Chapter 13

The Encyclical was warmly responded to by the Episcopate. Six hundred and three replies were duly forwarded to the Holy Father. Five hundred and forty-six urgently insisted on a doctrinal definition. A few only, and among these was Mgr. Sibour, Archbishop of Paris, doubted whether the time were opportune. But there was no doubt as to the sentiments of the Catholic world. Only in our time, when the facilities of communication are so much greater than in any former age, could the plan of consulting so many bishops in all parts of the world have been successfully adopted. Pius IX. was now at Rome, and invited around him all bishops who could travel to the Holy City. No fewer than one hundred and ninety-two from every country except Russia sought the presence of the Chief Pastor. The absence of the Russian bishops was all the more surprising, as the Russo-Greek church vies with Rome in the honor which it pays to the Blessed Mary. The bishops, however, were not to blame. Their good purposes were frustrated by the jealous policy of the Emperor Nicholas. The bishops assembled at Rome, in obedience to the wishes of Pius IX., did not constitute a formal council. They were, nevertheless, a very complete representation of the universal church. There were of their number some highly distinguished cardinals, archbishops and bishops, such as Cardinals Wiseman and Patrizzi, Archbishops Fransoni of Turin, Reisach of Munich, Sibour of Paris, Bedini of Thebes, Hughes of New York, Kenrick of Baltimore, and Dixon of Armagh, together with Bishops Mazenod of Marseilles, Bouvier of Mans, Malon of Bruges, Dupanloup of Orleans, and Ketteler of Mayence. Who will say that the learning of the Catholic world was not at hand to aid with sound counsel the commission of cardinals and theologians whom the Holy Father had appointed to prepare the Bull of definition? There had never been so many eminent bishops together at Rome, since the Œcumenial Council of 1215. On so great an occasion Pius IX. had requested the prayers of the faithful, and throughout the Catholic world supplication was made to heaven, in order to obtain, through the light of the Holy Ghost, such a decision as could tend only to promote the glory of God, the honor due to the Blessed Virgin Mary and the salvation of mankind. The bishops at one of their sessions gave a very practical utterance as regards the infallible authority of the Pope. The question having arisen whether the bishops were to assist him as judges in coming to a decision, and pronounce simultaneously with him, or leave the final judgment solely to the word of the Sovereign Pontiff, the debate, as if by inspiration from on high, came suddenly to a close. It was the Angelus hour. The prelates had scarcely resumed their places after the short prayer, and exchanged a few words, when they made a unanimous declaration in favor of the supremacy of St. Peter’s chair: _Petre, doce nos; confirma fratres tuos_—“Peter, teach us; confirm thy brethren.” The teaching which the Reverend Fathers sought from the lips of the Supreme Pastor was the definition of the Immaculate Conception.

(M44) The 8th December, 1854, was the great triumphal day which, according to the fine language of Bishop Dupanloup, “crowned the expectation of past ages, blessed the present time, claimed the gratitude of the centuries to come, and left an imperishable memory—the day on which was pronounced the first definition of an article of Faith which no dissentient voice preceded, and which no heresy followed.” All Rome rejoiced. An immense multitude of people of all tongues crowded the approaches to the vast Basilica of St. Peter, which was by far too small to contain the imposing host. Then were seen advancing the bishops, in solemn procession, placed according to seniority, and followed by the cardinals. The Sovereign Pontiff, surrounded by a brilliant cortege, closed the procession. Meanwhile was heard the grave chant of the Litanies of the Saints, inviting the heavenly court to join with the Church militant in doing honor to her who was Queen alike of angels and of men. Pius IX. ascended his throne; and as soon as he had received the obedience of the cardinals and bishops, the Pontifical Mass began. When the Gospel had been chanted in Greek and in Latin, Cardinal Macchi, Dean of the Sacred College, accompanied by the deans of the archbishops and bishops, by an archbishop of the Greek rite, also, and an Armenian archbishop, advanced to the foot of the throne, and begged of the Holy Father, in the name of the whole church, “to raise his apostolic voice and pronounce the dogmatic decree of the _Immaculate Conception_.” The Pope, bowing his head, gladly welcomed the petition; but wished once more to invoke the aid of the Holy Ghost. Then rising from his throne, he intoned in a clear and firm voice, which rang through the grand Basilica, the _veni creator spiritus_. All who were present, cardinals, bishops, priests and people, mingled their voices with that of the Father of the Faithful, and the sonorous tones of the heavenly hymn resounded through the spacious edifice. Silence came. All eyes were rivetted on the venerable Pontiff. His countenance appeared to be transfigured by the solemnity of the act in which he was engaged. And now, in that firm and grave, but mild and majestic, tone of voice, the charm of which was known to so many millions, he began to read the Bull, which announced the sublime dogma of the Immaculate Conception. It established, in the first place, the theological reasons for the belief in the privilege of Mary. It then appealed to the ancient and universal traditions of both the Eastern and the Western churches, the testimony of the religious orders, and of the schools of theology, that of the Holy Fathers and the Councils, as well as the witness borne by Pontifical acts, both ancient and more recent. The countenance of the Holy Father showed that he was deeply moved, as he unfolded these magnificent documents. He was obliged, several times, so great was his emotion, to stop. “Consequently,” he continued, “after having offered without ceasing, in humility and with fasting, our own prayers and the public prayers of the church to God the Father through His Son, that He would deign to guide and confirm our mind by the power of the Holy Ghost, after we had implored the aid of the whole host of heaven, to the glory of the Holy and Undivided Trinity, for the honor of the Virgin Mother of God, for the exaltation of the Catholic faith and the increase of the Christian religion; by the authority of our Lord Jesus Christ, of the blessed apostles Peter and Paul, and by our own”—at these words the Holy Father’s voice appeared to fail him, and he paused to wipe away his tears. The audience was, at the same time, deeply moved; but, dumb from respect and admiration, they waited in deepest silence. The venerable Pontiff resumed in a strong voice, which shortly rose to a tone of enthusiasm: “We declare, pronounce and define, that the doctrine which affirms that the Blessed Virgin Mary was preserved and exempt from all stain of original sin from the first moment of her conception, in consideration of the merits of Jesus Christ, the Saviour of mankind, is a doctrine revealed by God, and which, for this cause, the faithful must firmly and constantly believe. Wherefore, if any one should be so presumptuous, which, God forbid! as to admit a belief contrary to our definition, let him know that he has suffered shipwreck of his faith, and that he is separated from the unity of the church.” As the Pontiff concluded, a glad responsive “Amen” resounded through the crowded temple.

The Cardinal-dean once more reverently approached, and petitioned that order be given for the publication of the apostolic letters containing the definition; the promoter of the Faith, accompanied by the Apostolic Protonotaries, also came to ask that a formal record of the great act should be drawn up. At the same time the cannon of the castle of Saint Angelo, and all the bells of Rome, proclaimed to the world that the ever-blessed Mary was gloriously declared immaculate. Throughout the evening the holy city echoed and re-echoed to the sounds of joyous music, was ablaze with fire-works, and decorated with innumerable inscriptions and emblematic transparencies.

The example of Rome was immediately followed by thousands of towns and villages over the whole surface of the globe. It would require libraries rather than volumes to reproduce the expressions of pious concurrence which everywhere took place. The replies of the bishops to the Pope before the definition, were printed in nine volumes; the Bull itself, translated into all the tongues and dialects of the universe, by the labors of a learned French sulpician, the Abbe Sire, appeared in ten volumes; the pastoral instructions, publishing and explaining the Bull, together with the articles of religious journals, would certainly make several hundred volumes, especially if to these were added the many books by the most learned men, and the singularly beautiful hymns and poems which flowed from the pens of Catholic poets, no less than the eloquent discourses of the most gifted orators. Descriptions of monuments and celebrations would also immensely swell the list. Sanctuaries, altars, statues, monuments of every kind, as well as pious associations rose everywhere in honor of the Immaculate Conception. The ever-increasing devotion to Mary had become greater than ever. It was to the unbelieving a phenomenon in the moral world of the nineteenth century, which they could neither comprehend nor account for. They could only see that it was as a source of new life to the church.

(M45) The education law of France, enacted in 1850, had given rise to differences of opinion among earnest Catholics. These only increased after the celebrated _coup d’etat_ of 2nd December. M. de Montalembert, who had become hostile to Prince Louis Napoleon, on occasion of the iniquitous confiscation of the Orleans property, M. de Falloux, and their friends of the _Correspondant_, and the _Ami de la Religion_, insisted that they ought not to accept the protection of Cæsar in place of the general guarantees which were so profitable to the liberty of the church. They were right, as was but too well shown in the sequel. M. Louis Veuillot and the writers of the _Univers_ opposed their views, and so they accused these gentlemen of servility. But this was too much, as the event also showed.

The congregation of the “Index” had condemned several French works, some absolutely, and others only until they should be corrected. Among these last were books generally used, notwithstanding their faults, in the public schools, such as the _Manual of Canon Law_, by M. Lequeux, vicar-general of the Archbishop of Paris, and the theology, so long in use, of Bailly. The authors of these works at once submitted. One of the sentences, however, that which affected the Dictionary of M. Bouillet, greatly offended the Archbishop of Paris—Mgr. Sibour, who had signified his approval of this publication. He blamed the _Univers_ and the lay religious press in general. He formulated his complaints in a charge of 15th January, 1851, and by a still more vigorous one in 1853, which was written at the instigation of a Canon of Orleans, M. L’Abbe Gaduel, who had accused Donoso Cortes, in the _Ami de la Religion_, of several heresies, and who complained of having been refuted in the _Univers_ with a warmth that was far from respectful. Mgr. Sibour forbade the priests of his diocese to read the _Univers_, and threatened with excommunication the editors of this journal, if they presumed to discuss the sentence which he had pronounced against them. A similar sentence came to be uttered by Mgr. Dupanloup, Bishop of Orleans, against the same writers, condemning the opinions which they held concerning the study of the classics. M. Veuillot, following in the wake of M. L’Abbe Gaume, maintained that one of the principal causes of the weakening of faith since the time of the _renaissance_, was the obligation imposed on youth of studying, almost exclusively, Pagan authors. Mgr. Dupanloup contended rather against exaggerations of this opinion than against the idea itself. But having developed his views in an episcopal letter to the professors of his lesser seminaries, he would not allow them to be opposed; and so, like Mgr. Sibour, interdicted the _Univers_ to his clergy. M. Louis Veuillot appealed to the supreme bishop.

The French episcopate was _greatly_ divided on the subject of these untoward controversies. The Bishops of Chartres, Moulins and others, had publicly defended the _Univers_ in opposition to the Archbishop of Paris. Cardinal Gousset, Archbishop of Rheims, patronized the opinions of M. Veuillot in regard to the use of heathen classics. An anonymous paper on _the right of custom_, addressed to the episcopate, now added to all these subjects of controversy the recriminations of Gallicanism, which was almost extinct. The author denying that the customs of the church of France were abrogated by the Concordat, maintained that the disciplinary sentences of the Popes could not be applied in any diocese until they were first promulgated therein. He disputed the authority of the decrees of the “Index,” blamed the liturgical movement, reproached the religious journalists with seeking, above all, to please the Court of Rome, and concluded by advising the bishops to come to an understanding among themselves, in order to obtain from the Pope a modification of his decisions. Pius IX. could be silent no longer. Accordingly, he addressed to all the French bishops an Encyclical, which is known in history as the Encyclical _inter multiplices_. He commenced by acknowledging the subjects of joy and consolation afforded him by the progress of religion in France, and especially by the zeal and devotedness of the bishops of that country. He gave special praise to these prelates, because they availed themselves of the liberty which had been restored to them in order to hold Provincial Councils, and expressed his satisfaction, “that in a great many dioceses, where no particular circumstance opposed an impediment, the Roman Liturgy was re-established.” He could not, however, dissemble the sorrow which was caused him by existing dissensions, and for which he blamed, although indirectly, political opposition and party spirit. “If ever,” said the Holy Father, “it behooved you to maintain among yourselves agreement of mind and will, it is, above all, now, when, through the disposition of our very dear son in Christ, Napoleon, Emperor of the French, the Catholic church amongst you enjoys complete peace, liberty and protection.” In speaking of the good education of youth, which he earnestly recommended as being of the highest importance, he gave a practical solution of the vexed question of the classics. “It is necessary,” he insisted, “that young ecclesiastics should, without being exposed to any danger of error, learn true elegance of language and style, together with real eloquence, whether in the very pious and learned works of the Holy Fathers, or in the most celebrated Pagan authors, when thoroughly expurgated.” In this same Encyclical also, the venerable Pontiff, speaking of the Catholic press, declared it to be indispensible. “Encourage, we most anxiously ask of you, with the utmost benevolence, those men who, filled with a truly Catholic spirit, and thoroughly acquainted with literature and science, devote their time in writing books and journals for the propagation and defence of Truth.”

Catholic writers, in return, it is added, ought to acknowledge the authority of bishops to guide, admonish and rebuke them. The anonymous paper is then severely censured, and the Pope concludes by a new and pressing appeal in favor of concord. As soon as this Encyclical of 21st March, 1853, was published, M. Louis Veuillot and his fellow-laborers addressed to Mgr. Sibour a letter expressive of respect and deference, in which they promised to avoid everything that could render them unworthy of the encouragement of their archbishop. This prelate immediately withdrew the sentence which he had issued against them, and thus was peace restored, once more, by the authority of the Supreme Pastor.

(M46) On the 12th of April, 1855, the fifth anniversary of his return from Gaeta, Pius IX. drove by the via Nomentana, the beautiful Church of St. Agnes and the Porta Pia, to a spot five miles from the city, where, on grounds belonging to the congregation of Propaganda, catacombs had been recently discovered. In these subterranean recesses were found, among other venerated tombs, that which contained the relics of St. Alexander I., Pope and Martyr, and those of the companions who shared his sufferings. The professors and students of Propaganda had assembled at the place in honor of the Pope’s visit. They descended with him to the Crypt, where the Holy Father, as soon as he entered, knelt in prayer beside the remains of his sainted predecessor, who, more than seventeen centuries ago, had sealed his faith with his blood. After examining the long corridors of the catacomb, the Holy Father took his seat on the ancient throne of the chapel, which, no doubt, in the dark days of heathen persecution, several of his predecessors had filled. So placed, he delivered to the pupils of Propaganda a feeling allocution on the high career which lay before them as preachers of the true Faith. He then addressed a few words to the eminent persons who surrounded him, and proceeded back to the Church of St. Agnes. Having adored the Blessed Sacrament, and venerated the relics of the Virgin Martyr, he entered the neighboring convent of canons regular of St. John Lateran, where a suitable repast awaited the august visitor. This was followed by a conversazione in the parlor, in which the distinguished parties who had accompanied the Pope took part. Almost every Catholic country was represented there; and, among the rest, were Archbishop Cullen of Dublin (long since a Cardinal), and Bishop de Goesbriand of Burlington. The Pope was on the point of departing, when the Superiors of Propaganda prayed him to grant an audience to the students. Pius IX. graciously complied, and resumed his seat in the chair of state which was appropriately canopied. A hundred young ecclesiastics now rapidly entered the room. All of a sudden the floor gave way with a loud crash, and the whole assembly disappeared in a confused mass of furniture, stones, plaster, and a blinding cloud of dust. The joists had given way, and the whole flooring fell to a depth of nearly twenty feet. The voice of the Pope was first heard, intimating that he was safe and uninjured. As a few inmates of the convent had remained outside, assistance speedily came, and the Holy Father was promptly extricated from the ruins. Solicitous only for the safety of the company, he urgently ordered that they should all be withdrawn as rapidly as possible from their perilous position; and he waited in the garden till every one of them was rescued. Not so much as one was dangerously injured.

“It is a miracle,” said the Pope, who was greatly rejoiced. “Let us go and thank God.” Followed by the whole company, as well as those who had come to rescue them, he entered the church, where, deeply affected, he intoned the _Te Deum_, and concluded with the solemn benediction of the most Holy Sacrament.

The news of the accident spread rapidly through the city. The people flocked to the churches. At St. Agnes the wonderful deliverance was commemorated by a special service. The interior of this church has been since restored at great cost by Pius IX. A fresco in the open space in front represents the scene at the convent. The 12th of April is now a holiday at Rome, and it is observed every year with piety and gratitude. Twenty years later—12th of April, 1875—the Romans held a magnificent celebration of the anniversary of the accident at St. Agnes. It was also the day of the Pope’s return from Gaeta, in 1850. In reply to the address, expressive of duty and devotedness, which was presented to him on that occasion, the Holy Father alluded, in the language of an apostle, to the mysterious ways of Providence. “Our fall at St. Agnes,” said he, “appeared at first to be a catastrophe. It struck us all with fear. Its only result, however, was to cause the works by which the ancient Basilica was renewed and embellished to be more vigorously prosecuted. The same will be the case in regard to the moral ruins which the powers of darkness are constantly heaping up against us and around us. The church will emerge from the confused mass more vigorous and more beautiful than ever.”

(M47) Piedmont, surely, had little to do at the Congress of Paris, the object of which was to make the best arrangements possible for the Christians, and especially the Catholics, of the East. Count Cavour, its representative, nevertheless, found a pretext for being present, and introduced as he was by the Minister of France, Count Walewski, and sustained by the British Plenipotentiary, Lord Clarendon, he became more important than the power of his country, or the share it had in the Crimean War, would alone have warranted. He availed himself of his position to attack and undermine two of the minor sovereigns—the Pope and the King of Naples.

“The States of the Holy See,” he insisted, “never knew prosperity, except under the rule of Napoleon I., when they formed part of the French empire and the kingdom of Italy. Later, the Emperor Napoleon III., _with that precision and firmness of view by which he is characterized_, understood and clearly pointed out in his letter to Colonel Ney the solution of the problem: _Secularization and the Code Napoleon_; but it is evident that the Court of Rome will struggle to the last moment, and by every possible means, against the realization of this twofold combination. It is easily understood that it may appear to accept civil and even political reforms, taking care always to render them illusory. But it knows too well that secularization and the code Napoleon, once introduced into the edifice of the temporal power, would undermine it and cause it to fall, simply by removing its principal supports—clerical privileges and canon law. Clerical organization opposes insurmountable impediments to all kinds of innovations.”