_Rome, Dec. 19, 1869._—Since I have been here, breathing physically and
morally the air of Rome, and have heard some of the most prominent
Infallibilists, I can understand a good deal which was an enigma to me
when in Germany. The leading spirits of this party believe in the advent
of a new spiritual dispensation, a period of the Holy Ghost, which is to
depend on the turning-point of this definition of Papal Infallibility.
Archbishop Manning declared some years ago, in a speech received with
enthusiastic applause by the Roman dignitaries, “La Chiesa Cattolica di
oggidí esce tutta nuova del fianco del Vicario di Gesù Cristo.” This
reference to the formation of the woman from Adam’s rib is very
suggestive, for Eve, by the Divine ordinance, was to be subject to the
man,—and it includes the notion which I have met with in several quarters
here, that the proclamation of the new dogma will be immediately followed
by an outpouring of the Holy Ghost, and a renewal of the Pentecostal
miracle. There will of course be this difference, that henceforth the
Bishops will no longer speak with tongues, like the apostles and disciples
on the day of Pentecost, but only with the tongue of the Infallible Pope,
and will utter in this way the thoughts and words of the Holy Ghost. Hence
not the slightest effect is produced when any one, say a German or
Englishman, points to the terrible intellectual stumbling-block that will
thereby be obtruded on the faithful, and the perplexity and inward
alienation of so many thousands, and those too the higher and leading
minds, which may be certainly foreseen. The gain will far exceed the loss;
numberless Protestants and schismatics, attracted by the powerful magnet
of Papal Infallibility, and the power of the Holy Ghost, hidden in Papal
utterances, will stream into the Church—that is the sort of vision
hovering before these men. And a man who believes in an age of the Holy
Ghost cares nothing for what is said of the breach with the views and
traditions of the ancient Church involved in the new article of faith: he
thinks it quite in order that a new dogma should inaugurate a new era.
Compared with such fanaticism, the speech of another Infallibilist leader,
a Frenchman, at a public dinner, sounds sober, though in its way it is no
less extravagant, when he assures us that the great connoisseur and
discoverer of subterranean Rome, the Cavaliere de Rossi, has detected
Papal Infallibility in the Catacombs, and whoever wants to see and
appreciate it there, has only to descend into them.
Pius IX. finds that he can undertake what he likes with a majority so
absolutely devoted to him and simply at his beck. The assurance, so often
reiterated not long ago, that nothing was meant to be decreed which could
disturb Governments or introduce conflicts between Church and State, seems
to be already forgotten or held superfluous, and a number of Bishops, at a
general audience, heard, not without consternation, from the mouth of the
highest authority, the statement that the Syllabus must be made dogmatic:
it would be better to yield in other points than give that up.
Meanwhile the Opposition grows visibly stronger, and men like Darboy,
Dupanloup, and MacHale, Archbishop of Tuam,(20) are not to be despised as
leaders. They are not content with getting rid of Infallibility and the
Syllabus, but strive for some freedom in the Council, and here they find
sympathy even among the Infallibilists. For to have their hands so
completely tied by the Pope’s regulations, has surpassed all, even the
worst, anticipations of the Bishops. That first gleam of hope, excited by
the announcement that the Bishops would be allowed to propose motions, has
speedily vanished. For it has become clear that this was merely intended
to save the Pope from having to propose his own Infallibility to the
Council, and provide for the motion emanating from the Bishops—according
to the present plan, the Spanish Bishops. The right of initiation is
rendered purely illusory by the fact that the Pope has reserved to himself
and the Commission he has named, composed of the stanchest Infallibilists,
the sanction or rejection of every motion. To this must be added the
regulations for the order of business, and the naming by the Pope of all
the officials of the Council, as well as the scrutators and presidents of
Congregations or Commissions. This is an act of arbitrary power, and a
gagging of the Council, far beyond anything attempted even at Trent. Yet
at Trent the want of freedom was felt to be so great that for 300 years
the Catholic world has manifested no desire to repeat the experiment of a
Council. But what will be the impression made by the present Council,
where the order of business is so managed as to make any serious
discussion impossible? The strongest expressions of discontent come from
the French Prelates, they feel how undignified, not to say ridiculous, is
the _rôle_ assigned to them,—of saying _Placet_ to ready-made decrees—even
more keenly than the Germans, who are also greatly disgusted. Attempts to
protest against this oppressive code in the Congregation were suppressed
by the declaration of the President, Cardinal de Luca, that the Pope had
so ordained, and no discussion could be allowed on the subject. He would
allow neither the courageous Bishop Strossmayer nor Archbishop Darboy to
say a word on these intolerable restrictions. The whole scene made a
profound impression.
On December 14 the two parties measured their strength and organization in
electing the twenty-four members for the Commission _de Fide_, which is,
of course, the most important of all. The Liberals were completely
overmatched, and, notwithstanding their 200 votes, not indeed properly
combined, failed to carry one of their candidates. Neither Dupanloup nor
Hefele could be brought in. A list of names to be voted for from the
Propaganda was handed to every trusted partisan; the Italians and
Spaniards were also furnished with one, and so all the Infallibilist
leaders appear on the list of the Committee, Manning and Deschamps, Martin
and Senestrey, Pie of Poitiers, Reynier of Cambray, then some Italians,
Spaniards, and South Americans,—these therefore are the flower of
theological learning among the Bishops. One of these men they must keep
their eye fixed on, for he seems called to take a place of supreme
importance and honour in this Council, and if all goes well, will
certainly be counted with the heroes of ancient Councils, Athanasius,
Cyril, and Augustine. This is Mgr. Cardoni, Archbishop of Edessa,
Secretary to the Congregation for examining Bishops, Consultor of several
other Congregations, theologian of the Dataria, and President of the
Ecclesiastical Academy. Yet this man was not long ago a very obscure
personage, even in Rome, but as First Consultor of the Preparatory
Commission of Dogmas, he composed the report or _Votum_ of forty pages on
Papal Infallibility. This is now printed and distributed, and serves as
the basis for the discussion on the subject to be introduced in Council.
Cardoni himself, as reporter, will discharge the necessary offices of
midwife at the birth of the new dogma; he will have the last word if any
doubts or objections are raised, and then at least 500 votes will proclaim
at once the Infallibility of the Pope and the triumph of the greatest and
most fortunate of Roman theologians. Cardoni will immediately be made
Cardinal; as he brings this Divine gift to the Pope, he will himself
partake in the enjoyment of what is so much indebted to him, and will reap
the harvest of his labours.