_Rome, May 15, 1870._—Yesterday the discussion of the _Schema_ on the
Primacy began, _i.e._, speeches were delivered for and against
infallibility, for any regular discussion is of course impossible in the
Council Hall. The Hall is really more patient than the proverbially
patient paper, as long as the majority do not get excited. Things can be
said there which would not be allowed to be written, still less printed.
The names of 69 Bishops are inscribed to speak. Bishop Pie of Poitiers had
already the day before, as reporter of the Deputation, exceeded the
expectations generally formed of him. He had discovered a wholly new
argument, to which he gave utterance with evident self-complacency. The
Pope, he said, must be infallible, because Peter was crucified head
downwards. As the head bears the whole weight of the body, so the Pope, as
head, bears the whole Church; but he is infallible who bears, not he who
is borne.—_Q.E.D._ The Italians and Spaniards applauded enthusiastically.
On the 14th Cardinal Patrizzi spoke. The Pope, he observed, certainly
claims personal infallibility, but he does not therefore wish nor is he
obliged to separate himself from the Episcopate. Certainly not, thought
the minority, since we must all assent to that claim of the infallible, so
that he cannot separate himself from us Bishops or shake us off if he
wished it. Bishop Rivet of Dijon carried off the honours of the day among
the Opposition. Bishop Ranolder of Vesprim referred briefly but forcibly
to the dangers into which the new dogma would plunge the Hungarian Church.
Dreux Brézé, who followed worthily in the footsteps of Pie, was this time
eclipsed by a Sicilian prelate, who said that the Sicilians had a reason
peculiar to themselves for believing the infallibility of all the Popes.
It is well known that Peter preached in that island, where he found a
number of Christians; but when he told them that he was infallible, they
thought this article of faith, which they had never been taught, a strange
one. In order to get at the truth about it, they sent an embassy to the
Virgin Mary, to ask if she had heard of Peter’s infallibility, to which
she replied that she certainly remembered being present, when her Son
conferred this special prerogative on him. This testimony fully satisfied
the Sicilians, who have ever since preserved in their hearts faith in
infallibility. This speech was really delivered in the Council Hall on May
14. The Opposition Bishops see a proof of the insolent contempt of the
majority in their putting up such men as Pie and this Sicilian to speak
against them.
Sicily is truly the land where faith removes mountains, and Pius would
find himself among his most genuine spiritual children if he went to
Messina. There the letter is still preserved, which the Virgin Mary
addressed to the inhabitants and let fall from heaven, and the feast of
the _Sacra Lettera_ is annually observed with the full approval of the
Roman Congregation of Rites, when the excited populace shout in the
streets “Viva la Sacra Lettera.” The Jesuit Inchover has written a book to
prove its authenticity to demonstration.
A great many copies of the remarkable pamphlet _Ce qui se passe au
Concile_ have been secretly disseminated—the Government naturally wants to
suppress it—and it is eagerly read. I have learnt from a Frenchman that
Pius himself has read some pages, on which he observed, “C’est mal, c’est
très-mal, excessivement mal.” It is clear that the author has himself
collected his notices in Rome. If its revelations show how every usage of
former Councils has been reversed and all true freedom carefully
destroyed, a further evidence of this is supplied by the statement of the
official _Giornale di Roma_ about the departure of the Americans, where
the Bishops are plainly reminded that they are liable to arrest, and that
any of them who quit Rome without leave incur heavy censures. A German
Archbishop, who had an audience of the Pope to-day, took the opportunity
of speaking to him about the universal aversion and resistance of the
Germans to the infallibilist dogma. It made not the slightest impression.
Pius answered: “I know these Germans of old, who choose to know best about
everything; every one wants to be Bishop and Pope.” Yet it is notorious
that he does not understand a word of German, and has never been in
Germany or read a German book, even in a translation. But he reads
Veuillot and Margotti, and hears the Jesuits at least three times a week.
Meanwhile the Protest drawn up by Ketteler against the arbitrary change of
the order of business was presented on the 12th of March with 72
signatures. It contains, as I said before, the words: “We know well that
we shall receive no answer to this any more than to our former memorials.”
All German Catholics count here for half Protestants. A German must here
give special evidence of his orthodoxy, I do not say before he is trusted,
but before he is reckoned a Catholic at all by the side of Spaniards and
Italians. Above all is German theology in ill repute, and the mere word
“history” in the mouth of a German acts like a red handkerchief on certain
animals. The good times are gone by when Germany was considered the
classical land of obedience in comparison with France, so copious was the
influx of Peter’s pence, the Jesuits, on whom the chief hopes are centred,
have effected very little here except in Westphalia and the Tyrol.
It is hard for the Bishops, even after a five months’ experience, to
comprehend the rôle assigned them, and to understand that they have only
been summoned to receive commands, to obey, and to do service. It is a
saying current among the Monsignori that the Bishops are nothing but
servants of the Pope. “Just consider the monstrosity,” said one of the
youngest but most actively employed of the Cardinals to a French priest,
when the famous letter of censure addressed by the Pope to the Archbishop
of Paris appeared in the newspapers, “this Archbishop dares to speak of
rights which belong to him! What would you say if one of your lackeys were
to talk of his rights, when you gave him your orders?”