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Transcriber's note:
The Table of Contents lists the main topics addressed in
each page of the introduction, of the journals and letters,
and of the conclusion. Minor modifications have been made
to clarify its structure.
The work is followed by summaries of "new works in
miscellaneous and general literature" from the same
publisher. This has been separately printed and paginated,
and is preceded by its own index.
Text enclosed by underscores is in italics (_italics_).
Small capitals have been converted to full capitals.
JOURNAL IN FRANCE IN 1845 AND 1848, WITH LETTERS FROM ITALY IN 1847,
Of Things and Persons Concerning the Church and Education.
by
THOMAS WILLIAM ALLIES, M.A.
Rector of Launton, Oxon.
London:
Longman, Brown, Green, and Longmans,
Paternoster-Row.
1849.
London:
Spottiswoodes and Shaw,
New-street-Square.
TO
OUR SPIRITUAL MOTHER, THE CHURCH IN ENGLAND,
IN THE HOPE
THAT ALL HOLY EXAMPLES MAY PROVOKE US TO LOVE AND TO GOOD WORKS.
CONTENTS.
INTRODUCTION.
PAGE
Introduction 1
Separation and its Evils 2
Mutual Misconceptions 3
Difference in Facts not Principles 4
Position of Church in France 5
General Infidelity 6
Missionary Congregations 7
Educational Establishments 8
Spirit of this Journal 9
JOURNAL IN 1845.
Petit Séminaire at Ivetot 10
Discipline of the House 11
Catechising 12
Refectory 13
Day's Employment 14
Churches of Rome and England 15
Caudebec 16
Church of Caudebec 17
Jumiêges; S. Georges de Boscherville 18
Rouen 19
Curé of the Cathedral 20
Frères des Ecoles Chrétiennes 21
High Mass at Cathedral 22
Notre Dame de bon Secours 23
Ex Voto Tablets 24
Cultus of Blessed Virgin 25
Schools in the Aitre de S. Maclou 26
Dames de l'Adoration du S. Sacrement 27
Mantes: Church of Notre Dame 28
Paris 28
Sœurs de la Charité 28
Séminaire de S. Sulpice 29
Employment of their Day 30
Studies 32
Rules of Life 32
Rule in "Retreats" 34
"Appels" passed through by Candidates 36
Fasts and Jours Maigres 36
Professors have no Salaries 37
Chapel of Garde-Malades 38
S. Denis Restored 38
Parish of S. Sulpice 39
Bishop Luscombe's Chapel 40
M. De Fresne: Number of Christians in Paris 41
Day of the Sisters of Charity 42
Distinction between Primacy and Supremacy of Rome 43
M. Théodore Ratisbonne 44
Cultus of the Blessed Virgin 44
Conversion of M. Alphonse Ratisbonne 45
M. Martin Noirlieu 48
Parish of S. Jacques 49
Dinner at Bishop Luscombe's 50
Mr. Parkes 50
Controversy on the Holy Eucharist 51
S. Sulpice: Grands et Petits Séminaires 52
Studies at S. Sulpice 53
Authorities as to the Dogma of the Roman Church 54
Jesuits: Dames de l'Assomption 55
Their Rules and Objects 56
Value of the Real Presence 57
M. Poileau's School 58
Conversation with M. Galais 59
S. Thomas: Suarez 60
M. D'Alzon: French Preaching 61
L'Abbé Migne's Establishment 61
Conférence de S. Vincent de Paul 62
Devotion to the Blessed Virgin 63
Chapelle Expiatoire 63
Scene at Church of S. Marguerite 64
Discussion on Miracles 64
Refutation of common Infidel Arguments 65
Miracles no certain Proof of the Truth 67
Why there may be none now 67
Anecdote 68
Sermon: giving of Prizes 69
Montmartre: its Calvaire 70
Unauthorised Inscription 70
Church 71
Views of Paris and London 71
M. Galais 71
Conversation with Supérieur of S. Sulpice 72
Le Père Lacordaire: conversation 72
Tiers Ordre of S. Dominic 73
University 73
The Anglican Movement 73
Invincible Ignorance alone excuses not joining the Church 74
Danger of Corruption in the Will 75
Dom Guéranger 77
Anglican Orders 77
Addresses to the Blessed Virgin in Eastern Liturgies 78
Carmelite Nuns 78
Frères des Ecoles Chrétiennes 79
Penitentiary: Contrasts of Paris 80
Notre Dame de Lorette: La Madeleine 81
L'Abbé Ratisbonne 82
Culte of the Blessed Virgin 82
Prayers for the Dead 83
Pantheon 85
Toulouse: Conversation 85
Hotel de Cluny 86
Séminaire d'Issy 87
Maison des Carmes 87
Assemblé Générale de S. Vincent de Paul 88
Sermon on his Fête 90
Position of Royal Family 91
Reims: Cathedral 92
Church of S. Remi 95
Séminaire 96
Practice of Confession 97
Laon: its Site and Cathedral the Type of that of Reims 98
S. Quentin: Church 100
Mass for the Dead 101
Peronne: Amiens 102
Cathedral 103
Grounds of its superior Beauty to other Churches 104
Comparative Proportions 106
General Impression of the Church in France 107
Journey to Abbeville 108
Conversation with Fellow-Traveller 109
British Chapel at Boulogne 110
Home 111
LETTERS FROM FRANCE AND ITALY, 1847.
Change of Religious Condition since Revolution of 1830 112
State of Workmen in Paris 113
Progress of the Church 114
Les Missions Etrangères 115
Sœurs de la Charité 116
Genoa: Père Jourdain 117
Barefooted Carmelites 118
Ospitaletto 118
Pammatone: Albergo dei Poveri 119
The Ascetic and Monastic Life 120
Dress of the Women: Churches 121
Milan: Visit to Manzoni 122
State of the Clergy and Church 123
Rosmini's Philosophy 123
Duomo 124
Perpetual religious Service 126
Visit to l'Addolorata and l'Estatica 127
Previous Account of Maria Domenica Lazzari 128
Cavalese: Approach to Capriana 130
Cottage of Domenica 130
Her State (Thursday) on entering it 131
Her altered Condition (Friday) 132
Conversation with her 133
Points of her Case 134
Neumarkt: Caldaro 136
History of Maria Mörl 136
Visit to her 137
Impression made by these Cases 139
Second Account of Visit to l'Addolorata and l'Estatica 140
Avignon; Genoa; Milan 141
The Duomo; S. Charles Borromeo 142
Desenzano; Riva; Trent 143
Capriana: History of Domenica 144
Her state at the Visit 145
Conversation 146
Points of her Case 147
View of her Case 148
Maria Mörl, l'Estatica 149
Position of Trent 150
Third Account of Visit to l'Addolorata and l'Estatica 150
Interview with Bishop of Trent 151
Road to Neumarkt 152
Cavalese and Capriana 152
State of l'Addolorata 153
Dates respecting her Case 154
Her State on Friday 155
Impression of her Case 156
Her apparent State of Mind 157
Visit to l'Estatica 158
Verona; Venice 159
The Pozzi and Piombi 160
Ducal Palace and S. Mark's 161
Catholic and Uncatholic Worship 162
Grand Canal 163
Impressions of Venice 164
Scene on Grand Canal 165
Skill of Gondoliers 167
S. Giovanni e Paolo: Religious Worship at Venice 168
Milan; Duomo: Feast of the Assumption 169
Early Communion 170
JOURNAL OF 1848.
Church of Graville 172
Ivetot: Addresses to Confirmans 173
Life of the Priests here 174
The Archbishop: Confirmation 175
Address of Archbishop 176
The Confirmation 176
Verses on a Tutor's Mishap 178
Fécamp: Abbey Church 179
Notre Dame de Salut 180
Rouen 180
Carmelite Nunnery 181
Archevêché 182
Labour of the Confessional 183
Notre Dame de bon Secours 184
Dinner with the Archbishop 185
High Mass in Cathedral 186
Roman Catholic Worship 187
The Incarnation applied to Daily Life 188
Seminary of M. L'Abbé Lambert 189
Value of Celibacy in conducting Education 190
Notre Dame de Mantes 192
Paris 193
L'Abbé Ratisbonne 193
Aspect of Paris 194
Bishop of Langres 195
Missionary Life in China 196
Père de Ravignan 197
Les Missions Etrangères: Salle des Martyrs 198
M. Voisin: Religion of the Chinese 199
M. Galais: View about the last Revolution 200
New Archbishop of Paris 201
Conversation with Père de Ravignan 202
Supérieur Général des Pères Lazaristes 203
Foundation and Objects of this Institution 204
Their Missions: Greek Church 205
Miraculous Cure of a Novice of the Sisters of Charity 206
Conversation with this Novice 208
Société de la Rue Picpus 210
Its Founder and Objects 211
Benediction at M. L'Abbé Ratisbonne's Chapel 214
Conversation: Story of an Apparition 215
Another Apparition, to M. Ratisbonne 217
Conversation with M. Gondon 218
Interview with Bishop of Amatha 219
Society of the Maristes 219
Missions in Oceania 220
Hôpital Necker 222
Institution des Aveugles 223
Les Enfans Trouvés 225
Conversation with le Père de Ravignan 227
Liberalism in the National Assembly 228
The Roman Primacy 228
Distribution of Prizes at petit Séminaire 229
Les Dames de Bon Secours 232
M. de Montalembert: his Reception 232
Opinion of the State of England 233
Anecdote of General Bédeau 234
S. Germain des Prés 234
Modern Martyrs in China 235
Gerente's Painted Glass 236
Mr. A. Coppinger: State of France 237
The last Revolution 238
M. Defresne: Conversation 238
Religion at Ecole Polytechnique 239
M. des Billiers: Prospects of France 240
Conversation with M. Gondon 241
Benediction at the House of the Sisters of Charity 242
Unpublished Letters of S. Vincent de Paul 243
M. des Billiers: Anecdote of a Legitimist 244
Sermon at S. Roch 245
Service of l'Archiconfrèrie du très Saint Cœur de Marie,
at Notre Dame des Victoires 248
Address of l'Abbé des Genettes 249
Père de Ravignan-- 250
M. des Billiers: the Claim of Universal Jurisdiction 251
M. Gabet: State of Thibet 251
Discovery of Grand Lama 254
Religiousness of the Eastern Mind 255
Cure of Blindness before the Shrine of S. Vincent de Paul 256
Mr. Coppinger: Conversation 257
Le Père Lacordaire: the Primacy 258
Government of the Papacy 259
Value of Oral Tradition 260
Una Fides: Unum Corpus 262
Separation inexcusable 264
M. Defresne 264
Cure of Blindness 265
M. Bonnetty 266
M. l'Abbé Pététot 266
Effects of last Revolution 266
His Visit to l'Addolorata and l'Estatica 267
Reception at Comte Montalembert's 270
M. Galais: Miracles in the Church 271
The Jesuits 272
Principles of the Representants 272
Infidelity of the Masses 273
The Law of Continence 274
Le Père Lacordaire in the Assembly 276
The National Assembly 277
Père de Ravignan: State of the Church in France and Italy 278
The Fewness of the Saved 279
The Papal Primacy 280
Bossuet's Gallicanism 281
La Madeleine: Address of M. Pététot 282
Dress of the Clergy 283
Dinner at M. de Noirlieu's 284
The late Archbishop 284
Catholicism and Protestantism in France 285
Oppression of the Church 286
Funeral Oration on the Archbishop 286
His Character and Sacrifice of Self 287
Couvent des Oiseaux 289
Value of the Vie de Communauté in the Work of Education 290
Les Dames du Sacré Cœur 292
Maison des Carmes 293
Reminiscences of this House 294
Its Connection with the late Archbishop 295
Prizes given to the Blind 296
Dames de la Visitation 296
Importance of _Vocation_ 298
Subject of the Blessed Virgin's Intercession 299
It is involved in the Communion of Saints 300
Œuvre de S. Nicolas 301
Its Object and Rules 302
Instruction given 304
Work of the Sisters of Charity in it 304
Superintendence of the Brethren 305
Rewards: Recreations 306
Its Founder, M. de Bervanger 307
Work of the Celibate 308
Anglican and Roman Catholic Education 309
Sœurs de la Charité 310
Their Superior's Pastoral Letter 311
Account of the Two Cures before the Shrine of S. Vincent 311
Surgeon's Attestation 312
Detailed Relation of the Cure of the Sister Marie Javelle 315
Detailed Relation of the Cure of Céleste l'Allemand 320
Observations on these Cures by the Superior General 324
Orleans: Bourges 326
Cathedral of S. Stephen 326
Seminaire: Conversation with Superior 328
Amiens 330
CONCLUSION.
Prominence and Power of the Doctrine of the Real Presence 331
Its Relation to the Priesthood and Monastic Orders 333
Its Connection with the Doctrine of the Intercession of
Saints 334
And with the System of Confession 336
Importance of this System 337
And of the Doctrine of the Forgiveness of Sins 338
The Church of Rome a Church in Action 339
The Want of Signs and Symbols among us a real practical
Deficiency 340
Use of the Latin Language in Services of the Church 342
Reservation of the Cup 344
Preaching without Book 345
Aspect of the French Church 346
Its Bishops and Priests 347
The Daily Sacrifice 348
The Cure of Souls 349
Theory and Fact 350
Education of the Priesthood by the S. Sulpiciens 350
Importance of an uniform Type and Discipline 351
Want of this and of a dogmatic Standard among Ourselves 352
Appointment of Bishops 353
Preparation of Missionaries 354
The whole Roman Communion 356
1. Its Extent 357
2. Its Doctrine, uniform and systematic 361
3. Its Internal Discipline 363
4. Its Vital Principle 364
5. Its Generative Power 365
Conclusion 366
APPENDIX.
Tableaux des Devoirs d'un Seminariste 368
INDEX. 383
INTRODUCTION.
Of the vast number of English men and English women who have travelled
on the Continent in late years, comparatively few, I imagine, have
deemed it worth their while to give much thought and attention to the
action of the Church in the countries they have visited. Doubtless all
have entered the material fabrics of Roman Catholic worship, but
generally it has been to treat them as public monuments, rather than
as "the house of prayer for all nations." But how many of those
travellers who enjoy leisure and independence have made it their study
to understand those manifold institutions for the education of the
clergy or the laity, for the consolation of the suffering, for the
instruction of the poor and outcast, or for the advancement of the
interior life, by which the Church christianises the world, and lays
hold of the heart of humanity? I am not now expressing an opinion
whether the whole Roman system be true or false, pure or corrupt; I am
looking at it simply as a _fact_. And in this view, perhaps, there is
no object on the face of the earth so worthy of contemplation by the
thoughtful mind as the Roman Church. As an English Churchman, I do not
think it truthful, honest, christian, or safe, to shut my eyes to such
a _fact_ existing in the world. It seems to me that one ought to
endeavour to understand it. Those who strive to rekindle ancient
animosities, those who take not the trouble to understand doctrines as
taught by their professors, but wilfully misconceive and mis-state
them; those even who rest contented in a state of separation, do they
not sin against Him, who in the days of His humiliation prayed to His
Father, "that they all may be one, as Thou, Father, art in Me, and I
in Thee, that they also may be one in Us; that the world may believe
that Thou hast sent Me." Do they in the least realise the fact that
the Church of England considers the Church of Rome to be quite as
truly a part of the Church Catholic as she is herself?
Thus it is that between the two communions there has grown up a
prodigious ignorance of each other's true state. I have found well
informed Roman Catholic ecclesiastics ignorant that we possess a
ritual, use fixed prayers, have a regular hierarchy; while scarcely
any one is aware that we have a form of absolution as categorical as
their own, and one which presupposes special confession. They
are in the habit of taking for granted that we have no succession,
besides asserting that our orders are invalid through defect of the
formularies. The present Pope, conversing lately with an English
clergyman, seriously inquired of him, whether we administered, what,
in condescension to the supposed feelings of his auditor, he termed
"la cena," once a year; and whether we passed the cup from hand to
hand? Two notions, I imagine, which must have given him the poorest
impression of the Anglican communion which a Roman Catholic could
have. And in conversing with theologians, they ordinarily direct
themselves against merely Protestant feelings and arguments, such as
touch the Lutherans and Calvinists abroad, or dissenters here, but
which have nothing to do with English Churchmen.
But Roman Catholic ignorance of us is, I think, almost exceeded by our
ignorance of them.
Would that I could be in any degree instrumental to the removal of a
prejudice, or the clearing up of a misconception. My means of
observation have not been large, my time very limited; but I have seen
enough to be convinced, that those who hate and denounce the Roman
Church most violently, do not hate and denounce her more than she
would that thing which they suppose to be the Roman Church.
If both sides knew each other well, if all had been done which
could be done for a reconciliation, and the present state of enmity
and opposition still subsisted, it would indeed be a grievous prospect
for the future; but when ignorance and misapprehensions make up so
much of the difference between the Churches, are we not to hope for
better things? Is not Providence teaching us, by what is taking place
on both sides, that the Church of God in all lands must unite against
the common foe? Is He not removing on both sides the impediments to
that union?
Moreover, an English Churchman conversing with a Roman Catholic will
find, in proportion as both are earnest-minded, that they have
generally the same friends and the same enemies, the same likings and
the same antipathies, which, if the great heathen philosopher be
correct, is a strong proof of an inward identity.[1] Very rarely
indeed will they differ in _principle_, though sometimes in _facts_;
the inward character will be the same in both.
The only merit of the following journal, if it have any, is the
attempt to see things as they are in the Roman Catholic system; to put
off all preconceived prejudices, not condemning that which is contrary
to what one is accustomed to meet, but endeavouring to understand the
principle on which it rests. It is nearly restricted to France,
but perhaps that country is for more than one reason the most
interesting part of the Roman Catholic communion at present. There the
divorce, which all the governments of Christendom are now enacting on
the Church, has been accomplished with the most harshness, contumely,
and tyranny. The ample estates surrendered by the French clergy, in
noble reliance on the generosity of their country, have been taken
possession of by the state, which, admitting that the vast majority of
its people are Catholic at least in profession, has recompensed this
surrender by a grant to the clergy, yearly repeated, not a dotation
once for all, and that in amount so unspeakably mean and inadequate,
that every Frenchman of honour and feeling must blush for his country
as he thinks upon it. The immense majority of curés throughout France
receive from the state a stipend of 32_l._ a year, in larger
populations this is extended to 48_l._, in the largest of all to
60_l._ Moreover, in France the state has done or is doing, what in
England it will also do if it can; it sets up in every parish a
schoolmaster without a creed, to teach children all kinds of useful
knowledge, from which only a definite creed is excluded, and to be an
antagonist to the clergyman in his proper sphere. Then the existing
generation of Frenchmen has been brought up since the tide of
infidelity swept over their land; in too many cases they are not
only infidels in present practice, but even their childish thoughts
and associations were not Christian. The full harvest of the terrible
convulsion of 1789 is being reaped--alas, it is far from being yet
gathered in! Infidelity not only stalks openly through the land, but
bears open sway in it. There is nothing on which all those with whom I
spoke were more agreed than that "le respect humain" was against the
Church and against religion. What a fact is this alone, whereby to
estimate the state of a country. If "hypocrisy be the homage which
vice pays to virtue," where stands that country whose public opinion
requires no hypocrisy in the open profession of unbelief? For these
and other reasons, then, I conceive that the Church of God is best
seen in France working by her own intrinsic powers, not only unaided
by the world, but most cruelly afflicted by it, and so externally
oppressed and degraded, that nothing but the irrepressible life of the
Gospel could penetrate and leaven society under such conditions. God
grant that such a state of things be not preparing in England--and if
it be, God grant likewise that the Church, in the day of her need, may
have servants and handmaidens, priests, teachers, and sisters of
charity, as disinterested, laborious, patient, and zealous, as He has
raised up for her in France. This further may be said, that, if France
as a nation be ever brought afresh under the yoke of her Saviour,
no condition of human society need be despaired of; nor the
capacity of the Church of Christ to overcome any amount of obstacles
doubted.
Of course the institutions mentioned in this journal are but samples
of a multitude. None will feel more than the writer its great
incompleteness. Still this is a field of observation which has been
little worked; so that the mere partial breaking of its surface may
produce fruit.
It may be as well to put together here the five congregations in
France mentioned in different places of the journal, which are engaged
in missionary work. They are "la Congregation des Prêtres de la Mission,"
or, "les Pères Lazaristes," Rue de Sèvres, 95.; the "Séminaire des
Missions Etrangères," Rue du Bac, 120.; the "Congrégation des Sacrés
Cœurs" (Séminaire de Picpus), Rue Picpus, 9.; the Jesuits, and the
Maristes. The "Congrégation du Saint Esprit," for forming priests for
the colonies, Rue des Postes, 26., I did not visit. These, with the
"Congrégation de la Miséricorde," form all the French missionary
establishments. I think no one can give even a transient look at the
course of life pursued by the St. Sulpiciens for the education of the
clergy, without admiration of the astonishing care of the interior
life taken by them, and the pains they are at to ascertain the due
vocation for so special a work.
The chief establishments of the Church for education are the grands
séminaires in each diocese, for preparation for holy orders; and the
petits séminaires, both under the direction of the bishops, the latter
receiving boys for all sorts of professions. In these two classes of
establishments alone, as a general rule, is strict attention paid to
the religious training of the pupils. The royal colleges, which extend
all over France, have been by all described to me as in the most
corrupt moral condition, and as suffering their professors to instil
systematic infidelity into their pupils. Of course the vast majority
of the youth of the country is educated in these colleges. The result
is seen in their lives. For the female sex, the chief congregations
devoted to education are "Les Dames du Sacré Cœur," in Paris, Rue
de Varennes; "Les Dames de Notre Dame" (couvent des Oiseaux, Rue de
Sèvres); "Les Dames de la Visitation." Each has a great number of
houses through France and elsewhere. For the poorer classes, "Les
Frères de la Doctrine Chrétienne," and the various sisters of charity,
are of incalculable benefit: they are very numerous, and widely
spread. Their disinterested and loving labours would be the greatest
of blessings to our parish priests, engaged in conflict with a hard
practical heathenism on the one side, and on the other, with various
forms of dissent, the essence of which may be said to consist in a
complete negation of the Church's office in the scheme of
redemption, and, generally, of all objective belief beyond the
sacrifice of our Lord for the sins of men, and the operation of the
Holy Spirit.
It will be seen throughout, that I do not consider non-appreciation of
the good in the Roman Catholic faith and practice a necessary
ingredient of the English Churchman's character. I am quite convinced
that the reunion of the English Church with the Church of Rome would
be an incalculable blessing to the whole Church of God, and to the
whole human race. Whoever made the separation, we need not despair of
such a reunion; the right accomplishment of which good persons, on
both sides, may earnestly hope and pray for.
[1] Arist. Rhet., lib. 2. 4.
JOURNAL.--1845.
_Tuesday, June 24._--Reached Southampton from Oxford in good time,
and left by the packet at 10 P.M. We passed the experimental fleet
off Portsmouth, had a very fair passage, and were at the mouth of
Havre about ten: but for two hours we could not enter; the swell was
considerable. At Havre, took our places to Ivetot, which we reached
about half-past-nine. The country rich but uninteresting.
_Ivetot, June 26. 1845. Thursday._--We called on M. Labbé a little
before ten, and were with him till half-past-three. His brother is
Supérieur of the Petit Séminaire, in which are 225 youths. The whole
payment, on an average, is 360 francs per annum for board and
instruction; some paying as little as 200 francs, some as much as 500,
but no difference whatever is made between them. The children are
evidently on the most affectionate terms with the masters. "There are
twelve priests, a deacon and sub-deacon, and three clerks in minor
orders."--_M._[2] They attend confession once a month, and it
is very rare that they fail in this: this is the rule of the house;
but should any avoid it much longer, his confessor would not speak to
him authoritatively at all, or send for him, but rather take an
opportunity of referring incidentally to his absence. This hardly ever
fails. "They generally thank him for doing so, the reason being
something about which they were unable to get themselves to break the
ice."--_M._ They live entirely with their pupils; sleeping, eating,
playing, teaching: in the centre of a large dormitory, with beds on
both sides, was a bed, nowise distinguished from the rest save that it
had a chair beside it; here the Supérieur sleeps. His salary is 1000
francs a year; that of the others about 600. They said, laughing, that
it was hardly what a servant in England would receive. The Supérieur
has a very pleasing and paternal aspect. We heard him catechise the
children in the chapel for some time; their answers were good. Several
were on the sacraments, and the reply to them definite and
precise:--'Which is the most indispensable sacrament?' 'Baptism.' 'How
many sorts of baptism are there?' 'The baptism of water, of blood, and
of desire.' 'Can any sacrament be administered by other than a
priest?' 'Yes, baptism in case of necessity.' 'Can any other?' 'None,
Sir.' 'What conditions are necessary to receive the sacrament of
Penance?' 'Five.' 'Are there any of those more indispensable than
others?' 'Yes, fervent sorrow for sin past, and a resolution not to
offend God by sinning any more.' 'If a priest conferred absolution on
a person who gave no outward sign of penitence, from his state of
sickness, would it benefit him?' 'If he was able to make interior
actions of the soul, it would; not otherwise.' ('The Church,' said M.
Labbé in explanation, 'would prefer bestowing a sacrament _often_
inutilement, to denying it once where it might benefit.') 'Which are
the three chief Christian graces?' 'Faith, Hope, and Charity.' 'Which
is the most perfect?' 'Charity.' 'Why?' 'Because it presupposes the
other two' (I think); and, again, 'because it will last for ever.'
'Will Faith last for ever?' 'Non, Monsieur.' 'Why?' 'Parceque, quand
nous verrons Dieu, nous n'aurons pas besoin de le croire.' 'Will you
see God?' 'Oui, avec nos propres yeux.' 'You have just received
confirmation; what does it make him who receives it?' 'Un parfait
Chrétien.' 'Etes-vous donc un parfait Chrétien?' With hesitation,
'Oui, Monsieur.' 'Etes-vous un Chrétien parfait?' 'Non, Monsieur.'
'Quelle est la différence?' 'Un parfait Chrétien est celui qui a tous
les moyens pour parvenir au salut--un Chrétien parfait est celui
qui est sans péché' 'En y-a-t'il?' 'Non, Monsieur' (with hesitation).
'Non, mon enfant, il n'y en a pas.'
"The chapel is a pretty and simple building of the early decorated
character, designed by Père Robert, who was formerly an engineer. The
windows and buttresses are in excellent taste; and the ceiling, though
of sham stone, is so well done that I doubted whether it were not
real, though a look at the buttresses, after seeing the interior,
would convince one of the contrary. There is a subterraneous chapel,
or rather a crypt which will be one, which I like particularly. Père
Robert showed us his design for ornamenting the east end of the
chapel, which is in excellent taste."--_M._
We dined with them at twelve "in the refectory. There was a crucifix
at one side, in the middle of the long room; and before it stood the
Supérieur while we said grace."--_M._; and we supped with them at
seven, in the midst of 180 boys. Absolute silence was kept, and a
youth at a tribune in the middle read first a verse or two of the
Gospels, and then some of 'Daniel's History of France.' Nothing could
be more simple than their dress; the masters were distributed at
intervals down the tables. The school was to educate laymen and
ecclesiastics together, and they showed with pride a young man who had
become priest out of their house, just twelve years after his
first communion. This is generally in the twelfth year, but earlier or
later according to the state of the individual. They take their first
communion after special confession, and _before_ confirmation; we
narrowly escaped seeing this sacrament conferred by the archbishop,
who had only left two days before. Confession begins at seven
according to _rule_, but generally before that age _in fact_.
At 5 a.m. They rise. Half an hour to get ready.
5½ to 6¼. In chapel; prayers and mass.
6¼ to 8. Study in silence, in school-room.
8 to 8¼. Breakfast, with reading Lives of Saints.
8¼ to 8½. Recreation.
8½ to 10½. Class. Vivâ voce lecture.
10½ to 12. Study.
12 to 12½. Dinner, with reading.
12½ to 1½. Recreation.
1½ to 3. Study.
3 to 4½. Class.
4½ to 5. Recreation.
5 to 7¼. Study.
7¼ to 7¾. Lecture Spirituelle, and Evening Prayers; the time at
which the Supérieur took notice of anything which
had occurred, gave advice, &c.
7¾ to 8¼. Supper.
8¼ to 8¾. Recreation. Then a minute or two of prayers in chapel,
and bed.
Study commences always with the hymn beginning "Veni Sancte Spiritus,"
the collect for Pentecost, and "Ave Maria." One half holiday,
Thursday. "Afterwards we walked in their little garden and play
ground. It being Thursday, the boys went out to walk with some of the
clerks. Some, however, remained about the premises, doing some
of the painting, &c. that was required. Much of the work has been done
by them. They carried all the bricks and mortar while the chapel was
building, &c. &c. They seem to be quite a family."--_M._
We talked on many subjects respecting the Churches of Rome and
England. In their opinion we are utterly heretical and dead. But M.
Pierre Labbé, who was chief spokesman, and a very clever talker,
admitted, that in case of invincible ignorance, that is, where the
person was, with all his endeavours, unable to see that the Church of
Rome was the only true Church, (supposing we had the succession, which
he more than doubted,) such person might receive the grace of the
sacraments. And this he also applied to the Eastern and Russian
Churches. He said, if things should ever come to a large, or anything
like a national, accession from England to the Roman Catholic faith,
the question of Anglican orders must be settled, and the Pope "se
gratterait la tête" what to do.
The point we remarked in this school was the intimate terms on which
the masters appeared to be with the boys; it was not only that their
presence during lesson time served to keep order, but that their
influence was everywhere at all times. Confession, doubtless, is the
root of this. Thus the Supérieur at catechism gave, as rewards, small
pictures, which each boy receiving kissed him on the cheek.
There was the greatest hilarity and cheerfulness, mingled with
respect, in presence of the master. We left these good people with
great admiration of their zeal, and appreciation of their kindness to
us.[3] M. Robert would take us on our way to Caudebec on Friday
morning. He conducted us in a cab belonging to the house, for the
homeliness of which he apologised. We passed a rich and occasionally
diversified corn country to Caudebec, over one of Henri Quatre's
battle-fields; there were no signs of it now. I asked him if Louis
Philippe had brought about a revolution, or only slipped in to prevent
a republic: he replied, "Quand on jette une pierre par la fénêtre, il
faut bien qu'elle tombe."
_Rouen, June 28. Saturday._--The church of Caudebec is of great
beauty, of the 15th century, covered in every part with rich
sculpture, especially the western façade, which the Calvinists greatly
injured. I went over every part of it with the curé, and up the tower,
which is terminated by a curious flêche, something like Strasburgh,
formed into crowns, marvellously rich. The height about 180 feet. The
view from the top is very striking. The great defect of the interior
is that the east end has two windows instead of three, or one,
at the apse; the nave is very narrow. There was over the jubé, now
removed, a rood with Adam at the bottom of it receiving the Blood in a
cup, representing the fallen humanity restored by our Lord. A north
and south aisle without transept. Caudebec is in a very pretty
situation, within the cleft of the hills, with the river flowing at
its feet; on each side rises the wooded amphitheatre formed by the
banks of the Seine: there is a plain on the other side of the river;
it might serve for the site of a great city. The church is equal to a
small cathedral.
The curé has a pleasant presbytère to the north; he treated us with
the greatest kindness. The government allows 1000 francs yearly to the
restoration of the church; so it goes on bit by bit. There is a
remarkable pendant in the Lady Chapel, said to be fourteen feet long:
the curé assured me that he had ascertained it was not supported by
anything. There is in the chapel to the south a sepulchre with
exceedingly rich canopy, and a gigantic figure of Christ, "by which a
woman seemed to be praying with great devotion. I can fancy it a great
help to meditation."--_M._
We set out in an indifferent cabriolet for Rouen by Jumiêges, and St.
Georges de Boscherville; a fine road in parts. Jumiêges is a mournful
ruin, the nave with its western towers and the arch to the east
standing still; the latter of gigantic proportions, the arch being at
least eighty feet high, is grievously cracked, and may fall any day.
To the east of this little remains; it has been almost entirely
carried away, being the most beautiful part of the church, of early or
decorated character. To the south are the walls of an elegant
decorated chapel of St. Peter; the ruins are covered with brushwood or
trees, the arches daily threatening to fall. The garden has a very
fine view of the high banks of the Seine; there is a pleasant
wilderness. M. Caumont has made himself a very picturesque residence
of the old gateway and adjoining buildings. The western façade, with
its two towers of equal height and nearly similar form, is very simple
but grand. I mounted rather more than 200 steps to the top of the
northern: unluckily it had been raining, and there was no sun. It
commands the high banks of the Seine for a considerable distance.
St. Georges de Boscherville is indeed a most stately and majestic
Norman church, bearing its burden of nearly 800 years as if it had
been built yesterday. Its west front, with two stories of three
windows, each over a fine recessed door, and turrets of singular
beauty and later style, is very imposing. There is a massive central
tower with a high spire of Norman, slated, I suppose near 200 feet
high. The interior offers all the simple and solemn grandeur of which
that style is capable; the one idea is perfectly carried out
from top to bottom, as in St. Ouen the Decorated, so here the Norman.
I should imagine it to be a perfect model of the style.
We got into Rouen not till after dark Friday night; went to the Hotel
de Normandie; not a nice house, dreadfully noisy, being in the street
where the two diligences, by the most wondrous evolutions, contrive to
worm themselves through the lanes of Rouen into their dens.
_Saturday, June 28._--After breakfast M. set off with our letter to
the curé of the cathedral, to whom M. Labbé had recommended us. He was
going away in the afternoon, but asked us to dine at twelve; this is
one of the few fast days in the year out of Lent, and we only agreed
to go on condition that he should change nothing of his usual fare. He
gave us potage maigre, fish, omelette. He was going to leave Rouen in
the afternoon for a few days, so we left very early; and we much
regretted this, for I have heard that he enjoys a very high reputation
as confessor and spiritual guide.
"It being a fasting vigil with them, they dine without meat at twelve,
and are allowed to take a snack in the evening, not a full meal. He
asked questions about the course of studies at Oxford, and whether
there was not in England an inclination 'to imitate their ceremonies.'
I told him I hoped the tendency was something more than that,
&c. &c. We asked him about philosophy in the French Church. He said
they used chiefly that of Aristotle, and that one could only find
particular branches well worked out. They were much occupied in
fighting Cousin. He and his four vicaires have a parish of 15,000
souls to look after. They have also many confessions to receive from
other parishes; but for the Easter communion every one is expected to
go to his own parish priest, or at least to communicate at his own
church. He says Rouen is rather a religious place. I did not ask him
the proportion of communicants, for fear I should seem to be inquiring
for criticism. He was obliged to leave us soon after dinner, but sent
us on to one of his vicaires, who took us to the house of the Frères
des Ecoles Chrétiennes, and introduced us to one of them, who showed
us the chapel, dormitory, &c. The founder of the order, the Père de la
Salle, is buried behind the altar. There are seats for the brethren,
and there is a room or gallery looking in at the west end for the
boys, who only enter the chapel on Sundays and saints days for the
Salut du St. Sacrement. They use this gallery for their morning and
evening prayers, which, I believe, are those at the end of the
Catechism. The brethren are laymen, but they have two aumoniers who
say mass in their chapel twice a day. They have not the breviary
services to say, being occupied all day with their schools, but
they hear mass, use the rosary, attend the salut, &c. There are
thirty-nine brethren, and they have a normal school, _i.e._ a
training school, of forty young men. They do not admit them under
seventeen. Their course is about three years. They prepare them for
'l'instruction primaire' of the superior kind, that is, extending to a
little history, chemistry, and the like, (and some of them learning
also modern languages,) but not comprising Latin or Greek.
Twenty-seven of the brethren, however, are occupied in schools about
the town, in which, if I understood right, there are as many as 2500
children. We could not see the cabinets of mineralogy, &c. or the
chemical laboratory. There were two or three little organs for music
lessons. The dormitories had separate cells, with a passage along the
line of them. One of the brethren sleeps in each dormitory, and stays
up till all are gone to bed, to be sure that good order is kept. They
are licensed by the university, and some of the scholars are supported
or helped by the government."--_M._
_Yesterday, June 29. Sunday, St. Peter's day._--We went to high mass
in the cathedral at ten, but though we had looked out the service as
well as we could, and were just on the outside of the higher gate of
the choir, we could not in general follow; only at the Gospel and the
Creed we regained our footing. Certainly the words of the
service, incomparably beautiful as they are, must be in the main lost.
We could not, even by observing the gestures, with the book before us,
follow them; the priest's voice is hardly ever heard. A poor woman
beside me chaunted through the Nicene Creed in Latin, and at vespers
at St. Ouen many female voices were doing the same with the Psalms.
The really edifying thing is the devotion of the people, who look upon
it as a sacrifice, and do not seem to require that perpetual
stimulating of the _understanding_ as among us. For there was no
sermon either at the cathedral or St. Ouen, save after the Gospel a
very short address, as it seemed, in the nave, but nobody moved from
the choir. This service lasted an hour and a half; then we had our own
service in private. We next went to the Musée d'Antiquités, where
there is a small series of stained glass windows, some very good. We
had a fine view of Rouen, north of the Boulevard. At 3 o'clock vespers
at St. Ouen, chanting of Psalms, followed by the exposition of the H.
Sacrament. A good many people, chiefly women. They took part
generally. Here again some Psalms we could find in the Paroissien, and
others not. This too lasted an hour and a half; the singing was very
good, and the organ came in with great effect. The whole tone of this
service, as simply devotional and thanksgiving, without instruction or
exhortation, struck us much. After this, dinner at five at the
table d'hôte. We have frequent occasion to think with approbation of
the Emperor of Russia's edict, "It is forbidden to wear a beard after
the manner of ourang outangs, Jews, and Frenchmen." After dinner we
walked to the top of St. Catherine's, and enjoyed the beautiful view
over Rouen, and also went on to Notre Dame de bon Secours. This is a
new church, of the style of the 13th century, of extraordinary purity
and grace; the eastern end already finished, and full of stained glass
windows. It has ten bays, and three windows in the apse. It quite
surpasses any modern church I have seen in beauty. All the vaulting,
both of nave and aisles, is in stone or brick. It has many
ex-votos,--plain slabs let into the wall: I copied some.
J'ai prié
la Sainte Vierge,
et elle a guéri ma fille.
1837.
Gage de ma reconnaissance.
J'ai prié la Sainte Vierge,
et elle m'a exaucée,
en protégeant ma fille.
Elbœuf le 3 Oct., 1838.
A. G.
A la T. S. Vierge,
le 7 Août, 1821,
Aux pieds de cet autel
J'ai obtenu la guérison
d'une maladie de 20 ans.
A. B.
Ex. voto.
Une maladie cruelle
menaçant des jours précieux,
nous avons prié Marie
dans ce temple,
et Dieu
a rendu M. Motte, Curé
de la Cathédrale de Rouen,
à ses élèves
et à ses nombreux amis.
8bre, 1824.
There is a very beautiful tower surmounted by a pretty spire. The
church stands on the edge of the hill, near 400 feet above the Seine.
_June 30. Monday._--M. and I went over St. Ouen inside and outside
to-day. The more I see of this church the more I am struck with its
singular grace and beauty, and the mode in which prodigious strength
is veiled. Within, it appears of unequalled lightness, while without,
the eye may discern the enormous counterbalancing weight of buttress
and flying arch, which enabled the architect to rear the centre,
pierced as it is with windows, to such a height. The disposition of
the whole choir and eastern end internally is especially graceful; for
instance, the view sitting behind the high altar facing the Lady
Chapel. We attended a low mass in the Lady Chapel. After dinner
M. P. Labbé unexpectedly came in, and talked a couple of hours. He
endeavoured to explain to us the idea with which the Roman Catholics
regard the Blessed Virgin, the occasion of which was my reading to him
the ex-votos cited above. The communion of saints, as a practical
doctrine, has had so little power among us, and assumes so very
important a place in Roman theology, that we seem to be unable to
understand each other on this point. And thus what is the most natural
feeling of his heart to a pious mind in the Roman Communion wears the
appearance of idolatry to a pious mind in the Anglican. "We talked
with him on the system of particular devotions. He said it was carried
to excess by some trying to exalt one practice, another another; but
that a good confessor would keep it very much in check, by recommending
people not to charge themselves with fresh observances."--_M._
_Tuesday, July 1._--I assisted at M. Labbé's mass in the Lady Chapel
of the cathedral, and was able to follow him pretty well; but almost
the whole Canon is pronounced secretly. At present, certainly, I
cannot help regretting that one cannot _hear_ and follow words so very
grand and touching. He breakfasted with us, and then took us to boys'
and girls' schools in the old _aitre_ (_atrium_) of S. Maclou, "round
which was a cloister ornamented with figures of the Dance of Death.
The rooms round it are now used for schools for the poor of S. Maclou.
One of the Frères des Ecoles Chrétiennes showed us his class, who
answered M. Labbé pretty well on the catechism. One of them then wrote
on a black board at his dictation: 'J'espère, mes chèrs enfans, que
vous vous montrerez, toute la vie, dignes des soins que les bons
frères ont pris de vous;' which sentence they were made to discuss
grammatically. Some of them were puzzled by the place held in the
sentence by 'toute la vie,' and it was some time before they made out
that it was governed by 'pendant' understood, and held the place of an
adverb. They showed us some maps they had drawn, which were neat
enough. Their manner to their teacher was very pleasing. We then went
on to the girls' school, which is very numerous, and kept in the same
set of buildings, chiefly up-stairs, by some réligieuses who are not
of any regularly established congregation, but are under a vow, and
are recognised and encouraged by the Church. Some of them were at
work, others reading. We could not judge of them further than that
they seemed to be in good order, and that it was pleasant to see them
taken care of by persons devoted to the work simply for charity. We
went on, through some narrow and dirty streets, to the Hôpital
Général, where they take in all manner of sick people. It is a
government institution, but is under the care of certain sisters, who
are devoted to that work. I believe they have not any very strict rule
besides. We saw the Supérieure, and a good many of the others; and the
sick people seemed to be kept very clean and comfortable. There is an
altar in each infirmary ward, but they have not the little marks of
religion at each bed's head, which one would find if the thing were
wholly in the hands of the Church."--_M._ He then took us to a convent
of Benedictine Ladies de l'Adoration du S. Sacrament. The peculiarity
of their rule is, that day and night there is always some one in
adoration of the Holy Sacrament. Their night office is from half-past
one to three. They eat maigre all the year. "They have only two hours
in the day when they are allowed to speak, except upon matters of
strict necessity."--_M._ The Supérieure spoke with us from behind a
double grating, which was besides veiled; at M. Labbé's request she
withdrew the veil, that we might see her costume; but her face was
entirely covered, though doubtless she could see us, herself unseen.
The whole dress was black. "She spoke very quietly and simply. The
congregation was instituted after a time when many altars had been
profaned, to make a kind of reparation for the insults that had been
committed against our Lord through His blessed sacrament."--_M._ In
the schools and the infirmary, I was struck by the prodigious
advantage of their being entrusted to professed religious persons. In
the evening we went round the cathedral: it is in every respect
_inside_ inferior to S. Ouen, and not particularly graceful; but
outside its northern and southern fronts are not to be surpassed for
beauty and elegance of design, while its western one will be of great
grandeur and exceeding richness when completed; walked once more round
S. Ouen with fresh admiration.
_Wednesday, July 2._--At twelve we started by railway for Paris;
stopped at Mantes four hours: went over Notre Dame; much delighted as
in 1843. The west front up to the gallery one of the most elegant I
know. They are building the last stage of the northern tower. Reached
Paris at 8 o'clock: got a "modeste appartement" at the Hôtel d'Espagne.