Part 801

{2475} But on the 20th of October, after the Italian troops had taken possession of Rome, the Pope, by a Bull, suspended the sittings of the Œcumenical Council. Most of the German bishops who had opposed the dogma of infallibility surrendered to it in the end; but Dr. Döllinger, the Bavarian theologian, held his ground. "He had now become the acknowledged leader of all those who, within the pale of the Romish Church, were disaffected towards the Holy See; but he was to pay for this position of eminence. The Old Catholic movement soon drew upon itself the hostility of the ecclesiastical authorities. On the 19th of April 1871 Dr. Döllinger was formally excommunicated by the Archbishop of Munich, on account of his refusal to retract his opposition to the dogma of infallibility. … A paper war of great magnitude followed the excommunication. Most of the doctor's colleagues in his own divinity school, together with not a few canons of his cathedral, a vast number of the Bavarian lower clergy, and nearly all the laity, testified their agreement with him. The young King of Bavaria, moreover, lent the support of his personal sympathies to Dr. Döllinger's movement. … A Congress of Old Catholics was held at Munich in September, when an Anti-Infallibility League was formed; and the cause soon afterwards experienced a triumph in the election of Dr. Döllinger to the Rectorship of the University of Munich by a majority of fifty-four votes against six. At Cologne in the following year an Old Catholic Congress assembled, and delegates attended from various foreign States. … Dr. Döllinger … was always glad to give the Old Catholic body the benefit of his advice, and he presided over the Congress, mainly of Old Catholics, which was held at Bonn in 1874 to promote the reunion of Christendom; but we believe he never formally joined the Communion, and, at the outset, at any rate, he strongly opposed its constitution as a distinct Church. From the day of his excommunication by the Archbishop of Munich he abstained from performing any ecclesiastical function. He always continued a strict observer of the disciplinary rules and commandments of the Roman Catholic Church. … The Old Catholic movement did not generally make that headway upon the Continent which its sanguine promoters had hoped speedily to witness, though it was helped in Germany by the passing of a Bill for transferring ecclesiastical property to a committee of the ratepayers and communicants in each parish of the empire. When the third synod of the Old Catholics was held at Bonn in June 1876 it was stated by Dr. van Schulte that there were then 35 communities in Prussia, 44 in Baden, 5 in Hesse, 2 in Birkenfeld, 31 in Bavaria, and 1 in Würtemberg. The whole number of persons belonging to the body of Old Catholics was—in Prussia, 17,203; Bavaria, 10,110; Hesse, 1,042; Oldenburg, 249; and Würtemberg, 223. The number of Old Catholic priests in Germany was sixty. Subsequently some advance was recorded over these numbers."

_Eminent Persons: Biographies reprinted from the Times, volume 4, pages 213-216._

ALSO IN: _Quirinus (Dr. J. I. von Döllinger), Letters from Rome on the Council._

_Janus (Dr. J. I. von Döllinger), The Pope and the Council._

_J. I. von Döllinger, Declarations and Letters on the Vatican Decrees._

_H. E. Manning, The Vatican Council._

_Pomponio Leto (Marchese F. Vitelleschi), The Vatican Council._

_E. de Pressense, Rome and Italy at the opening of the Œcumenical Council._

_W. E. Gladstone, The Vatican Decrees._

The following is a translation of the text of the Constitution "Pastor æternus" in which the Dogma of Infallibility was subsequently promulgated by the Pope:

"_Pius Bishop, Servant of the Servants of God, with the approval of the Sacred Council, for an everlasting remembrance._ The eternal Pastor and Bishop of our souls, in order to continue for all time the life-giving work of His Redemption, determined to build up the Holy Church, wherein, as in the House of the living God, all faithful men might be united in the bond of one faith and one charity. Wherefore, before he entered into His glory, He prayed unto the Father, not for the Apostles only, but for those also who through their preaching should come to believe in Him, that all might be one even as He the Son and the Father are one. As then the Apostles whom He had chosen to Himself from the world were sent by Him, not otherwise than He Himself had been sent by the Father; so did He will that there should ever be pastors and teachers in His Church to the end of the world. And in order that the Episcopate also might be one and undivided, and that by means of a closely united priesthood the body of the faithful might be kept secure in the oneness of faith and communion, He set Blessed Peter over the rest of the Apostles, and fixed in him the abiding principle of this twofold unity, and its visible foundation, in the strength of which the everlasting temple should arise, and the Church in the firmness of that faith should lift her majestic front to Heaven. And seeing that the gates of hell with daily increase of hatred are gathering their strength on every side to upheave the foundation laid by God's own hand, and so, if that might be, to overthrow the Church; We, therefore, for the preservation, safe–keeping, and increase of the Catholic flock, with the approval of the Sacred Council, do judge it to be necessary to propose to the belief and acceptance of all the faithful, in accordance with the ancient and constant faith of the universal Church, the doctrine touching the institution, perpetuity, and nature of the sacred Apostolic Primacy, in which is found the strength and sureness of the entire Church, and at the same time to inhibit and condemn the contrary errors, so hurtful to the flock of Christ.

CHAPTER 1. _Of the institution of the apostolic primacy in Blessed Peter._

We, therefore, teach and declare that, according to the testimony of the Gospel, the primacy of jurisdiction was immediately and directly promised to Blessed Peter the Apostle, and on him conferred by Christ the Lord. For it had been said before to Simon; Thou shalt be called Cephas, and afterwards on occasion of the confession made by him; Thou art the Christ, the Son of the living God, it was to Simon alone that the Lord addressed the words: Blessed art thou, Simon Bar-Jona, because flesh and blood hath not revealed it to thee, but my Father who is in Heaven. And I say to thee that thou art Peter; and upon this rock I will build my Church, and the gates of hell shall not prevail against it. And I will give to thee the keys of the kingdom of Heaven. And whatsoever thou shalt bind upon earth, it shall be bound also in heaven, and whatsoever thou shalt loose on earth it shall be loosed also in heaven. {2476} And it was upon Simon alone that Jesus after His resurrection bestowed the jurisdiction of Chief Pastor and Ruler over all His fold in the words: Feed my lambs: feed my sheep. At open variance with this clear doctrine of Holy Scripture as it has been ever understood by the Catholic Church are the perverse opinions of those who, while they distort the form of government established by Christ the Lord in His Church, deny that Peter in his single person, preferably to all the other Apostles, whether taken separately or together, was endowed by Christ with a true and proper primacy of jurisdiction; or of those who assert that the same primacy was not bestowed immediately and directly upon Blessed Peter himself, but upon the Church, and through the Church on Peter as her Minister. If anyone, therefore, shall say that Blessed Peter the Apostle was not appointed the Prince of all the Apostles and the visible Head of the whole Church Militant; or that the same directly and immediately received from the same Our Lord Jesus Christ a Primacy of honour only, and not of true and proper jurisdiction; let him be anathema.

CHAPTER II. _On the perpetuation of the primacy of Peter in the Roman Pontiffs._

That which the Prince of Shepherds and great Shepherd of the sheep, Jesus Christ our Lord, established in the person of the Blessed Apostle Peter to secure the perpetual welfare and lasting good of the Church, must, by the same institution, necessarily remain unceasingly in the Church; which, being founded upon the Rock, will stand firm to the end of the world. For none can doubt, and it is known to all ages, that the holy and Blessed Peter, the Prince and Chief of the Apostles, the pillar of the faith and foundation of the Catholic Church, who received the keys of the kingdom from Our Lord Jesus Christ, the Saviour and Redeemer of the race of man, continues up to the present time, and ever continues, in his successors the Bishops of the Holy See of Rome, which was founded by Him, and consecrated by His blood, to live and preside and judge. Whence, whosoever succeeds to Peter in this See, does by the institution of Christ Himself obtain the Primacy of Peter over the whole Church. The disposition made by Incarnate Truth therefore remains, and Blessed Peter, abiding through the strength of the Rock in the power that he received, has not abandoned the direction of the Church. Wherefore it has at all times been necessary that every particular Church—that is to say, the faithful throughout the world—should agree with the Roman Church, on account of the greater authority of the princedom which this has received; that all being associated in the unity of that See whence the rights of communion spread to all, as members in the unity of the Head, might combine to form one "connected body. If, then, any should deny that it is by the institution of Christ the Lord, or by divine right, that Blessed Peter should have a perpetual line of successors in the Primacy over the Universal Church, or that the Roman Pontiff is the successor of Blessed Peter in this Primacy; let him be anathema.

CHAPTER III. _On the force and character of the Primacy of the Roman Pontiff._

Wherefore, resting on plain testimonies of the Sacred Writings, and in agreement with both the plain and express decrees of our predecessors, the Roman Pontiffs, and of the General Councils, We renew the definition of the Œcumenical Council of Florence, in virtue of which all the faithful of Christ must believe that the Holy Apostolic See and the Roman Pontiff possesses the Primacy over the whole world, and that the Roman Pontiff is the successor of Blessed Peter, Prince of the Apostles, and is true Vicar of Christ, and Head of the whole Church, and Father and teacher of all Christians; and that full power was given to him in Blessed Peter to rule, feed, and govern the Universal Church by Jesus Christ our Lord: as is also contained in the acts of the General Councils and in the Sacred Canons. Further we teach and declare that by the appointment of our Lord the Roman Church possesses the chief ordinary jurisdiction over all other Churches, and that this power of jurisdiction possessed by the Roman Pontiff being truly episcopal is immediate; which all, both pastors and faithful, both individually and collectively, are bound, by their duty of hierarchical submission and true obedience, to obey, not merely in matters which belong to faith and morals, but also in those that appertain to the discipline and government of the Church throughout the world, so that the Church of Christ may be one flock under one supreme pastor through the preservation of unity both of communion and of profession of the same faith with the Roman Pontiff. This is the teaching of Catholic truth, from which no one can deviate without loss of faith and of salvation. But so far is this power of the Supreme Pontiff from being any prejudice to the ordinary power of episcopal jurisdiction, by which the Bishops who have been set by the Holy Spirit to succeed and hold the place of the Apostles feed and govern, each his own flock, as true Pastors, that this episcopal authority is really asserted, strengthened, and protected by the supreme and universal Pastor; in accordance with the words of S. Gregory the Great: My honour is the honour of the whole Church. My honour is the firm strength of my Brethren, I am then truly honoured, when due honour is not denied to each of their number. Further, from this supreme power possessed by the Roman Pontiff of governing the Universal Church, it follows that he has the right of free communication with the Pastors of the whole Church, and with their flocks, that these may be taught and directed by him in the way of salvation. Wherefore we condemn and reject the opinions of those who hold that the communication between this supreme Head and the Pastors and their flocks can lawfully be impeded; or who represent this communication as subject to the will of the secular power, so as to maintain that whatever is done by the Apostolic See, or by its authority, cannot have force or value, unless it be confirmed by the assent of the secular power. And since by the divine right of Apostolic primacy, the Roman Pontiff is placed over the Universal Church, we further teach and declare that he is the supreme judge of the faithful, and that in all causes, the decision of which belongs to the Church, recourse may be had to his tribunal: and that none may meddle with the judgment of the Apostolic See, the authority of which is greater than all other, nor can any lawfully depart from its judgment. Wherefore they depart from the right course who assert that it is lawful to appeal from the judgments of the Roman Pontiffs and an Œcumenical Council, as to an authority higher than that of the Roman Pontiff. {2477} If then any shall say that the Roman Pontiff has the office merely of inspection or direction, and not full and supreme power of jurisdiction over the Universal Church, not alone in things which belong to faith and morals, but in those which relate to the discipline and government of the Church spread throughout the world; or who assert that he possesses merely the principal part, and not all the fulness of this supreme power; or that this power which he enjoys is not ordinary and immediate, both over each and all the Churches and over each and all the Pastors and the faithful; let him be anathema.

CHAPTER IV. _Concerning the infallible teaching of the Roman Pontiff:_

Moreover that the supreme power of teaching is also included in the Apostolic Primacy, which the Roman Pontiff, as successor of Peter, Prince of the Apostles, enjoys over the whole Church, this Holy See has always held, the perpetual practice of the Church attests, and Œcumenical Councils themselves have declared, especially those in which the East with the West met in the union of faith and charity. For the Fathers of the Fourth Council of Constantinople, following in the footsteps of their predecessors, gave forth this solemn profession: The first condition of salvation is to keep the rule of the true faith. And because the sentence of our Lord Jesus Christ cannot be passed by, who said: Thou art Peter, and upon this Rock I will build my Church, these things which have been said are approved by events, because in the Apostolic See the Catholic Religion and her holy solemn doctrine has always been kept immaculate. Desiring, therefore, not to be in the least degree separated from the faith and doctrine of that See, we hope that we may deserve to be in the one communion, which the Apostolic See preaches, in which is the entire and true solidity of the Christian religion. And, with the approval of the Second Council of Lyons, the Greeks professed that the Holy Roman Church enjoy supreme and full Primacy and preeminence over the whole Catholic Church, which it truly and humbly acknowledges that it has received with the plenitude of power from our Lord Himself in the person of blessed Peter, Prince or Head of the Apostles, whose successor the Roman Pontiff is; and as the Apostolic See is bound before all others to defend the truth of faith, so also if any questions regarding faith shall arise, they must be defined by its judgment. Finally, the Council of Florence defined: That the Roman Pontiff is the true Vicar of Christ, and the Head of the whole Church, and the Father and Teacher of all Christians; and that to him in blessed Peter was delivered by our Lord Jesus Christ the full power of feeding, ruling, and governing the whole Church. To satisfy this pastoral duty our predecessors ever made unwearied efforts that the salutary doctrine of Christ might be propagated among all the nations of the earth, and with equal care watched that it might be preserved sincere and pure where it had been received. Therefore the Bishops of the whole world, now singly, now assembled in synod, following the long-established custom of Churches, and the form of the ancient rule, sent word to this Apostolic See of those dangers which sprang up in matters of faith, that there especially the losses of faith might be repaired where faith cannot feel any defect. And the Roman Pontiffs, according to the exigencies of times and circumstances, sometimes assembling Œcumenical Councils, or asking for the mind of the Church scattered throughout the world, sometimes by particular Synods, sometimes using other helps which Divine Providence supplied, defined as to be held those things which with the help of God they had recognised as conformable with the Sacred Scriptures and Apostolic Traditions. For the Holy Spirit was not promised to the successors of Peter that under His revelation they might make known new doctrine, but that under His assistance they might scrupulously keep and faithfully expound the revelation or deposit of faith delivered through the Apostles. And, indeed, all the venerable Fathers have embraced, and the holy orthodox Doctors have venerated and followed, their Apostolic doctrine; knowing most fully that this See of holy Peter remains ever free from all blemish of error, according to the divine promise of the Lord our Saviour made to the Prince of His disciples: I have prayed for thee that thy faith fail not, and thou, at length converted, confirm thy brethren. This gift, then, of truth and never-failing faith was conferred by Heaven upon Peter and his successors in this Chair, that they might perform their high office for the salvation of all; that the whole flock of Christ, kept away by them from the poisonous food of error, might be nourished with the pasture of heavenly doctrine; that the occasion of schism being removed the whole Church might be kept one, and, resting on its foundation, might stand firm against the gates of hell. But since in this very age, in which the salutary efficacy of the Apostolic office is even most of all required, not a few are found who take away from its authority, We judge it altogether necessary solemnly to assert the prerogative which the only-begotten Son of God vouchsafed to join with the supreme pastoral office. Therefore We, faithfully adhering to the tradition received from the beginning of the Christian faith, for the glory of God our Saviour, the exaltation of the Roman Catholic Religion, and the salvation of Christian people, with the approbation of the Sacred Council, teach and define that it is a dogma divinely revealed: that the Roman Pontiff, when he speaks ex cathedrâ, that is, when in discharge of the office of Pastor and Doctor of all Christians, by virtue of his supreme Apostolic authority he defines a doctrine regarding faith or morals to be held by the Universal Church, by the divine assistance promised to him in blessed Peter, enjoys that infallibility with which the divine Redeemer wished that His Church be provided for defining doctrine regarding faith or morals; and that therefore such definitions of the Roman Pontiff are irreformable of themselves, and not from the consent of the Church. But if anyone—which may God avert —presume to contradict this Our definition; let him be anathema."

PAPACY: A. D. 1870. End of the Temporal Sovereignty. Rome made the capital of the Kingdom of Italy. The Law of the Papal Guarantees.

The events which extinguished the temporal sovereignty of the Pope and made Rome the capital of the Kingdom of Italy will be found narrated under ITALY: A. D. 1870. "The entry of the Italian troops into Rome, and its union to Italy … was acquiesced in by all the powers of Europe, both Protestant and Roman Catholic. {2478} The French Government of National Defence, which had succeeded to power after the fall of the Second Empire, expressed through M. Jules Favre, the Minister of Foreign Affairs, its desire that the Italians should do what they liked, and avowed its sympathy with them. … The Austro-Hungarian Cabinet was asked by the Papal Court to protest against the occupation of Rome. To this the Imperial and Royal Government gave a direct refusal, alleging among other reasons that 'its excellent relations' with Italy, upon which it had 'cause to congratulate itself ever since reconciliation had been effected' prevented its acceding to the desire of the Vatican. … The Spanish Government of the Regency, which succeeded to that of Queen Isabella, adopted much the same line of conduct; it praised Signor Visconti-Venosta's circular, and spoke of the 'wise and prudent' measures it proposed to adopt with regard to the Pope. … Baron d'Anethan, at that time Prime Minister of Belgium, who was the leader of the conservative or clerical party in the country, admitted to the Italian Minister at Brussels: 'that speaking strictly, the temporal power was not, in truth, an indispensable necessity to the Holy See for the fulfilment of its mission in the world.' As to the course Belgium would take the Baron said —'If Italy has a territorial difficulty to discuss with the Holy See, that is a matter with which Belgium has nothing to do, and it would be to disown the principles on which our existence reposes if we expressed an opinion one way or the other on the subject.' … The Italian Chamber elected in March, 1867, was dissolved, and on the 5th December, 1870, the newly elected Parliament met in Florence for the last time. Among its members now sat those who represented Rome and the province, in which it is situated. The session of 1871 was occupied with the necessary arrangements for the transfer of the capital to Rome, and by the discussion of an act defining the position of the Pope in relation to the kingdom of Italy. The labours of Parliament resulted in the Law of the Papal Guarantees, which, after long and full debate in both Houses, received the royal assent on the 13th of May, 1871. Its provisions ran as follows:

Article I.—The person of the Sovereign Pontiff is sacred and inviolable.