Whether because of this supposed secret Padre Rafaél was in favor at the court of Pio Nono’s successor, we may not say. The man’s character was quite enigmatical, and divulged nothing. But, if we may again appeal to rumor, he did appear to have influence in papal circles. And we are not sure that he did not seek to augment that influence by securing his irresolute little nephew to the Church. And yet, the sincerity of his devotion to the papacy cannot be questioned, as witness his services to Pius IX., “the first Christian to achieve infallibility,” during the troublesome years of 1870-71, when the French débâcle all but scuttled the papal ship of state. And if now he sought to use his influence at the Vatican, we shall generously attribute it to his loyalty to Rincón traditions, and his genuine concern for the welfare of the little Josè, rather than to any desire to advance his own ecclesiastical status.
But, it may be asked, during the eight years of Josè’s course in the seminary, did his tutors not mark the forces at work in the boy’s soul? And if so, why did they not urge his dismissal as unfit for the calling of the priesthood?
Because, true to his promises, and stubbornly hugging the fetish of family pride, the boy gave but little indication during the first four years of his course of the heretical doubts and disbeliefs fermenting within his troubled mind. And when, after the death of his father and its consequent release of the flood of protest and mental disquiet so long pent up within him, the uncle returned to Rome with the lad to advise his instructors to bring extra pressure to bear upon him in order to convince him of the truths upon which the Church rested, Josè subsided again into his wonted attitude of placid endurance, even of partial acceptance of the religious tutelage, and seldom gave further sign of inner discord. Acting upon the suggestions of the uncle, Josè’s instructors took special pains to parade before him the evidence and authorities supporting the claims of Holy Church and the grand tenets upon which the faith reposed. In particular were the arguments of Cardinal Newman cited to him, and the study of the latter’s Apology was made a requirement of his course. The writings of the great Cardinal Manning also were laid before him, and he was told to find therein ample support for all assumptions of the Church.
Silently and patiently the boy to outward appearance acquiesced; 41 but often the light of his midnight candle might have revealed a wan face, frowning and perplexed, while before him lay the Cardinal’s argument for belief in the miraculous resuscitation of the Virgin Mary––the argument being that the story is a beautiful one, and a comfort to those pious souls who think it true!
Often, too, there lay before him the words of the great Newman:
“You may be taken away young; you may live to fourscore; you may die in your bed, or in the open field––but if Mary intercedes for you, that day will find you watching and ready. All things will be fixed to secure your salvation, all dangers will be foreseen, all obstacles removed, all aid provided.”
And as often he would close the book and drop his head in wonder that a man so humanly great could believe in an infinite, omnipotent God amenable to influence, even to that of the sanctified Mary.
“The Christ said, ‘These signs shall follow them that believe,’” he sometimes murmured, as he sat wrapped in study. “But do the Master’s signs follow the Cardinals? Yet these men say they believe. What can they do that other men can not? Alas, nothing! What boots their sterile faith?”
The limitations with which the lad was hedged about in the Seminario quite circumscribed his existence there. All lay influences were carefully excluded, and he learned only what was selected for him by his teachers. Added to this narrowing influence was his promise to his mother that he would read nothing proscribed by the Church. Of Bible criticism, therefore, he might know nothing. For original investigation of authorities there was neither permission nor opportunity. He was taught to discount historical criticism, and to regard anarchy as the logical result of independence of thought. He was likewise impressed with the fact that he must not question the official acts of Holy Church.
“But,” he once remonstrated, “it was by an ecumenical council––a group of frail human beings––that the Pope was declared infallible! And that only a few years ago!”