 and again (i. 438), a crowd impossible to count. It may 
 be asked with surprise, has the Pope then at any rate a 
 presentable train of five thousand adherents in Rome ? 
 Far be it from us to express an implicit belief in each of 
 our friend Don Pasquale's figures, at the least until they 
 are affirmed by a declaration ex cathedra or a Conciliary 
 Decree. But in Rome, where the vast body of secular and 
 regular clergy have held so large a proportion of the real 
 
 N 2 
 
166 SPEECHES OF POPE PIUS IX. 
 
 property, where all the public establishments were closely 
 associated with the clerical interest and class, where even 
 the numerous functionaries of the civil departments, and. 
 where the aristocracy, including families of great wealth, 
 have been, and continue to be, of the Papal party, a long 
 train of dependents must necessarily be found on the same 
 side, and judging from what we have seen and known, we 
 deem it quite possible that in the entire city a minority of 
 Papalini numbering as many as, or even more than, five 
 thousand might be reckoned, though of independent 
 citizens we doubt whether there are five hundred. To 
 these civic adherents would add themselves foreigners, 
 whose zeal or curiosity may have carried them to Rome 
 for the purpose. We have, indeed, learned from an autho- 
 ritative source that on June 16, 1871, when there were no 
 less than eight Deputations, the Pope received at the 
 Vatican in all about 6200 persons. We find also that the 
 total number of those who waited on him in 1871, on only 
 fourteen separate days (which however certainly included 
 all the occasions of crowded gatherings), were estimated 
 carefully at 13,893 ; and in 1872, on the same number of 
 occasions, at 17,477. In the two following years the 
 numbers have been much less, namely, 8295 and 9129 re- 
 spectively. It is quite plain that large crowds crowds 
 sufficient to give ample ground for interference on the 
 score of order to any Government looking for or willing 
 to use them again and again have filled the vast halls of 
 the Vatican, as Don Pasquale assures us. That they went 
 there to stir up or prepare (as far as it depended upon 
 them) war, either immediate or eventual, against the 
 Italian Government, is established by every page of these 
 volumes. Going in such numbers, and for, such a purpose, 
 it is not disputed that they have gone and returned freely, 
 
SPEECHES OF POPE PIUS IX. 167 
 
 safely, boastfully, under the protection of the laws they 
 were breaking, and of the Government they reviled. 
 
 It may perhaps seem strange that, while the Italian 
 Government is treated as if the Pope were a Power in 
 actual war with it, yet the Curia apparently can stoop to 
 communicate with it for certain purposes, which it will be 
 interesting to observe. We have, for instance, in the 
 Appendix (ii. 419) a letter of the Cardinal Yicar to the 
 Minister Lanza, complaining, as the Pope in his Speeches 
 complains, of the immorality of the Eoman theatres. 
 
 It complains also that the clerical orders are not spared 
 in the exhibitions of the stage. This is a subject on which 
 the Curia has always been very' much in earnest ; and 
 some day it may be necessary to bring before the modern 
 public the almost incredible, but yet indubitable, history 
 of the negotiations and arrangements which were made 
 by the State* of Florence with the See of Eome in relation 
 to the Decameron of Boccaccio. But for the present let 
 us take only the point of immorality. The broadest accu- 
 sations on this subject are lodged by the Cardinal Vicar, 
 without one single point or particular of places, pieces, 
 persons, or times which would have> enabled the Italian 
 Government to put their justice to the proof. The 
 Minister, in his reply, could not do more than he has 
 actually done. He declares that the Italian Censorship is 
 remarkable for strictness ; arid that in Italy, and particu- 
 larly in Rome, many pieces are prohibited which are per- 
 mitted in France and in Belgium. And of this there is 
 no denial. With a thorough shabbiness of spirit, the corn- 
 plaint is neither justified nor retracted, but is sent forth to 
 the world with the full knowledge that the good (i buoni) 
 will take it as a demonstration that the Italian Govern- 
 ment is wholly indifferent to morals (vol. ii. 419-24). 
 
168 SPEECHES OF POPE PIUS IX. 
 
 Again, we have a complaint of the non-observance of 
 Sundays and feast-days ; but the effort of this kind which 
 most deserves notice is one relating to blasphemy. It 
 appears that the newspaper ' La Capitale ' had been pub- 
 lishing piecemeal a Life of our Lord, written in the 
 Unitarian sense. The Cardinal-Vicar represented to the 
 Procurator-General (ii. 520) that this ought to be prose- 
 cuted as blasphemous and heretical. It is not stated that 
 he founded himself on the manner of the writer's argu- 
 ment, and therefore it may be presumed that the charge 
 lay against his conclusions only. The Procurator-General 
 replied that the law granted liberty of religious discus- 
 sion, and that accordingly he could not interfere. The 
 Advocate Caucino of Turin whose Address to the Pope 
 is almost the only one in the whole work that does not 
 contain direct incentives to sedition (ii. 313) gave a 
 professional opinion to a contrary effect. He pointed out 
 that the Roman Catholic religion was by the Constitu- 
 tional Statute the religion of the State, and that other 
 laws actually in force provided punishments for offences 
 against religion. Consequently, as he reasoned, these 
 writings are illegal. Over nine hundred of the Italian 
 lawyers have countersigned this opinion. One of his 
 arguments is, to British eyes, somewhat curious. The 
 laws, he says, declare the person of the Pontiff sacred and 
 inviolable. " But if you take away the Divinity of Jesus 
 Christ, the Pontiff is reduced to a nonentity (il Pontefice 
 non e piu nulld)" It is difficult to avoid saying, one 
 wishes that were the only consequence. 
 
 It would, perhaps, be uncharitable to suggest that this 
 well-arranged endeavour was nothing else than a trap 
 carefully . laid for the Italian Government. But it cer- 
 tainly would have served the purpose of a trap. Had the 
 
SPEECHES OF POPE PIUS IX. 169 
 
 denial of our Lord's Divinity been repressed by law, by 
 reason of its contrariety to the religion of the State, the 
 next step would of course have been to require the 
 Government to proceed in like manner against any one 
 who denied the Infallibility of the Pope. Under the 
 Yatican Decrees this is as essentially and imperatively a 
 part of the Roman Creed as is the great Catholic doctrine 
 of the Divinity of Christ. And the obligation to prohibit 
 the promulgation of the adverse opinion would have 
 been exactly the same. Nor is it easy to suppose that 
 the Curia was not sharp enough to anticipate this 
 consequence, and prepare the way for it. 
 
 Independently of such a plot, the paltry game of .these 
 representations is sufficiently intelligible. It seeks to 
 place the King's Government in a dilemma. Either they 
 enforce restriction in the supposed interest of religion, or 
 they decline to enforce it. In the first case, they diminish 
 the liberties of the people, and provoke discontent ; in the 
 second, they afford fresh proof of ungodliness, and fresh 
 matter of complaint to be turned sedulously to account 
 by the political piety of the Yatican. But let us pass on 
 from this small trickery ; paullb majora canamus. 
 
 Considering on the one hand the professedly pacific and 
 unworldly character of the successors of the ' Fisherman,' 
 and on the other the gravity of those moral and social 
 evils which are indeed represented as insupportable 
 (ii. 54), an unbiassed reader would expect to find in these 
 pages constant indications of a desire on the part of the 
 Pope and Court of Rome to effect, by the surrender of 
 extreme claims, some at least tolerable adjustment. There 
 was a time, within the memory of the last twenty years, 
 when Pius IX. might have become the head of an Italian 
 Federation. When that had passed, there was again a 
 
 
170 SPEECHES OF POPE PIUS IX. 
 
 time, at which he might have retained, under an European 
 guarantee, the suzerainete, as distinguished from the direct 
 monarchy, of the entire States of the Church. When this, 
 too, had been let slip, and after another contraction of 
 the circle of possibilities, it was still probably open to 
 him to retain the suzerainete of the city of Eome itself, 
 with free access to the sea ; it was unquestionably within 
 his choice, at any period down to 1870, to stipulate for 
 the Leonine City, with a like guaranteed liberty of access, 
 and with a permanent engagement that Eome never 
 should become the seat of government or of Royal resi- 
 dence, so that there should not be two suns in one firma- 
 ment. There was in truth nothing which the Pope might 
 not have had assured to him, by every warranty that the 
 friendliness of all Europe could command, except the 
 luxury of forcing on the people of the Eoman States a 
 clerical government which they detested. The Pope pre- 
 ferred the game of * double or quits.' And he now beholds 
 and experiences the result. 
 
 But notwithstanding what he sees and feels, that game 
 is too fascinating to be abandoned. Instead of opening 
 the door to friendly compromise, this is the very thing for 
 the treatment of which the furnace of his wrath is ever 
 seven times heated. " Yes, my sons," he says in a 
 " stupendous" (i. 268) discourse, and himself "resplen- 
 dent with a grandeur more than human " (269) to an 
 " innumerable multitude of the faithful, Roman and 
 foreign" (266), whom he has already congratulated 
 (283 ) on their readiness to give all, even their blood, for 
 him. " Yes, my sons, draw into ever closer union, nor 
 be arrested even for a moment, by lying reports of an 
 impossible ' reconciliation.' It is futile to talk of recon- 
 ciliation. The Church can never be reconciled with error, 
 
SPEECHES OF POPE PIUS IX. 171 
 
 and the Pope cannot separate himself from the Church 
 . . . . No ; no reconciliation can ever be possible 
 between Christ and Belial, between light and darkness, 
 between truth and falsehood, between justice and the 
 usurpation." 
 
 This passage, by no means isolated, is, it must be ad- 
 mitted, rather " superhuman." The wrath of the aged 
 Pontiff had, in fact, been stirred in a special way by some 
 abbominevoli immagini* some execrable pictures, which 
 were for him most profane. The editor explains to us 
 what they were. Such is the unheard-of audacity of 
 Italian Liberalism, and such its hatred and persecution of 
 the Pope, that (ii. 285) a certain Verzaschi, living in the 
 Corso No. 135, had for several days exhibited to public 
 view a picture, in which the Pope arid the King of Italy 
 were -we tremble as we write embracing one another ! 
 
 But if the Holy Father is thus decisive on the subject 
 of visible representations which he conceives to be profane, 
 we should greatly value his judgment, were there an 
 
 * Even from the heart of the Order of Jesuits there sounds a voice 
 of protestation against the insane policy of the Pope. It is that of 
 Curci, a well-known champion, for many long years, of the Papal 
 cause, against Gioberti and others. We learn from a pamphlet pub- 
 lished on the part of the Italian Government in reply to a violent 
 and loosely written attack by the Bishop of Orleans (on the merits 
 of which, in other respects, we are not in a condition fully to pro- 
 nounce), that Padre Curci says it is idle to make a bugbear of con- 
 ciliation: that much as he laments the departure of the mediaeval 
 ways (which perhaps he does not quite understand), they are gone ; 
 it is idle to suppose the past can be re-established in the Roman 
 States, either by diplomatic mediation, political re-arrangement, " or 
 even foreign intervention.'* 'Les Eois Ecclesiastiques de 1'Italie,' 
 p. 74. Paris, 1874. It seems, then, that there is at least one way in 
 which a Jesuit can forfeit his title to be heard at Eome, and that is if 
 he speaks good sense. 
 
172 SPEECHES OF POPE PIUS IX. 
 
 opportunity of obtaining it, on another commodity of the 
 same class, an Italian work, sold in Rome, and not a pro- 
 duction of the hated Liberals. It is stamped ' Diritto di 
 proprieta di Cleofe Ferrari,' with an address in Rome, of 
 which the particulars cannot be clearly deciphered, but it 
 is manifestly authentic. 
 
 It is a photograph of 6^ by 4| inches, and it represents 
 a double scene, one in the heavens above, one on the earth 
 below. Above, and receding from the foreground, is one 
 of those figures of the Eternal Father, which we in Eng- 
 land view with repugnance ; but that is not the point. 
 On the right hand of that figure stands, towards the fore- 
 ground, the Blessed Virgin Mary, with the moon under 
 her feet (Rev. xii. 1) ; on the left-hand, and also towards 
 the front, is Saint Peter, kneeling on one knee ; but 
 kneeling to the Virgin, not to God. In the scene below 
 we have an elevated pedestal with a group of figures 
 nearer the eye, and filling the foreground. On the 
 pedestal is Pope Pius IX., in a sitting posture, with his 
 hands clasped, his crown, the Triregno, on his head, and 
 a stream of light falling upon him, from a dove forming 
 part of the upper combination, and representing of course 
 the Holy Spirit. The Pope's head is not turned towards 
 the figure of the Almighty. Round the pedestal are four 
 kneeling figures, apparently representing the four great 
 quarters of the globe, whose corporal adoration is visibly 
 directed towards the Pontiff, and not towards the opened 
 heaven. We omit some other details not so easily under- 
 stood ; and, indeed, the reader will by this time have had 
 a sickening sufficiency of this sort of " abominable images." 
 We commend this most profane piece of adulation to the 
 notice of the Cardinal- Vicar, as it will supply him with a 
 very valuable topic in his next demand upon the Italian 
 
SPEECHES OF POPE PIUS IX. 173 
 
 Government to prevent the public exhibition in Eome of 
 what conveys an insult to religion. 
 
 The outburst we have quoted against all reconciliation 
 is, as we have said, not an isolated one. Declarations 
 essentially similar may be found in vol. i. 291 (Dec. 7, 
 1871), 498 (Letter to Cardinal Antonelli), ii. 279 (March 
 7, 18 73, in an address of Bishops, accepted and lauded by 
 the Pope). 
 
 Out of these two hundred and ninety Speeches, about 
 two hundred and eighty seem to be addressed to the great 
 political purpose which is now the main aim of all Papal 
 effort that of the triumph and liberation of the Church 
 in Rome itself, and the re-establishment of peace. 
 
 When the Pope speaks of the liberation of the Church, 
 he means merely this, that it is to set its foot on the neck 
 of every other power ; and when he speaks of peace in 
 Italy, he means the overthrow of the established order, 
 if, by a reconversion of Italians to his way of thinking, 
 well ; but if not, then by the old and favourite Eoman 
 expedient, the introduction of foreign arms, invading the 
 land to put down the national sentiment and to re-establish 
 the temporal government of the clerical order. 
 
 Everywhere, when he refers to the times which pre- 
 ceded the annexations to Sardinia, and the eventual esta- 
 blishment of the Italian kingdom, he represents them as 
 the happy period of which every good man should desire 
 the return. Even at the moderate suggestions of practical 
 reform which were recommended to Gregory XVI. in the 
 early part of his reign by the Five Great Powers, in- 
 cluding the Austria of Metternich, he scoffs ; and he 
 appears to think that they brought down upon several 
 of the recommending Sovereigns the judgment due to 
 impiety. 
 
174 SPEECHES OF POPE PIUS IX. 
 
 Thus on June 21, 1873, he says (ii. 356): "Let us 
 pray for all ; let us pray for Italy, that we may see her 
 set free from her enemies, and restored to her former 
 repose and tranquillity." 
 
 Now there can be no doubt what he means by calm 
 and tranquillity. He explains it in a passage (ii. 23) 
 when he has occasion to refer to the opening times and 
 scenes of his ill-omened and ill-ordered reign : " Those 
 times were troublous, just as are the present ; but not- 
 withstanding they produced, after no long while, an era 
 of tranquillity and quietude " (ii. 23). 
 
 The troubles, for troubles there were, arose from the 
 efforts of a people then without political experience to 
 right themselves under the unskilful handling of a ruler, 
 who prompted movements he had no strength to control, 
 and made promises he had no ability to perform. The 
 tranquillity and quietude were found in the invasion of 
 the State by a French army ; in the siege and capture of 
 the city, which its inhabitants and a few Italian sym- 
 pathisers in vain struggled under Garibaldi to defend ; 
 and in an armed occupation which effectually kept down 
 the people for seventeen and a half years ; until there 
 came, in 1866, a winter's morning, when at four o'clock 
 the writer of these pages, by help of the struggling gas- 
 lights in the gloom, saw the picked regiments of France 
 wheel round the street corners of the queenly city, in 
 their admirable marching trim, on the way to the railway 
 station, and bethought him that in that evacuation there 
 lay the seed of great events. 
 
 To those who have not carefully followed the fortunes 
 of Italy and her rulers, it may seem strange that this 
 last and worst extreme of tyranny, the maintenance of a 
 Government, and that a clerical Government, by bayonets, 
 
SPEECHES OF POPE PIUS IX. 175 
 
 and those foreign bayonets, should be spoken of by any 
 man in his five senses, even though that man be a Pope, 
 in any other terms than those of pain and shame, even 
 if it were at the same time, as a supposed necessity, 
 palliated or defended. But the Pope speaks of it with 
 a coolness, an exultation (ii. 248), a yearning self-com- 
 placent desire, which would deserve no other name but 
 that of a brutal inhumanity, were it not that he simply 
 gives utterance to the inveterate tradition of the Roman 
 Curia, and the tradition of a political party in Italy, 
 which, as long as it had power, made foreign occupa- 
 tion an everyday occurrence, a standing remedy, a normal 
 state. 
 
 In 1815, the Pope was brought back to Eome by 
 foreign arms. But at that time it was by foreign arms 
 that he had been kept out of his dominions. Cardinal 
 Pacca, in his Memoirs, gives us to understand that the 
 Pontiff was received by the people with their good-will. 
 It may have been so. But unhappily, after the great 
 occasion of this restoration, all the mischief was done. 
 Much of local self-government had existed in the Pon- 
 tifical States before the French Ee volution. It was now 
 put down. Of the French institutions and methods, the 
 Pope retained only the worst the spirit of centralisation, 
 and a police, kept not to repress crime, but to ferret 
 out and proscribe the spirit of liberty. The high sacer- 
 dotal party prevailed over the moderate counsels of 
 G-onsalvi. And Farini, in his dispassionate History, 
 gives the following account of the state of things even 
 under Pius VII. : 
 
 " There was no care for the cultivation of the people, no anxiety 
 for public prosperity. Rome was a cesspool of corruption, of exemp- 
 tions, and of privileges ; a clergy, made up of fools and knaves, in 
 
176 SPEECHES OF POPE PIUS IX. 
 
 power; the laity slaves; the treasury plundered by gangs of tax- 
 farmers and spies ; all the business of government consisted in 
 prying into and punishing the notions, the expectations, and the 
 imprudences of the Liberals."* 
 
 The result was that, as the Pope's native army was 
 then worthless and even ridiculous, and his foreign mer- 
 cenaries insufficient in strength, the country was always 
 either actually or virtually occupied by Austrian forces : 
 virtually when not actually, because at those periods 
 when the force had been withdrawn, it was ready, on the 
 first signal of popular movement and Papal distress, to 
 return. So we pass over the interval until the accession 
 of Pius IX., and until the month of July, 1849. Then 
 the Government of France, acting as we believe without 
 the sanction of the public judgment, and in order to 
 reward for the past and purchase for the future the 
 electoral support of the Ultramontane party, assumed 
 the succession to Austria in the discharge of her odious 
 office of repression, and thus left it doubtful to the last 
 whether her splendid services to Italy in 1859 were or 
 were not outweighed by the cruel wrong done for so 
 many years in the violent occupation of Eome. That 
 office has long ago been finally and in good faith re- 
 nounced by Austria, now the friend of Italy. Let us 
 hope, for the sake of the peace of Europe, that it will 
 never again be assumed by any other Power. It was, 
 however, only the war of 1870 which caused the removal 
 of the French force from Civita Yecchia. That seaport 
 had been re-occupied shortly after the relinquish ment of 
 Eome in 1869. In July, 1870, the remonstrances of the 
 Papal Government were met by a neat and telliDg reply 
 
 * Farini, 4 Hist, of Eome,' Bk. i. chap, i., English translation, 
 vol. i. p. 17. 
 
SPEECHES OF POPE PIUS IX. 177 
 
 from France. " The fortunes of the war will be favour- 
 able, or they will be adverse. If the former, we can 
 then protect you better than ever ; if the latter, we must 
 surely have our men to protect ourselves." 
 
 Sad then as it is, and scarcely credible as it may ap- 
 pear, that this great officer of religion, who guides a 
 moiety or thereabouts of Christendom, who 
 
 " Looks from his throne of clouds o'er half the world," * 
 
 is hopelessly implicated in the double error ; first, that he 
 makes the restoration of his temporal power a matter of 
 religious duty and necessity ; secondly, that he seeks the 
 accomplishment of that bad end through the outrage 
 of a foreign intervention against the people of Rome, and 
 through the breaking up of the great Italian kingdom. 
 
 For indeed it is plain enough, that the assaults of the 
 Pope, though especially directed against that portion of 
 Italy which once formed the States of the Church, are by 
 no means confined to such a narrow range. This ap- 
 proved work describes the Italian Royal Family at the 
 epoch of the occupation of Rome, as the Principi di 
 Piemonte (i. 58) : and the Pope assures a deputation from 
 Naples that in his daily prayer he remembers the city, its 
 people, its pastor, and its King ; meaning the ex-king 
 Francis II. (i. 118). What he prays is that the longed-for 
 peace may be restored to that " kingdom." And in order 
 that we may know what this peace is, another speech at a 
 later date tells us he prays the Lord that that unfortunate 
 kingdom may return to be that which it was formerly, 
 namely, a kingdom of peace and prosperity (ii. 338). This 
 is the language in which the Pope is not ashamed to speak 
 
 Campbell's ' Pleasures of Hope.' 
 
178 SPEECHES OF POPE PIUS IX. 
 
 of a Government founded upon the most gross and abomin- 
 able perjury, cruel and base in all its detail to the last de- 
 gree, and so lost in the estimation of the people, notwith- 
 standing the existence of its powerful army, that Garibaldi 
 was able in a red shirt to traverse the country as a con- 
 queror, enter the capital, and take peaceable possession of 
 the helm of State. 
 
 The kingdoms and states of the world are, in Romish 
 estimation, divided into several classes. Let us put Italy 
 alone in the first and lowest, as a State with which the 
 Pope is undisguisedly at war. Next come the States 
 which pursue a policy adverse to the Ultramontane system; 
 after them, in the upward series, those not very numerous 
 States, with which Rome has no quarrels ; next those from 
 which it receives active adhesion or support. ' And at the 
 head of all comes the Pope's own vanished possession, now 
 represented in his imaginary title to the States of the 
 Church. For whereas the others rule by a jus humanum, 
 he ruled by a jus divinum ; and what is mere revolt, or 
 treason, or rapine elsewhere, has in the Roman States the 
 added guilt of sacrilege. And, indeed, as to revolt or 
 rapine the Pope treats them lightly enough. Nothing 
 can be more curious in this respect than his references to 
 Germany. The territory of the German Emperor was 
 made up by acquisitions yet more recent than those which 
 set up the Italian Kingdom, such as it existed before the 
 war of 1870 ; and by a like process of putting down divers 
 Governments which were in the Roman sense legitimate, 
 and of absorbing their dominions. But the Pope boasts 
 that he had not been at all squeamish on this score (i. 457), 
 for he had announced to Prince Bismarck that the 
 " Catholics " had been in favour of the German Empire. 
 When, however, the policy of that Empire was developed 
 
SPEECHES OF POPE PIUS IX. 179 
 
 in a sense adverse to the Roman views, very different 
 ideas as to its basis came into vogue ; and the Pope's 
 authorized editor denounces it as the embodied Paganism 
 of Prussia, boldly predicts its early fall (ii. 135, comp. 66), 
 and, speaking of the meeting of three great potentates on 
 a recent occasion, calls them the Emperor of Austria, the 
 Emperor of Russia, and " the new one called of Germany " 
 (il nuovo detto di Germania) ; which, by the way, he is not, 
 for his title is, we believe, the German Emperor. In truth 
 it seems that the legitimacy of every Government is mea- 
 sured by the single rule of its propensity to favour the 
 policy of Rome. And while other Governments generally 
 are here and there admonished, even when they are guilty 
 o? no sin of commission, as to the neglect of their duty to 
 restore the Pope (i. 113), there is one which receives his 
 warmest commendations. It is the " glorious " Republic 
 of the Equator, which " amidst the complicity, by silence, 
 of the Powers of Europe" sent its poor, feeble bark (we 
 mean its vocal bark, probably it possesses no other) across 
 the Atlantic to proclaim 
 
 " Auditum admissi risum teneatis, amici ? " 
 
 the principle of the restoration, by foreign arms, of the 
 Papal throne. 
 
 In his desire for the realization of this happy dream, the 
 Pope appears to be wound up to a sensitive irritability of 
 expectation, and accordingly prophecy is liberally scattered 
 over the pages of these volumes. Sometimes he does not 
 know when it will be ; sometimes it cannot be long ; some- 
 times he sees the very dawning of the happy day. These 
 varying states of view belong, indeed, to the origin of what 
 is called pious opinion, but to believe that the day will 
 come is matter of duty and faith. 
 
 o 
 
180 SPEECHES OF POPE PIUS IX. 
 
 " Yes, this change, yes, this triumph, will have to come ; and it is 
 matter of faith (ed e di fede). I know not if it will come in my 
 lifetime, the lifetime of this poor Yicar of Jesus Christ. I know that 
 come it will. The rising again must take place, this great impiety 
 must end." ii. 82. 
 
 It is with glee that he inculcates the great duty of 
 prayer, when a hopeful sign comes up on the far horizon : 
 though that sign be no more than some notice given 
 in the Chamber of France. On February 18, 1872, he 
 says : 
 
 "At the earliest moment, offer prayer and sacrifice to God for 
 another special object. About this time my affairs are to be the 
 subject of discussion in the National Assembly of a great people ; and 
 there are those who will take my part. Let us then pray for this 
 Assembly." 
 
 And so forth (i. 352). 
 
 Taken by itself, a passage of this kind might be 
 perfectly well understood as contemplating nothing 
 beyond the limits of a simply diplomatic, and even 
 amicable intervention. But then the question arises, 
 why, if diplomacy be in contemplation, are compromises 
 and adjustments so passionately denounced ? The answer 
 is, that diplomacy is not in contemplation or in desire, 
 but what is now perfectly well known in Europe as 
 " blood and iron." No careful reader of this authoritative 
 book can doubt that these are the means by which the 
 great Christian Pastor contemplates and asks, aye asks 
 as one who thinks himself entitled to command, the 
 re-establishment of his power in Eome. There is indeed 
 a passage, in which he, addressing his ex-policemen! 
 deprecates an armed reaction, and declares the imputation 
 to be a calumny. And so far as the gallantry of those 
 policemen is concerned, according to all that used to be 
 seen or heard of them, he is quite right. The reaction 
 
SPEECHES OF POPE PIUS IX. 181 
 
 he desires, in this speech, is good education, respect to 
 the Church and the priests. But this is the local reaction, 
 the reaction in piccolo. " As to what remains, God will 
 do as He wills : reactions on the great scale (reazioni in 
 grande) cannot be in my hands, but are in His, on whom 
 all depends." 
 
 He shows, however, elsewhere and habitually, not only 
 a great activity in seconding the designs of Providence 
 in this matter, but a considerable disposition to take the 
 initiative, if only he could. In words alone, it is true; 
 but he has no power other than of words. Let us hear 
 him address his soldiers, on the 27th of December, 1872. 
 (ii. 141.) 
 
 " You, soldiers of honour, attached by affection to this Holy See, 
 constant in the discharge of your duties, come before me, but you still 
 come unarmed ; thus proving how evil are the times. 
 
 " Oh were I but able to conform to that voice of God, which so 
 many ages back cried to a people : ' Turn your spades, turn your 
 ploughshares and your ploughs, turn all your instruments of hus- 
 bandry into blades and into swords, turn them into weapons of war, 
 for your enemies approach, and for many arms, and many men with 
 arms, will there be need. Would that the Blessed God would to-day 
 in us repeat these very inspirations ! But He is silent : and I His 
 Vicar cannot be otherwise, cannot employ any means but silence.' " 
 
 Here we should certainly, with these volumes of loud 
 speech before us, desire to interpolate a sceptical note of 
 interrogation. He proceeds, however, to say, it is not 
 for him to give authority for the manufacture of weapons : 
 and that probably the revolution in Italy will destroy 
 itself. But if that be his idea, why the ferocious passage 
 about blades and swords, which has just been presented 
 to the reader, and the many references to forcible restora- 
 tion in which he delights ? It is probable that the Pontiff 
 relents occasionally, and gives scope to his better mind : 
 
182 SPEECHES OF POPE PIUS IX. 
 
 but habitually, and as a rule, he looks forward with 
 eagerness to that restoration by foreign arms in the 
 future, which forms to him, as we have seen, so satis- 
 factory a subject of retrospective contemplation for the 
 period from 1849 to 1866, and again from 1867 to 
 1870. 
 
 Many may desire to know, in concluding this examina- 
 tion, what are the utterances of the Pontiff with respect 
 to the burning questions of the Vatican Decrees. It 
 must be at Rome that the fashions are set in regard to 
 infallibility, to obedience, and to the question of the 
 relation between the Roman See and the Civil Power ; 
 and the work under review is perfectly unequivocal on 
 this class of subjects, though less copious than in regard 
 to that cardinal object of Papal desire, the restoration of 
 the Temporal Power. 
 
 In times of comparative moderation, not yet forty-five 
 years back, when Montalembert and Lamennais dutifully 
 repaired to Rome to seek guidance from Gregory XVI., 
 that Pontiff, in repudiating their projects through his 
 Minister, paid them a compliment for asking orders from 
 " the infallible mouth of the Successor of Peter." We 
 are often told that the Pope cannot be held to speak 
 ex cathedrd unless he addresses the whole body of 
 Christians, whereas in this case he addressed only two. 
 Now to the outer world, who try these matters by the 
 ordinary rules of the human understanding, it seems to 
 be a very grave inconvenience that the possessor of an 
 admitted Infallibility should formally declare himself 
 infallible in cases where he is allowed in his own title- 
 deeds to be only fallible like the rest of us. One chief 
 mark, however, of declarations ex cathedra is that they 
 are made to all the Faithful ; and we observe in the title 
 
SPEECHES OF POPE PIUS IX. 183 
 
 of these Discourses that they are addressed Ai Fedeli di 
 Roma e deW Orbe. 
 
 In the work of Don Pasquale, the term " infallible " is 
 very frequently applied to the Pope by the deputations. 
 A crowd of three thousand persons shouts Yiva il Ponte- 
 fice Infallibile (i. 372, comp. i. 407) ; a lawyer, speaking 1 
 for a company of lawyers (ii. 313), reveres "the great 
 Pope, the superlatively great King, the infallible master 
 of his faith, the most loving father of his soul ;" and the 
 like strain prevails elsewhere (e.g. ii. 160, 165, 177, 190, 
 256) in these Addresses, which are always received with 
 approval. Whether advisedly or not, the Pontiff does 
 not (except once, i. 204) apply the term to himself; but 
 is in other places content with alleging his superiority 
 (as has been shown above) to an inspired Prophet, and 
 with commending those who come to hear his words as 
 words proceeding from Jesus Christ (i. 335). 
 
 On the matter of Obedience he is perfectly unequivocal. 
 To the Armenians, who have recently resisted his 
 absorbing in himself the national privileges of their 
 Church, he explains (ii. 435) that to him, as the Successor 
 of Saint Peter, and to him alone, is committed by Divine 
 right the Pastorate of the entire Church ; plainly there is 
 no other real successor of the Apostles, for Bishops, he 
 says, have their dioceses it is true, but only by a title 
 ecclesiastical, not Divine. To limit this power is heresy, 
 and has ever been so. Not less plain is his sense of his 
 supremacy over the powers of the world. His title and 
 place are to be the Supreme Judge of Christendom 
 (i. p. 204). It is not the office of any Government, but 
 the sublime mission of the Roman Pontificate, to assume 
 the defence of the independence of States (ii. 498); and 
 so far from granting to nations and races any power over 
 
184 SPEECHES OF POPE PIUS IX. 
 
 the Church, God enjoined upon them the duty of believing, 
 and gave them over to be taught by the Apostles (ii. 452). 
 
 Finally, as respects the Syllabus and its mischievous 
 contents, that document is not only upheld, but upheld as 
 the great or only hope of Christian Society. We hear 
 (i. 444) of the advantage secured by the publication of 
 the Syllabus. The Chair of Peter has been teaching, en- 
 lightening, and governing, from the foundation of the 
 Church down to the Syllabus and the Decrees of the 
 Vatican (ii. 427, bis). The two are manifestly placed on 
 a level. Arid, grieved as is the Pontiff at the present 
 perversion of mankind, and especially of the young, he is 
 also convinced that the world must come to embrace the 
 Syllabus, which is the only anchor of its salvation (Tunica 
 ancora di salute" i. 58-9). 
 
 One of the main objects of the Syllabus is to re-establish 
 in the mass all the most extravagant claims which have at 
 any time been lodged by the Church of Borne against the 
 Christian State. Hardly any greater outrage on society, 
 in our judgment, has ever been committed than by Pope 
 Pius IX. in certain declarations (i. 193, and elsewhere) 
 respecting persons married civilly without the Sacrament. 
 For, in condemning them as guilty of concubinage, he 
 releases them from the reciprocal obligations of man and 
 wife. But of all those which we have described as the 
 burning questions, the most familiar to Englishmen is, 
 perhaps, that of the Deposing Power ; which, half a 
 century ago, we were assured was dead and buried, and 
 long past the possibility of exhumation or revival. It 
 shall now supply us with our last illustration ; for true 
 as is that with reference to the possibilities of life and 
 action, it remains the shadow of a shade; yet we have 
 lived into a time when it is deliberately taught by the 
 
SPEECHES OF POPE PIUS IX. 185 
 
 Ultramontane party generally, and not, so far as we 
 know, disavowed by any of them. 
 
 Lord Eobert Montagu, who was in the last Parliament 
 the High Church and Tory Member for the orthodox 
 county of Huntingdon, and is in this Parliament trans- 
 formed into an ardent neophyte and champion of the 
 Papal Church, in a recent Lecture before the Catholic 
 Union of Ireland,* took occasion, among other extrava- 
 gances, to set forth with all honour a passage from a 
 Speech of the Pope, delivered on the 21st of July, 1871, 
 in which he justified and explained the doctrine of the 
 Deposing Power. According to the version he gave of 
 the Italian Discourse, this Power was an "authority, in 
 accordance with public right, which was then vigorous, 
 and with the acquiescence of all Christian nations." 
 
 In the ' Tablet' newspaper of November 21 and 
 December 5, 1874, a writer, who signs himself 0. S. D., 
 assails Lord Eobert Montagu for erroneous translation ; 
 and, with undeniable justice, points out that the words, 
 secondo il diritto pubblico allora vigente, do not mean " in 
 accordance with public right, which was then vigorous," 
 but " in accordance with the public law " (or right) " then 
 in force." He also quotes words not quoted by Lord 
 Kobert, to show that the Popes exercised this power at 
 the call of the Christian nations (chiamati dal voto del 
 popoli) ; which, as he truly says, give a very different 
 colour to the passage. His citation is, he states, from the 
 Voce delta Verita of 22nd July, 1871, the day following 
 the Speech, confirmed by the Civilta Cattolica of 
 August 19. 
 
 Amidst these grave discrepancies of high authorities, 
 
 * Dublin: M'Glashan and Gill, 1874, p. 10. 
 
186 SPEECHES OF POPE PIUS IX. 
 
 our readers may desire to know what a still higher autho- 
 rity, the Pope himself, really did say ; and we have, 
 happily, the means of informing them from the volumes 
 before us, which contain the ''sole authentic" report. 
 The Speech was delivered, not on the 21st, but the 20th 
 of July, and will be found at vol. i. p. 203. We need not 
 trouble the reader with a lengthened citation. The 
 passage, as quoted by Lord Robert Montagu, will be found 
 in Mr. Gladstone's " Vatican Decrees," p. 19. The essen- 
 tial point is that, according to C. S. D., the Pope justified 
 the Deposing Power on this specific ground, that they 
 were called to exercise it by the desire, or voice, or 
 demand, of the nations. What will our readers say when 
 we acquaint them that the passage given by C. S. D. in 
 the Tablet ' is before our eyes as we write, and that the 
 words " called by the voice of the people " (chiamata dal 
 voto dei popoli) are not in it ? Whether they were spoken 
 or not is another question, which we cannot decide. 
 What is material is that, from the fixed, deliberate, and 
 only authentic report, they have been excluded, and that 
 the Pope himself sustains, and therefore claims, the De- 
 posing Power, not on the ground of any demand of the 
 public opinion of the day, but as attaching to his office. 
 
 And now, in bidding farewell to Don Pasquale, we offer 
 him our best thanks for his two volumes. Probably this 
 acknowledgment may never meet his eyes. But lest, in 
 the case of its reaching him, it should cause him surprise 
 and self-reproach that he should have extorted praise from 
 England and from Albemarle Street, we will give him 
 " the reason why." We had already and often seen Infal- 
 libility in full-dress, in peacock's plumes ; Infallibility 
 fenced about with well-set lines of theological phrases, 
 impenetrable by us, the multitude, the uninitiated. But 
 
SPEECHES OF POPE PIUS IX. 187 
 
 Don Pasquale has taken us behind the scenes. He has 
 shown us Infallibility in the closet, Infallibility in dis- 
 habille, Infallibility able to cut its capers at will, to 
 indulge in its wildest romps with freedom and impunity. 
 And surely we have now made good the assurance with 
 which we began. If ever there was a spectacle, strange 
 beyond all former experience, and charged with many- 
 sided instruction for mankind, here it is. We will con- 
 clude by giving our own estimate, in few words, of the 
 central figure and of his situation. 
 
 In other days, the days of the great Pontiffs who for- 
 midably compete in historic grandeur with Barbarossa, and^ 
 even with Charlemagne, the tremendous power which they 
 claimed, and which they often contrived to exercise, was 
 weighted with a not less grave and telling responsibility. 
 The bold initiative of Gregories and Alexanders, of Inno- 
 cents and Bonifaces, hardly indeed could devise bigger 
 and braver words than now issue from the Vatican : 
 
 " Quse tuto tibi magna volant, dum distinet hostem 
 Agger murorum, nee inundant sanguine fossae." * 
 
 But their decisions and announcements did not operate 
 as now through agencies mainly silent, underground, 
 clandestine ; the agencies, for example, of affiliated' mo- 
 nastic societies, the agency of the consummate scheme of 
 Loyola, the agency, above all, of that baneful system of 
 universal Direction, which unlocks the door of every 
 household, and inserts an opaque sacerdotal medium be- 
 tween the several members of the family, as well as 
 between the several orders of the State. Their warfare 
 was the warfare of a man with men. It recalls those 
 grand words of King David, "Died Abner as a fool 
 
 . xi. 382. 
 
188 SPEECHES OF POPE PIUS IX. 
 
 dieth? Thy hands were not bound nor thy feet put 
 into fetters : as a man falleth before wicked men, so 
 fellest thou" (2 Sam. iii. 33). When they committed 
 outrage or excess, at least they were liable to suffer for 
 it in a fashion very different from the " Calvary " of 
 Pope Pius IX. They had at their very gates the Barons 
 of Eome, who then, at least, were barons indeed ; and 
 the tramp of the mailed hosts of the Hohenstaufens was 
 ever in their ears. But now, when the Pope knows that 
 his income is secured by a heavy mortgage upon the 
 credulity of millions upon millions, to say nothing of the 
 offers of the Italian Government in reserve, and that his 
 outward conditions of existence are as safe and easy as 
 those of any well-to-do or luxurious gentleman in Paris 
 or in London, his denunciations, apart from all personal 
 responsibility for consequences, lose their dignity in 
 losing much of their manhood and all their danger, and 
 the thunders of the Vatican, though by no means power- 
 less for mischief with a portion of mankind, yet in the 
 generality can neither inspire apprehension nor command 
 respect. 
 
 Let us revert for a moment to the month of June, 
 1846. 
 
 A provincial Prelate, of a regular and simple life, 
 endowed with devotional susceptibilities, wholly above 
 the love of money, and with a genial and tender side to 
 his nature, but without any depth of learning, without 
 wide information or experience of the world, without 
 original and masculine vigour of mind, without political 
 insight, without the stern discipline that chastens human 
 vanity, and without mastery over an inflammable temper, 
 is placed, contrary to the general expectation, on the 
 pinnacle, and it is still a lofty pinnacle, of ecclesiastical 
 
SPEECHES OF POPE PIUS IX. 189 
 
 power. It is but fair towards him to admit, that his 
 predecessors had bequeathed to him a temporal polity 
 as rotten and effete in all its parts as the wide world 
 could show. At the outset of his Pontificate, he at- 
 tempted to turn popular emotion, and the principles of 
 freedom, to account in the interests of Church power. 
 As to ecclesiastical affairs, he dropped at once into the 
 traditions of the Curia. He was and is surrounded by 
 flatterers, who adroitly teach him to speak their words in 
 telling him that he speaks his own, and that they are the 
 most wonderful words ever spoken by man. Having 
 essayed the method of governing by Liberal ideas and 
 promises, and having, by a sad incompetency to control 
 the chargers he had harnessed to his car, become (to say 
 the least) one of the main causes of the European con- 
 vulsions of 1848, he rushed from the North Pole of 
 politics to the South, and grew to be the partisan of 
 Legitimacy, the champion of the most corrupt and per- 
 jured Sovereignties of Italy, that is to say of the whole 
 world. Had he only had the monitions of a free press 
 and of free opinion, valuable to us all, but to Sovereigns 
 absolutely priceless, and the indispensable condition of all 
 their truly useful knowledge, it might have given him a 
 chance ; but these he denounces as impiety and madness. 
 As the age grows on one side enlightened, and on another 
 sceptical, he encounters the scepticism with denunciation, 
 and the enlightenment with retrogression. As he rises 
 higher and higher into the regions of transcendental 
 obscurantism, he departs by wider and wider spaces from 
 the living intellect of man ; he loses Province after Pro- 
 vince, he quarrels with Government after Government, 
 he generates Schism after Schism; and the crowning 
 achievement of the Vatican Council and its decrees is 
 
190 SPEECHES OF POPE PIUS IX. 
 
 followed, in the mysterious counsels of Providence, by 
 the passing over, for the first time in history, of his 
 temporal dominions to an orderly and national Italian 
 kingdom, and of a German Imperial Crown to the head 
 of a Lutheran King, who is the summit and centre of 
 Continental Protestantism.* 
 
 But what then ? His clergy are more and more an 
 army, a police, a caste ; farther and farther from the Chris- 
 tian Commons, but nearer to one another, and in closer 
 subservience to him. And they have made him " The 
 Infallible ;" and they have promised Jbe shall be made 
 " The Great." And, as if to complete the irony of the 
 situation, the owners, or the heirs, of a handful of Eng- 
 lish titles, formerly unreclaimed, are now enrolled upon 
 the list of his most orthodox, most obsequious followers ; 
 although the mass of the British nation repudiates him 
 more eagerly and resolutely than it has done for many 
 generations. 
 
 Such is this great, sad, world-historic picture. Some- 
 times it will happen that, in a great emporium of Art, a 
 shrewd buyer, after hearing the glowing panegyric of a 
 veteran dealer upon some flaming and pretentious pro- 
 duct of the brush, will reply, Yes, no doubt, all very 
 true ; but it is not a good picture to live with. So with 
 regard to that sketch from the halls of the Vatican, which 
 we have endeavoured faithfully to present, we ask the 
 reader in conclusion, or ask him to ask himself, Is it a 
 good picture to live with ? 
 
 * See the remarkable Tract of Franz von Loher : Ueber Deutsch- 
 lands Weltstellung. Miinchen, 1874. 
 
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