Chapter 37

Pius IX., being partially informed of such cruelties, which it was utterly beyond his power to prevent, wrote to the United Greek Archbishop of Lemberg, Sembratovicz, conjuring him to send to the sorely persecuted people all the help in his power, both spiritual and material. He declared, at the same time, by the Bull, “_omnem sollicitudinem_” dated 13th May, 1874, that the Liturgies proper to the Eastern Churches, and particularly that of the United Greeks, which was settled by the Council of Tamose, in 1720, were always held in high esteem by the Holy See, and ought to be carefully preserved. Hearing that a Bull which concerned them had arrived from Rome, the Ruthenian peasants sent secretly to Lemberg, in order to procure it. Their envoys entering Galicia without passports, incurred the risk of being sent to Siberia. When the Bull was once obtained, the people assembled in groups, in remote places, and any one who could read, read it to the rest of the company. It was held in honor as a relic. When the Russians discovered that the Bull was known to the people, they did their best to cause it to be misunderstood, both among the clergy and the laity. They insisted, even, that the Pope had discarded the Greek rite; that henceforth, they who adhered to Rome, could not celebrate either the Mass of St. John Chrysostom or that of St. Basil, and that the marriage of secular priests, together with the Sclavonic language, would cease to be tolerated.

It has been attempted to conceal from the civilized world the more atrocious circumstances of the Russian persecution. But the darkest deeds of the darkest despotism cannot be always done in the dark. The press of continental Europe has informed the public mind. If anything were wanting to satisfy English readers, generally, it would be found in the despatch of Mr. Marshall Jewell, Minister of the United States, at St. Petersburgh, to Mr. Secretary Fish. This document is dated at the United States Legation at St. Petersburgh, 23rd February, 1874. The minister begins by stating that he took great pains to be correctly informed, regarding the state of matters, before writing his report. This, he adds, was not done without difficulty, as the affair was kept very quiet at St. Petersburgh. Certain repressive measures for the conversion of the Ruthenian Catholics having proved inadequate, “new and more stringent orders were given a few weeks later. In consequence of these orders, several priests (thirty-four, I have been told) who persisted in performing the former services, were arrested. In some localities the peasants refused to go to the churches when the Orthodox priests officiated, until they were forced to go by the troops. In other localities they assembled in crowds, shut the churches, and prevented the priests from performing the offices. In one case, it is said, a priest was stoned to death. Conflicts arose between the peasants and the armed force. On such occasions many persons were maltreated, and in the case of the village of Drelow—28th February—thirty peasants were slain, and many more wounded. It is said, even, that several soldiers were killed. It is reported that the prisons at Lublin and Kielce are crammed with prisoners. The peasants have also been flogged, men receiving fifty, women twenty-five, and children ten lashes each. Some women, more determined and outspoken than the rest, were punished with a hundred lashes. Like troubles, it is said, have occurred at Pratulin and other localities, with loss of life.... Last summer, the peasants of divers villages, in the Government of Lublin, were constantly obliged to submit to examination, and to appear before the courts. It was, in consequence, impossible for them to cultivate their fields; and, hence, they have been reduced almost to a state of famine. (Signed.) MARSHALL JEWELL.”

THE EAST—CHURCH IN THE TURKISH EMPIRE.

It is comparatively an easy undertaking to create trouble and disturbance in the church. It is not so easy, however, to establish a schism. The Prussian chancellor learned this fact when he beheld the failure of his _alt-Catholic_ scheme in Germany. Having tried the same game in Turkey, his projects, notwithstanding the aid and countenance of the Mussulman Power, proved abortive. The government of the sublime Porte had been very tolerant hitherto, as regarded its Catholic subjects. In the early days of Pius IX. it had concurred with the Holy See in establishing a Catholic bishop at Jerusalem; it protected pilgrimages and processions; it favored colleges and institutions for ecclesiastical education; and to such a degree that, under its auspices and through its care, there are several flourishing seminaries which renew the intellectual life of the people who follow the Latin rite. A united Bulgarian church has been founded and is daily gaining strength. The Maronites are almost completely restored after the disaster of 1860. The number of Greek Catholics or Melchites, has been almost doubled, so great is the number of conversions. The same may be said of the Chaldean or Armenian Catholics. These last are probably the best informed and the most influential of the Christian populations under the Sultan’s rule. Prussian intrigue, and a momentary renewal of Mussulman fanaticism, have done much to check, if not wholly to destroy this happy state of things. One Kupelian, aspiring to be patriarch of Armenia, was put forward by rich and influential parties as the administrator of their nation, and they succeeded in obtaining from the Porte his investiture, as the only true Head of the Armenian Catholics. The legitimate chief, Hassoum, Patriarch of Cilicia, protested. In vain, however, as France was no longer able to maintain his right. The last ambassador of that country representing Napoleon III., had even supported the pretensions and favored the machinations of the Kupelianites. The Porte was induced to treat Hassoum as a seditious person, and banished him from the country. The exile found his way to Rome, where he was kindly received by Pius IX. He did not return to Constantinople till 1876. Meanwhile, persecution was cruelly carried on. Bishops were expelled from their sees, rectors from their parishes, churches, monasteries and hospitals were seized by force of arms. At Damascus, Broussa, Sinope, Mardyn, Mossoul, all the principal towns of the Ottoman Empire, Armenian Catholics were forcibly driven from their churches, in order to make room for mere handfuls of Kupelianists. The persecution extended as far as Cairo. At Augora, twelve thousand Armenian Catholics were dispossessed in favor of twelve dissenters, one of these twelve being an apostate monk, the delegate of Kupelian. At Adana, the church, the school, and the residence of the Catholic Armenian bishop, with all the revenues attached thereto, became the prey of two individuals, a priest and a lay person. At Trebizonde, the bishop was expelled by Russian bayonettes, and died of grief. The value of property taken from Catholics is estimated at one hundred millions of livres. For what, it may be asked, was the power of an empire exercised, and so much robbery perpetrated? In favor, at least, one would say, of some important sect? No such thing. It was all for the would-be Kupelian schism, seven hundred strong. It is needless here to say how soon the degenerate Sultan, Abdul Aziz, and his prevaricating empire met their reward, whilst the legitimate Armenian patriarch, Hassoum, so long the victim of persecution, has been restored, is honored by the government of his country and held in the highest esteem by the Chief Pastor of the Christian fold. All this was foretold by Pius IX., although, indeed, the Holy Pontiff pretended not to utter a prophecy. In a letter intended for the consolation of the banished Archbishop of Mardyn, in Mesopotamia, and the Armenian Catholics, he says: “It behooves us not to lose courage, nor to believe that the triumph of iniquity will be of long continuance. For, does not the Scripture say: ‘The wicked man is caught in his own perversity; he is bound by the chains of his crimes, and he who digs a pit for others will fall into it himself: he who casts a stone into the path of his neighbor, will strike against it and stumble; finally, he who lays a snare for another will be caught therein himself.’ This war, venerable, brother, is waged, not so much against men as against God. It is because of hatred to his name that his ministers and faithful people are persecuted. Persecution constitutes their merit and their glory. God will at length arise and vindicate his cause. Whilst I applaud your firmness, I most earnestly exhort you never to let it fail you, but to possess your soul in patience, to wait confidently, and, at the same time, courageously, for you rely not on your own strength, but on the power of God, whose cause you maintain. Your constancy will confirm that of your brethren of the clergy and of the flock confided to your care. It will lead to a moral victory, assuredly more brilliant and more solid than the ephemeral success of violence.”

It was not long till the news of the day bore that many distinguished persons were returning to the one fold. A moral victory for the Armenian Catholics was following fast in the wake of successful force. The number of Kupelianists was diminishing. The churches and church properties of Adana and Diabekir, were abandoned by them in 1876, and the schism was in course of being extinguished.

The Chaldean patriarch, Audon, rashly undertook to establish a schism. Towards the end of February, 1873, he was reconciled to Pius IX., and relieved from the censures which he had incurred. The Chaldean Catholics gave a great deal of trouble. However anxiously Pius IX. labored for their salvation, they are insignificant in point of numbers, scarcely as many as would constitute a parish in any of our cities. Any further historical notice of them may, therefore, be very properly dispensed with.

CHINA—INDIA—JAPAN—WONDERFUL CHANGE.

China, where the light of Christianity has sought so long to penetrate and dispel the dismal gloom of heathen darkness, may now, at length, be said to enjoy the greatest possible degree of religious liberty. The European Powers, Great Britain and France, whilst securing the freedom of trade, and generally that intercourse which is customary between civilized nations, neglected not, at the same time, to establish such relations as render safe and available the labors of Christian missionaries. If, in Tonquin, there occurred a fearful massacre of Christians, it was due to the indiscretion of a French officer who exceeded his orders, and excited against his fellow-countrymen and the Christian populations, generally, the anger of the pagan Mandarins. The vengeance of these chiefs was prompt, sweeping and cruel. In the localities inhabited by Christians only some women and little children were spared. Not a house was left. The French government probably, from unwillingness to recognize, in any way, the action of its officer, refrained from punishing these atrocities. A treaty, placing the whole country of Tonquin under the protection of France, was concluded with the Emperor of Aunam, who is the Liege Lord of Tonquin, and thus liberty to preach the Gospel secured for the future.

In India and Western China, liberty of conscience has long prevailed. Pius IX. was, in consequence, enabled to increase the number of vicariates-apostolic in those countries, as well as in China proper, in proportion to the growth of the faithful people, however inconsiderable it was, as yet in the midst of countless numbers of heathens and Mahometans.

The Pontificate of Pius IX. would be for ever memorable, if only on account of the new era which appears, at length, to have dawned for the long benighted empire of Japan. That empire was as a sealed book to all Christian nations. As is well known, no traveller or merchant from any Christian land could set foot on its territory without first performing the revolting ceremony of trampling on the chief emblem of the Christian faith. At one time, nevertheless, there were many Christians in Japan, and, as will be seen, heathen prejudice and persecution had not been able to extinguish the Divine light. It may be conceived how searching and cruel the persecution was when it is remembered that, in the early part of the seventeenth century, there were two millions of Christians, and, about the same time, almost as many martyrs. All missionaries who, since 1630, landed on the inhospitable shores of Japan, were immediately seized, tortured, and put to death. It was generally believed that the Christian people were totally exterminated. Pius IX., notwithstanding, as if actuated by some secret inspiration, the very first year of his Pontificate, created a vicariate-apostolic of Japan. Several endeavors to enter into communication with the Japanese were made; but, for a long time, to no purpose. The sealed-up empire, at length, opened its ports to Great Britain and the United States of America. Such was the power of trade. The other civilized nations could no longer be excluded. Japan concluded a treaty with France by virtue of which the subjects of the latter State were secured in the free exercise of their religion among the Japanese. Mgr. Petitjean, who was, at the time, the vicar-apostolic, availed himself of such favorable relations to erect a church at Yokohama, and establish his residence at Nagasaki. All this was happily accomplished under the encouraging auspices of Pius IX. One day, as the vicar-apostolic had concluded the celebration of Mass, some inhabitants of a large village named Ourakami, near the city, came to him with countenances, expressive, at the same time, of joy and fear. Addressing him, they said: “Have you and your priests renounced marriage, and do you honor in your prayers the Mother of Christ?” The missionary replying in the affirmative, the Japanese fell on their knees and exclaimed: “You are, indeed, the disciples of Saint Francis Xavier, our first apostle. You are the true brethren of our former Jesuit Fathers. At last, after a lapse of two hundred years, we behold, once more, the priests of the true faith!” They gave thanks to God, shedding abundance of tears, with which mingled those of the good missionary; “religion,” they added, “is free only to strangers. The law has not ceased to punish us Japanese Catholics with death. No matter; receive us, nevertheless, and instruct us. The lapse of time and the want of books have, perhaps, disfigured in our memories the teachings of truth. There will happen to us whatever it shall please God to appoint.”

Four thousand families, comprising fourteen thousand individuals, had secretly persevered, clinging to the Catholic faith since the days of the Apostolic Xavier. Notwithstanding all the prudence of the missionaries, the secret of their relations with the natives became known to the local police, and more than four thousand inhabitants of Ourakami were arrested, bastinadoed, imprisoned or transported to the North. Their punishment lasted four years. One-third of their number died of want, but few of them gave way. The survivors of these persecuted people were finally restored to their country, and through the representations of the European consuls, religious liberty was granted, at least, provisionally, to natives as well as strangers. Thus did Pius IX., at length, enjoy the consolation to behold, established in peace, the church which St. Francis Xavier had planted in the Empire of Japan, and which was so celebrated in the annals of Christian heroism.

PERSECUTION IN BRAZIL.

Gonsalvez de Oliveira, Bishop of Olinda, had found it necessary to warn his diocesans against the machinations of certain secret societies, which were alike hostile to the Church and to the State. They had obtained so much influence with the latter as to be able to attack, with impunity, the Sisters of Charity, and the priests of the Lazarist congregation, as well as all other zealous priests who sought to restore the discipline of the church. Whilst, on the one hand, the bishop was sustained by the congratulations and encouragement of the Holy See, and by the deference to ecclesiastical authority of many Catholics who had been accustomed to consider the secret societies as most inoffensive associations, he was urged, on the other hand, by the fury of the chiefs of those societies, who, alone, know all that they aim at and hold secret.

The Emperor, Don Pedro II., influenced by his free-thinking _entourage_, judged that the pastoral letter should be denounced to the Council of State. The councillors declared that it was an illegal document, not having received the Imperial _placet_ “required by the Constitution of the Empire.” Now commenced the most heartless, and, as is always the case, unavailing persecution. By order of the ministry, the procurator-general summoned the Bishop of Olinda before the Supreme Court of Rio Janeiro. The intrepid prelate replied by a letter, in which he declared that he could not, in conscience, appear before the Supreme Court, because it was impossible to do so, without acknowledging the competence of a civil court in matters purely religious. On 3rd January, 1874, the bishop was ordered to go to prison. He intimated that he would yield only to force. The chief of police, accordingly, accompanied by two army officers, repaired to the Episcopal palace, and conducted Mgr. de Oliveira to the port where a ship of war was in attendance, to transport him to the maritime arsenal of Rio Janeiro, one of the most unwholesome stations in Brazil. There the illustrious prisoner was visited by Mgr. Lacerda, Bishop of Rio Janeiro, who took off his pectoral cross, which was a family keep-sake, and placing it around the neck of Mgr. Oliveira, said: “My Lord, you have full jurisdiction throughout this land to which you are brought as a captive. My clergy, the chapter of my cathedral, all will be most happy to obey your orders. Have the goodness to bless us all. The blessing of those who suffer persecution in the cause of Christ is a pledge of salvation.” Bishop Lacerda, before retiring, handed to the prisoner a large sum of money, in order that he should want for nothing, and promised to renew his visit as often as the gaolers would permit. Almost all the bishops of Brazil sent congratulatory telegrams to the imprisoned bishop. One of them went so far as to identify himself with the action of the Bishop of Olinda, by doing in like manner. It was the Bishop of Para, who was speedily transferred from his Episcopal palace to prison. The administrator who filled his place, having refused to remove the interdict which had been pronounced against certain confraternities which admitted members of the secret societies, was condemned on 25th April, 1875, to six years of forced penal labor. Four years of the like torture were decreed against the administrator of Olinda for a similar offence. So much for the humanitarian Emperor of Brazil and his enlightened advisers.

It was not long till new elections raised to power, men who had more respect for the Episcopal office, and the wretched Brazilian persecution came to an end.

The Bishop of Olinda was no sooner set at liberty than he repaired to Rome, in order to give an account of his conduct to Pius IX. The Holy Father gave him every proof of the warmest affection.

The lesser States of South America, which, on being emancipated from the yoke of Spain, had chosen the republican form of government, became a source of intense anxiety to the Holy Father. Venezuela, Chili, the Argentine Republic, and, even Hayti, appear to have been seized with the spirit of the time. They had become too great, one would say, to accept humbly the teachings of religion. Even Chili, where comparative moderation prevailed, made an attempt to subordinate in all things, spiritual as well as temporal, the Church to the State. The bishops, as in duty bound, protested; and, being unanimously supported by the people, the attack of Chilian free-thinkers, on public peace and liberty, was abandoned. The trouble in Hayti arose more from a desire, on the part of the negroes, to have native priests than any real hostility to religion. The government ignorantly assumed the right to appoint the chief administrators of the Church. The people were painfully affected by this unwarrantable encroachment on the spiritual power. It was hardly to be supposed that Peru should be out of the fashion. Pius IX. appears, however, to have settled the difficulties of the Peruvians, by granting to their presidents the same right of patronage which was formerly enjoyed by the Kings of Spain. The religious troubles of Mexico were not so easily composed. The civil authorities of that sadly unsettled republic, urged, it is believed, by the secret societies, aimed at nothing less than the total suppression of religion. On 24th November, 1874, they decreed that no public functionary or body of officials, whether civil or military, should attend any religious office whatsoever. “The Sunday or Sabbath day,” they impiously ruled, “shall henceforth be tolerated only in as far as it affords rest to public employees.” Religious instruction, together with all practices of religion, was prohibited in all the establishments of the federation of the States and the municipalities. No religious act could be done except in the churches, and there, only, under the superintendence of the police. No religious institution was authorized to acquire real estate or any capital accruing from such property. Article nineteen of this detestable legislation, and which was carried by one hundred and thirteen to fifty-seven votes, interdicted the Sisters of Charity from living in community and wearing publicly their costume. Thus were expelled from Mexico four hundred sisters, who performed their charitable offices in the hospitals, schools and asylums of the country. Public opinion was roused, but to no purpose. The good sisters were allowed to embark for France, bearing with them the fate of thousands of the unfortunate. They may, perhaps, be replaced by the Prussian chancellor’s deaconesses; of this sisterhood, the best suited for the Mexican climate, would, no doubt, be that portion which fled from Smyrna on the approach of an epidemic.

ECUADOR.

In the midst of so many discontented, turbulent, persecuting, semi-barbarous States, there was one where there was neither discontent, nor turbulence, nor persecution. This favored Republic of Ecuador was in close communion with Pius IX., and its president discarding all the fine-spun views and chimerical theories of the time, ruled, as became the chief of a free State, according to the wishes and the generally accepted principles of his people. A republic, so governed, provided it remain uncorrupt, cannot fail to enjoy the highest degree of prosperity compatible with its position and material resources. Not only did Ecuador itself enjoy the fruits of its truly free and rationally republican government, it was able also to extend the blessings of its Christian and liberal civilization to neighboring tribes. Moved by the example and the representations of the good people of Ecuador, nine thousand savages of the Province of Oriente were induced to adopt the habits of Christian civilization. The government of the enlightened president, Garcia Moreno, was so abundantly blessed that, in twelve years, the trade of Ecuador was doubled, as were also the number of its schools and the sum of its public revenues.