Appendix I.
Speech of Darboy, Archbishop of Paris, delivered May 20, on the Constitutio Dogmatica de Ecclesiâ.
There seem to me to be three points to be considered in reference to this Schema: its origin, its contents and scope, and its practical results.
And first as regards its origin and presentation to the Council at this time, it is enough to mention two facts, from which it may be judged whether the affair has been conducted regularly and in accordance with the dignity and rights of this venerable assembly.
It is certain that the fourth chapter, dealing with the infallibility of the Pope, is the turning-point of the whole Schema. For whatever is brought forward in the former chapters about the power and origin of the primacy in Peter and its continuance in the Popes, about which there is no difference among us,—and certainly in the first and second chapters this seems to exceed the right measure—is unmistakeably connected with the infallibility in the fourth chapter. So entirely is this infallibility the grand object of the Vatican Council, that some have indiscreetly asserted it is in a sense the sole object. And with reason, for the [pg 820] fabrication of such a dogma must always remain the weightiest act of an Œcumenical Council; and moreover the other questions to be dealt with are either of far less importance, or have long since been settled and only require revision, as, e.g., questions about the being and attributes of God, the reality and need of revelation, the duty of faith, and the relation of faith to reason. Yet this serious question of infallibility was neither indicated in the Bull convoking the Council nor in the other public announcements referring to it, and with good reason, because on the one hand the Catholic world had no desire for a settlement of this question, nor was there any other ground producible for meddling with what had always hitherto been a subject of free inquiry among theologians, and on the other hand there are many and grave evils, partly endangering the salvation of souls, which the Pope out of his care and affection has thought it more needful to deal with.
It is certain that the first stirring of this question came from without, from religious and secular journalists, and that too in an impertinent manner, against all ecclesiastical and traditional precedent and all rules of hierarchical order and usage, by seeking to put a pressure on the conscience of the Bishops through demagogic agitation, and to intimidate them with the prospect of intrigues in their dioceses which would make the government of them impossible. Nay, matters have come to such a pass that the Fathers of the Council, however piously and courageously they may be simply following their conscience, are accused of [pg 821] having paid an improper deference to party opinion, by promoting the introduction of the infallibility question in consequence of these violent agitations, and all of us appear to have lost something of dignity and freedom through the tumult raised before the doors of the Council-chamber. And such a judgment, which is in the highest degree mischievous and injurious to our honour, can hardly be endured without damage and disgrace to this venerable assembly, an assembly which must act independently and not under pressure from without, which must not only be, but appear to be, free.
It is further certain that the question brought before us to-day has been introduced against the natural and logical order of the subjects in hand, and thereby the cause itself is prejudiced. The rest of the Schema de Fide ought first to have been submitted to our consideration, on which we have already debated and have the arguments of both sides so fresh in our memory that the final discussion would have been all the easier. Then again the Schema de Ecclesiâ begins quite incorrectly with the primacy. Neither its first compilers nor any theologians before now were of opinion that the treatise on the Church should begin with that. And furthermore, our studies have been directed to the questions intended to come on for consideration according to the order originally announced.
And lastly, it is certain that the precipitate introduction of the question of infallibility by reversing the original order has contributed to the injury rather than the honour of the Holy See. For as, according to the [pg 822] Bull Multiplices inter, motions are to be sent in to a special Congregation, which then reports to the Pope, who either accepts or rejects its decisions, it follows that the authors of this motion have compelled the Holy Father to make a decision in his own case and in reference to a personal prerogative, and have thereby—no doubt unintentionally—failed to show a fitting regard for his high position, if they have not rather directly injured it.