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 Another Random Document on
Scribd Without Any Related Topics
The True Story affords us some foretaste of what history is to be
after dogma has completed the conquest over it which has been
promised. Had my narrative been written after its appearance, the
topics totally ignored, and those virtually ignored, in the True Story,
might easily have been thrown into stronger relief. As it is, however,
the succession of events necessarily brings them again and again
into view, and perhaps the effect of the outline may be rendered
more distinct to the English reader through the contrast with the
True Story.
Of the prelates on this side of the Alps, Cardinal Manning was not
the one from whom we should have expected that in an account of
the five years preceding the Vatican Council, with a brief retrospect
of the whole of the present pontificate, and a history of the Council
itself, scarcely one clear utterance should be made as to the bearing
of the movement on those governments, liberties and institutions
which to the Vatican are very evil and to us are very dear. It was not
so in 1867 and 1869. In both of those years the Cardinal indicated
the political relations of the movement in words of warning which, if
only echoes of those of the Jesuits in Rome, were perhaps more
intelligible and vehement than those of any other prelate on this side
of the Alps.
Statements of mine will frequently be found to conflict with
statements made in the True Story. In most of those cases—I hope
in all—the materials from known sources furnished to the general
reader will suffice for a not unsatisfactory comparison, while the
authorities indicated will enable the scholar to form a judgment. In
very many of these cases statements of Cardinal Manning, made in
previous works and virtually amounting to the same as the most
material of those made in the True Story, will be found side by side
with the statements of other authorities, with official documents, or
with facts no longer disputable. Of these statements, one to which
the Cardinal seems to attach much importance is his assertion that
none of the prelates, or at most a number under five, disbelieved or
denied the dogma of Papal infallibility, and that all their objections
turned on questions of prudence. This is not a slip, nor a hasty
assertion, and it is very far from being peculiar to Cardinal Manning.
It is now the harmonious refrain of all that hierarchy of strange
witnesses of which he has made himself a part. The point is one on
which illustrations will occur again and again, in events, in words,
and in those documents which, in spite of all precautions, have been
gained to publicity.
Notwithstanding the method adopted in the True Story, the fact
crops out at every turn that the modern strife of the Papacy is not to
make men and women, as such, godly and peaceable, but to bring
kings as kings, and legislatures as legislatures, and nations as
nations, into subjection to the Pope. It crops out sufficiently, at least,
to be obvious to all who know the difference, in the Cardinal's
phraseology, between the two sets of terms employed to indicate
those two distinct objects. For instance, what an excellent
description of that Catholic Civilization which, in the great contest of
the Vatican, is ever signalized as the goal, does the Cardinal give
when, picturing the "public life and laws and living organization of
Christendom" in the times when all these, according to his ideas,
were "Christian," he says, "Princes and legislatures and society
professed the Catholic faith, and were subject to the head of the
Catholic Church." Cardinal Manning does not here use the word
"society" in the domestic but in the political sense. He means, not
families or social parties, but nations—as the Jesuit writers almost
always do. Any one may, therefore, possess himself of a key to the
true meaning of many pious phrases which occur in the following
pages, if he will first of all clearly realize in his own thoughts just
what it would involve for England; and for us were the conditions
stated by the Cardinal fulfilled by our princes, our legislature, and
our "society." One seeking to do this must realize the fact that the
prince and the legislature not as individuals, and the "society" not in
its separate members, but the prince as a prince, the legislature as a
legislature, and the nation as a society, shall profess the Catholic
faith. Ordinary Englishmen do not realize all that is meant by that
formula. But beyond that, the prince as a prince, the legislature as a
legislature, the nation as a society, are not only to believe in the
Pope, but to be subject to him. What fulness of meaning that
formula possesses will gradually open up to the reader as the
narrative unfolds. He will often hear ecclesiastical politicians of the
school to which Cardinal Manning belongs, talking in their native
dialect, not modulating their voice to win the are of Protestants. This
national profession of the faith, and this subjection of kings,
lawgivers, and nations to the Pope, constitute in one word the Civiltá
Cattolica (the Catholic civilization); or, in plain English, the Catholic
civil system; or, in other terms, the true Catholic constitution, the
reign of Christ over the world, to establish which in all nations the
Vatican is to move heaven and earth.
In his first paper Cardinal Manning seeks to impress us with the
belief that the raising of Papal infallibility to the rank of a dogma was
not a chief object of the Pontiff, much less his only one, in convoking
the Vatican Council. On that point the narrative will often incidentally
present the expressions of prelates, official writers, and others, so
that the reader will be able to form an opinion of his own. In his
second paper the Cardinal shows that throughout the whole of the
present pontificate the dogma has been kept in view as an essential
object. Of that position illustrations will frequently occur. In the
second paper, also, the Cardinal repeats his old allegation that it was
Janus who invented "the fable of an acclamation." The course of the
tale will tell whether it was or was not Janus who originated the talk
of a design to get up an acclamation, and whether that talk was or
was not a fable.
The Cardinal, while attempting to justify, though for the most part
keeping out of sight, the disabilities imposed upon the bishops by
the Pope, disabilities of which they loudly complained, glances at
one out of many of the real ones. He says that the Commission
which was empowered to say whether any proposal emanating from
a bishop was worthy to be recommended to the Pope for
consideration, without which recommendation it could not come
before the Council, was "a representative commission." The fact is
that it was a selection of prelates made by the Pope, who excluded
from it all who had avowed themselves opponents of his infallibility,
and included in it creatures of his own, who had nothing of the
bishop but the orders and the pay which the favour of the Court had
given to them.
The Cardinal, after ample time for correction, repeats his old
declaration that in the Vatican Council "the liberty of speech was as
perfectly secured as in our Parliament." That assertion has the merit
of being free from all ambiguity, and moreover is one on which plain
men can judge. As I have told the story, the readers will over and
over again meet with facts, equally free from ambiguity and equally
patent to plain men, which will show whether the assertion is true or
not.
On the great question of secrecy the Cardinal risks a statement
which exceeds what Italian Jesuits, if writing for a periodical of the
rank of the Nineteenth Century, would be likely to hazard. He says:
"At the beginning of the Council of Trent this precaution (of secrecy)
was omitted; wherefore, on February 17, 1562, the legates were
compelled to impose the secret upon the bishops." The Cardinal
would seem to imagine that there was at least a substantial
agreement, if not an actual identity, between the acts by which
silence was enjoined, and also between the extent of the silence
demanded in Trent and at the Vatican; and that indeed from
February 17, 1562, forwards, the Council of Trent was laid under a
bond something like that by which the Vatican Council was from the
beginning fettered. Was it so? Was there a substantial agreement in
the two acts by which silence was enjoined? Was there a substantial
agreement in the extent of silence imposed? Was there at Trent a
formal decree? Was there an oath imposed on the officers? Was
there an exclusion of the theologians from debates, and of the public
from the debates of the theologians? Was there any vow required,
any threat held out? And does even Cardinal Manning fancy that
there was at Trent a new mortal sin made on purpose for the benefit
of the bishops? Of all this there was nothing. The act of the legates
was simply what it is described as having been by Massarellus, the
Secretary of the Council, who says: "The Fathers were admonished
not to divulge things proposed for examination, and in particular
Decrees, before they were published in open session."[4]
The Cardinal is apparently also under an impression that the extent
of silence imposed in the two cases was at least substantially the
same. Was that so? Did the legates censure the admission of laymen
to hear the theologians argue? Did they censure the permission
given to theologians who were not bishops even by the fiction of a
see in partibus, to dispute in presence of the Council? Did they
censure any remarks made out of doors on speeches, opinions or
projects? Did they censure anything but the one indiscretion of
circulating proposed Decrees, or other things proposed, while yet the
formulae were, "so to speak, unshaped," but were in their inchoate
condition made public as if they had been passed? Did the legates
suggest that the duty of secrecy extended further than that of not
publishing such tentative formulae, of not sending them out of the
city, and of forbidding persons attached to the households of bishops
to commit those indiscretions? At Trent there were faults and causes
of complaint in no small number. But what Cardinal Manning calls
"the secret" which would shut up every mouth as to all subjects
proposed, as to all opinions expressed, as to all speeches made, as
to all designs mooted—"the secret" which forbade men to print their
own speeches, to read the official reports taken of them, to read
those of their brother bishops, and other extravagances besides, of
which the True Story has not one syllable to tell—that "secret," or
any such, is not hinted at in the a monition of the legates at Trent.
The extent of silence imposed at the Vatican would seem to have
been as original as the mortal sin there invented.
Still further, the Cardinal would appear to be under an impression
that the reason why at Trent certain inconvenient publications
occurred was because that, at the outset, the strict precautions had
been there omitted which at the Vatican were not only taken in time,
but, with manifold forethought, were, before the time, as our story
will tell, tied and bound by edict and by oath. As to disclosures,
however, that occurred at the Vatican, which most Romans would
tell any Englishman, except a priest or a convert, would be certain to
occur, namely, that the "pontifical secret" would be dealt in as a
thing to be sold. Did the precautions omitted at Trent, but adopted
at the Vatican, prevent so much from transpiring as compelled the
Pope to loose from the bond four selected prelates, including the
eminent author of the True Story, in order that they might disabuse
the outside world? Did it prevent the famous canons which opened
the eyes of Austrian and French statesmen from making a quick
passage to Augsburg and to Printing House Square?—of which
canons, by the way, as of most essential matters, the True Story tells
not a word.
It would be very tempting to select for remark other assertions of
the Cardinal, but this may suffice to do all that I here wish to do;
that is, to set the reader upon intelligently watching and sifting
statements of my own; for what is to be desired on this subject is
that the public shall cease to be easily contented with what is said
on one side or the other. My statements, like those of others, are
sure to contain a fair proportion of mistakes, but when all these are
winnowed away, there will remain a considerable peck of corn.
Not content with formally vouching, in his title, for his own
truthfulness, the Cardinal formally impeaches that of others. Both of
these proceedings would be perfectly natural in a priest in Rome,
and especially in one attached to the Jesuit school. Had I foreseen
the cautious beginning of such habits that was so soon to be made
by high authority, certainly I should not have so far yielded to the
repugnance one feels to put specimens of priestly imputations into
our language—a language which had for ages, up to the date of the
Tracts for the Times, been steadily acquiring an antipathy to all the
arts of untruthfulness, and consequently to all the forms in which
other languages habitually insinuate or openly allege it. But I cannot
regret that my story purposely excludes full specimens, and only by
force of frequent necessity admits morsels, of the style in which in
Rome every shade of untruthfulness, from suppression and
equivocation to the worst kinds of perjury and forgery, is on the one
hand charged upon heretics, on Liberal Catholics, on statesmen, and
is on the other hand in return, and with extreme good will, charged
upon bishops, cardinals and popes.
The veracity of Pomponio Leto—that is, as all Italy knows, of the
Marchese Francesco Vitelleschi, brother of the late Cardinal
Vitelleschi—is openly impugned by Cardinal Manning. We already
know, on more points than one, the opinion of Vitelleschi as to the
eminent author of the True Story; and retaliation would have been
natural had it only been fair. If Vitelleschi wrote English, and if he
cared to compare his truthfulness with that of such a competitor, it
would be interesting to hear him fairly fight out the question, Which
of us two has, to the best of his power, tried just to tell what he
knew, inventing nothing and concealing nothing? It does not seem
at all certain that the Englishman would bear away from the Italian
the palm of straightforwardness. The Cardinal is evidently not aware
that certain alleged particulars of the famous Strossmayer scene,
which he ascribes to Pomponio Leto, are not in his description of it
either in the Italian or in the English version. From where the
Cardinal gets them I do not know. But his picture of Schwarzenberg
"carried fainting from the ambo to his seat," his idea that Pomponio
professes on that day to have been outside the Council door and to
have seen "the servants rushing," and his other idea that at the
fourth session Pomponio professes to have been inside and
consequently forgot that many of those who were outside could see
through the great door which was wide open, are all alike. He
certainly did not get any of them from Vitelleschi. As it is after
stating these errors, that his Eminence cries, "Such melodramatic
and mendacious stuff!" we must imagine how Vitelleschi will smile at
this new display of certain qualities which did not escape his keen
eye.
Professor Friedrich is slightingly spoken of by the Cardinal. Here
again retaliation, if fair, would have been natural; for Cardinal
Manning has already felt the steel of Friedrich. Judging from my own
impression that under the slashes of Friedrich what the Cardinal had
employed as if he took it for argument appeared perfectly helpless, I
should expect that it the learned professor should think it worth
while to try his strength on the sort of history, theology, and logic
which the Cardinal thinks may pass in England, they would in his
hands, at almost every debatable point, fly to pieces. As to veracity,
however, Friedrich has already, on that score, as our story will show,
crossed swords with more bishops than one; and whether on that or
other matters, certainly he is not the man to turn his back on
Cardinal Manning, whose measure he has long ago taken, as, even
under the eyes of the Papal police, he did not fear to show.
Cardinal Manning occupies pages with imputations, and with
quotations which he apparently thinks warrant the imputations. Does
he, or do the witnesses he calls, disprove any of the specific facts
alleged? Yes, he does disprove one. Vitelleschi, in describing the
great session of the Council, said that Cardinal Corsi and other
discontented Cardinals pulled down their red hats over their eyes.
Now, Cardinal Manning properly says that on that occasion they had
no hats of any colour, meaning that they wore the mitre. Therefore a
real blot is hit. And it is curious how exactly this is the same kind of
blot as the Jesuits of the Civiltá were able to hit in the early part of
Vitelleschi's book, when, like the True Story, it first appeared in a
periodical. They clearly convicted the author, then unknown even to
them, of saying that in certain solemnities the robes were red,
whereas in fact they were white. We must, however, do the Roman
Jesuits the justice to say that from this tremendous error they did
not attempt to prove that the writer was given to "mendacious
stuff," though they did argue that he was wanting in reflection.
But it is a well-known fact that grave matters—very grave matters—
were with sufficient particularity alleged against the Pope, against
the Presidents, against the Rules of Procedure, against the
authorized Press, against the favourites of the Court among the
bishops, against the secret way in which "the Council was made
beforehand," and above all against the political designs which were
entertained; and, one must ask, with what single fact of all these is
any manly attempt made to grapple by the Cardinal, or by the
bishops whom he cites in his support? Besides these facts, of which
some were amusing, some absurd, some discreditable, there were
others which for all good men except Papists, in the proper sense,
were seriously alarming, and these were alleged by Catholic and
Liberal Catholic, by men in opposition and by men in all places of
authority up to the highest—by Vitelleschi, by Friedrich, by Veuillot,
by Guérin, by Frond and his contributors, by Ce Qui se Passe au
Concile, by Hefele, by Kenrick, by Darboy, by Rauscher, by Place, by
Dupanloup, by the hundred and thirty bishops who signed the
protest against even discussing infallibility, by the groups of bishops
who signed that against the Rules of Procedure, by those who
signed the solemn one against the new Rules, by those who
petitioned for the A B C of deliberative freedom, by the scores who
signed the historical petition of April 10, 1870, by those who
protested against the unfair and arbitrary attempt of July 5, and by
those fifty-five who, the day before the final session, placed in the
hands of the Pope their protest, saying that if they voted in the
public session they could only repeat, and that with stronger
reasons, their previous vote—that is, of Non placet; a protest of
which Cardinal Manning has taken a strangely inaccurate and
misleading view. Such facts were alleged by La Liberté du Concile,
by La Dernière Heure du Concile, by Mamiani, by Bonghi, by Beust,
by Daru, by Arnim, by Acton, by Montalembert, by Döllinger; and
still more by the Civiltá Cattolica, the Stimmen aus Maria Laach, the
Univers, the Monde, and the Unitá Cattolica; and most of all were
they embodied in the words and official manifestoes of Pope Pius IX.
What one of these alarming or discreditable or equivocal facts is
disposed of by the passages which Cardinal Manning in his need has
cited? He cites Hefele to prove that people who were outside of the
Council told falsehoods as to what passed inside. But with the
wonted sequence of his logic, what he proves out of the mouth of
Hefele is that people who were inside of the Council sold the secret,
though in doing so they incurred the pains of mortal sin. The proof is
quite as apposite as many of those relied upon by Cardinal Manning,
and it is no wonder that such a habit of reasoning should have
landed him where he is. He cites of all men Ketteler. Now supposing
that Ketteler was the person to invalidate serious testimony, what
particular fact is disproved by the passage cited? The only one it
affects to touch is the question as to whether, in substance, the anti-
infallibilist doctrine of Döllinger was not also that of the majority of
the German bishops. That question is not faced in front. Ketteler
only raises a side issue. He denies that on some certain occasion,
certain bishops had in a certain way made a statement to that
effect. Cardinal Manning has not lived so long in Rome, and learned
so much there, without knowing something of the value of such
contradictions. But if he means—as, however reluctantly, one must
take him to mean—to use Ketteler to prove to Englishmen that the
majority of the German bishops were not, before July 1870, opposed
to that as a doctrine which is now a dogma of their creed, then let
Ketteler by all means stand on one side, but pamphlets, memoranda,
speeches, petitions, votes, protests stand on the other. Ketteler is
cited against Döllinger, and agreeably to the all but infallible felicity
of the Cardinal's logic, about the most definite thing Ketteler says
against the Provost is that Janus, for falsification of history, can
hardly be compared to anything but the Provincial Letters of Pascal.
Had the Cardinal cited the whole body of the German bishops, he
might, indeed, with English Catholics have gained some show of
authority; but how would it have been with the fellow-countrymen of
those prelates? or with any who, like their fellow-countrymen, had,
in the two Fulda manifestoes of 1869 and 1870, and in other words
and deeds of those mitred diplomatists—words and deeds which
cannot be erased—learned at what rate to prize statements signed
by their episcopal crosses? There are in Europe few bodies of
functionaries who stood in sorer need than did these German
bishops of something to rehabilitate the credit of their Yea and Nay;
not that even yet it seems to have fallen quite so low as that of their
superiors of the Curia; at least, not quite so low in matters of purely
personal reputation, when no official obligation exists to make a
public impression which is contrary to the facts, and when
dissimulation, if practised, arises from a habit partly professional,
partly personal, and one sometimes indulged in as an exercise of
cleverness. Cardinals hardly do prudently to raise on English soil
questions about truthfulness; for the English public will not much
longer be content to take information at haphazard or at second-
hand, but will go to the fountains, and learn about things in Rome as
things in Rome in reality have been.

FOOTNOTES:
[4] Theiner, Acta Genuina, i. 686.

LIST OF WORKS QUOTED OR REFERRED TO AS

AUTHORITIES
The titles and editions being here given, the references in each
particular instance will be no longer than is sufficient to identify the
work.
Some works cited only once are not here entered, their titles being
given at full in the body of the book. The few English writers quoted
are not inserted here.
Acta et Decreta Sacrosancti Œcumenici Concilii Vaticani. Romæ
Impensis Paulini Lazzarini Typographi Concilii Vaticani: 1872.
Acta et Decreta Sacrosancti et Œcumenici Concilii Vaticani cum
permissione Superiorum. Friburgi Brisgoviæ: Herder, 1871. Contains
the Encyclical and Syllabus of December 8, 1864, and some other
useful documents not published in the Roman edition; but does not
contain its brief historical notes of the public sessions.
Acta Genuina SS. Œcumenici Concilii Tridentini, nunc primum integra
edita ab Augustino Theiner. Zagrabiæ Croatiæ: 2 vols, small folio,
1874. Always referred to as Theiner.
Acta Sanctæ Sedis in Compendium Opportune Redacta. Romæ S.C.
De Propaganda Fide. A volume has appeared annually since 1865.
Actes et Histoire du Concile Œcuménique de Rome, 1869, Publiés
sous la direction de Victor Frond. Paris: Abel Pilou. 8 vols, large folio,
with numerous illustrations. A brief of the Pope warrants to the
Editor the "counsel and approbation of the Holy Apostolical See;"
and also gives him the Apostolic Benediction "as a guarantee of the
divine patronage." The references are always to Frond.
Acton, Lord—Zur Geschichte des Vaticanischen Conciles. München:
1871.—Sendschreiben an einen Deutschen Bischof des Vaticanischen
Concils. Nördlingen: September, 1870.
Annuario Pontificio, 1870. Roma Tipografia della Rev. Cam.
Apostolica.
Bibliothèque Universelle et Revue Suisse. Lausanne. Montalembert's
L'Espagne et la Liberté is contained in Nos. 217-21, from January to
May, 1876.
Ce Qui se Passe au Concile. Paris: 1870. Condemned by the Council.
Cecconi, Eugenio (now Archbishop of Florence)—Storia del Concilio
Vaticano scritta sui documenti originali. Parte prima Antecedenti del
Concilio, Vol. I. Roma: A Spese di Paulini Lazzarini, Tipografo del
Concilio Vaticano, 1873. The official history of the secret proceedings
of five years.
Civiltá Cattolica (La), Anno Vigesimottavo. Serie X. vol. i. Quaderno,
641. Firenze: 3 Marco, 1877. This is the title of the latest number. It
has appeared fortnightly since the year 1850. It is quoted as Civiltá
(e.g.) X. i. 5—the first numeral noting the series, the second the
volume, the third the page.
Concile du Vatican, le, et le Mouvement Anti-infaillibiliste en
Allemagne. 2 vols, octavo. Brussels: 1871.
Concile Œcuménique, le. Par Mgr. l'Evêque de Grenoble. Paris: 1869.
Dernière Heure du Concile. München: 1870. Condemned by the
Council; said by Quirinus to be by a member of the Council,
possessing "almost unique opportunities."
Desanctis, L.—Roma Papale descritta in una serie di Lettere. Firenze:
1871.—Il Papa, osservazioni Dottrinali e Storiche. Firenze: 1864.
Deschamps, Archbishop of Malins (now Cardinal).—Réponse à Mgr.
l'Evêque D'Orléans. Paris: 1870.
Documenta. See Friedrich.
Documenti (i) Citati nel Syllabus edito per ordine del Sommo
Pontifico Pio Papa IX. Preceduti da Analoghe Avvertenze. Firenze:
1865. Like the French Recueil, contains the documents cited in the
Syllabus, but with Italian notes, and without any translation.
Döllinger, D.—Erwägungen für die Bischöfe des Concilium's über die
Frage der päpstlichen Unfehlbarkeit. München: October, 1869.—Die
neue Geschäftsordnung des Concils und ihre theologische
Bedeutung. Augsburg: 1870.—Erklärung an den Erzbischof von
München-Freising. München: 1871.
Dupanloup—Lettre de Mgr., L'Evêque D'Orléans au clergé de son
Diocése relativement à la définition de l'infaillibilité au prochain
Concile. Paris: 1869. The original is reprinted with the English
version of Vitelleschi. Eight Months at Rome.—Réponse de Mgr.
L'Evêque D'Orléans à Mgr. Deschamps. Paris: Duniol, 1870.—
Réponse de Mgr. L'Evêque D'Orléans à Mgr. Spalding, Archevêque de
Baltimore, accompagne d'une lettre de plusieurs Archevêques et
Evêques Américain à Mgr. l'Evêque d'Orléans. Naples: 1870.
Fessler, Dr. Joseph, Bishop of St. Pölten—Das letzte und das nächste
allgemeine Concil. Freiburg-in-Brisgau: 1869.
Friedberg, Dr. Emil, Professor, Leipsic—Sammlung der Aktenstücke
zum ersten Vaticanischen Concil. Tübingen: 1872. Always quoted as
Friedberg.
Friedrich, Dr. J., Professor, Munich—Tagebuch während des
Vaticanischen Concils geführt. Zweite vermehrte Auflage.
Nördlingen: 1873.—Documenta ad Illustrandum Concilium
Vaticanum, anni 1870. Both the first and second Abtheilung are of
Nördlingen, 1871. Quoted as Documenta.—Der Mechanismus der
Vaticanischen Religion. Bonn: 1876.
Fromman, Theodor—Geschichte und Kritik des Vaticanischen Concils.
Gotha: 1872. A Protestant writer, therefore scarcely ever cited.
Frond, Victor—Actes et Histoire, etc. 8 vols. fol. See "Actes," etc.
Gury, P. Joanne Petro—Compendium Theologiæ Moralis, S.I. editio in
Germania Quarta. Ratisbon: 1868.—Casus Conscientiæ in Præcipuas
Quæstiones Theologiæ Moralis editio in Germania prima. Ratisbon:
1865.
Guérin, Mgr. Paul, Chamberlain to Pius IX.—Concile Œcuménique du
Vatican son Histoire ses décisions en Latin et en Francais. Professes
to give all the documents, but gives only a portion even of those
officially published. Bar-le-Duc: 1871. 2nd ed.
Gregorovius, Ferdinand.—Geschichte der Stadt Rom im Miltelalter
vom V. bis zum XVI. Jahrhundeyt. Zweite Auflage: 1869. 8 vols,
octavo.
Hefele, Carolus Josephus Episcopus Rottenburgensis—Causa Honorii
Papæ. Neapoli: 1870.
Hergenröther, Dr. Joseph, Professor, Würzburg—Katholische Kirche
und Christlicher Staat in ihrer geschichtlichen Entwickelung und in
Bezichung auf die Fragen der Gegenwart. Freiburg-in-Brisgau: 1873.
—Kritik der v. Döllingerschen Erklärung vom 28 Marz d.I. Freiburg-
in-Brisgau: 1871.
Holtgreven, Anton, Königl. Preuss. Kreisrichter—Das Verhältniss
Zwischen Staat und Kirche. Berlin: 1875.
Kenrick, Archbishop of St. Louis in America—Concio Petri Ricardi
Kenrick, Archiepiscopi S. Ludovici in Statibus Fœderatis Americæ
Septentrionalis in Concilio Vaticano Habenda at non Habita. Neapoli:
1870. This invaluable pamphlet is reprinted with Friedrich's
Documenta, and is always cited as there found, the pamphlet itself
being within the reach of but very few.
Ketteler, von, Wilhelm Emmanuel Freiherr, Bishop of Mainz—Das
Allgemeine Concil und seine Bedeutung für unsere Zeit. Mainz: 1869.
—Die Unwahrheiten der Römischen Briefe vom Concil in der
Allgemeinen Zeitung. Mainz: 1870. Several other pamphlets by
Bishop von Ketteler not referred to are of value.
Langen, Dr. Joseph, Professor, Bonn—Das Vaticanische Dogma in
seinem Verhältniss zum Neuen Testament, etc. Bonn: 1873.
Liverani, Monsignor Francesco, Prelato Domestico e Protonotorio dell
Santa Sede.—Il Papato, L'Impero e Il Regno D'Italia. Firenze: 1861.
Maret, Mgr. H.L.C., Bishop of Sura, Dean of the Theological Faculty
of Paris—Le Concile Générale et la Paix Religieuse. 2 vols, octavo.
Paris 1869.
Martin, Conrad, Bishop of Paderborn.—Omnium Concilii Vaticani Quæ
ad doctrinam et Disciplinam pertinent Documentorum Collectio.
Paderbornæ: 1873. A very incomplete collection, but very useful.—
Katechismus des Römisch-Katolischen Kirchenrechts. Zweite Auflage:
1874.
Menzel, Professor—Ueber das Subject der Kirchlichen Unfehlbarkeit
(als Manuscript gedruckt). Braunsberg: 1870.
Menzel, Wolfgang—Geschichte der neuesten Jesuitenumtriebe in
Deutschland. Stuttgart: 1873.—Die Wichtigsten Weltbegebenheiten
vom Prager Frieden bis zum Kriege mit Frankreich (1866-70). 2 vols.
Stuttgart: 1871.
Michaud, L'Abbé—De la Falsification des Catéchismes Francais. Paris,
1872. Many other works of Michaud, not cited, are of great value.
Michelis, Dr. F., Professor, Braunsberg.—Kurze Geschichte des
Vaticanischen Concils. Constanz: 1875.—Der Neue Fuldaer
Hirtenbrief in seinem Verhältniss zur Wahrheit. Braunsberg: 1870.—
Der häretische Charakter der Infallibilitä Islehre. Eine Katholische
Antwort auf die Römische Excommunication, 1872.
Observationes Quædam de Infallibilitatis Ecclesiæ Subjecto.
Vindobonæ: 1870. Cardinal Rauscher (see Friedberg, 1111). Also
published in Naples, without name of printer or publisher.
Phillips, George—Kirchenrecht. 7 vols, octavo. Regensburg: 1855-72.
Pope Pius IX—Discorsi del Sommo Pontefice Pius IX Pronunziati in
Vaticano ai fedeli di Roma e dell' Orbe; raccolti e pubblicati dal P.
Don Pasquale de Franciscis. Roma: 1872; and the second volume,
1873. It is to be regretted that these curious and instructive volumes
are not translated into English.
Recueil des Allocutions Consistoriales Encycliques et Autres Lettres
Apostolique des Souverains Pontifs Clement XII, Benoit XIV, Pie VI,
Pie VII, Léon XII, Grégoire XVI, et Pie IX, citées dans l'Encyclique et
le Syllabus du 8 Décembre, 1864. Octavo, p. 580. Paris: 1865. Every
document cited in the Syllabus is given at full, with a French
translation.
Reform der Römischen Kirche an Haupt and Gliedern. Leipsig: 1869.
Reinkens, Dr. Joseph Hubert. Bishop—Revolution und Kirche
Beantwortung einer Tagesfrage mit Rücksight auf die gegenwärtige
Tendenz und Praxis der Römischen Curie. Bonn: 1876.—Ueber
päpstliche Unfehlbarkeit. München: 1870.
Rheinischer Merkur. Erscheint jeden Samstag. Köln. A weekly
journal, organ of the old Catholics. Now published in Munich as the
Deutscher Merkur.
Sambin, Le R.P. de la Compagnie de Jesus—Histoire du Concile
Œcuménique et Général du Vatican. Lyon: 1871.
Schrader, P. Clemens, S.I.—Pius IX als Papst und als Kœnig. Wien:
1865—Der Papst und die Modernen Ideen. Wien: 1865.
Sepp, Professor Abgeordneter—Deutschland und der Vatikan.
München: 1872.
Soglia—Septimii M. Vecchiotti, Institutiones Canonicæ ex operibus
Joannis Card. Soglia excerptæ et ad usum seminariorum
accommodatæ. Editio decimasexta ad meliorem formam redacta et
additamentis focupleta. In 3 vols, octavo. Turin: 1875. Sold at Milan,
Venice, Naples, and Romæ apud Tipographiam de Propaganda Fide.
Stimmen aus der Katholischen Kirche München. A series of
pamphlets containing writings of Döllinger, Friedrich, Huber, Schmitz,
Reinkens, Liano, and others—of great value.
Stimmen aus Maria Laach, Katholische Bläter—Freiburg-in-Brisgau.
The first number appeared in 1865, after the publication of the
Syllabus; the Neue Folge, commenced in 1869, has on the title
"Unter Benützung Römischer Mittheilungen und der Arbeiten der
Civiltá."
Summi Pontificis Infallibilitate Personali (de). Naples: 1870.
Friedberg (p. 111 says that this tract was distributed by Cardinal
Prince Schwarzenberg, but written by the Cistercian Franz Salesius
Mayer.)
Tarquini, Camillo E., Societate Jesu (Cardinal)—Juris Ecclesiastici
Publici Institutiones. Editio quarta. Roma S.C. de Propaganda Fide.
1875.
Theologisches Literaturblatt. Erscheint alle 14 Toge. Bonn,
herausgegeben von Prof. Dr. F.H. Reusch. A fortnightly publication, of
great value to all who wish to understand the literature of the
modern phases of Romanism, and also of the old Catholic
movement.
Unitá Cattolica, edited by Don Margotti, appears daily in Turin. Holds
in Italy a position similar to that of the Univers in France.
Univers, edited by M. Louis Veuillot, appears daily, Paris. Veuillot is a
layman.
Veuillot, Louis—Rome pendant le Concile. 2 vols, octavo. Paris: 1872.
Contains important matter dating from 1867.
Vitelleschi, Marchese Francesco—Otto Mesi a Roma durante il
Concilio Vaticano per Pomponio Leto. Firenze: 1873. An English
translation has now appeared entitled Eight Months at Rome, by
Pomponio Leto. Always referred to as Vitelleschi. The real authorship
of the work is no secret in Rome, nor is it treated as such.

CONTENTS
 PAGE
BOOK I
FROM THE ISSUE OF THE SYLLABUS TO ITS
SOLEMN CONFIRMATION,
DECEMBER 1864 TO JUNE 1867
CHAPTER I
The First Secret Command to commence
Preparations for a General Council,
December 6, 1864—Meeting of
Congregation—All but Cardinals sent out—
Secret Order—Events of the 8th—Solemn
Anniversary—A historical coup de soleil 1
CHAPTER II
The Encyclical Quanta Cura, December 8, 1864
—Causes of the Ruin of Modern Society:
rejection of the "force" of the Church—
Religious Equality—Pretensions of Civil Law
and of Parents to Control Education—Laws
of Mortmain—Remedies—Restoration of
the Authority of the Church—Connecting
Links between Encyclical and Syllabus—
Retrospect of Evidences that all Society
was in Ruins—The Movement for
Reconstruction 5
CHAPTER III
Foundation of a Literature of Reconstruction,
Serial and Scholastic—The Civiltá Cattolica:
its Views on Education and on Church and
State—Tarquini's Political Principles of Pope
and King—Measures Preparatory to the
Syllabus
14
 CHAPTER IV
Further Measures Preparatory to the Syllabus—
Changes in Italy since 1846—Progress of
Adverse Events—A Commination of
Liberties—A Second Assembly of Bishops
without Parliamentary Functions—The
Curse on Italy—Origin of the phrase "A
Free Church in a Free State"—Projected
Universal Monarchy 28
CHAPTER V
The Syllabus of Errors, December 8, 1864—
Character of the Propositions condemned
—Disabilities of the State—Powers of the
Church 43
CHAPTER VI
The Secret Memoranda of the Cardinals,
February 1865 57
CHAPTER VII
A Secret Commission to prepare for a Council,
March 1865—First Summons—Points
determined—Reasons why Princes are not
consulted—Plan for the Future Council 62
CHAPTER VIII
Memoranda of Thirty-six chosen Bishops,
consulted under Bond of Strictest Secrecy,
April to August, 1865—Doctrine of Church
and State—Antagonism of History and the
Embryo Dogma—Nuncios admitted to the
Secret—And Oriental Bishops 65
CHAPTER IX
Interruption of Preparations for Fourteen
Months, through the consequences of
Sadowa—The French evacuate Rome—
Alleged Double Dealing of Napoleon III—
The Civiltá on St. Bartholomew's—Change
of Plan—Instead of a Council a Great
Display—Serious Complaints of Liberal
Catholics 70
CHAPTER X
Reprimand of Darboy, Archbishop of Paris, for
disputing the Ordinary and Immediate
Jurisdiction of the Pope in his Diocese—
Sent in 1864 Published in 1869 76
CHAPTER XI
Great Gathering in Rome, June 1867—
Impressions and Anticipations—
Improvements in the City—Louis Veuillot
on the Great Future 83
CHAPTER XII
The Political Lesson of the Gathering, namely,
All are called upon to recognize in the
Papal States the Model State of the World
—Survey of those States 87
CHAPTER XIII
Solemn Confirmation of the Syllabus by the
Pope before the assembled Hierarchy, and
their Acquiescence, June 17, 1867 110
BOOK II
 FROM THE FIRST PUBLIC INTIMATION OF A
COUNCIL TO THE EVE OF THE OPENING, JUNE 1867
TO DECEMBER 1869
CHAPTER I
First Public Intimation of the intention to hold a
Council, June 26 to July 1, 1867—
Consistory—Acquiescence in the Syllabus
of the assembled Bishops—The Canonized
Inquisitor—Questions and Returns
preparatory to Greater Centralization—
Manning on the Ceremonies—O'Connell on
the Doctrines of the Papists—The Doctrine
of Direct and Indirect Power 113
CHAPTER II
Six Secret Commissions preparing—Interrupted
by Garibaldi—A Code for the Relations of
the Church and Civil Society—Special
Sitting with Pope and Antonelli to decide
on the Case of Princes—Tales of the
Crusaders—English Martyrs—Children on
the Altar—Autumn of 1867 to June 1868 131
CHAPTER III
Bull of Convocation—Doctrine of the Sword—
The Crusade of St. Peter—Incidents—
Mission to the Orientals, and Overtures to
Protestants in different Countries—June
1868 to December 1868-69 143
CHAPTER IV
Princes, Ministers, and their Confessors— 153
Montalembert's part in the Revival—His
Posthumous Work on Spain—Indignation
 against the New Assumptions—Debate of
Clergy in Paris on the Lawfulness of
Absolving a Liberal Prince or Minister—
Wrath at Rome—True Doctrines taught to
Darboy and his Clergy
CHAPTER V
What is to be the Work of the Council—Fears
caused by Grandiose Projects—Reform of
the Church in Head and Members—
Statesmen evince Concern 164
CHAPTER VI
Agitation in Bavaria and Germany—The Golden
Rose—Fall of Isabella—The King of Bavaria
obtains the opinion of the Faculties—
Döllinger—Schwarzenberg's Remonstrance 176
CHAPTER VII
Intention of proposing the Dogma of Infallibility
intimated—Bavarian Note to the Cabinets,
February to April, 1869—Arnim and
Bismarck 182
CHAPTER VIII
Indulgences—Excitement—The Two Brothers 186
Dufournel—Senestrey's Speech—Hopes of
the Ruin of Germany—What the Council
will do—Absurdity of Constitutional Kings—
The True Saviour of Society—Lay Address
from Coblenz—Montalembert adheres to it
—Religious Liberty does not answer—
Importance of keeping Catholic Children
apart from the Nation—War on Liberal
 Catholics—Flags of all Nations doing
Homage to that of the Pope
CHAPTER IX
Publication of Janus—Hotter Controversy—
Bishop Maret's Book—Père Hyacinth—The
Saviour of Society again—Dress—True
Doctrine of Concordats not Contracts but
Papal Laws—Every Catholic State has Two
Heads—Four National Governments
condemned in One Day—What a Free
Church means—Fulda Manifesto—Meeting
of Catholic Notables in Berlin—Political
Agitation in Bavaria and Austria—Stumpf's
Critique of the Jesuit Schemes 197
CHAPTER X
Conflicting Manifestoes by Bishops—Attacks on
Bossuet—Darboy—Dupanloup combats
Infallibility—His relations with Dr. Pusey—
Deschamps replies—Manning's Manifesto—
Retort of Friedrich—Discordant Episcopal
Witnesses 215
CHAPTER XI
Diplomatic Feeling and Fencing in Rome,
November 1869—Cross Policies on
Separation of Church and State—Ollivier,
Favre, De Banneville—Doctrines of French
Statesmen ridiculed at Rome—Specimens
of the Utterances approved at Court—
Forecasts of War between France and
Prussia—Growing Strength of the
Movement in France for Universities
Canonically Instituted 231
 CHAPTER XII
Mustering, and Preparatory Stimuli—Pope's
Hospitality—Alleged Political Intent—
Friedrich's First Notes—The Nations cited
to Judgment—New War of the Rosary—
Tarquini's Doctrine of the Sword—A New
Guardian of the Capitol—November and
December, 1869 239
CHAPTER XIII
Great Ceremony of Executive Spectacle, called
a Pro-Synodal Congregation, to forestall
Attempts at Self-Organization on the Part
of the Council—The Scene—The Allocution
—Officers appointed by Royal Proclamation
—Oath of Secrecy—Papers Distributed—
How the Nine had foreseen and forestalled
all Questions of Self-Organization—The
Assembly made into a Conclave, not a
General Council—Cecconi's Apology for the
Rules 249
CHAPTER XIV
The Eve of the Council—Rejoicings—Rome the
Universal Fatherland—Veuillot's Joy—
Processions—Symbolic Sunbeams—The Joy
bells—The Vision of St. Ambrose—The
Disfranchisement of Kings 262
BOOK III
FROM THE OPENING OF THE COUNCIL TO THE
INTRODUCTION OF THE QUESTION OF
INFALLIBILITY
CHAPTER I
The First Session, December 8, 1869, or
Opening Ceremony—Mustering—Robing—
The Procession—The Anthem and Mass—
The Sermon—The Act of Obedience—The
Allocution—The Incensing—Passing
Decrees—The Te Deum—Appreciations of
various Witnesses 271
CHAPTER II
First Proceedings—Unimportant Committees
and All-Important Commissions—No
Council if Pope dies—Theologians discover
their Disfranchisement—Father Ambrose—
Parties and Party Tactics—Were the
Bishops Free Legislators?—Plans of
Reconstruction—Plan of the German
Bishops—Segesser's Plan—New Bull of
Excommunications 308
CHAPTER III
Further Party Manœuvres—Election of
Permanent Committees—Bull of
Excommunications—Various opinions of it
—Position of Antonelli—No serious
Discussion desired—Perplexities of the
Bishops—Reisach's Code suppressed—It
may reappear—Attitude of Governments 333
CHAPTER IV
First open Collisions of Opinion—Pending 358
Debate—Fear of an Acclamation—
Rauscher opens—Kenrick—Tizzani—
General discontent with the Draft—Vacant
Hats—Speaking by Rank—Strossmayer—
No permission to read the Reports, even of
 their own Speeches—Conflicting Views—
Petitions to Pope from Bishops—Homage
of Science—Theism
CHAPTER V
The Second Public Session—Swearing a Creed
never before known in a General Council—
Really an Oath including Feudal Obedience 379
CHAPTER VI
Speech of the Pope against the Opposition—
Future Policy set before France—Count
Arnim's Views—Resumed Debate—Haynald
—A New Mortal Sin—Count Daru and
French Policy—Address calling for the New
Dogma—Counter Petitions against the
Principle as well as the Opportuneness 391
CHAPTER VII
Matters of Discipline—Remarks of Friedrich on
the Morals of the Clergy—Also on the War
against Modern Constitutions—Morality of
recent Jesuit Teaching—Darboy's Speech—
Melcher's Speech—A Dinner Party of
Fallibilists—One of Infallibilists—Gratry—
Debate on the Morals of the Clergy 411
CHAPTER VIII
Church and State—Draft of Decrees with
Canons—Gains Publicity—Principles
involved—Views of Liberal Catholics—The
Papal View of the Means of Resistance
possessed by Governments 431
CHAPTER IX
The Courts of Vienna and Paris manifest
Anxiety—Disturbances in Paris—Daru's
Letters—Beust moves—His Despatches—
His Passage of Arms with Antonelli—Daru's
Despatch and Antonelli's Reply—Daru's
Rejoinder—Beust lays down the Course
which Austria will follow—Arnim's
Despatch—The Unitá on the Situation—
Veuillot on the Situation—Satisfaction of
the Ultramontanes 442
CHAPTER X
Personal Attack on Dupanloup—Attempts at a
Compromise—Impossibility of now
retreating—Daru Resigns—Ollivier's Policy
—Feeling that the Proceedings must be
Shortened—The Episode of the Patriarch of
Babylon—Proposal for a New Catechism—
Michaud on Changes in Catechism—The
Rules revised—An Archbishop stopped—
Protest of One Hundred Bishops—
Movement of Sympathy with Döllinger—
The Pope's Chat—Pope and M. de Falloux
—Internal Struggle of Friedrich 457
BOOK IV
FROM THE INTRODUCTION OF THE QUESTION OF
INFALLIBILITY TO THE SUSPENSION OF THE
COUNCIL
CHAPTER I
Joy of Don Margotti—New Feelers for an 479
Acclamation—Suggested Model of the
Scene—Its Political Import—A Pause—Case
of the Jesuit Kleutgen—Schwarzenberg out
 of Favour—Politics of Poland—Döllinger on
the New Rules—Last Protest of
Montalembert—His Death—Consequent
Proceedings in Rome
CHAPTER II
Threat of American Prelates—Acclamation
again fails—New Protest—Decrees on
Dogma—Ingenious connexion of Creation
with the Curia—Serious Allegations of
Unfair and Irregular Proceedings of the
Officials—Fears at the Opening of the New
Session—The Three Devotions of Rome—
More Hatred of Constitutions—Noisy
Sitting; Strossmayer put down—The Pope's
Comments—He compares the Opposition
to Pilate and to the Freemasons—He is
reconciled to Mérode—The Idea of
Charlemagne—Secret Change of a Formula
before the Vote 490
CHAPTER III
Important Secret Petition of Rauscher and 504
others—Clear Statement of Political
Bearings of the Question—A Formal
Demand that the Question whether Power
over Kings and Nations was given to Peter
shall be argued—Complaints of Manning—
Dr. Newman's Letter—The Civiltá exorcises
Newman—Veuillot's Gibes at him—
Conflicts with the Orientals—Armenians in
Rome attacked by the Police—Priests
arrested—Broil in the Streets—Convent
placed under Interdict—Third Session—
 Forms—Decrees unanimously adopted—
Their Extensive Practical Effects
CHAPTER IV
To the end of the General Debate on the
Decrees De Ecclesia, June 3—Temporal
Benefit to the Curia of Spiritual
Centralization—Spalding's Proposals—
Impatience of the Pope and Veuillot—
Outcry against Ce Qui se Passe au Concile
—All other Subjects to be Postponed, and
Infallibility to be brought on out of its
order—Renewed protest of Minority—Open
Change of Dispute from one on
Opportuneness to one on the Merits of the
Dogma—Anecdotes of Bishops—Violations
of Rules—Private Notes of Bishops on the
Dogma—Doubts cast on the Authority of
the Council—Formula of New Decree—How
it will Work 525
CHAPTER V
The Great Debate—Bishop Pie—The Virgin 546
Mary on Infallibility—Cullen claims Ireland
and MacHale—Kenrick's Reply, and his
Account of the first Introduction of the
Doctrine into Maynooth—MacHale speaks
—Full Report of Darboy's Speech—The
Pope gives Signs of Pleasure at Saldanha's
Assault on the King of Portugal—New Date
fixed for the Great Definition—Manning's
Great Speech—Remarkable Reply of
Kenrick—McEvilly ascribes Catholic
Emancipation not to the Effect of Oaths,
but to that of the Fear of Civil War—
 Kenrick's Retort—Clifford against Manning
—Verot's Scene—Spalding's Attack on
Kenrick—Kenrick's Refutation—Speeches of
Valerga, Purcell, Conolly, and Maret—
Sudden Close of the Debate
CHAPTER VI
To the Close of the Special Debate on
Infallibility, July 4—Proposal of the Minority
to resist—They yield once more—Another
Protest—Efforts to procure Unanimity—
Hope of the Minority in Delay—Pope
disregards the Heat—Disgrace of Theiner—
Decree giving to Pope ordinary Jurisdiction
everywhere—His Superiority to Law—
Debate on Infallibility—Speech of Guidi—
Great Emotion—Scene with the Pope—
Close of the Debate—Present view of the
Civiltá as to Politics—Specimens of the
Official Histories—Exultation 573
CHAPTER VII
To the Eve of the Great Session, July 18—A 579
Fresh Shock for the Opposition—Serious
Trick of the Presidents and Committee—
Outcry of the French Bishops—Proposal to
Quit the Council—They send in another
Protest—What is Protestantism?—
Immediate War not foreseen—Contested
Canon adopted—The Bishops threatened—
Hasty Proceedings—Final Vote on the
Dogma—Unexpected Firmness of the
Minority—Effect of the Vote—Deputation to
the Pope—His incredible Prevarication—
Ketteler's Scene—Counter Deputation of
 Manning and Senestrey—Vast Changes in
the Decrees made in a Moment—Petty
Condemnations—The Minority flies
CHAPTER VIII
Grief of M. Veuillot—Final Deputation and
Protest 624
CHAPTER IX.
From the Great Session to the Suspension of
the Council, October 20, 1870—The Time
now come for the Fulfilment of Promises—
Position and Prospects—Second Empire
and Papacy fall together—Style of Address
to the Pope—War for the Papal Empire
Foreshadowed—Latest Act of the Council—
Italy moves on Rome—Capture of the City
—Suspension of the Council—Attitude of
the Church changed—Last Events of 1870 646
CHAPTER X
How far has the Vatican Movement been a 671
Success, and how far a Failure?—As to
Measures of the Nature of Means a
Success—As to Measures of the Nature of
Ends hitherto a Failure—Testimony of
Liberal Catholics to the one, and of
Ultramontanes to the other—Apparatus of
Means in Operation for the Ultimate End of
Universal Dominion—Story of Scherr as an
Example of the Minority—Different Classes
of those who "Submit"—Condition and
Prospects of the Two Powers in Italy—
Proximate Ends at present aimed at—
Control of Elections—Of the Press—Of
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