Chapter 31

The fourth chapter had fifty amendments, which were subjected to the same process as those of the three first, and sent back to the commission. On the same day, 8th April, the second chapter as amended was passed, and on the 12th of April, the third and fourth, the former unanimously, the latter almost so. When the whole was put to the vote, no _non placet_ was given, whilst there were eighty-three _placets juxta modum_. The amendments were all sent, as before, to the commission, and printed in a quarto volume of fifty-one pages. The report was made on the 10th of April, and on the same day the amended text was unanimously accepted. All the time between the 14th of March and the 19th of April was consumed in passing this first _schema_. Sixty-nine members of the council spoke. Three hundred and sixty-four amendments were made, examined and voted upon. Six reports were made by the commission upon the text, which, after its first recasting, had been six times amended. The decree was finally adopted unanimously by the assembled Fathers, all who were present, six hundred and sixty-seven, voting in the third public session, on Low Sunday (Dominica in Abbis), 24th April. This solemn vote of the council was confirmed by the Pope, who, on the occasion, spoke as follows: “The decrees and canons contained in the Constitution just read were accepted by all the Fathers, no one dissenting; and we, the Sacred Council approving, by our apostolical authority, so define and confirm them.” Continuing, he addressed the Fathers of the Council: “You see, beloved brethren, how good and pleasant it is to walk in the House of God in unity and peace. As our Lord gave to His apostles, so I, His unworthy Vicar, in His name, give peace to you. That peace, as you know, casts out fear; that peace shuts the ear to unwise words. May that peace go with you in all the days of your life; may that peace be with you in death; may that peace be your everlasting joy in heaven.”

After much deliberation and painstaking, the third public session of the council came to a close.

At less formal sittings was discussed the discipline relating to bishops. On this subject thirty-seven Fathers discoursed in the council. Seven sittings were employed in discussing discipline as concerns the clergy, and thirty-seven Fathers spoke. Forty-one Fathers took part in discussing the _schema_ on the Little Catechism. The discussion occupied six sittings. There was no hurrying of matters in the council. None of the discussions were closed until none of the Fathers desired further to be heard. All the _schemata_, it is almost needless to say, having been discussed, were referred to their respective commissions, in order to be revised in accordance with the speeches and the written amendments of the bishops.

Pius IX., meanwhile, was most anxious to aid and promote the labors of the council. Notwithstanding the great increase of ecclesiastical business occasioned by the presence in Rome of so many prelates, the affairs of whose churches, as well as their own more personal matters, required no small degree of attention, he followed, with unabated interest, every stage of its proceedings, and caused a minute account to be given to him every day of what was done in the various committees. These unwonted cares, and the unusual amount of labor and fatigue which they entailed, never induced him to omit any of those devotional offices with which he was accustomed to renew and strengthen his soul. He would not hear of any hurrying in the discussions on the first _schema_—that on faith, but, on the contrary, gave due praise to the pains and labor bestowed by the Fathers on every chapter, word and sentence. It was their object to secure that complete accuracy and perfection of expression which could not fail to prove eminently useful in all time to come. As has been already remarked, the Fathers of the “Congregations” and “Commissions” labored most assiduously in preparing, for the acceptance of the council, the _schema_ on faith and doctrine. In the course of the six weeks that it was under review, seventy-nine discourses were delivered, three hundred and sixty-four amendments proposed, examined and voted upon, while six reports were made upon the text of the _schema_, which had been six times amended. The introduction, the four chapters and the eighteen canons, having finally passed the council, were approved by the Holy Father, adopted and promulgated as a Papal “Constitution,” which will be known in history as the Constitution _Dei Filius_. It is a masterpiece of theological science, and may be compared to priceless gems artistically arranged by skilful hands in the richest settings.

It would be idle, indeed, to recount all the hard and absurd things that have been said by the enemies of the council and the Catholic religion. One of their accusations, if well founded, would be truly crushing. Some scientists, who claim to be very profound, deem it necessary to abjure the Catholic faith, because the Vatican Council has placed an impassable gulf between religion and science, faith and reason. The council anticipated and met this accusation which is so vigorously and persistently urged by the false science of the day. Let us quote from its “Constitution:” “Although faith is above reason, there can never be any real discrepancy between faith and reason, since the same God who reveals mysteries and infuses faith has bestowed the light of reason on the human mind, and cannot deny Himself, nor can truth ever contradict truth. The false appearance of such a contradiction is mainly due, either to the dogmas of faith not having been understood and expounded according to the mind of the church, or to the inventions of opinion having been taken for the verdicts of reason. And not only can faith and reason never be opposed to one another, but they are of mutual aid the one to the other. For right reason demonstrates the foundations of faith, and, enlightened by its light, cultivates the science of things divine; while faith frees and guards reason from errors, and furnishes it with manifold knowledge.

“So far, therefore, is the church from opposing the cultivation of human arts and sciences, that it, in many ways, helps and promotes it. For the Church neither ignores nor despises the benefits to human life which result from the arts and sciences, but confesses that, as they came from God, the Lord of all science, so, if they be rightly used, they lead to God by the help of His grace. Nor does the Church forbid that each of these sciences, in its sphere, should make use of its own principle and its own method. But while recognizing this just liberty, it stands watchfully on guard, lest the sciences, setting themselves against the Divine teaching, or transgressing their own limits, should invade and disturb the domain of faith.”

FOURTH PUBLIC SESSION.

There was only one point in the discussions on the Church of Christ in which the outside world appeared to take an interest, and it is one which the council did not at first contemplate taking into consideration. The Fathers appear to have resolved to limit themselves, in treating of the Church, and consequently of the Head of the Church on earth, to the discussion of the primacy of the Supreme Pastor and of his temporalities. The commission of one hundred and two cardinals, and other learned theologians, had even set aside the question of infallibility when it came before them, one of their number pronouncing a decision on it as inopportune. A great majority of the bishops, however, were strongly of opinion that in view of the outcry which had been raised on this point, the opportunity of an Œcumenical Council being held should not be allowed to pass without defining the belief of the Church in regard to the unerring nature of the decisions, in matters of doctrine and morals, of the successor of St. Peter. At their request, accordingly, it was ordered that the important subject should be introduced in the eleventh chapter of the _schema_ on the Church, and prepared in the usual way for the consideration of the council. It could not be laid before the Fathers sooner than the 18th of July, when the fourth solemn session was held. It is proper to remark here that the doctrine in question was never discussed, either in the congregations or committees of the whole council, as to its Divine origin, or as to the fact of its having been revealed; not one of the seven hundred members of the council expressed any doubt as to this. There was no discussion except as to the opportuneness of defining to be of faith what all believed to be so. The _schema_ having passed through all the preparatory stages, finally assumed the form of a “dogmatic constitution,” which will be known in history as the Constitution, _Pastor æternus_, from the words with which it commences. This Constitution was brought before the council at a solemn session, the fourth and last which it held, the 18th July, 1870. The session was opened with all the usual solemnities. The Pope himself presided in person. The Mass of the Holy Ghost having been celebrated, the Sacred Scriptures were placed upon the lectern on the high altar, and, as was customary, the _Veni Creator_ was sung. The Bishop of Fabriano then read the Constitution, or decree _de Romano Pontifice_, from the _Ambo_ (pulpit), and the Fathers of the Council were invited to vote. Each Father, accordingly, as his name was called, took off his mitre, rose from his seat and voted. Of the five hundred and thirty-five who were present, five hundred and thirty-three voted _placet_ (aye), whilst there were only two nays. The secretary of the council, together with the scrutineers, advanced to the Pontifical throne and declared the result. The Holy Father then confirmed the decision in the usual form. He prayed, at the same time, that they who had considered such a decision inopportune, at a time of unusual agitation, might, in calmer days, unite with the great majority of their brethren, and contend with them for the truth. The insertion here of the allocution which he delivered on the occasion cannot but prove acceptable to all English readers:

“Great is the authority with which the Supreme Pontiff is invested. This authority, however, does not destroy. It builds up. It does not oppress. But, on the contrary, sustains. Very frequently it behooves it to defend the rights of our brethren, the bishops. If some have not been of the same mind with us, let them consider that they have formed their judgment under the influence of agitation. Let them bear in mind that the Lord is not in the storm (2 Kings, xix., 11). Let them remember that, a few years ago, they held the opposite opinion, and abounded in the same belief with us, and in that of this most august assembly, for then they judged in the untroubled air. Can two opposite consciences stand together in the same judgment? By no means. Therefore, we pray God that He who alone can work great things, may Himself enlighten their minds and hearts, that all may come to the bosom of their Father, the unworthy Vicar of Jesus Christ on earth, who loves them and desires to be one with them, and, united in the bond of charity, to fight with them the battle of the Lord. Thus shall our enemies not dare to deride us, but rather be awed, and at length lay down the arms of their warfare in the presence of truth; so that all may say, with St. Augustine: ‘Thou hast called me unto Thy wonderful light, and behold I see.’ ”

_Te Deum_ was now chanted, the Pope intoning the sublime hymn, and with the Pontifical benediction, ended the fourth solemn public session of the Vatican Council. With this council also ended all discussion within the church on those questions in regard to which it pronounced authoritatively. No doubt the enemies of the Catholic faith would have been better pleased if there had been absolute unanimity when the final vote was taken on the widely-discussed question of infallibility. Such a coincidence would have afforded them a pretext, although, indeed, a groundless one, for asserting that there was either collusion or compulsion, whilst in reality there was complete liberty. The two Fathers who voted, nay, constituting a minority of two, acted according to their right, and it was not questioned. These Fathers were Monsignor Louis Riccio, Bishop of Casazzio, in the kingdom of Naples, and the Right Rev, Edward Fitzgerald, Bishop of Petricola (Little Rock, Arkansas), in the United States of America. Immediately after the confirmation of the “Constitution,” these two prelates, advancing to the Papal chair, solemnly declared their adhesion to the act of the council. The four dissentient cardinals—Rauscher, Schwarzenberg, Mathieu and Hohenlohe—who had left the council when the fourth session was held, also, in their turn, expressed their assent to the decision of the assembled Fathers. The opposing bishops did in like manner. All of them, not excepting Strossmayer, Bishop of Sirmium, who was the most eloquent orator of the minority in the council, and who appeared to hesitate longer than the rest, ended by promulgating all the decrees of the council in their respective dioceses. This is more than could be said of Nicea, Chalcedon and Constantinople. For the first time, no bishop persisted in resisting the decisions of an Œcumenical Council. It was now acknowledged by the whole episcopate that those measures were timely, wise and salutary, which the Church, ever guided by the Spirit of God, had deemed it proper to adopt, but which so many, awed by the spirit of unbelief which was abroad, had judged were inopportune.

It may have been merely a coincidence. But there can be no doubt that grandeur was added to a scene, in itself sufficiently imposing, when, as on Sinai of old, lightning flashed and thunder pealed, as the Fathers of the Council solemnly rose to give their final vote. “The _placets_ of the Fathers,” writes the correspondent of the London _Times_ (Aug. 5, 1870), “struggled through the storm while the thunder pealed above, and the lightning flashed in at every window, and down through the dome and every smaller cupola. ‘_Placet!_’ shouted his Eminence or his Grace, and a loud clap of thunder followed in response, and then the lightning darted about the Baldacchino and every part of the church and council-hall, as if announcing the response. So it continued for nearly one hour and a half, during which time the roll was being called, and a more effective scene I never witnessed. Had all the decorators and all the getters-up of ceremonies in Rome been employed, nothing approaching to the solemn grandeur of the storm could have been prepared, and never will those who saw it and felt it forget the promulgation of the first dogma of the church.” Less friendly critics beheld, in this magnificent thunder-storm, a distinct voice of Divine anger, condemning the important act of the assembled Fathers. Had they forgotten Sinai and the Ten Commandments? All of a sudden, as the last words were uttered, the tempest ceased; and, at the moment when Pius IX. intoned the _Te Deum_, a sun-ray lighted up his noble and expressive countenance. The voices of the Sixtine choristers, who continued chanting the hymn, could not be heard. They were lost in the united concert of the venerable Fathers and the vast assemblage.

COMPARATIVE IMPORTANCE OF THE VATICAN COUNCIL.

In whatever light we view the Council of the Vatican—the œcumenical of the nineteenth century—it strikes us as being, in ecclesiastical annals, the event of the age. It also marks, in a remarkable manner, the character and progress of the time. The Council of Trent was highly important in its day; and still, after a lapse of three hundred years, its teachings govern the Church. Whilst, as regards the wisdom of its decisions, it cannot be excelled, it was surpassed in many things by the Council of the Vatican.

Trent was attended by comparatively few bishops, who were from Europe, the Eastern Church and the countries bordering on the Mediterranean. The Vatican Council consisted of prelates from at least thirty different nations, from the remotest regions of the habitable globe, from the numerous churches in India which owed their origin to the apostolic zeal of St. Francis Xavier, from North and South America, China, Australia, New Zealand and Oceanica. One-fifth of the churches existed not as yet in the time of Trent which sent their bishops to represent them at the Vatican Council. The countries in which many of these churches flourish had no place, when the Council of Trent was called, on the map of the world. From those vast regions which now constitute the United States of America, there was not so much as one bishop at Trent. At the Vatican Council there were no fewer than sixty. There were never more than three bishops of Ireland present together at Trent, and four only were members of that council. Twenty Irish prelates attended the Vatican Council. England sent only one bishop to Trent. He is mentioned as Godveus Anglus, Episc. Asaphensis. The Catholics of England were represented by thirteen English bishops at the Council of the Vatican. Scotland had no representation at Trent. The Catholics of that country were most worthily represented at the Vatican by Bishop Strain, now Archbishop of St. Andrews and Edinburgh; Archbishop Eyre, of Glasgow, and Bishop McDonald, of Aberdeen. There was only a very small number of English-speaking bishops at Trent. At the Vatican Council they were particularly numerous, constituting, as nearly as can be calculated, one-fifth of the assembled Catholic hierarchy. At Trent there were not many bishops from countries speaking different languages. Twenty-seven languages, and various dialects besides, were represented by prelates at the Vatican.

The greater facilities for travelling, which this favored age enjoys, no doubt rendered it more easy to attend the Council of the Vatican than it was to journey to Trent, even from the nearest lands. Nevertheless, there was laborious journeying to the Vatican. Prelates from the vast regions of Asia and Africa, America and Australia, knew what they would have to encounter, but they were not deterred. Some, on their way to the Vatican, travelled for whole weeks mounted on camels before they could reach the ports at which it behooved them to embark. Bishop Launy, of Santa Fe, was forty-two days on his land-journey, and travelled on horseback. Such of the laity as visited Trent were comparatively few, and only from places not very distant. One hundred thousand pilgrims, many of them from the most remote regions, repaired to the Vatican. The number of Fathers at any one time in council at Trent was somewhat under three hundred. Seven hundred and eighty-three took part in the Council of the Vatican. The Council of Trent, however, must not be underrated. It was a most important council, and admirably calculated to meet the wants of the time. It marked an era in the history of the Church. It provided remedies for numerous evils, and safety in the midst of danger. It became a power which time has not diminished. For three hundred years it has guided the destinies of Peter’s barque, prelates and people wisely accepting its discipline, and meekly obeying its rule. It added, no doubt, to the importance of the Vatican Council that it was held at Rome, in the very centre of Catholicity and of Catholic unity, and near the tombs of the martyred apostles, the founders of the Church. In this it contrasts with Trent, which, although the Fathers assembled at an obscure village in the Tyrol, was not less, on this account, an Œcumenical Council. Papal legates presided at Trent, whilst the Holy Father himself was present at all the solemn sessions of the Vatican Council which have as yet been held.

INFALLIBILITY.

There was no intention at first, as has been shown, of laying the question of infallibility before the council. It happened, however, that a great clamor, in regard to this question, came to prevail both within and without the Church. The enemies of the doctrine railed so strongly against it, and they who did not deny it declaimed so loudly against the opportuneness of pronouncing any decision concerning it, that it was positively forced upon the attention of the assembled Fathers. When, therefore, they came to discuss the primacy and the temporalities of the Sovereign Pontiff in connection with the Church of Christ, they hesitated not to consider, at the same time, his immunity from error when speaking, as Head of the Church and successor of Saint Peter, _ex cathedra_ on matters of faith and morals. The learning of theologians and the ability of orators were brought into requisition, and the fact came prominently out that it had been according to the mind of the Church at all times, that the Pope, the successor of St. Peter, is divinely assisted when pronouncing solemnly _ex cathedra_ on questions of faith and morals. When so pronouncing, the decisions of the Supreme Pastor have always been accepted by the Church, whether dispersed or assembled in council. It is a received belief among Christians that to every legitimate office is attached a grace of vocation. Is it not, therefore, in accordance with reason and Christian faith, that such grace should belong, and specially to the highest and most important of all offices? Such grace or assistance was promised to St. Peter, and through him to his successors, who are appointed to bear witness throughout all time to the truths of Divine revelation. For our blessed Lord declared, “I am with you all days.” He could not better have secured the permanence of his religion—the kingdom of God on earth, for the salvation of men in every age of the world. When the Supreme Pastor speaks in the exercise of his sublime office, the Church also speaks. The teaching and testimony of the Head of the Church and of the great body of the Church are identical. They must always be in harmony, as was so admirably shown by the decision of the council on infallibility and the confirmation thereof by the Holy Father—_confirma fratres tuous_—“confirm thy brethren.” Let not the opponents of the Church and her salutary doctrines be carried away by the idea that a subservient council wished only to glorify their spiritual Chief by ascribing to him imaginary personal gifts. They were incapable of any such thing. They were an assembly of the most venerable men in Christendom, who felt all the weight of their responsibility to God and men in the exercise of their sacred functions. Their decision has not altered the position of the Supreme Pastor. Any writings or discourses which he may produce in his merely personal or more private capacity are received by the Christian world with that degree of consideration to which they are entitled on account of the estimation in which he is held by men as a theologian and a man of learning and ability. It is only when pronouncing solemnly _ex __ cathedra_, as the successor of St. Peter and the Head of the Church, on questions of faith and morals, that he is universally believed to be divinely assisted so as to be above the danger of erring, or of leading into error—in other words (and we cannot help who may be offended), that he is infallible.

FRANCO-PRUSSIAN WAR—WITHDRAWAL OF THE FRENCH GARRISON FROM ROME—ADJOURNMENT OF THE COUNCIL.