THE VATICAN COUNCIL.
NUMBER TWO.
We intimated in our last number our intention of presenting each month to the readers of The Catholic World an article on the progress, and, so far as we could, on the proceedings of the Vatican Council, now in session. We shall endeavor, in so doing, to state facts, the accuracy of which we can guarantee. Misstatements, silly, absurd, and not unfrequently mischievous, are sent by "our own correspondents," to fill the columns of hostile newspapers; and they may sometimes disturb the minds and sadden the hearts of the unwary. We wish to give such an account as shall correct such errors and misstatements, by an accurate and impartial statement of the truth. Our form of a monthly publication may subject us to some delay, and to the disadvantage of saying much which our readers will have already seen in the daily and weekly press. But on the other hand, it will secure for us fuller and more accurate knowledge of our subject than could be obtained at an earlier period, and may enable us, perhaps, to form a more mature judgment on many points. Our aim is to give a series of articles, which our readers may preserve and refer to hereafter. In writing them, we are guided by information derived from the best sources.
The amount and the variety of misstatements and of mistakes about the council and its doings, that have fallen even under our own eyes, would seem incredible. The talent of fiction seems to have attained a truly marvellous development. We tried to classify them. There were fictions to blame, and fictions to praise, fictions droll, fictions malicious, fictions stupid, fictions about persons, fictions about things, fictions about words, fictions about the past, fictions about the present, fictions in the shape of conjectures of the future, fictions gay and witty, fictions solemn and dull, fictions pious, and fictions blasphemous.
But then even this stream of incorrect statements, the result of imagination striving to eke out a scanty knowledge of facts, or of prejudice looking at every thing through a distorted medium, is poured forth to satisfy, if it can, the cravings of the public, and is an additional evidence of the intense and universal interest the Council of the Vatican has excited. Men may misrepresent it, they may hate it, or fear it. They cannot despise it. It seems they cannot be silent about it.
The time has not yet come to speak of the results of the deliberations of this venerable body. Perhaps it is well that it is so. As yet, our minds are still dazzled and preoccupied by the outward splendor and the striking external aspects of the council. Everywhere in Rome, you hear men commenting on these points, and comparing the present œcumenical council with those which the church has celebrated in the past centuries of her existence.
But once before in her history were so many bishops gathered together. In the second Lateran Council, assembled by Pope Innocent III., in 1139, about one thousand bishops united. The next largest number was at Chalcedon in 451, where six hundred and thirty bishops assembled; and next to that came the second Council of Lyons in 1274, under Gregory X., at which five hundred were present. Of the other councils, one had over four hundred bishops, five over three hundred, and the others all fell below that number.
Since the day of the opening not a few additional bishops have arrived, and the total number now taking part in the present council cannot fall below seven hundred and fifty. The Vatican Council stands, therefore, by a mere count of numbers second on the list. But, as a representation of the entire world, it far exceeds all that have preceded it.
The remarkable punctuality with which the council was opened is a subject of surprise and gratification, and may well be looked on as a signal evidence of the protection of divine providence. It has not always happened that councils could meet at the time and the place first indicated in the bull for their convocation. Sometimes only a comparatively small number of bishops could assemble; and weeks and months, and perhaps a year would pass by, before such a number could gather together as to render the opening of the council advisable. The difficulties of journeying were great. Oftentimes political jealousies, and the wars of nations, interfered to delay and embarrass, if they could not altogether thwart, the meeting, as well as the action of the council. Something of this kind was anticipated by many in the present instance. When, in 1867, Pius IX., in his address to the assembled bishops, stated his purpose of holding a sacred œcumenical council of the bishops of the whole world, in order that, with their united counsels and labors, necessary and salutary remedies might, by God's help, be applied to the many evils under which the church suffers, the heart of the Catholic world thrilled with delight. But among infidels and non-Catholics, and even lukewarm Catholics, or those of little faith, there was many a jest and many a sneer. Many a paper assured its readers that the council would not, could not assemble; and some, who thought themselves well informed, declared that before the day for opening it would arrive, Garibaldi would be in Rome, and Pius IX. a wanderer and a fugitive, far from the Vatican. Plans were even then being laid to bring this about; and, ere many months rolled by, a well-prepared and vigorous attempt was made to carry them into effect. The attempt signally failed. The battle of Mentana forbade its renewal in that shape for some time to come; and the storm, at one moment so threatening, passed by. The council was called, and the place and the day of its meeting appointed. What Garibaldi and his party had failed to effect by arms, diplomacy now attempted in another guise. The chief minister of a so-called Catholic power professed to entertain great apprehensions of the possible results of the council, and sent a secret circular to the courts of the other Catholic nations of Europe, urging the expediency of united action in such shape as might control the decisions of the council. Had the plan been adopted, and the spirit in which it was conceived been carried out in the details, the result would probably have been what the originators intended, and what indeed some of their papers announced to the world as already determined on. The council would have been postponed, perhaps would not have met at all. But this plan failed too. The circular was received coldly, and the proposal fell to the ground. Under the guiding hand of Providence, all was peaceful. The bishops (save those under the Czar of Russia) were free to travel in peace; and they came at the voice of the chief pastor. From the volcanic and coral islands of the Pacific, from Hudson's Bay and Labrador and Canada, from Brazil, La Plata, and Chili, from the golden shores of California, from rugged New England and the fertile valley of the Mississippi, from mysterious Egypt, and the classic isles of Greece, from the sacred hills and cities of Palestine and Syria, from the stricken remnants of Assyria and Media, from Persia, India, Burmah, Siam, and China, bishops were journeying toward the central city of the Catholic world. The antipodal Australia and New Zealand sent still others. From every country of Europe, Hungary, Bohemia, Illyria, Austria. Prussia, Bavaria, and Würtemberg, France, Spain, and Portugal, England, Holland, Belgium, Scotland, and Ireland, the Island of Saints, they came, not merely a few delegates, but it seemed the entire episcopal body en masse. Distance and difficulties of the journey were no obstacles; even old age and infirmities seemed to have lost the power of retaining these prelates at home. Among the arrivals in Rome over a score had passed eighty years of age, and one, not the least vigorous among them, had reached the mature age of ninety-five. And so it came to pass, under the blessing of Heaven, that in this nineteenth century, in which even that profound statesman and excellent Catholic, Count De Maistre, once said it would be simply impossible to convene a general council of the church, all difficulties have vanished, and without one hour's delay or postponement, the Vatican Council, exceeding all others save one in its number of prelates, and far surpassing that one in its intrinsic grandeur, was opened in the majestic Basilica of St. Peter, on the day and the hour originally appointed. We may trust that the blessing of Heaven will continue with it, and that its results will be commensurate with the prayers and hopes of the Catholic world, in promoting the glory of God, in establishing the kingdom of Christ our Lord on earth, and in leading men to Christian holiness and eternal life.
In our former article we gave an account of the grand spectacle presented at the opening session. In the present one, we will speak of the general congregations, or committees of the whole, as we would term them, in which most of the work is to be done. The curious observer will find here many of those old rules and forms from which the modern and civilized world has derived our existing codes of parliamentary rules. It is interesting to observe the points of agreement and of disagreement. For of later years, in our mundane parliaments, the strife of party spirit, and sometimes the necessity of settling a question by a given time, have brought in various devices unknown in those older and quieter assemblies for the purpose of shutting off debate, or overcoming the reluctance of a minority for a speedy vote.
An œcumenical council is, under one point of view, a deliberative assembly of the entire Catholic Church. The sovereign pontiff, who, as successor of St. Peter, the head of the apostolic college in the see of Rome, is head of the Catholic Church and the centre of unity, presides ex-officio. As his right and his power were not bestowed on him by the church, but were instituted by her Divine Founder as an essential part of her organization, it follows that they do not cease, or suffer suspension, on occasion of, or during the holding of a council.
His office in reference to councils has been recognized from the beginning. A Council of Alexandria, in their letter to Pope Felix II., in the year 362, wrote: "We know that in the great Council of Nice all the bishops unanimously declared that councils should not be held save with the judgment of the Roman pontiff," and Julius I., in his first letter to the eastern churches, appealed to the ancient laws of the church, which forbade "the holding of councils without the knowledge and assent of the Roman pontiff, because the Holy Roman Church held the primacy over all the churches." In the first place, then, an œcumenical council must be summoned by the authority of the pope. In the second place, he presides in the council ex-officio, either personally or by such legates as he may send. The First Council of Nice in Bithynia was held in 325. Three hundred and eighteen bishops were present, all of them (save half a dozen) patriarchs, archbishops, and bishops from the east. Osius, a bishop of Spain, and two priests from Rome, presided in the name of Pope Sylvester. Meletius of Antioch, and afterward St. Gregory of Nazianzum, presided in the name of Pope Damasus in the First Council of Constantinople, in 381. St. Cyril of Alexandria presided at the Council of Ephesus in 431, in the name of Pope St. Celestine I. St. Leo the Great sent two bishops, Pascasinus and Lucentius, and two priests, Boniface and Basil, who conjointly represented him, and presided over the Fourth General Council at Chalcedon, in the year 451. The same right has been exercised in every succeeding œcumenical council. Nor could it be otherwise. The body cannot be separated from the head without destroying the life of the church. The gates of hell would then have assuredly prevailed over her.
A third right and office of the sovereign pontiff in relation to œcumenical councils is that of confirming and giving force to their decrees. His is the supreme duty and charge of confirming his brethren in the faith. Pope St. Damasus expressed the Catholic doctrine and practice on this head fifteen hundred years ago, when he wrote to the bishops of an African council, "You well know, that to hold councils without the authority and approval of the Roman see is not according to the Catholic spirit; nor do we meet any councils that are held as legitimate which were not supported by its apostolic confirmation." The words of Pope Damasus were then specially significant and emphatic. Not a quarter of a century before, in 363, six hundred bishops had assembled at Rimini, and, under pressure from the Emperor Constantius, had passed decrees which Pope Liberius reprobated. At once, and ever since, that Council of Rimini has been held as utterly destitute of authority.
An œcumenical council, therefore, to be truly such, must be convoked by the sovereign pontiff, or by his authority, must be presided over by him, either in person or by his legates, and its acts must be confirmed and sanctioned by him.
To say he has the duty of judging when the necessities or dangers of the church render it proper to summon a general council, in order to meet or to remedy them, implies obviously that he will propose to the council the matters on which he calls for their judgment and their coöperation with him. As president ex-officio, it is his duty to make such arrangements in accordance with the spirit of religion, and the usages of former councils, as will facilitate and expedite the action of the council, and allow the bishops to return as quickly as possible to their flocks.
In the present instance, the sovereign pontiff has done this chiefly by the brief, Multiplices inter, and by the labors of the five preparatory commissions, which have for nearly a year and a half been studying up the subjects which are to form a portion of the matter to be discussed and decided on by the council.
We have already spoken of this apostolic letter, Multiplices inter. It was dated November 27th, and having been printed in pamphlet form, was delivered to the bishops on December 2d, nearly a week before the opening of the council. There are ten chapters in it, several of which set forth the mode of procedure which will be followed in the council in the transaction of business.
Chapter ii. is as follows:
"Although the right and duty of proposing the matters to be treated in the Holy Œcumenical Council, and of asking the judgments of the fathers on them, belongs only to us and this apostolic see, yet we not only desire, but we exhort, that if any among the fathers of the council have any thing to propose which they believe will tend to the general benefit, they shall freely propose it. However, as we clearly perceive that this, unless it be done in proper time and mode, may seriously disturb the necessary order of the business of the council, we direct that such proposals be offered in this mode, to wit: 1. Each one must be put in writing, and be directly delivered to a special congregation (committee) composed of several cardinals and fathers of the council, to be appointed by us. 2. It must regard the general welfare of the church, not the special benefit of only this or that diocese. 3. It must set forth the reasons for which it is held useful and opportune. 4. It must not run counter to the constant belief of the church, and her inviolable traditions. The said special congregation shall diligently weigh the propositions delivered to it, and shall report to us their recommendation as to the admission or exclusion of them, in order that, after mature deliberation, we may decide whether or not they shall be placed before the council for discussion."
We may say here that this special committee has been appointed, and is composed of twelve cardinals and fourteen prelates. Of the cardinals five are usually resident in Rome, three are from sees in Italy, one is French, one Spanish, one German, and one (Cardinal Cullen) from Ireland. Of the prelates, two are patriarchs from the East, one is French, two Spanish, four Italians, one South American, one (Archbishop Spalding) from the United States, one Mexican, one English, one Belgian, and one German. This committee is thus an admirable synopsis, as it were, of the entire council. Their duties may hereafter be delicate and responsible. So far, we believe, they have not been called on to act.
Chapters v. and vii. of the same apostolic letter set forth that, for the rapid furthering of business, there shall be six other standing committees, the members of all of which shall be elected by ballot, in the council: 1. On excuses for non-attendance, or for leave of absence, to consist of five members. 2. On grievances and complaints, likewise to consist of five members. 3. On matters of faith, to consist of twenty-four members. 4. On matters of discipline, with twenty-four members. 5. One on regular orders, with twenty-four members; and 6. One on oriental rites and on missions, to consist of twenty-four members. These last four committees, or deputations, as they are termed, will be presided over each by a cardinal, to be appointed by the pope.
Chapter vi. appoints the officers and attendants required in the council. Prince John Colonna and Prince Dominic Orsini are sergeants-at-arms. What a change from the days, seven centuries ago, when their ancestors would meet only as rivals at court, or antagonists in the field! The Rt. Rev. Joseph Fessler, of Germany, is named secretary of the council, with an under secretary and two assistants. Seven notaries are named, and eight scrutatores or tellers, for receiving and counting the votes. Among these last is Monsignor Nardi, well known to the foreign visitors to Rome. The promotors, masters of ceremony, and ushers are also named in this chapter.
Finally, the sovereign pontiff, who would preside in person only in the solemn sessions, designated five cardinals who, in his name and by his authority, would preside in the general congregations. They were Cardinals De Reisach, De Luca, Bizzarri, Bilio, and Capalti.
The apostolic letter also set forth how the several committees of theologians had prepared schemata, or draughts, as we would term them, on various points belonging to the general purposes of the council. The Holy Father declared that he had abstained from giving to these draughts any sanction of approval. They would be placed in the hands of the bishops for their serious study and for their discussion, (integra integre,) freely, and as to every part.
These arrangements were held to be sufficient at least in the commencement. Should it appear during the progress of the council that additional measures are necessary, it is obvious that they can, at any time, easily be provided by the fathers.
In our account of the grand ceremonial of opening the council, we stated that the second decree appointed a second solemn session to be held on the festival of the Epiphany, January 6th. The bishops were also informed that the first general congregation would be held on Friday, December 10th, at nine A.M.
On that morning, by half-past eight, thousands were waiting in the grand nave of St. Peter's, to see the bishops as they arrived and passed up its length, to reach the council hall, in the transept, to the right of the main altar. Hundreds remained to see them come out at the conclusion of the meeting. On each of the ten times since then that the bishops have met in general congregation, there was the crowd of Romans and of strangers. In truth, under some respects, this occasion seems almost as interesting as a public session. The bishops come, not in procession, but singly, or in groups of two, three, or four, as they may chance to arrive at the door of St. Peter's. They are robed not in cope and mitre, but simply in rochet and mantelletta, and as they gravely walk up the nave, you have a full opportunity to scan their features and study their bearing, their size, and to read the thousand and one indications of character by which, whether correctly or incorrectly, men will ever form some judgment of those they look on. Most of them bear in their hands portfolios for writing, and large quarto pamphlets which have been distributed to them. They look as if they had been studying, and were still preoccupied with matters of importance.
They enter the door of the council hall, and each one passes to his numbered seat. Some open their pamphlets, some are writing, some are conversing in whispers. At nine A.M. the main door is closed. Whoever comes late must enter by a side door. Mass of the Holy Ghost is celebrated by some one of the prelates, without music. At its conclusion, the presiding cardinals take their places. All kneel while the chief cardinal reads the prayers prescribed for the occasion. When he concludes, all rise, are seated, and the congregation is opened.
On December 10th, only four of the presiding cardinals were in their places. The chief one, Cardinal De Reisach, was absent in Switzerland, whither he had gone for his health. He has since died there. Born in Bavaria, in 1806, of a noble family, his rank, his talents, and his personal accomplishments, and the prospect of a brilliant career before him, gathered around him a circle of admirers and hopeful friends, as, at the age of twenty, he took his place in the court of King Louis. Pure and delicate as a girl, loving piety, and dreading the seductions of the world, he soon gave up all the world offered, and withdrew to devote himself to the sanctuary. He came to Rome, to pursue his theological studies in the German College, graduated with honors, was ordained priest, and soon after, when not thirty years of age, was appointed rector of the celebrated College of the Propaganda. His memory is dear to all those students, now scattered through the world, who had the happiness of being under his paternal care. In 1836, he was consecrated Bishop of Eichstadt, in his native land, and afterward was made Archbishop of Munich. In both these offices he displayed that zeal, and wisdom, and firmness, united with kindest charity, of which his earlier years had given such promise. He was finally made cardinal, and resigning the archbishopric of Munich, came several years ago to reside again in Rome. For some time past his health was impaired. He was president of one of the preparatory committees of theologians and canonists for the council, and it is thought that his excessive labors as such contributed not a little to break his health down. In September he left Rome, never to return. In his death, the Vatican Council has lost one who would have been a most able presiding cardinal.
On December 10th, Cardinal De Luca, the next in rank, took his place, and made a brief and eloquent address to the fathers. It was of course in Latin, the language of the council. The bishops voted by ballot, first, for the five members of the committee on excuses, and then, a second time, for the five members of the committee on complaints. As the fathers voting were over seven hundred, as each one voted for ten persons, and as the voting was very scattering, it was obvious that the ballots could not be counted then and there. They were therefore placed in boxes, which were publicly sealed; and a committee, consisting of the senior patriarch, the senior primate, the senior archbishop, the senior bishop, and the senior mitred abbot, was appointed to superintend the counting of these votes the next day, and to superintend the counting hereafter the votes to be cast in the coming elections. The ushers then delivered to each of the bishops a copy of the first draught, or schema, on doctrinal matters. The concluding prayer was said, and the meeting adjourned.
The prelates elected on the committee of excuses were, Melchers, Archbishop of Cologne; Monzon y Martins, Archbishop of Granada; Limberti, Archbishop of Florence; Landriot, Archbishop of Rheims; and Pedicini, Archbishop of Bari.
Those elected on the committee of complaints were, Angelini, Archbishop of Corinth; Mermillod, Bishop of Geneva; Sannibale, Bishop of Gubbio; Rosati, Bishop of Todi; and Canzi, Bishop of Cyrene.
On the 14th of December, a second general congregation was held. After the celebration of mass and the opening prayers, two documents were distributed to the bishops. The first had special reference to the council. It was a "constitution" on the election of the Roman pontiff, should the apostolic see become vacant during the œcumenical council. Referring to the long-established laws of the church as to such a case, the decrees of several sovereign pontiffs in times past, and the clear precedents in the history of several general councils, the Holy Father now anew decrees and ordains "that if it please God to put an end to our mortal course during the General Council of the Vatican, whatever may be the position of the council and the state of the business on which it is engaged, the election of the new sovereign pontiff must be made by the cardinals alone, the council having no share therein." And he further decrees and ordains that "if our death occur during the said Vatican Council, this council, in whatever state it may be, and whatever be the position of the works on which it is engaged, is forthwith and immediately to be deemed suspended and adjourned. The council must therefore at once abstain from holding any meeting, congregation, or session; it must not make any decree or canon, nor take any proceeding, until such time as the new pontiff, having been canonically elected by the sacred college of cardinals, judges right, in virtue of his supreme authority, to ordain that the council be resumed and continued."
A cloud of sadness, we are told, seemed to fall on the assembly of prelates as they read this rehearsal and reënactment of the law of the church for the case contemplated—a case by no means impossible; for Pius IX. has reached the ripe old age of fourscore, and in his pontificate is fast approaching "the years of Peter." They thought, doubtless, of their distant homes and their flocks, so dear to their hearts; they thought of the council they were just entering on, and remembered how often other councils had lasted years. Yet from many a heart a prayer went up that not by his death should this council cease; many a lip spoke the words, Vivat, diu vivat Pius Nonus. Were it not for the sanctity of the place, and the graveness of the assembly, the low spoken words would have been loud acclamations ringing through St. Peter's.
The second paper did not directly refer to the council, and we would not speak of it here had it not been made the subject of so many remarks and so much misrepresentation in many secular papers. It was a bull revoking and annulling many of the censures and penalties enacted in times past by the canon law against various offences.
A little thought will make the matter clear. The church has power, and has always exercised it, to inflict her censures and penalties on grievous offenders. Such penalties, intended to deter from evil, and to procure, if possible, the amendment of the offender, must be prudently adapted to the circumstances of time and place. Many things must be taken into consideration. Hence, it will happen that what is beneficial at one time is hurtful at another. What in one age, or in one condition of a country, would repress the evil, may in another age, or under different circumstances, be found to aggravate it.
Hence, in the body of canon law, commenced as it was eleven centuries ago, and embracing, in fact, many laws of a far more ancient date, it is not surprising to find many laws which, however wise at the time of their enactment, are no longer applicable with prudence, and which the church has centuries ago let fall into desuetude and oblivion. There are other laws concerning which this action may even now be going on. In some countries it may be more advanced than in others. To some minds it may be clearer than to others. Hence, for some time past, and especially on occasion of the council, representations have been made in Rome on the subject. The sovereign pontiff, after mature consideration, and taking advice of his counsellors, has by this bull withdrawn and repealed all the censures and ecclesiastical penalties at any time in ages past enacted by his predecessors, excepting those of which he gives a special and definite list in the bull. These he leaves as they were; all others he abrogates.
At this second congregation a ballot was taken for the members of the committee or deputation on matters of faith. Each prelate voted for twenty-four persons. There were seven hundred and twenty-one votes cast. They were sealed up as before, in the presence of the council, and were afterward counted. The result was as follows:
1. Most Rev. Emmanuel Garcia Gil, Archbishop of Saragossa, Spain.
2. Rt. Rev. Louis Francis Pié, Bishop of Poitiers, France.
3. Most Rev. Patrick Leahy, Archbishop of Cashel, Ireland.
4. Most Rev. Réné Fr. Regnier, Archbishop of Cambrai, France.
5. Most Rev. John Simor, Archbishop of Gran, Hungary.
6. Most Rev. Ignatius Andrew Schaepman, Archbishop of Utrecht, Holland.
7. Most Rev. Antonius Hassun, Armenian Patriarch.
8. Rt. Rev. Bartholomew D'Avanzo, Bishop of Calvi.
9. Most Rev. Miecislaus Ledochowski, Archbishop of Gnesen and Posen.
10. Most Rev. Francis Cugini, Archbishop of Modena, Italy.
11. Rt. Rev. S. D. Larangeira, Bishop of Rio Grande, Brazil.
12. Rt. Rev. Ignatius Senestry, Bishop of Ratisbon, Bavaria.
13. Most Rev. Victor A. Dechamps, Archbishop of Malines, Belgium.
14. Most Rev. Martin J. Spalding, Archbishop of Baltimore, United States.
15. Rt. Rev. Anthony Monescillo, Bishop of Jaen, Spain.
16. Rt. Rev. Peter J. De Preux, Bishop of Sion, Switzerland.
17. Rt. Rev. Vincent Gasser, Bishop of Brixen, Tyrol.
18. Most Rev. Raphael V. Valdivieso, Archbishop of Santiago, Chili.
19. Most Rev. Henry Edward Manning, Archbishop of Westminster, England.
20. Rt. Rev. Fred. M. Zinelli, Bishop of Treviso, Lombardy.
22. Most Rev. Walter Steins, Archbishop of Calcutta.
23. Rt. Rev. Conrad Martin, Bishop of Paderborn, Prussia.
24. Most Rev. Joseph S. Allemany, Archbishop of San Francisco, United States.
Cardinal Bilio was appointed chairman.
This is looked on as the most important committee of the council; and it is gratifying to us, and honorable to the Catholic Church of the United States, that two of our archbishops should be placed on it.
A third general congregation was held on the 21st of December, for the election in the same manner of twenty-four prelates, to constitute the deputation or committee on discipline. The number of votes given was larger than on the previous occasion. We give the names of those elected, arranging them here, as we did before, according to the number of suffrages each one received:
1. Most Rev. John McCloskey, Archbishop of New York, United States.
2. Rt. Rev. William Ullathorne, Bishop of Birmingham, England.
3. Most Rev. John McHale, Archbishop of Tuam, Ireland.
4. Most Rev. Pelagius De Lavastida, Archbishop of Mexico.
5. Rt. Rev. Pantaleon Monserrat y Navarro, Bishop of Barcelona, Spain.
6. Most Rev. Anastasius Yusto, Archbishop of Burgos, Spain.
7. Most Rev. Julius Arrigoni, Archbishop of Lucca, Italy.
8. Most Rev. Francis Baillargeon, Archbishop of Quebec, Canada.
9. Most Rev. Paul Ballerini, Patriarch of Alexandria.
10. Rt. Rev. Claudius Plantier, Bishop of Nîmes, France.
11. Rt. Rev. Theodore de Montpellier, Bishop of Liège, France.
12. Rt. Rev. Stephen Marilley, Bishop of Lausanne, Switzerland.
13. Rt. Rev. F. X. Wierzchleyski, Bishop of Lemberg, Hungary.
14. Rt. Rev. George Stahl, Bishop of Wurzburg, Germany.
15. Rt. Rev. John Ambrose Huerta, Bishop of Puno, South America.
16. Rt. Rev. Charles Fillion, Bishop of Le Mans, France.
17. Rt. Rev. John B. Zwerger, Bishop of Segovia.
18. Rt. Rev. Nicholas Sergent, Bishop of Quimper, France.
19. Rt. Rev. Michael Heiss, Bishop of La Crosse, United States.
20. Most Rev. Marianus Ricciardi, Archbishop of Reggio, Italy.
21. Rt. Rev. Leo Meurin, Bishop of Ascalon.
22. Rt. Rev. John Guttadauro di Reburdone, Bishop of Caltanisetta, Italy.
23. Rt. Rev. Marinus Marini, Bishop of Orvieto, Italy.
24. Rt. Rev. Joseph Aggarbati, Bishop of Sinigaglia, Italy.
Cardinal Caterini was afterward appointed president of this committee.
On December 28th, another general congregation was held, at which the following twenty-four prelates were elected, to constitute the committee on all questions relating to the religious orders:
1. Most Rev. Francis Felix y Solans, Archbishop of Tarragona, Spain.
2. Rt. Rev. Andrew Raess, Bishop of Strasbourg, Alsace.
3. Most Rev. Godfrey St. Marc, Archbishop of Rennes, France.
4. Rt. Rev Ferdinand Blanco, Bishop of Avila, Spain.
5. Rt. Rev. John Derry, Bishop of Clonfert, Ireland.
6. Most Rev. Joseph B. Dusmet, Archbishop of Catania, Sicily.
7. Rt. Rev. Felix Cantimorri, Bishop of Parma, Italy.
8. Most Rev. Joseph J. Checa, Archbishop of Quito, South America.
9. Most Rev. Frederic de Fürstenberg, Archbishop of Olmütz.
10. Most Rev. Charles Pooten, Archbishop of Antivari and Scutari, in Dalmatia.
11. Rt. Rev. Paul Micaleff, Bishop of Città di Castello, Italy.
12. Rt. Rev. Stephen V. Ryan, Bishop of Buffalo, United States.
13. Rt. Rev. Simon Spilotros, Bishop of Tricarico, Greece.
14. Most Rev. Alexander Angeloni, Archbishop of Urbino, Italy.
15. Rt. Rev. Ignatius M. Cardoso, Bishop of Faro.
16. Rt. Rev. Francis de Leonrod, Bishop of Eichstadt, Bavaria.
17. Rt. Rev. William I. Clifford, Bishop of Clifton, England.
18. Rt. Rev. Thomas M. Salzano, Bishop of Tanes.
19. Rt. Rev. John I. Fayet, Bishop of Bruges, Belgium.
20. Rt. Rev. M. Ephrem Garrelon, Bishop of Nemesi.
21. Most Rev. Aloysius Nazari di Calabiano, Archbishop of Milan.
22. Most Rev. George Ebedjesu Kayatt, Chaldean Archbishop of Amida.
23. Rt. Rev. Caspar Willi, Bishop of Antipatros, Greece.
24. Rt. Rev. John Thomas Ghilardi, Bishop of Mondovi, Italy.
Cardinal Bizzarri was appointed president of this deputation.
This fourth congregation was one of importance and special interest, for at this meeting the discussion of the schema, or draught, on certain matters regarding faith, given to the bishops on December 10th, was to commence. Originally, and to the great mortification of the architect, the noble hall prepared for the council was found to be unsuited for speaking. Its size, the loftiness of the roof, and its communication aloft with the nave and the dome, seemed to render even strong voices inaudible. When the secretaries made announcements, they were forced to repeat the same words two or three times from different positions, that all might hear. To hold discussions there seemed impossible. Various halls in the Vatican Palace were measured. Several churches were examined; and at one time it was almost decided to try a hall in the distant Quirinal Palace. But, before doing so, the architect tried other plans in the council hall itself, and has finally succeeded in remedying the evils complained of in a very simple manner, and to the satisfaction of all. The hall itself is, as we have said, the north wing of the transept, divided from the rest of the church by a partition wall, rising about one third of the way to the vaulted ceiling above. Its dimensions are about two hundred feet in length by almost one hundred in breadth, and the ceiling is over one hundred and fifty feet high. Its southern end, toward the church, is square. The other end is the semi-circular apse of the transept. This apse is occupied by an elevated platform, on which, in the middle, is the throne of the sovereign pontiff. The cardinals are seated in lines on either side of him, and before them are seated the patriarchs. All this occupies nearly one third of the hall. For the other two thirds, lines of seats stretch down on either side, from the platform to the partition wall, giving ample room for all the bishops. In the middle, between these rows of seats, stretches an ample space down to the broad door. Toward the platform there are here and there in it tables and seats for the secretaries, notaries, and other officials. Nearer the door stands the altar, and near by the movable pulpit. The alteration consists in this: a second partition wall, of light materials, is thrown across the hall, about one third of the way from the door, cutting off the altar and one half of the seats on either side. The prelates who occupied these seats are now placed in other temporary seats in the middle space and on the platform. As the Holy Father does not preside in the congregations, his throne is removed, and thus room is obtained in the apse for another altar, at which the mass is celebrated. At its conclusion, the presiding cardinals come forward and take their places in seats in front of the altar. The pulpit stands opposite, against the middle of the new partition; and the loss of voice by its passage aloft into the church is prevented by an awning overhead, stretching entirely across the hall, and extending from the partition some twenty-five feet forward.
In a solemn session all this change disappears. The second partition and the awning are taken away. The prelates occupy their old places; the second altar is removed; the pope's throne is restored; and the services are at the original altar. All is brought back again for the next congregation. A few hours suffice to put it up or take it away.
In the congregation of December 28th, after the voting had ended, and the ballots had been sealed up as usual, to be afterward counted, the presiding cardinal announced that the discussion on the first schema, or draught, on matters of faith, would now commence, and that fourteen prelates had already given notice of their intention to speak. They would have precedence of all others, and would be heard in their order of rank and seniority. Seven spoke that day, all of course in Latin. First was Cardinal Rauscher, of Vienna. The second of the number was the learned Archbishop of St. Louis. The seventh was the eloquent Archbishop Connolly, of Halifax. The discussion was continued on the 29th, when, in addition to the seven who remained over from the day before, a second, list of ten additional speakers was announced. On the 3d of January, the Bishop of Savannah spoke; and a third list of five more speakers was given in on the 4th. On the 8th, still nine speakers in addition sent in their names; all was closed at the sitting of January 11th. In all, thirty-five speakers addressed the council. Three others, who were to speak, stated that what they intended to say had already been fully treated of by other speakers, and in such manner as to render any repetition unnecessary. The speakers were from North America, South America, France, Spain, Italy, Prussia, Belgium, Austria, Hungary, Greece, Armenia, and Chaldea. The Latin was their common language, and it was wonderful with what correctness and readiness all spoke it. Some of them—the Italians and Hungarians especially—were as fluent as if it were their mother-tongue—as indeed it almost is for them. The nationality of the speaker might generally be known at once by the intonations of his voice and the peculiarities of his pronunciation. But the widest differences heard there did not prevent their perfectly understanding each other. There was no one to use the "English" pronunciation of Latin. Had that been heard, the majority of the bishops would have thought it some dialect of English. As it was, the variations seemed like the differences of English, Irish, Scotch, and American orators, who all speak the same language, each with a marked accent and peculiar mode of pronunciation; yet all are perfectly intelligible to each other.
But these peculiarities were forgotten, as the prelates bent forward to catch the calm and earnest words, in which the successive speakers brought their intimate knowledge of the Holy Scriptures, of the traditions of the church, of the acute reasoning of the scholastics, of modern philosophy, of history, ecclesiastical and civil, and of modern sciences in their most advanced stages, to bear on the subjects before them. The speakers seemed somewhat awed by the majesty of the assembly, but they spoke firmly and freely; for they were fulfilling a sacred duty in thus expressing their matured thoughts and earnest convictions. There was no applause. It would scarce comport with the dignity of the assembly. The prelates listened in silence and attentively, and seemed to weigh carefully the merits of each argument or criticism as it dropped from the lips of the speaker.
All these discourses were carefully taken down by the stenographers of the council, and were immediately written out. At the conclusion of the discussion, the Schema itself which had been discussed, and all the speeches on it, were referred to the deputation or committee on faith, who will make such alterations and amendments in it as a careful weighing of the remarks made may show to be advisable. In this amended form, it will come again before the congregation for further consideration, and ultimately for approval or rejection. In the mean time, other schemata or draughts on discipline have been placed in the hands of the prelates, to be studied, discussed, and acted on in a similar way.
In the congregation of January 3d, the death of Cardinal Reisach, chief of the presiding cardinals, was announced. He had not been able to return from Switzerland to take his seat in the council. It was also announced that the holy father had appointed Cardinal De Angelis to fill the vacant place. Cardinal de Angelis is Bishop of Fermo, in Italy, and is a hale old man, approaching seventy years of age. He has suffered not a little from the government of Victor Emanuel, and is looked on as a confessor like those of the earlier ages of the church. He was imprisoned, maltreated, taken away from his see, and kept for years in domicilio coatto, under arrest, as we would say, and forbidden to go beyond certain restricted limits. He was set at liberty about two years ago. He is a bishop of vast learning, full of zeal and energy, and of unshakable firmness. His sufferings have made him the idol of the clergy of Italy. They hold him a most worthy successor of the lamented Reisach.
On the festival of the Epiphany of our Lord, January 6th, the second solemn session of the Vatican Council was held. There was no procession. The prelates, having robed in cope and mitre in the adjoining chapels, entered the hall singly or in groups, and took each his proper place. At nine o'clock, the cardinals and sovereign pontiff entered. Cardinal Patrizi celebrated the high mass. The music was by the unequalled choir of the Sistine Chapel. The crowd of strangers and Romans gathered in St. Peter's, though not so large as on the day of the opening, was still immense. At the conclusion of the mass, the book of the gospels was reverently enthroned on the altar, the pontiff chanted the usual prayers, the Litany of the Saints was intoned, and the responses swelled and rang through the vast church as the bishops and thousands of the assistants sang them in unison. As on the first day, the pontiff arose toward the end of the Litany, and thrice blessed the kneeling assembly, and prayed the Saviour to bless, to sanctify, and to preserve and protect this holy council; and stronger and grander than before rolled the united answer, Te rogamus, audi nos. Other prayers followed the Litany. A gospel was chanted, and the holy father intoned the Veni Creator. The choir took up the strain, and the body of prelates responded in the alternate verses. The usual prayer to the Holy Ghost followed. The time for the special business of the session had come. It was to make the solemn profession of faith, which, by the laws of the church, is required in every ecclesiastical synod or council.
The promotors, approaching the holy father, knelt and asked that this be now done. He assented, and arose, and put off his mitre. All arose, and stood uncovered. In his own clear, ringing voice, in tones that filled the hall, and passed out to the multitude beyond in the church—so clear that words could be caught far off at the other end of the transept—he read slowly and solemnly the profession of Catholic faith, in the form of Pius IV., and seemed to lay special stress on the declaration that in his heart he held and professed this holy faith, and would hold it, with God's blessing, until death, and concluded, "I, Pius, Bishop of the Catholic Church, so promise, vow, and swear. So help me God, and these holy gospels," and kissed the book of gospels. He was then seated. The prelates remained standing as before, while one of their number read, in a clear voice, the same profession in their name. When he had concluded, the masters of ceremony placed a book of the gospels on the knees of the pontiff, and one by one the cardinals approached, according to their rank, and confirmed the profession, "I, Constantine, Cardinal Patrizi, promise, vow, and swear, according to the form just read. So help me God, and these holy gospels," and kissed the book. After the cardinals came the patriarchs and primates, and then the archbishops and bishops. It was, in truth, a sublime evidence of the truth and the living force of our holy religion to behold these prelates of the church, assembled from every quarter of the globe, gradually passing down from their seats, as their turn came, to join the line that was slowly passing up the centre of the hall toward the throne of the pontiff, that, kneeling before him, each one might personally unite in this solemn profession of a common faith. The crowd seemed electrified, and at times almost melted to tears as they saw some aged prelate, with tottering step, assisted up the steps of the platform by the masters of ceremony, and again carefully and gently aided, as he came down, or a blind bishop led on by the hand, that he might unite with his brethren. The world was dark to him, but his soul was illumined by the light of heaven. The prelates made the profession each in the liturgical language of his rite. Most, of course, in Latin, some in Greek, and Syriac, and Chaldean, and Arabic, and Armenian, and Copt, and Slavonic. In the true church, around the centre of unity, there may be many languages, there is but one faith. Under the banner of error, even if the language be but one, there are many religions.
This solemn ceremony lasted for two hours and a half. When it was concluded, the Te Deum was intoned, and chanted in the old and venerable Gregorian style by the choir, the bishops, and the assembled thousands, and with it closed the second public session of the Vatican Council.
Rome, January 15, 1870.