_Rome, June 10, 1870._—If we look at the many minor subdivisions of the
two great parties and consider the individual differences even within that
narrower circle, it is impossible to form any approximately sure
conjecture about the immediate issue of the contest. All are agreed that
the definition must be attempted or the Council prorogued within the next
few weeks, and many Bishops are already preparing for departure. The
majority, with Manning at its head, insists on the dogma being defined,
however numerous and strong the minority may prove, as being the very way
to exhibit most clearly the power and right of the Pope to make a new
article of faith with only a fraction of the Council; and there can be no
doubt that the Pope inclines decidedly to this view himself. He is so
completely in the hands of the Jesuits that he will not listen to
counsellors like, _e.g._, Antonelli, who makes no secret in his
confidential intercourse of the fact that he has lost all influence in the
matter and has no opinion to give. The Pope’s feeling towards the
Opposition, and especially towards its leaders, grows more bitter every
day. Strossmayer he regards as the mere head of a sect (_caposetta_), and
he termed another German Cardinal and Archbishop the other day “quell’
asino.” The Jesuits make capital out of this disposition of Pius IX. for
effecting the ruin of all the men of the old school who yet remain to him
from his earlier and more liberal days, while he leaves no stone unturned
to win over wavering Bishops to the infallibilist side. He tried to work
on the Portuguese lately by a visit, on which a French prelate observed,
“On n’a plus de scrupules, ce qu’on fait pour gagner les voix, c’est un
horreur. Il n’y a jamais rieu eu de pareil dans l’Église.” The most urgent
next to Manning is Deschamps. He has proposed canons anathematizing all
those Bishops who claim a share for the Episcopate in the sovereign rights
of the Church—a measure expressly aimed at the Opposition and the views
professed by Maret both in his book and in the Council.
Meanwhile some differences have arisen among the majority, branching off
at last into what may be called a middle party. Even Pie of Poitiers is no
longer altogether in accord with Manning and Deschamps, and Fessler said
lately that a definition could not be carried against 80 dissentient
votes. This party disapproves Bilio’s treatment of Maret, which is
disowned by Cardinal de Luca, who in other respects often speaks openly
against Manning. Others, including Cardinals, say plainly in reference to
the minority Bishops that the Papacy is threatened with destruction. The
definition must, if possible, be prevented by proroguing the Council, and,
failing that, the difficulties must be evaded by an ambiguous formula. The
prelates who speak thus are too sober-minded not to perceive the political
dangers the new dogma would bring with it. They not only think the price
too high, but they dread being themselves reduced by the definition under
the intolerable dominion of the Jesuit party. They frequently confer with
members of the Opposition with the view of devising a compromise.
The French Opposition Bishops have lately had another meeting and resolved
to continue to take part in the debates. The little misunderstanding
between them and the Hungarians has quite disappeared, and several of the
latter—_e.g._, Simor—are said to be again disposed to speak. And it is
thought that many speeches, suppressed by the violent closing of the
general discussion, will be delivered at the supreme moment in the debate
on the fourth chapter of the _Schema_, which deals with infallibility.
The debate on the separate chapters has reached as far as the third
section “on the meaning and nature of the Roman primacy.” As twenty-six
speakers are inscribed the discussion may last to the middle of next
month, and then will immediately follow the debate on the fourth and most
important chapter, which a great number are likely to take part in, and
there will be no want of amendments. Conolly will propose the formula that
the Pope is infallible “as head of the Church teaching with him” (_tanquam
caput Ecclesiæ secum docentis_), while others, as Dupanloup and Rauscher,
will reproduce the formula of St. Antoninus of Florence, declaring the
Pope infallible when he follows the judgment of the Universal Church,
“utens consilio,” or “accipiens consilium Universalis Ecclesiæ.” This
amendment is said to have been seriously discussed in the sitting of the
Deputation on Faith on June 8, though it amounts to pure Gallicanism, for
Antoninus says plainly (about 1450), “In concernentibus fidem Concilium
est supra Papam.” It is certain that the Deputation will labour to make
some changes in the _Schema_ in view of the Opposition. Lastly, men like
Strossmayer press for an unambiguous denial of the personal infallibility
of the Pope.
The more recklessly the Court party are resolved to advance, and the less
they care for the destruction of the Church which must result from a
decree irregularly enacted, the more are the Opposition disturbed at this
prospect, and often made irresolute, but these are only passing moments of
temptation. “Conscience before everything,” said a German Bishop to me the
other day, who was weighed down by his gloomy views of the future of the
Church. Even men who are infallibilists at heart speak of the terrible
crisis in the Church, and think only God can save her. The most decided I
meet are the Hungarians.
In the present debates from four to five speeches are delivered at each
sitting. The most remarkable were those of Landriot and Dupanloup. The
Presidents are very ready to interrupt, as Bilio did when Verot, Bishop of
Savannah, was speaking on the preamble. Verot, who is a man of high
character but very singular, submitted and left the tribune, saying,
“Humiliter me subjicio.” This conduct might suggest to the Presidents that
the definition would be hastened by a second grand interruption.