Ave Roma Immortalis, Vol. 2 / Studies from the Chronicles of Rome

by F. Marion Crawford

The strictest economy, even to the minutest details, is practised in the Vatican. It appears certain that the accounts of the vast household have often been inspected by the Pope, whose prime object is to prevent any waste of money where so much is needed for the maintenance of church institutions in all parts of the world. In the midst of outward magnificence the papal establishment is essentially frugal, for the splendid objects in the Pope's apartments, even to many of the articles of furniture, are gifts received from the faithful of all nations. But the money which pours into the Vatican from the contributions of Catholics all over Christendom is only held in trust, to be expended in support of missions, of poor bishoprics, and of such devout and charitable organizations as need help, wherever they may be. That nothing may be lost which can possibly be applied to a good purpose is one of Leo the Thirteenth's most constant occupations. He has that marvellous memory for little things which many great leaders and sovereigns have had; he remembers not only faces and names, but figures and facts, with surprising and sometimes discomfiting accuracy.

In his private life, as distinguished from his public and political career, what is most striking is the combination of shrewdness and simplicity in the best sense of both words. Like Pius the Ninth, he has most firmly set his face against doing anything which could be construed as financially advantageous to his family, who are good gentlefolk, and well to do in the world, but no more. All that he has as Pope he holds in trust for the Church in the most literal acceptation of the term. The contributions of Catholics, on being received, are immediately invested in securities bearing interest, which securities are again sold as may be necessary for current needs, and expended for the welfare of Catholic Christianity. Every penny is most carefully accounted for. These moneys are generally invested in Italian national bonds—a curious fact, and indicative of considerable confidence in the existing state of things, as well as a significant guarantee of the Vatican's good faith towards the monarchy. It is commonly said in Rome among bankers that the Vatican makes the market price of Italian bonds. Whether this be true or not, it is an undeniable fact that the finances of the Vatican are under the direct and exceedingly thrifty control of the Pope himself. To some extent we may be surprised to find so much plain common sense surviving in the character of one who has so long followed a spiritual career. We should not have looked for such practical wisdom in Pius the Ninth. But the times are changed since then, and are most changed in most recent times. The head of the Catholic Church today must be a modern man, a statesman, and an administrator; he must be able to cope with difficulties as well as heresies; he must lead his men as well as guide his flock; he must be the Church's steward as well as her consecrated arch-head; he must be the reformer of manners as well as the preserver of faith; he must be the understander of men's venial mistakes as well as the censor of their mortal sins.

Battles for belief are no longer fought only with books and dogmas, opinions and theories. Everything may serve nowadays, from money, which is the fuel of nations, to wit, which is the weapon of the individual; and the man who would lose no possible vantage must have both a heavy hand and a light touch.

By his character and natural gifts, Leo the Thirteenth is essentially active rather than contemplative, and it is not surprising that the chief acts of his pontificate should have dealt rather with political matters than with questions of dogma and ecclesiastical authority. It has certainly been the object of the present Pope to impress upon the world the necessity of Christianity in general, and of the Roman Catholic Church in particular, as a means of social redemption and a factor in political stability. This seems to be his inmost conviction, as shown in all his actions and encyclical letters. One is impressed, at every turn, by the strength of his belief in religion and in his own mission to spread it abroad. In regard to forms of faith, the opinions of mankind differ very widely, but the majority of intelligent men now living seem to hold a more or less distinct faith of one sort or another, and to require faith of some sort in their fellow-men. Common atheism has had its little day, and is out of fashion. It is certainly not possible to define that which has taken the place of the pseudo-scientific materialism which plagued society twenty or thirty years ago, and it is certainly beyond the province of this book to examine into the current convictions with which we are to begin the twentieth century.

Unprejudiced persons will not, however, withhold their admiration in reviewing the life of a man who has devoted his energies, his intelligence and his strength, not to mention the enormous power wielded by him as the head of the Church, to the furtherance and accomplishment of ends which so many of us believe to be good. For the pontificate of Leo the Thirteenth has differed from that of his predecessor in that it has been active rather than passive. While Pius the Ninth was the head of the Church suffering, Leo the Thirteenth is the leader of the Church militant. This seems to be the reason why he has more than once been accused of inconsistency in his actions, notably in his instructions to French Catholics, as compared with the position he has maintained towards the Italian government. People seem to forget that, whereas the question of temporal power is deeply involved in the latter case, it has nothing whatever to do with the former, and as this question is the one most often brought up against the papacy and discussed in connection with it by people who seem to have very little idea of its real meaning, it may be as well to state here at once the Pope's own view of it.

'The temporary sovereignty is not absolutely requisite for the existence of the papacy, since the Popes were deprived of it during several centuries, but it is required in order that the pontiff's independence may display itself freely, without obstacles, and be evident and apparent in the eyes of the world. It is the social form, so to say, of his guardianship, and of his manifestation. It is necessary—not to existence, but to a right existence. The Pope who is not a sovereign is necessarily a subject, because (in the social existence of a monarchy) there is no mean term between subject and sovereign. A Pope who is a subject of a given government is continually exposed to its influence and pressure, or at least to influences connected with political aims and interests.'

RAPHAEL'S "TRANSFIGURATION"