Paris as It Was and as It Is / A Sketch Of The French Capital, Illustrative Of The Effects Of The Revolution

by Francis William Blagdon

It is well known that, amidst the terrors of impiety, GRÉGOIRE, bishop of Blois, declared that he braved them, and remained attached to his principles and duties, as a christian and bishop. He firmly believed that, in doing so, he was pronouncing his sentence of death, and, for eighteen months, he was in expectation of ascending the scaffold. The same courage animated the majority of the constitutional bishops and priests. They exercised secretly their ministry, and consoled the faithful. As soon as the rage for persecution began to abate, GRÉGOIRE and some other bishops, who had kept up a private correspondence with the clergy of various dioceses for the purpose of encouraging them, concerted together in order to reorganize worship. In Nivôse year III (January 1795), GRÉGOIRE demanded this liberty of worship of the National Convention. He was very sure of meeting with outrages, and he experienced some; but to speak in the tribune, was speaking to France and to all Europe, and, in the then state of things, he was almost certain of staggering public opinion, which would force the Convention to grant the free exercise of religion. Accordingly, some time after having refused the liberty of worship on the demand of GRÉGOIRE, that assembly granted it, though with evident reluctance, on a Report of BOISSY D'ANGLAS, which insulted every species of worship.

The constitutional bishops had already anticipated this moment by their writings and their pastoral letters, &c. They then compiled two works, entitled Lettres Encycliques, to which the bishops and priests of the various dioceses adhered. The object of these works, which are monuments of wisdom, piety, and courage, was to reorganize public worship in all the dioceses, according to the principles of the primitive church. They pronounced a formal exclusion from ecclesiastical functions against all prevaricating priests or married ones, as well as all those who had the cowardice to deliver up their authority for preaching, and abdicate their functions. Some interested persons thought this too severe. Those bishops persisted in their decision, and, by way of answer, they reprinted a translation of the celebrated treatise of St. Cyprian de Lapsis. On all sides, they reanimated religions zeal, caused pastors for the various sees to be elected by the people, and consecrated by the metropolitan bishops. They held synods, the arts of which form a valuable collection, equally honourable to their zeal and knowledge. They did more.

For a long time past the custom of holding councils had fallen into disuse. They convoked a national council, notwithstanding the unfavourableness of a silent persecution; and, in spite of the penury which afflicted the pastors, the latter had the courage to expose themselves in order to concur in it. This council was opened with the greatest solemnity on the 15th of August, 1797, the day of the Assumption of the Virgin. It sat for three months. The canons and decrees of this assembly, which have been translated into Italian and German, have been printed in one volume.

This council was published in the different dioceses, and its regulations were put into force. During this time, the government, ever hostile to religion, had not abandoned the project of persecuting and perhaps of destroying it. The voice of the public, who called for this religion, and held in esteem the constitutional clergy as religious and patriotic, checked, in some respects, the hatred of the Directory and its agents. Then the spirit of persecution took a circuitous way to gain its end: this was to cry down religion and its ministers, to promote theophilanthropy, and enforce the transferring of Sunday to the décade, or tenth day of every republican month.

The bishops, assembled at Paris, again caused this project to miscarry, and, in their name, GRÉGOIRE compiled two consultations against the transferring of Sunday to the décade. The adhesion of all the clergy was the fruit of his labour; but all this drew on him numerous outrages, the indigence to which he was at that time reduced, and multiplied threats of deportation. The functions which he had discharged, and the esteem of the friends of religion, formed around him a shelter of opinion that saved him from deportation, to which were condemned so many unfortunate and virtuous constitutional priests, who were crowded, with the refractory among others, into vessels lying in the road of Rochefort.

GRÉGOIRE remonstrated against this grievance, and obtained an alleviation for his brethren; but it is to be remarked that, in giving an account of their enlargement, the dissentient priests have taken good care not to mention to whom they were indebted for having provoked in their behalf this act of humanity and justice.

The constitutional clergy continued their labours, struggling incessantly against calumny and libels, either from their dissentient brethren or from the agents of the directorial government. This clergy convoked a second national council for the year 1801. It was preceded by a vast number of synods, and by eight metropolitan councils.

This second national council was opened at Paris on St. Peter's day of the same year. Several decrees had already been carried, one of which renewed, in the face of the whole church, the example of the bishops of Africa, by a solemn invitation of the dissentients to conferences for the grand affair which separated them from the constitutional clergy. The different congregations were on the point of presenting to the general meeting their labours on the dogma, morality, and discipline. A report on the liturgy by GRÉGOIRE, bishop of Blois and vice-president of the council; and a similar report on the plan of education for ecclesiastics, occupied the members of this assembly, when all at once the government manifested its wish to see the council closed, on account of the Concordat which it had just arranged with the Pope.

Notwithstanding this proceeding, which trenched on the rights of a national church, the fathers of the council suspended their remonstrances, in order not to afford any pretext to those who might have wished to perpetuate religious troubles. Wherefore, after having sat six weeks and pronounced the suspension of the national council, &c. they separated quietly without quitting Paris.

Their presence was necessary for the execution of the decree of the conferences. The eighteen members destined for that purpose by the council, after having held several meetings, presented themselves at the Cathedral of Notre-Dame, the place appointed and proclaimed by the council throughout all the extent of France. For three successive days, morning and evening, they there assembled. At the expiration of that time, on seeing that the dissentient kept themselves concealed, the members of the constitutional clergy took for witnesses of this generous and open proceeding the vast body of people who had repaired to Notre-Dame, and by two energetic and moving discourses, delivered by BELMAY, bishop of Carcassonne, and GRÉGOIRE, bishop of Blois, terminated the council after the accustomed prayers.