As the Bishops who are resolved to give a negative vote knew well the more timorous temper of many of their colleagues, who were half-ready to be persuaded and half-ready to succumb, and remembered the Scriptural saying that “a high priest must have compassion on our infirmities,” some of them drew up a formula stating the basis on which the timid might vote Placet juxta modum. In the preamble of the Schema the word “principium” was to be exchanged for “exordium,” and instead of “vis et virtus in eo (Papâ) consistit,” was to be put “præcipue in eo consistit;” the third canon of the third chapter was to be wholly omitted, and the word “episcopalis” left out of the chapter, and lastly, the formula of St. Antoninus was to be substituted for the fourth chapter. The proposed document ends with “Secus in Solemni Sessione dicturus sum, Non placet.”
On July 12 the Bishops of the minority held the most largely attended international conference which has yet taken place; about 70 were present. Three prelates, two German and one French—Ketteler, Melchers and Archbishop Landriot of Rheims—proposed that all should vote Placet juxta modum, but at the same time [pg 771] hand in a precise and decided formulas the condition of their assent, with a declaration that, if their demands were rejected or inadequately complied with, they should be obliged to vote Non placet in the Solemn Session. This would have substantially secured the complete victory of the majority and the Curia. Every one would have naturally said, “Your ‘Yes,’ however conditioned, can only bear the sense that in the main point you agree with the Schema, and that main point lies in the two new and great articles of faith, which hang together and must shape the future of the Church, the universal episcopate of the Pope and his infallibility. By saying Placet you affirm these two new dogmas, and after that it will matter little what particular collateral wishes or conditions you may choose to add. Whether they are acceded to or not, you must in consistency say ‘Yes’ on the great day of the public profession, when only a simple affirmative or negative vote can be given.”
The three Cardinals, the two primates Simor and Ginoulhiac, Strossmayer and others, spoke out repeatedly and emphatically against this mischievous proposal which would at the last moment have frustrated all their hopes, and annihilated the results of seven months' [pg 772] sufferings and labours. A decisive impression was produced by the remark of the Archbishop of Milan, that there were many infallibilists who on various grounds would vote conditionally, and this peculiar kind of vote, which was better adapted to courtiers than Bishops, had better be left to them. “The only befitting course for us,” he said, “who are convinced of the falsehood of the doctrine, is to say ‘No.’ ” This was unanimously accepted. Tarnoczy, who for some time back has withdrawn from his German and Hungarian colleagues, and votes regularly with the majority, was not present. Cardinal Schwarzenberg said he should be glad if one of the Cardinals voted Non placet before him, but if this did not happen he should be the first, and should count it a distinction to stand at the head of this noble band.
It was remarkable how generally the view prevailed that scarcely ten opposing votes would really be given when the time came. No means were spared, by rumours and inventions, to spread terror and despair among the ranks of the Opposition. Thus the report was circulated in foreign journals—where you will have read it—as well as here, that a “sauve qui peut,” and “débandade” had become the watchword of the Opposition, [pg 773] and not thirty would be left on the day for voting. We see now that this was all pure invention. Even Förster's departure, which I reported myself, had not taken place; only Greith had gone. When Darboy had an audience of the Pope the day before the voting, and said that there was a considerable number of Bishops who would join him in saying Non placet, the Pope replied, “Perhaps many will vote juxta modum, but certainly not above ten Non placet.” For some time past Pius has notoriously known everything with absolute certainty, even the temper of distant countries. The formulas put into the Pope's mouth by the Roman Chancery, “proprio motu” and “ex certâ scientiâ,” have been transmuted by the habit of twenty-four years into actual flesh and blood with him.
At the beginning of the sitting the news had spread among the majority that the negative votes would be much more numerous than had been supposed on the evening before. On this Dechamps of Mechlin went to the heads of the Opposition and entreated them with humble gestures and whining voice to vote juxta modum, saying there was really some disposition with the authorities to insert the “consensus” and “testimonium Ecclesiarum” into the fourth chapter. The trick was [pg 774] too barefaced to succeed, and sharp words were spoken on the other side. One of the Bishops said to the new primate, “C'est une impudence sans exemple,” and Darboy called the attention of the three Cardinals to this treacherous attempt at the last moment to divide and perplex the Opposition. Now began the voting “sub secreto,” as it was again called, and the sub-secretary Jacobini read the names of the Fathers from the pulpit. And then a wholly unexpected phenomenon came to light: out of 600 Fathers present in Rome—there were 764 in January—only 520 had appeared, and it was at once known that very many of the absentees had stayed away from dislike to the Schema, and to avoid the disagreeable consequences of a negative vote.
The line taken by the Orientals in the voting excites surprise here. The Propaganda has spared no means of exercising a strict supervision and control over them, and yet the upshot is that the most influential of them have voted Non placet, some juxta modum, and others have absented themselves. In fact all the real Eastern Bishops—i.e., those who represent dioceses—have voted against the dogma. Every one acquainted with the state of things in Asia foresees that the promulgation of the dogma, [pg 775] which will follow in spite of this, will lead to the definitive separation of the Uniate Churches in the East. But that makes not the slightest impression on the Pope and the Jesuits.
When the names of the juxta modum voters were read out, the President said “quorum, quantum possible erit, habebitur ratio.” That sounded like open mockery: it meant, “We (the Deputation) have already settled among ourselves what is impossible, viz., making the co-operation of the episcopate a condition, but still there are some possible things. If, e.g., any Bishops wish to have ‘inerrantia’ substituted for ‘infallibilitas,’ perhaps they may be gratified.” But even concessions of that sort are doubtful, for one cannot give the lie to Bishop Gasser of Brixen, who has distinctly declared that “nec verbum addetur nec verbum demetur amplius.”
Among the conditional voters are Dreux-Brézé, certainly only because the decree is not strong enough for him. The whole Hungarian Episcopate remained firm in its opposition. The Austrians know now why Rudigier and Fessler were given them as Bishops. I send you with this the authentic list of the Fathers who did not vote with a simple Placet. It shows that it [pg 776] was just the Bishops of capital cities, as well as North American, Irish, English, and beyond expectation many North Italian prelates, who voted against the dogma. Only one, strictly speaking, was wholly false to his professions, the Bishop of Porto Rico.
The Pope is still sure that at the last critical moment a divine miracle will enlighten the benighted minds of the opponents and suddenly reverse their sentiments. The Holy Ghost will and must do this. Pius seems to have clear assurances on that point. He had lately a remarkable conversation about it with a French Bishop, whom he had never seen before. As he regards every opponent of the dogma as his personal enemy, he received him as such and reproached him with being Cæsar's friend instead of the Pope's; the Bishop replied that his white hairs testified to his having nothing to fear or hope for, but simply to follow his conscience, which constrained him with many of his colleagues to vote against the new dogma. “No,” exclaimed Pius, “you will not vote against it; the Holy Ghost at the decisive hour will irresistibly enlighten you, and you will all say Placet.”
When the French Government in 1733 had the cemetery of La Chaise surrounded with soldiers, to [pg 777] stop the miraculous cures at the grave of the Abbé Paris, the inscription was found one morning over the entrance—