CONCLUSION.
The triumph achieved by the Jesuits in the Vatican Council of 1870,
by the passage of the decree of papal infallibility, inspired the
most excessive enthusiasm among the ecclesiastical defenders of the
temporal power. They vainly supposed that it was a special intervention
of Providence to drive back the revolutionary tide and overwhelm the
Italian insurgents who were seeking merely to establish their right
to enact such laws as bear upon their temporal interests, leaving the
ancient faith of the Church, as their fathers had maintained it for
centuries, entirely undisturbed. Pius IX was present in the Council,
and when the event was announced, excitedly exclaimed, "_Consummatus
est_," considering, says the impulsive narrator, that Peter had spoken!
The same author, as the historian of the Council, continues: "At
that instant a terrific thunderstorm burst over the Basilica. It was
occasionally enveloped in profound gloom, and the forked lightning
darted through and made darkness visible, and peal after peal of
thunder rumbled over the Council-hall and towering dome. All were
awestruck at the convulsion of the elements, and at the _mysterious
breathings of the Holy Ghost, whispering, The pope is infallible_!"[282]
If, at the seemingly inauspicious moment here described, when nature
exhibited herself in frowns rather than smiles, the excitement had
subsided sufficiently for calm deliberation, some fear of the Divine
displeasure might have been kindled in view of the blasphemous pretense
that a mere man, with all the impulses, passions, and ambitious
vanities of other men, was the equal of God in all spiritual and
temporal matters which concern the moral conduct of society and
Governments, and the eternal welfare of the human soul. No body of men
ever assembled before, in the course of all the ages, had ventured to
announce so palpable a perversion of the teachings of Christ, whose
whole intercourse with mankind was designed to teach meekness and
humility as the distinguishing characteristics of a Christian life.
Nearly nineteen centuries of the Christian era had passed without the
consummation of such an infringement upon the primitive faith; and
minds not filled with strange infatuation would have been likely to
see in the thunder, the lightning, and the clouds, the manifestation
of Divine displeasure rather than to have compared the scene--as this
writer does--to that in the mount when the tables of the law were
delivered to Moses. But no such deliberation then existed, nor did
it attend the proceedings of the Vatican Council. The decrees were
prepared beforehand under the dictation of Pius IX--like those made
ready by Innocent III for the Lateran Council in 1215, assembled to
condemn the pretended heresies of the Albigenses, to give renewed
strength to his temporal power, to gloss over his usurpations, and
give papal sanction to the horrible persecutions of the Inquisition.
No amendments were allowed. An attempt was made to strike out the
anathema, but as that would have been a surrender of the coercive
power, it failed. The Council--as heretofore stated--was far from being
full when the final vote was taken, many members having voluntarily
withdrawn to signify their opposition to the decree, after having
failed in every expedient to defeat it. Apart, however, from this want
of unanimity, it is pretended that this doctrine of infallibility
has been concealed, in some mysterious way, in the deposit of faith
for all the years since the time of Christ, and not revealed,
notwithstanding the untiring exertions of the ambitious popes to obtain
its recognition! And all this, without seeming to realize that to say
of this doctrine, as well as that of the Immaculate Conception, that
belief in both is absolutely necessary to salvation in the next life,
is equivalent to alleging that the millions who have died without the
belief of either, and the other millions who have expressly denied
and denounced both, have been, and will be forever, excluded from the
presence of God!
This is a practical age, and the people of the United States,
considered collectively, are conspicuously a practical people. They
have become so by virtue of the fact that their political institutions
have been so constructed as to require the personal participation of
each citizen in the management of public affairs. But if the pope is,
in fact, infallible, and possessed rightfully of the jurisdiction
over faith, morals, and conduct, which that doctrine assigns to him,
then the popular supervision over their affairs ends at the point
where the papal and Jesuit supervision over them begins. Then, instead
of continuing in the forefront of the progressive and advancing
nations, we shall occupy an inconspicuous place among those by which
progress is condemned as infidelity. The pope himself, who has sent
Mgr. Satolli here to instruct us, seems to have forgotten--and there
are multitudes of his obedient followers who care not to know--that
the most that his ambitious predecessors, Gregory VII, Innocent III,
and Boniface VIII, could accomplish by virtue of their assumption of
infallibility, was to divide the membership of the Church into rival
and infuriated factions--the Cisalpines and the Ultramontanes. The
former adhered to the religion of the Gallican Christians by limiting
the pope's supremacy to spirituals alone; while the latter, as he
now does, extended it to absolute spiritual sovereignty to such a
degree over the world, as includes all temporal matters concerning the
interests of the Church and the papacy. The Ultramontanes traced this
absolute sovereignty back to the lines of policy pursued by several
of the most distinguished of the popes, but particularly to the bull
"_Unam Sanctam_" of Boniface VIII, while the Cisalpines repudiated
the authority of that bull. This issue gave rise to a protracted
and angry controversy, which continued up till the Vatican Council
of 1870, when Pius IX, more successful than any of his predecessors,
was enabled to profit by his alliance with the Jesuits, and secure
the triumph of the Ultramontanes. This he accomplished by causing the
Council to revive the dogmas of all the popes who had gone before him,
including, of course, Gregory VII, Innocent III, and Boniface VIII,
in so far as they concerned faith, morals, and all religious duties
and obligations. In the "Dogmatic Constitution," which authoritatively
announces the infallibility of the pope, and was issued under the
immediate personal auspices of Pius IX, special pains are taken to
declare that this doctrine rests not only on the "testimonies of the
sacred writings," but on "the plain and express decrees" of "the
Roman pontiffs, and of the General Councils,"[283] notwithstanding no
previous Council ever passed such a decree, and those of Constance and
Basel expressly decided the exact reverse. Here, it will be observed,
the popes are grouped together by the use of the word _pontiffs_ in
the plural, leaving the present to be compared with the former faith,
by searching among the numerous constitutions, decrees, encyclicals,
allocutions, and bulls of all the popes enumerated in the calendar of
the Church. Thus the Ultramontanes and the Jesuits find their faith in
the bulls and policy of Gregory VII, Innocent III, and Boniface VIII,
but especially in the bull "_Unam Sanctam_" of the latter; and as they,
with Leo XIII at their head, represent the victorious party in the
Church, there can be no excuse for not knowing the religious doctrines
of that party as they are embodied in the infallible utterances of
that celebrated bull, and are now employed to justify the restoration
of the pope's temporal power, and the enlargement of his spiritual
jurisdiction in the event of their success.
There has been an evident disinclination among the papal writers to
publish this bull entire, so that its precise purport may be understood
by the average reader. As an excuse for not doing so, De Montor, the
authorized historian of the popes, says, in his biography of Boniface
VIII, that "neither at Rome or elsewhere" is it "any longer officially
mentioned."[284] Although this was said before the Vatican Council
decreed the infallibility of all the popes, of course including
Boniface VIII, yet the concealment of the plain and obvious meaning
of this bull was not excused even then; for the reason that its whole
object was to define the relations between the spiritual and the
temporal powers; and, consequently, furnishes the highest official and
_ex cathedra_ evidence of the faith of the Church as then maintained
by its chief functionary, whether he was or was not infallible. If,
however, he was infallible, as the Vatican Council of 1870 has decreed,
then it is conclusively proved that the bull "_Unam Sanctam_" sets
forth the true faith as recognized by the Ultramontanes, the Jesuits,
and all those who accept the popes as infallible teachers and guides.
The suppression of the most material parts of this bull by De Montor
and other papal defenders, is but a feeble attempt to disguise the
censure commonly visited upon its author; although what he did was
openly and boldly to avow what Gregory VII, Innocent III, and other
popes had substantially proclaimed before, in the regular execution
of their pontifical functions. De Montor follows De Maistre, and is
content, like the latter, to state some of its conclusions, omitting
the most prominent and important. Among the concessions he has made
is an enumeration of those who are subject to excommunication, as
follows: "All heretics;" "All who appeal to future Councils"--that
is, who deny the pope's infallibility; "Those who cite ecclesiastics
before lay tribunals;" "Those who usurp the territory of the pope's
sovereignty;" and, although he ventures to say, "The rest of the bull
is unimportant,"[285] the plain fact is, that both he and De Maistre
have omitted any reference to its most prominent parts, made now more
prominent by the solemn decree of the Vatican Council that he was
infallible. Whatsoever may have been the object of this suppression
previous to the action of the Vatican Council--and that there was some
special object there can be no reasonable doubt--the conditions have
since changed, so that Boniface VIII, when announcing the faith to the
whole Church, was as much infallible as Pius IX, or Leo XIII, or any
of their predecessors. We have seen that the decree of infallibility,
by its express terms, embraces all the "pontiffs," among whom Boniface
VIII played a most important and conspicuous part. Therefore, what he
said concerning the relations between the spiritual and the temporal
powers, which necessarily involves the faith, all who assent to the
doctrines of the Vatican Council are obliged to recognize as infallibly
true. Consequently, all modern peoples--especially those of the United
States--are interested in understanding what have been the doctrinal
teachings of those popes whose potential influence, like that of
Boniface VIII, has shaped the course of the papacy. If it could once
have been said, with seeming propriety, that each one of the popes
spoke and acted for himself, and with reference to the period of his
pontificate, that time no longer exists; for, since the decree of
infallibility, the faithful are obliged to recognize each one as having
defined the faith by the inspiration of the Holy Spirit, no matter
whether it concerns the conduct of nations, peoples, or individuals.
The bull "_Unam Sanctam_" was specially intended to define the faith,
and, therefore, what it contains concerning the relations between
the spiritual and the temporal powers should be scrutinized with the
utmost care by those who think that the popular form of government is
conducive to human prosperity and happiness. Especially should this be
done by the people of the United States, who attribute their wonderful
growth and development to the separation of Church and State, and
the subsequent escape from the multitude of ills inflicted upon the
European nations by papal and ecclesiastical dominion, not the least of
which were justified by this celebrated bull of Boniface VIII, to say
nothing now of like assumptions of power by other equally ambitious
popes. The learned and impartial Gosselin has given this bull in these
words:
"The gospel teaches us that there are in the Church, and that
the Church has in her power, _two swords_--the spiritual and the
temporal--_both in the powers_ of the Church; but the first must be
drawn by the Church, and by the arm of the sovereign pontiff; the
second, for the Church, by the arms of kings and soldiers, _at the
pontiff's request_. The temporal sword ought to be subject to the
spiritual; that is, _the temporal power to the spiritual_, according to
these words of the apostle, 'There is no power but from God; and those
that are, are ordained of God.' Now the two powers would not be well
ordained if _the temporal sword were not subject to the spiritual, as
the inferior to the superior_. It can not be denied that the spiritual
power as much surpasses the temporal in dignity, as spiritual things in
general surpass the temporal. The very origin itself of the temporal
power demonstrates this; for, according to the testimony of truth,
_the spiritual has the right of appointing the temporal power, and of
judging it when it errs_; thus also is verified in the Church, and the
ecclesiastical power, the oracle of Jeremias: 'Lo, I have set thee this
day _over nations and over kingdoms_.' If, therefore, _the temporal
power errs_, it must be _judged by the spiritual_; if the spiritual
power of inferior rank commits faults, it must be judged by a spiritual
power of a superior order; but _if the superior spiritual power commits
faults, it can be judged by God alone, and not by any man_, according
to the words of the apostle: 'The spiritual man judgeth all things,
and he himself is judged of no man.' This sovereign spiritual power
has been given to Peter by these words: 'Whomsoever thou shalt bind,'
etc. Whosoever, therefore, resisteth this power so ordained by God,
resisteth the order of God."[286]
It is not necessary to a correct understanding of this extraordinary
official proclamation that its language should be closely scanned.
It is an emphatic and obvious assertion of complete pontifical
jurisdiction over nations, and everything connected with their measures
of internal policy which pertains to the interests and faith of the
Church, or places the least limitation upon the powers and prerogatives
of the popes. It reduces all peoples into a condition of absolute
inferiority, and recognizes the pope as the common arbiter of all human
affairs, and not responsible to any human tribunal. Its main purpose
was to weld Church and State so closely together that they could never
be separated, so as to render any form of popular government, like
that of the United States, impossible. It has been locked up among
the secret archives of the Vatican for six hundred years, along with
other pontifical bulls of like import, where it might have remained in
oblivion had not the Vatican Council of 1870 decreed its author to have
been infallible, and thus dragged it into the full light of day, to
guide and direct the footsteps of other infallible popes. It does not
require a vigorous imagination to conceive of the joy experienced by
the Jesuits when they witnessed the efficient support thus given to the
cause of monarchism, and with what bright hopes they looked forward to
the time when the papal dominion shall become universal, and no other
form of religion be tolerated, except that proclaimed by Boniface VIII,
when "he declared it to be heretical to say that any Christian is not
subject to the pope."[287]
All the Jesuits accept as absolutely true the doctrines announced by
the bull "_Unam Sanctam_;" otherwise they would not be true disciples
of Loyola. But whether or no others of the faithful consider it
binding upon them as an act of infallibility, depends, of course,
upon the teachings of the Church, or of the pope, who, in his single
person, represents the Church. About three years before the decree of
infallibility was passed, and in order to mold opinions in its favor,
a work, emanating from the oratory in London under papal auspices,
was published, wherein the subject was discussed with thoroughness.
Its title was, "When does the Church Speak Infallibly?" and the
answer was given with satisfactory clearness. In 1870--the year the
decree was passed--a second edition of this work was published for
general instruction. The author is very explicit, and has undoubtedly
expressed the belief maintained by the papacy with entire correctness;
for if he had not done so, his work would not have been printed and
circulated under Church approval. He does not hesitate to maintain
his propositions by pontifical proofs as far back as Leo I--more than
eight hundred years before Boniface VIII--from which, of course, it
may fairly be inferred that no matter when a pope may have lived, his
_ex cathedra_ definitions of faith are to be considered infallibly
true, independent entirely of the late decree of the Vatican Council.
He lays down the general proposition that infallibility "extends
over all truths which have a bearing upon the faith, and upon the
eternal welfare of mankind," and enforces it by showing that Pius IX
declared that infallible teaching was not confined merely to "points of
doctrine," but embraced also whatsoever "concerns the Church's general
good and her rights and discipline."[288] Besides these, he enumerates
as within the papal jurisdiction, the "general principles of morality;"
"dogmatic and moral facts;" "the precise sense of a book, or passage of
a book," and its conformity to truth; "discipline and worship;" "the
condemnation of secret and other societies;" "_education_;" "particular
moral facts;" "_political truths and principles_;" "theological
conclusions;" and "philosophy and natural sciences."
Within this broad and almost unlimited range of subjects pretty
much everything is included which concerns either individuals or
society--even matters which pertain to nations and States as such. As
regards the special subject of education, every system is embraced,
because that involves dogmatic and moral facts, which gives to the
Church the "right to judge them;" and "the faithful are bound to submit
without appeal to her judgment upon these systems." As to political
truths and principles the doctrine is equally plain, that so long as
the nation or State is in harmony with the Church, acting in obedience
to its commands, the latter will not interfere with it; but when it
is not, and contravenes the divine law as the Church interprets it,
"that moment it is the Church's right and duty, as guardian of revealed
truth, to interfere, and to proclaim to the State the truths which it
has ignored, and to condemn the erroneous maxims which it has adopted;"
that is, to condemn it as heretical and illegitimate. And in order to
make it clear that this power over the State is unlimited, he refers
to the Syllabus of 1864, of Pius IX, to prove that the Church has
"the right to distinguish error from truth in the domain of political
science."[289] And before concluding he deems it necessary to caution
the faithful against any appeal to their own intelligence upon "so
abstruse" a subject as infallibility, by admonishing them "that none
but a professed theologian has a right to an opinion upon it;" that
is, that absolute and uninquiring obedience to authority--even if it
reduces mankind to the condition of stocks and stones--is the highest
Christian duty.[290]
Unquestionably the decree of infallibility runs back to the earliest
ages of the Church, going behind and including the whole period of
the Middle Ages, which Leo XIII calls the "blessed ages" of faith
and obedience. Therefore, the bull "_Unam Sanctam_" was within the
infallible jurisdiction of Boniface VIII, and must be recognized as
expressing the true papal faith; that is, what the Vatican Council
intended should be so considered. If papal infallibility means
anything, it means that he was as incapable of sin or error in the
administration of his office as Pius IX or Leo XIII, and, consequently,
that his doctrines were absolutely true when announced, and remain
so to-day. "_Semper eadem_"--always the same--is the papal motto. It
must mean also that his doctrines are as much a part of the faith,
as maintained by the papacy, as was the decree of the Immaculate
Conception by Pius IX, or any other act or decree concerning the faith,
of any of the popes. It can make no difference that the decree of the
Immaculate Conception was approved by the Vatican Council, because
it took effect before that Council met, by virtue of the recognized
power and authority of the pope. And, besides, its approval was not
necessary to its validity if Pius IX was infallible, because any _ex
cathedra_ act of a pope is considered so binding that even the dissent
of a Council will avail nothing against it. Hence, the faithful
everywhere are held obliged to accept as part of the faith whatsoever
any pope has declared, or shall hereafter declare, within his
infallible jurisdiction, relating to the Church, the papacy, States,
or Governments, and especially to the important subject of education.
Without this, the doctrine of the pope's infallibility would have no
practical meaning.
It remains, consequently, for those whose minds shall be impressed
by the foregoing well-attested facts to consider, with all possible
seriousness, the relations which the infallible pope must, from
necessity, sustain toward our civil institutions, so long as he shall
insist upon the extent of jurisdiction over them which is now claimed
to be conferred by that papal pretension. If this consideration shall
be given by a Roman Catholic citizen of the United States, sheltered
and protected by our laws, he will surely discover that he is now
required to abandon the ancient faith of the Church he has venerated
through life, and substitute for it a new faith which hitherto his
conscience has rejected, and which required more than a thousand
years of controversy within the Church and close alliance with the
revived Jesuits to accomplish. If it be given by one "native and to
the manner born," whose instinct and education attach him to the form
of government which separates the State from the Church, and makes
the people the primary source of political authority, he will find
himself confronted by the proposition of a foreign power to change the
character of our institutions, so that Church and State may be united,
and the latter made subordinate to the former. And this will devolve
upon all such as duly appreciate the benefits of civil and religious
liberty, the obligation--not to practice intolerance or to deprive any
of the just rights of citizenship--but to defend, with the necessary
firmness and courage, all the fundamental principles which were
consecrated by the lives and labors of those who laid the foundations
of our Government. We can not afford to have this country ruled over
either by Leo XIII, who was the pupil of the Jesuits in early life,
or by the Jesuits themselves, who worship Loyola as a saint. We have
multitudes of Roman Catholics among us, both native and foreign born,
whose Christian integrity and conduct commend them to our confidence
and fellowship, and many of these are intelligent and instructed enough
to see that if Jesuitism were eliminated from the faith they are
required to accept, there would be no cause of disturbing strife left
between them and their Protestant fellow-citizens, but each individual
would be left to worship God according to his own conscience, and no
human authority would "dare molest or make him afraid."
We can not and must not permit the followers of Loyola to enforce
here the principles of Gregory VII, Innocent III, Boniface VIII, and
other popes, who dethroned kings and released their subjects from the
obligation of obedience to the Governments under which they lived, upon
the pretentious claim that, by virtue of their infallibility, they
were the sole representatives of God upon earth, and had the divine
authority "of appointing the temporal power." We can not and must
not consent to be included within the circle of any foreign temporal
jurisdiction, or within such spiritual jurisdiction as the papal
doctrine of infallibility stretches out over the temporal affairs of
all the nations. We can not and must not allow the Stars and Stripes
to be removed from the dome of our national Capitol, and the papal
flag, with its cross and miter and without a single star, to be floated
in its place. We can not and must not mix ourselves up with the affairs
of the European nations, either to restore the temporal power of the
pope, or change the relations which the Italian people bear to their
Government. For we can not do any of these things, or suffer them to
be done by others, without breaking down the barriers and removing the
landmarks left by the fathers of the Republic, and thereby changing
our own bright national inheritance into an inglorious bequest to our
children.
We must not forget the claim of jurisdiction over the people of the
United States which the pope now makes by virtue of his assumed
infallibility, and which has caused him to send Mgr. Satolli to this
country--without diplomatic recognition and without our knowledge and
consent--to instruct us that our form of government is heretical, and
may for that reason be removed out of the papal pathway, like other
heresies; and that our common schools are nurseries of vice because
they do not teach that Protestantism is also heresy, with the curse
of God resting upon it. To comprehend the nature and character of
this jurisdiction and the claim of pontifical supremacy out of which
it grows, it is only necessary to remember that the Council of Trent
assumed authority over Protestants as well as Roman Catholics, and
thereby established a precedent which Leo XIII has not been slow
to follow. That assemblage held all baptized persons, no matter by
whom the ceremony was solemnized, to be within its ecclesiastical
jurisdiction, and although Protestants are considered as rebels and
apostates against the authority of the Church, they are regarded
as amenable to her laws, and may rightfully be required to obey
them--peaceably if possible; but if not, then by coercion when it shall
become expedient to attempt it. They are likened to sheep who have
strayed from the fold, and as belonging to the Master they have left;
and to soldiers who desert their flag, and are subject to arrest and
punishment by their superiors. The Protestant people of the United
States are, therefore, in the papal sense, excommunicated heretics, and
their Government is heretical because it has separated the State from
the Church. Consequently, the Jesuits maintain, by their peculiarly
subtle method of reasoning, that both the Government and the Protestant
people of the United States are within the circle of pontifical
jurisdiction, and, therefore, that the pope has the divine right, as
the only infallible representative of God, to deal with this country
according to his own discretion.
Both they who teach this and they who accept it as an essential part
of _religious_ faith, lack the true American spirit, whether native
or foreign born--that spirit which presided over the councils of
"the fathers" when they framed our Government, and which has given
it strength and vigor, as well as beauty, for more than a century of
time. They are manifestly prepared to see the world turned back toward
the Middle Ages, when the destinies of all the civilized nations were
subject to the arbitrament and will of the popes; when the State was
held in subjugation by the Church; when kings were dethroned and their
subjects released from the obligation of allegiance to them, in order
to bring all the nations into conformity with the principles and
policy of the papacy; and when the masses of mankind were regarded
as mere "animals," possessing neither the capacity nor the right to
govern themselves by laws of their own making. To accomplish these
results they insist that there shall be absolute "unity of faith,"
and that everything which stands in the way of this is heresy and
must be destroyed. In order to this they claim, as a dogma of faith,
that the popes shall have free and uninterrupted access, through
their hierarchy, to every nation and people in the world, so that
heretical Governments may be destroyed and heretical people brought
under papal dominion. Herein they indicate a desire to see revived in
the United States the discord, strifes, and wars which scattered ruin
and desolation over the fairest portions of Europe, which constrained
France not to permit the bull "_Unam Sanctam_" to be published within
her borders; Spain to modify it, and the leading nations--especially
those acknowledged to be Roman Catholic--to eliminate from all papal
bulls such features as threatened encroachments upon their rights and
independence.
The Protestant people of the United States can not imitate these
latter examples by resorting to harsh and severe measures of defense
and protection. The civil and religious freedom they have established,
as the foundation of their institutions, must remain universal. No
man's conscience must be restrained, and no man's just rights invaded
or diminished. Freedom of thought, of speech, and of the press, must
remain the chief corner-stone upon which the national edifice shall
rest. But in order to perpetuate these great rights, so essential to
each and every citizen of the Republic, our common-school system, as
now prevailing, must be sheltered and protected from Jesuit assault.
We should even go further, and heed the counsel of Madison--one of
our wisest and best Presidents--when, in one of his messages to
Congress, he invited attention "to the advantages of superadding to
the means of education provided by the several States a seminary
of learning, instituted by the National Legislature," whereby the
feelings, opinions, and sentiments of youth may be assimilated, and
thus constitute a wall of security against foreign influences which
can never be removed. And whether this shall be accomplished or not,
duty to both the present and the future requires us to remember what
the great Pope Clement XIV said in his bull suppressing the Jesuits
by absolute extinction "_forever_," that "care be taken that they
have no part in the government or direction of the same"--that is,
the schools--because "the faculty of teaching youth shall neither be
granted nor preserved but to those who seem inclined to maintain peace
in the schools and tranquillity in the world." He knew the Jesuits
far better than it is possible for us in this country ever to know
them; and whether his act suppressing them was or was not one of
infallibility, it constitutes a lesson of history which ought not to
be forgotten. And while, in our treatment of them, we can do nothing
at war with the liberal and tolerant spirit of our institutions, or
unbecoming to ourselves, we should remember that
"Thrice is he armed that hath his quarrel just;
And he but naked, though locked up in steel,
Whose conscience with injustice is corrupted."
FOOTNOTES:
[Footnote 282: The Council of the Vatican. By Thomas Canon Pope. Boston
Ed., pp. 270-271.]
[Footnote 283: Vatican Decrees. By Gladstone. Page 159.]
[Footnote 284: De Montor, Vol. I, p. 476.]
[Footnote 285: _Ibid._, pp. 477-478.]
[Footnote 286: The Power of the Pope During the Middle Ages. By M.
Gosselin. Vol. II, pp. 233-34.]
[Footnote 287: De Montor, Vol. I, p. 476.]
[Footnote 288: When does the Church Speak Infallibly? By Thomas Francis
Knox, of the London Oratory. Pages 53-54.]
[Footnote 289: When does the Church Speak Infallibly? By Thomas Francis
Knox, of the London Oratory. Page 55, etc.]
[Footnote 290: _Ibid._ p. 118.]
INDEX.
A.
Alexander, Emperor, expelled Jesuits from St. Petersburg and
Moscow, 246.
Alexander VI, Pope, grant of, in Brazil, 168.
Antonelli, Cardinal, assumed control of papal Government, 322.
Andelot, Francis d', a leader of the Huguenots, 92.
Augsburg, National Council ordered at, by Charles V, 467.
Austria, invaded Italy, 285;
established a garrison at Ferrara, 290;
declaration of war against, demanded by Italians, 302, 308;
relations of with Sardinia, hostile, 308;
requested by Pius IX to withdraw troops from Italy, 311;
refused to withdraw troops, 311;
withdrew troops of her own accord, 318.
Aquinas, Thomas, teachings of, recommended by Leo XIII, 343, 407, 408,
410, 412, 415, 418;
a theological writer in the Middle Ages, 407, 413;
canonized by Pope John XXII, 408;
doctrines of, taught in Umbria, 408;
doctrines of, as cited by Balmes, 409-418;
justified disobedience to civil power, 411, 414;
defines _de facto_ Governments as not being founded on divine law
as interpreted by popes, 416-418.
Auvergne, nobility of, interposed in behalf of the Jesuits, 106.
B.
Balmes, Jesuit writer, condemned Protestantism in answer to Guizot,
16, 409;
died in 1848, 409;
his arguments based on doctrines of Thomas Aquinas, 409-418.
Baltimore Councils, decrees of, approved by Leo XIII, 399, 401,
and note.
Basel, Council of, denied the infallibility of the popes, 436, 467,
470, 482.
Bavaria, Duke of, persecuted Protestants, 123;
Jesuits refused free access to, 264;
Jesuits enter surreptitiously, 264.
Benedict XIII, Pope, confirmed decree of Cardinal de Tournon and bull of
Clement XI against Jesuits, 215.
Benedict XIV, Pope, ordered investigation of charges of Portuguese
Government against Jesuits, 188;
issued two bulls condemning Jesuits for idolatrous worship, 215.
Boniface VIII, Pope, maintained temporal power by oppressive measures,
465, 469.
Bourbon, Anthony de, a Huguenot leader, 92.
Brazil, Portuguese possession of, 168.
Brussels, revolution in, 278.
C.
Campion and Parson, Jesuit leaders, visit England and pretend to be
Protestants, 141.
Carroll, Charles, signer of Declaration of Independence, a
Catholic, 440.
Cano, Melchior, his opinion of Loyola, 75;
his warning, 76.
Catherine de Medicis, commanded Parliament to ratify letters-patent to
Jesuits, 102;
her treachery to French Huguenots, 105;
withdrew from Council at Poissy, 107;
refused to sanction Protestant places of worship. 111;
conspired with Jesuits to suppress religious worship, 112.
"_Catholic Church and Civil Government, The_," by Earnshaw, extracts
from, 457-461;
speaks of Leo XIII as "The Christ on Earth," 457.
"Catholic Emancipation," contest in England about, 69.
Cavalho, Sebastian (See Pombal).
Charles Albert, King of Sardinia, defeated at battle of Novara, 312;
abdicated crown in behalf of Victor Emmanuel, 312.
Charles III, of Spain, expelled Jesuits from his dominions, 221.
Charles V, progress of Jesuits during reign of, 81, 84;
his colonization in South America, 168;
compelled the assembling of Council of Trent, 466;
ordered National Council at Augsburg, 467;
had a common interest with Julius III in union of Church and State, 468.
Charles IX, of France, controlled by Catherine de Medicis, 5.
Charles X, of France, 273;
refused Jesuits control of colleges and schools, 273;
issued edict to prevent the assembling of Chamber of Deputies, 276;
driven from the throne, 276.
China, the failure of Xavier to enter, 165;
Jesuits worshiped Confucius in, 197, 206-209;
Church investigated conduct of Jesuits in, 210-215.
Christians, number of, in the world, note, page 464.
Church and State, united under monarchism, 18;
separate in United States, 18, 344, 356, 358, 373, 414;
separated in Italy, 19, 334, 337;
separation of, considered heresy by Jesuits, 21;
separation of, embodies the American idea, 26;
union of, insisted upon by Jesuits, 29, 37;
union of, maintained by ignorance of the people, 341;
separation of, opposed by popes, 391;
views of Catholic writers upon, 431;
Charles V and Julius III had common interest in maintaining them
united, 468.
Cisalpines, opposed temporal power and repudiated the _Unam Sanctam_
of Boniface VIII, 481.
Clement VII, Pope, opposed to National Council at Augsburg and calls
Council of Trent, 467.
Clement XI, Pope, appointed Cardinal De Tournon to investigate Jesuits
in China and India, 212;
confirmed the decrees against Jesuit ceremonies, 214.
Clement XII, Pope, confirmed bulls of previous popes against
Jesuits, 215.
Clement XIII, Pope, successor to Benedict XIV, 189;
continued the investigation of Jesuits ordered by Benedict XIV, 192;
resisted the Parliamentary decree against Jesuits, 219;
issued anathemas against countries opposed to Jesuits, 222;
sought the aid of Maria Theresa, 223;
implored clemency of the sovereigns, 223;
promised to abolish the Society of Jesuits, 224;
his death, 224.
Clement XIV, Pope, 225;
continued investigation of the Jesuits, 226, 228-230;
suppressed the order of Jesuits, 216, 227, 231, 238, 241, 253, 254,
394, 429, 441, 465, 493;
his death by poison, 227, 233.
College of Cardinals, February 17, 1878, agreed to maintain protests of
Pius IX against Government of Italy, 333, 336.
Cologne, Archbishop of, letter of Leo XIII to, concerning affairs in
Germany, 355.
Coligny, Admiral de, a leader of the Huguenots, 92.
Condé, Prince of, leader of the Huguenots, 92, 100, 106.
Constance, Council of, decreed the extermination of heretics, 362;
denied the pope's infallibility, 436, 467, 470, 482;
deposed John XXIII, and elected Martin V pope, 476.
D.
Daurignac, defense of Loyola by, 35, 37.
Declaration of Independence repudiated by biographer of Leo XIII, 359;
establishes the principle of perfect equality of rights, 361;
truth of principles of, denied by papal system, 419;
signed by Charles Carroll, a Catholic, 440.
"Dogmatic Constitution." See Infallibility.
E.
Elizabeth, Queen of England, efforts to stop Protestantism renewed
during reign of, 133;
preferred the reformed religion, 135;
accused of being illegitimate, 136, 146, 149;
declined to send ambassadors to Council of Trent, 136;
imprisoned Mary, Queen of Scots, 136;
papal indictment against, 136;
pronounced guilty of heresy by the pope, 137;
the pretended authority of Pius V over, 137;
charged with leading a licentious life, 140;
declined to marry Philip II, 144;
was disposed to prefer Roman Catholicism, 144;
retained thirteen of Mary's counselors, 145;
first attack upon her crown made by Henry II, of France, 145;
issued a conciliatory proclamation, 146;
her proposition rejected by Catholic bishops, 149.
England, contest in, about "Catholic Emancipation," 69;
quarrel between Henry VIII, King of, and pope, 130;
Henry VIII excommunicated, 131;
Jesuit
spies sent to, by Loyola, 131;
_Magna Charta_ of, declared null and void by Innocent III, 359;
Roman Catholic bishops of, decline to attend coronation of Elizabeth,
147;
Parliament of, repealed statutes of Mary, 148;
Catholic bishops of, reject proposition of Elizabeth, 149;
Radicals of, excommunicated by Pius VII, 266.
English College, established at Rome, by Jesuits, 134.
F.
Ferdinand IV, of Naples, Jesuit sympathy for, 259.
Ferdinand VII, of Spain, abolished the Cortes, 260;
restored the Inquisition, 260;
death of, 262.
Ferrara, garrison established at, by Austrians, 290.
France, Parliament of, compels Jesuits to surrender their constitution,
49-50, 194, 218;
universities of, condemn infallibility, 70;
opposition to Jesuits in, 89;
Parliament and universities of, oppose Jesuits, 96, 102, 104;
Gallican Christians of, oppose Jesuits, 90;
influences of the Reformation in, 92;
persecution of Protestants in, 92-93;
Inquisition in, established by Cardinal Lorraine, 94;
letters-patent admitting Jesuits to, granted by King of, 95;
letters-patent admitting Jesuits to, rejected by Parliament, 95,
102, 103, 105;
Council at Poissy, 101, 106;
Jesuits admitted to Paris conditionally, 110;
Parliament of, denounced Jesuits, 219;
Jesuit demand to control education in, refused by Charles X, 273;
conspiracy of Catherine de Medici and Jesuits to suppress freedom of
religious worship in, 112;
Jesuits refused free access to and surreptitiously enter, 264;
concordat of Pius VII defeated by Catholics of, 265;
Democrats of, excommunicated by Pius VII, 266;
election of Chamber of Deputies of, in 1830, 275;
the war between Prussia and, a blow at Pius IX, 319;
Legislative Assembly of, denounced by Pius VI, 441.
Franchi, Cardinal, death of, 344.
Francis I, executions for heresy during the reign of, 92;
refused Jesuits free access to France, 264.
Francis II, persecution of Protestants by, 93;
induced by Catherine de Medicis to issue new letters-patent admitting
Jesuits to France, 103.
Franco, P., Catholic writer, on relations of Church to Secular
Government, 443-456;
designates free governments godless, 446;
denounces Freemasonry, 446;
declares oaths against the Church not binding, 447;
asserts supreme authority of the pope, 447;
says priests must enter politics, 449;
denies right of religious liberty, 449;
denounces liberty of the press, 451;
condemns sovereignty of the people, 451;
considers liberalism a form of heresy, 454;
enumerates important propositions of Syllabus of Pius IX, 455;
opposes
education in public schools, 456.
G.
Gallican Christians in France opposed Jesuits, 90.
Garibaldi united the Two Sicilies with Sardinia, 313;
defeated by the French, 318.
Gladstone, his list of heretical popes, 68-69.
Germany, the Church in, attacked by Loyola, 36, 114;
influences of Reformation in, 73, 115, 117, 128;
Roman Catholics and Protestants in harmony in, before entry of the
Jesuits, 115, 127;
Jesuits establish colleges in, 122;
opposition to Jesuits in, 263;
hatred of Jesuits shared alike by Catholics and Protestants in, 265;
concordat of Christians of, refused by Pius VII, 266;
persecution of Protestants in, 124;
the Illuminati of, excommunicated by Pius VII, 266;
letter from Leo XIII to Archbishop of Cologne concerning affairs
in, 355.
Gibbons, Cardinal, encyclical of pope to, approving decision of Satolli
upon school question, 398.
Guizot, French historian, replied to by Jesuit writer, Balmes, 16, 409.
Greek Church, number of members of in the world, note, page 464.
Gregory VII, Pope, maintained temporal power by oppressive measures,
465, 469.
Gregory XVI, Pope, elected 1831, 282;
no personal enmity to, 282;
requested Louis Philippe, of France, to send army to Italy to punish
Catholics, 284;
relied upon pledges of the Holy Alliance, 284;
request of, to Louis Philippe, declined, 284;
invited the Emperor of Austria to invade Italy, 285, 289;
his encyclical letter announcing his pontifical policy, 286, 403;
claimed infallibility, 288;
re-established pontifical authority under Austrian protection, 290;
died 1846, 291.
H.
Henry, King of Navarre (Henry IV), a leader of the Huguenots, 92;
represented Huguenot sand Protestant sentiment at Council of
Poissy, 106.
Henry II, of France, opposed the Reformation, 92;
executions for heresy during reign of, 92;
granted letters-patent to Jesuits to enter Paris, 95;
attacked the right of Elizabeth to the crown, 145.
Henry VIII, of England, his quarrel with the pope, 130;
visited his vengeance upon both Protestants and
Catholics, 143.
"Holy Alliance," the, and Pius VII, 249-271;
met at Verona, 261;
combinations arising from, maintained the Netherland's Government, 278;
organized to suppress the right of self-government, 280, 350;
relied upon by Gregory XVI, 284;
relations of to Pius IX, 296;
looked upon with disfavor in France, 284.
Huss, John, burned, 428.
I.
India, idolatrous worship of Jesuits in, 196-206;
Jesuit converts in, 202;
Jesuit baptisms in, in 1737, 203.
Infallibility, doctrine of, declared by Conciliar Decree, called
"Dogmatic Constitution," in 1870, 19, 321, 427, 428, 471, 478;
dictated by Pius IX, 68, 321, 427, 480;
the consummation of the Jesuit plan, 19;
rejected by Italian people, 20;
Jesuit arguments on, 21-23;
condemned by universities in France and Spain, 70;
opposed by Gallican Church, 89;
claimed by Gregory XVI, 288;
Jesuit interpretation of, 354;
interpretation of Leo XIII of, 354;
struggle between Church and papacy about, 428;
decree of, the proudest Jesuit triumph since their restoration, 428;
defined by Catholic writer, 430;
decree of, not passed unanimously, 433, 480;
never recognized as a dogma of religious faith, 435;
denied by Councils of Pisa, Constance, and Basel, 436, 467, 470, 482;
results to be expected from, 438-439;
incompatible with American citizenship, 456;
divided the Church into rival factions of Cisalpines and
Ultramontanes, 481.
Innocent III, Pope, declared Magna Charta of England null and void, 359;
instructed the faithful to exterminate heretics, 362;
maintained temporal power by oppressive measures, 465, 469;
dictated decrees of Lateran Council, 480.
Innocent X, Pope, his questions to Congregation of the Propaganda
concerning Jesuit idolatrous worship, 210;
his decree against Jesuits, 211.
Isabella, of Spain, proclaimed
a liberal constitution, 262.
Italy, revolution in, 1870,19;
abolished temporal power, 19, 22, 24, 464;
separated Church from State, 19, 334, 337;
established constitutional form of government, 19;
Jesuits driven from, 19, 309, 337, 393;
Carbonari of, excommunicated by Pius VII, 266;
revolutions in, 282-294;
invaded by Austrians, 285;
Austrian garrison established at Ferrara, 290;
people of, demand Pius IX to declare war against Austria, 302;
kingdom of, formed by Victor Emmanuel, 313;
Austrian armies withdrawn from, 318;
unification of, established, 323, 329;
capital of, established at Rome, 329;
freedom of belief fundamental principle of government of, 348;
aid of Americans sought by papacy to secure restoration of temporal
power in, 348;
form of government of, condemned by Leo XIII, 378;
law of Umbria condemned by Cardinal Pecci (Leo XIII), 376.
J.
Jane, Princess, espouses Jesuit cause at Saragossa, 81.
Japan, visited by Francis Xavier, 162-165.
Jerome, burned, 428.
Jesuits, the, founded by Loyola, 32, 49;
the enemies of civil and religious liberty, 28, 439;
consider the separation of Church and State heresy, 21;
insist that Church and State shall be united, 29, 37;
opposed to intellectual progress, 49;
monarchists, 66;
general of, has absolute authority, 38, 40, 45, 47, 48, 51-62;
general of, equal to God, 32, 40, 51, 55, 57, 58, 59, 70, 71, 72;
authority of general superior to pope, 72;
efforts of, to restore temporal power, 24, 27, 28;
expelled from Rome by Pius IX, 19, 309, 337, 393;
in the United States, 25, 29;
intrigues of, at Saragossa, Spain, 76-83;
opposed at Toledo, Spain, 84;
entered Portugal, 86;
established college at Coimbra, 86;
acquired immense wealth, 86;
opposed in France, 89;
resisted by Gallican Christians, 90;
letters-patent granted to, by Henry II, 95;
opposed by University of Paris, 96;
driven out of Paris, 96, 220;
established colleges at Clermont and Pamiers, 99-100;
at Council of Trent, 108, 469;
admitted to Paris conditionally, 110;
conspired to suppress freedom of religious worship in France, 112;
exerted their influence in Germany through the schools, 120;
established colleges in Germany, 122;
persecuted Protestants in Germany, 123-124;
sent as spies against Henry VIII, 131;
visited Scotland and Ireland, 132;
established English college at Rome, 134;
their education of English youths, 134, 139;
_Semper eadem_ the motto of, 138;
sent to England from French seminaries, 140;
Campion and Parson sent to England from Rome, 140;
first important mission of, was to East Indies, 153;
King of Portugal sent the first of, to South America, 170;
established monarchical government in Paraguay, 171, 173;
the _Reductions_, or Jesuit State, established in Paraguay by, 174;
their conflict with Portuguese Government in Paraguay, 178;
suppressed in Paraguay by Pombal, 181-194;
became Brahmins in India, 196;
worshiped Confucius in China, 197, 206-209;
converts of, in India, 202;
baptisms of, in India, 203;
society of, suppressed by Clement XIV, 216, 227, 231, 238, 241, 253,
254, 394, 429, 441, 465, 493;
banished from Portugal, 218, 291;
denounced by French Parliament, 219;
expelled from European countries, 221-222, 393;
resist the brief of suppression, 239, 257;
in Russia, 239, 242-247, 254;
re-enter Parma and Sicily, 245;
expelled from
St. Petersburg and Moscow, 246;
re-established by Pius VII, 236, 247, 249, 250, 252, 253, 259, 427;
property of, in Rome restored to them, 259;
reintroduction of, into Spain, 260;
again driven out of Spain, 262;
opposed in Germany, 263;
surreptitiously enter France, 264;
demanded control of educational institutions in France, 273;
welcomed at Austrian court, 285;
influence of, over Pius IX, 310, 327;
instrumental in procuring decree of infallibility, 321;
interpretation of infallibility by, 354;
condemned United States institutions as heretical, 420;
threaten their public-school system, 421;
order of, and not the Church, benefited by pope's policy, 393;
duty of educators assigned to, by Leo XIII, 394, 422;
theory of, maintained by Leo XIII, 390;
decree of infallibility, greatest triumph of, since their
restoration, 428;
the Church of less consequence to, than the society, 436;
seeking to control common schools, 440;
find their faith in bulls of Gregory VII, Innocent III, and Boniface
VIII, 482;
the constitution of, exposed by French Government, 49-50, 194, 218.
Julius III, Pope, authorized Loyola to establish German college in
Rome, 121, 422;
had common interest with Charles V in union of Church and State, 468;
formed alliance with Jesuits, 468.
John III, of Portugal, his colonizations in South America, 168;
sent the first Jesuits to South America, 170.
John XXII, Pope, canonized Thomas Aquinas in 1323, 408.
John XXIII, Pope, deposed by Council of Constance, 476.
L.
Lateran Council, decrees of, dictated by Innocent III, 480.
Laynez, accompanied Loyola to Rome, 44;
successor to Loyola, 102, 107-108;
at the Council of Poissy, 102;
went to Council of Trent as legate of the pope, 108, 469-478;
remonstrated against erection of Protestant places of worship in
France, 111;
announced the doctrine of infallibility in Council of Trent,
470, 471, 472-475;
perverted the Scriptures, 473, and notes, pages 474, 475.
Lefevre, accompanied Loyola to Rome, 44.
Leo, XII, Pope, 271;
demanded clergy of France be made independent of government, 272;
his demand condemned by Louis XVIII, 272;
anathematized Protestantism, 272;
death of, 274.
Leo XIII, Pope, election of, 333, 336;
possesses high intellectual qualities and Christian character,
334, 345, 366;
his education and training Jesuitical, 336, 346, 349, 354, 383;
his first encyclical reasserts temporal power, 337-345;
instructions of, to priests and laymen, 343;
recommends teachings of Thomas Aquinas, 343, 407, 408, 410, 412,
415, 518;
hostile to public schools, 343, 358, 391;
condemns civil marriage, 344, 358;
commands obedience to superiors, 344;
appointed Cardinal Nina his Secretary of State, 344;
condemns separation of Church and State, 344;
theories of, expounded by his biographer, 347-365;
rebuked the Catholic press, 352;
censorship of the press by, intended to be universal, 353;
letter of, to Archbishop of Cologne, concerning German affairs, 355;
his views when Cardinal (see Pecci);
arguments of, upon temporal power, 370, 372;
condemns form of government in Italy, 378;
defined universal faith to be absolute sovereignty of pope, 379;
alarmed by liberal Catholicism, 388;
assigns to Jesuits the duty of educators, 394, 422;
seeking to create a politico-religious party in United States, 396;
sent Mgr. Satolli to United States, 396;
approves decision of Satolli upon school question, in encyclical to
Cardinal Gibbons, 398;
conditions of, attached to approval of Satolli's decision, 399;
approves decrees of Baltimore Councils, 399, 401;
demands that Catholic schools must be promoted, 401, 402;
doctrines of, in sympathy with Jesuit theory, 390;
maintains the government has no rightful jurisdiction over Church,
415;
striving for temporal power, 427;
addressed as "Christ on earth" by Catholic writer, 457.
Lorraine, Cardinal of, established the Inquisition in France, 94;
established Jesuit seminary at Rheims, 140.
Louis Philippe, 276;
requested by Gregory XVI to send army to Italy, 284;
declined request of Gregory XVI, 284.
Louis XV, convened Synod of the clergy, 220;
annulled decree of Parliament against Jesuits, 221.
Louis XVI, aided by Pius VI, 441.
Louis XVIII, invaded Spain, 262;
refused to allow Jesuits to openly enter France, 264;
agreed to concordat of Pius VII, 265.
Loyola, Ignatius, founder of the society of Jesuits, 32, 49;
claimed equality with God, 32, 40, 51, 55, 57, 58, 59, 70, 71, 72,
97;
represented as possessing miraculous powers, 32, 155, 164;
his life written by Rabadenira, 32;
the suppression of the Reformation and extirpation of Protestantism his
avowed purpose, 33, 93, 469;
his shrewdness, 34, 50, 71, 72;
defended by Daurignac, 35, 37;
his argument to Paul III, 36;
attacked the Church in Germany, 36;
the ambition of, 37-38, 67;
his society not necessary to Christian faith, 39;
started as missionary to Holy Land, 41, 43;
duplicity of, 42;
his expedition to Palestine a failure, 43;
asked the pope to approve his society, 43;
named his order "_The Society of Jesus_," 44;
his society approved by Paul III, 48;
neither a theologian nor learned, 50;
worshiped as a saint, 63, 490;
Melchior Cano's opinion of, 75;
triumph of, at Toledo, Spain, 85;
opposition to in France, 89;
established German college in Rome, 121, 422.
M.
Madison, President, advised education of youth in science of government,
15, 493.
Magna Charta, of England, declared null and void by Innocent III, 359.
Maigrot, Bishop of Conon, forbade
idolatrous ceremonies of Jesuits, 212.
Martin V, Pope, elected in place of John XXIII, 476.
Mary, Queen of England, marriage of to Philip II brought calamities to
England, 142;
statutes of, repealed by English Parliament, 148.
Mary Queen of Scots, imprisoned by Elizabeth, 136.
Maximilian Joseph, of Bavaria, denied access to Jesuits, 264.
Monroe Doctrine, 350, note, page 262.
Montagu, English statesman maintained temporal power, 458.
Morales, sent to China to investigate Jesuits, 210;
banished from China, 210.
N.
Napoleon I, 258; letter of, to Pius VII, concerning temporal power, 269.
Napoleon III, advised Pius IX to let the revolted provinces go, 313;
sent troops to Italy to protect temporal power, 318;
withdrew troops from Italy, 319.
Netherlands, the, Government of, maintained by the Holy Alliance, 278.
Nina, Cardinal, Secretary of State to Leo XIII, 344.
Nobili, Jesuit missionary to India, 198;
assumed the character of a Brahmin, 199;
summoned to Goa to explain his conduct, 205.
O.
O'Reilly, biographer of Leo XIII, expounds the theories of the popes,
347-365;
repudiates the Declaration of Independence, 359;
maintains Thomas Aquinas must be taught in schools in United
States, 408.
P.
Palmyra, Archbishop of, book of, forbidden at Rome, and placed on the
Prohibitory Index, 417.
Paul III, Pope, issued bull approving the Jesuits, 48, 216;
assembled the Council of Trent, 67, 467;
excommunicated Henry VIII, 131;
endeavored to induce Charles V and Francis I to invade England, 131;
solicited aid of Loyola against Henry VIII, 131.
Para, Bishop of, appointed delegate to Cardinal Saldanha, 190;
suspended Jesuits from functions of confessors and pulpit, 190.
Paraguay, Jesuit government in, monarchical, 171, 173;
Europeans prohibited entering, 173;
reductions established by Jesuits in, 174;
character of government in reductions, 174-177;
conflict between Jesuits and Portuguese Government in, 178;
Jesuits suppressed by Pombal in, 181-194.
Paris, Bishop of, denounced infallibility, 473;
university of, opposed Jesuits, 96;
Jesuits driven out of, 96, 220;
Jesuits admitted to, conditionally, 110.
Parson, Jesuit leader, visited England with Campion, and pretended to be
a Protestant, 141.
Passionei, Cardinal, Secretary to Benedict XIV, 188.
Pecci, Cardinal (Leo XIII) elected pope, 333, 336;
denounced Italian revolution, 367, 375;
considered temporal power a divine institution, 368;
upon spiritual sovereignty of the pope, 373;
condemned the law of Umbria, 376;
chosen to protest to Piedmont against infringement of papal rights,
380;
condemned freedom of conscience, 383;
claimed education should be under the direction of the Church, 384;
drew up constitution for Academy of St. Thomas Aquinas, 407.
Peter, Apostle, alleged to have been the first pope, 435, 436, 472,
473, 478.
Philip II, his marriage to Mary, Queen of England, brought calamities to
England, 142;
hatred of, for Protestants, 143;
his proposal of marriage to Elizabeth refused, 144.
Philip III, approved the Jesuit State in Paraguay, 174.
Philip IV, favored Jesuits in Paraguay, 174.
Piedmont, formed an alliance with Sardinia, 308.
Pisa, Council of, denied the pope's infallibility, 436.
Pius V, pope, pretended authority of, over Elizabeth, 137.
Pius VI, pope, sustained the decree of Clement XIV, 237, 240;
condemned the efforts of the French to establish a Republic, and the
Legislative Assembly, 441.
Pius VII, pope, re-established the Jesuits, 236, 247, 249, 250, 252,
253, 259, 427;
authorized the order of Jesuits in White Russia, 244, 254;
relations of to Holy Alliance, 249-271;
his concordat to Louis XVIII concerning temporal power, 265;
his concordat defeated by Catholics of France, 265;
refuses assent to concordat of German Christians, 266;
excommunicate liberal Christians in France, Germany, England, and
Italy, 266;
rejected proposition of Napoleon concerning temporal power, 270;
death of in 1823, 271.
Pius VIII, pope, elected 1829, 274;
circular letter of, to "the bishops of Christendom," 274.
Pius IX, pope, 291;
possessed excellent personal qualities, 292;
accepted as a reformer, 293, 297;
his election by Conclave of Cardinals, 293;
his decree of amnesty, 294;
his popularity, 296;
relations of, to the Holy Alliance, 296;
compelled to expel Jesuits from Rome, 19, 309, 337, 393;
rejects overture of pacification from Victor Emmanuel, 23, 321;
declared infallible, 321, 427, 428, 471, 478;
dictated the doctrine of infallibility, 68, 321, 427, 480;
his decree establishing the Immaculate Conception as a dogma of
faith, 436;
important propositions of his Syllabus enumerated, 455;
his reforms aimed to perpetuate temporal power, 299;
his declaration of temporal power, 300 created a "Civic Guard," 300;
his vanity, 301;
demanded by Italians to declare war against Austria, 302;
not a statesman, 303;
his declaration
in favor of the Austrians, 305;
influences of the Jesuits over, 310, 327;
adhered to doctrine of temporal power, 310, 315;
requested Austria to withdraw troops from Italy, 311;
requested co-operation of Sardinia in forming a confederacy with pope
as ruler, 311;
rejected advice of Louis Napoleon, 313;
condemned new Government of Italy, 315, 326;
took refuge in Castle of St. Angelo, 322;
returned to Rome, 328;
his death, 328;
his allocution amending the Confession of Faith, 330-332;
condemned public schools in Syllabus, 1864, 403.
Poissy, Council of, 101, 106;
Laynez at, 102.
Pole, Cardinal, opposed introduction of Jesuits into England, 132.
Polignac, Prime Minister of Charles X, 276.
Pombal (Sebastian Cavalho), suppressed the Jesuits in Paraguay,
181-194.
Popes, opposed to separation of Church and State, 391;
number of, 435;
opposed to a General Council, 466, 467;
maintained temporal power by oppressive measures, 465, 469;
strove to perpetuate infallibility, 468;
condemn principles of United States Government, 391, 411, 419, 420,
461.
Portugal, Jesuits enter and acquire immense wealth, 86;
establish college at Coimbra, 86;
possessions of, in India, 153, 154;
king of, sends Xavier to India, 154;
possession of Brazil, 168;
Royal Council, 1757, 183;
government of, prepared statement of grievances against Jesuits, 184;
Jesuits suppressed in, 218, 291.
Protestants, number of, in the world, note page 464;
of the United States excommunicated in the papal sense, 492.
Protestantism, condemned by Balmes, 16, 17, 409;
its extirpation the purpose of Loyola, 33;
the controlling power in human affairs, 33;
anathematized by Leo XII, 272.
Prussia, war between France and, a blow at Pius IX, 319.
Public-school system assailed, 16, 394, 421;
pope hostile to, 343, 358, 391;
division of sentiment among Roman Catholics in United States
concerning, 397;
decision of Satolli on, 397;
Satolli's views of, approved by pope, 398;
condemned by Pius IX, 403;
Jesuits striving to control, 440.
R.
Rabadenira, biographer of Loyola, 32.
Reformation, the, its suppression of Loyola's purpose, 33, 93, 469;
its influences in Germany, 73, 115, 117, 128;
influences of, in France, 92;
events transpiring in Europe during, 124-127.
Roman Catholics, appealed to by Jesuits to restore temporal power, 24;
revolutions in States of, 267, 268;
revolutionary fervor increased under Leo XII, 271;
conflict in Italy was between papacy and, 285;
in United States instructed that
loss of temporal power is an international question, 363;
estimated number of, in United States, 392;
number of, in the world, note, page 464;
sentiment concerning common schools divided among, 397;
schools of, must be sedulously promoted, 401, 402;
required to teach doctrines of Thomas Aquinas in schools, 412, 415,
418;
patriotism of, in the United States, 422, 490;
multitudes of, lovers of civil and religious liberty, 425.
Roman Catholic writers, Congress of, at Rome, 351;
rebuked by Leo XIII, 352;
disinclined to publish the bull "_Unam Sanctam_" of Boniface VIII
in full, 482.
Rome, Bishop of, acquired title of pope in the sixth century, 22;
Jesuits expelled from, by Pius IX, 19, 309, 337, 393;
property of Jesuits in, restored to them, 259;
Victor Emmanuel enters, 23, 322;
Pius IX fugitive from, 322;
Pius IX returned to, 328;
capital of Italy established at, 329, 337;
English college established in, by Jesuits, 134;
German college established in, by Loyola, 121, 422.
Russia, Jesuits in, 239, 242-247;
Jesuit order authorized in White Russia by Pius VII, 244, 254;
Jesuits expelled from St. Petersburg and Moscow, 246.
S.
Saldanha, Cardinal, appointed visitor and reformer of the Jesuits, 189;
banished the Father Superior of the Jesuit "Professed House," and
caused arrest of two Jesuits in Brazil, 190;
appointed the Bishop of Para his delegate in South America, 190.
Saragossa, Jesuit intrigues at, 76-83.
Sardinia, hostility of, to Austria, 308;
formed alliance with Piedmont for protection, 308;
invited by Pius IX to co-operate in forming confederacy of Italian
republics with pope as ruler, 311;
declined to co-operate with Pius IX, 311;
became separated from influences of Holy Alliance, 312;
crown of, abdicated by Charles Albert, 312;
Victor Emmanuel became king of, 312.
Satolli, Mgr., deputy pope, sent to United States by Leo XIII, 396;
decision of, upon school question, 397;
results to be expected from success of his mission, 427.
_Semper eadem_, the Jesuit motto, 138;
the motto of the papacy, 489.
Spain, universities of, condemned infallibility, 70;
Jesuits in, 75-85;
Jesuit intrigues at Saragossa, 76-83;
opposition to Jesuits at Toledo, 84;
acquired possessions in South America, 168;
king of, prohibits Europeans entering Paraguay, 173;
invaded by Louis XVIII, of France, 262;
Jesuits driven out of, 221, 262, 291.
Syllabus of Pius IX, important propositions of, enumerated by Franco, 455.
T.
Temporal power, abolished in Italy, 19, 22, 24, 464;
Jesuit efforts to restore, 24, 27, 28;
Napoleon's letter to Pius VII, concerning, 269, 270;
doctrine of, maintained by Pius IX, 299-301, 310, 315;
Union of Sardinia and Italy, death-blow to, 313, 319;
Louis Napoleon sent troops to Italy to protect, 318;
abolished, 324, 329;
its restoration sought through aid of American people, 348;
restoration of, would convert pope into a king, 362;
not acquired until after fall of Roman Empire, 386;
its abolition asserted to be an international wrong by Leo XIII, 423;
an enemy to peace of the Church, 463;
importance of issue involved in restoration of, 464.
Trent, Council of, assembled by Paul III, 67, 467;
Jesuits at, 108, 469;
Elizabeth declined to send ambassadors to, 136;
forced to assemble by Charles V, 466;
called by Clement VII, 467;
Laynez announced doctrine of infallibility in, 470, 471, 472-475;
did not decree infallibility, 475;
assumed authority over both Protestants and Catholics, 491.
Tournon, De, Cardinal, condemns Jesuits in China and India, 212;
his arrest and death, 214.
U.
Ultramontanes, advocated temporal power and policy of bull "_Unam
Sanctam_" of Boniface VIII, 481, 482, 483.
Umbria, law of, condemned by Cardinal Pecci (Leo XIII), 376;
archbishop and bishops of, select Pecci to protest against the
infringement of papal rights by Piedmont, 380;
doctrines of Thomas Aquinas taught in schools of, 408.
_Unam Sanctam_, bull of Boniface VIII, 481, 482, 483, 484, 485, 488,
493;
disinclination of papal writers to publish in full, 482.
United States, policy of, to separate Church from State, 18, 344, 356,
358, 373, 414;
Jesuits in, 25, 29;
maintains the right of self-government, 335;
freedom of conscience a fundamental principle of, 348, 360;
people of, appealed to by papacy to restore temporal power in Italy,
348;
estimated number of Roman Catholics in, 392;
principles of, condemned by popes, 391, 411, 419, 420, 461;
institutions of, considered godless by Jesuits, 395, 462;
patriotism of Roman Catholics in, 422, 490;
infallibility inconsistent with loyalty to, 456.
V.
Vatican, Council of the, declared Pius IX infallible, 321, 427, 428,
471, 478;
decree of infallibility by, not unanimous, 433, 480.
Verona, Congress of "Holy Alliance" met at, 261.
Victor Emmanuel, conciliatory letter of, to Pius IX, 23, 319, and
note, page 320;
entered Rome, 23, 322;
his overture of pacification rejected by Pius IX, 23, 321;
becomes king of Sardinia, 312;
formed Kingdom of Italy, 313.
W.
Washington, President, advised education of youth in science of
government, 15;
his warning against foreign influence, 31.
X.
Xavier, Francis, his mission to the East Indies, 153;
sent to India by King of Portugal, 154;
character assigned to him, 154;
visited Goa, 155;
represented as performing miracles, 155, 156, 159-160, 161, 164;
claimed for him that God gave him the "gift of tongues," 156, 165;
established Jesuit college at Goa, 157, 158;
went to Malabar, 159;
his claim as the "Apostle of the Indies" unsubstantiated, 162;
visited Japan, 162-165;
his gift of tongues a "transient favor," 163, 164;
failed to enter China, 165;
his death, 166;
miraculous account of his remains, 166.