"God," says Fénélon, "watches that the bishops may assemble when it is necessary, that they may be sufficiently instructed and attentive, and that no bad motive may induce those who are the guardians of the truth to make an untrue statement. There may be improper opinions expressed in the course of the examination. But God knows how to draw from them what he pleases. He leads them to his own end, and the conclusion infallibly reaches the precise point which God had intended."
But if one has the misfortune not to be a Christian and not to recognize in the church the voice of God, from simply a human point of view, can there be anything more worthy of sympathy and respect than this great attempt of the Catholic Church to work, so far as it is in her power, for the enlightenment and peace of the world? And what can be more august and venerable than the assembly of seven or eight hundred bishops, coming from Europe, Asia, Africa, the two Americas, and the most distant islands of Oceanica? Their age, their virtue, and their science make them the most worthy delegates from the countries in which they dwell, and the recognized representatives of men of the entire globe with whom they come in contact every day of their lives. It is a real senate of mankind, seen nowhere but at Rome. And although our mind should be filled with the most unjust prejudices, what conspiracy, what excess, what manifestation of party feeling need be feared from a meeting of old men coming from very different parts of the earth, almost every one a complete stranger to the others, having no bond of sympathy but a common faith and a common virtue? Where will we find on earth a more perfect expression, a more certain guarantee of wisdom, of wisdom even as men understand it? I have ventured to say that modern times, disgusted by experience with confidence in one man, have faith in their assemblies. But what gathering can present such a collection of the intelligent and the independent, such diversity in such unity? Who are these bishops? Read their mottoes:
"In the name of the Lord!"
"I bring Peace!"
"I wish for Light!"
"I diffuse Charity!"
"I shrink not from Toil!"
"I serve God!"
"I know only Christ!"
"All things to all men!"
"Overcome Evil by Good!"
"Peace in Charity!"
As to themselves, they have lost their proper names. Their signature is the name of a saint and the name of a city. Their own name is buried, like that of an architect, in the foundation stone of the building. Here are Babylon and Jerusalem; New York and Westminster; Ephesus and Antioch; Carthage and Sidon; Munich and Dublin; Paris and Pekin; Vienna and Lima; Toledo and Malines; Cologne and Mayence. And added to this, they are called Peter, Paul, John, Francis, Vincent, Augustin, and Dominic; names of great men who have established or enlightened various nations that profess Christianity, They do not bear the names of the past and present only, they also bear those of the future. One comes from the Red River, another from Dahomey, others from Natal, Victoria, Oregon, and Saigon. We are working for the future, although we are called men of the past. We are working for countries which to-day cannot boast a single city, and for people who are without a name. We go farther than science, even beyond commerce itself, until we find ourselves alone and beyond them all. When we cannot precede your most adventurous travellers, we tread eagerly in their footsteps; and why? To make Christians--that is to say, to make men, to make nations. What then do you fear? Why do you object to such a council when you entitle yourselves, with such proud confidence, the men of progress and the heralds of the future?
Will it be nations who are disturbed by the council? How can nations be menaced or betrayed by men who represent every nation of the civilized globe? The bishops love their countries; they live in them by their own free choice, and for the defence of their faith. Will the bishops of Poland meet the bishops of Ireland to plan the ruin of nations and the oppression of a fatherland? And is there a single French bishop, or one from England, or from any other country, who will yield to any one in patriotism, who does not claim to be as good a Frenchman, or Englishman, or citizen, as any one of his fellow-countrymen? Is our liberty placed in jeopardy? What can you fear from men who, from the days of the Catacombs up to the massacre of the Carmelites, have established Christianity only at the sacrifice of their life, and whose blood flowed freely in the days that liberty and the church suffered the same persecution? Will the bishops of America join those from Belgium and Holland in a conspiracy against liberty? Will the bishops from the East unite with the bishops of France, and so may other European countries, in sounding the praises of despotism?
No, no; there is nothing true in all these fears; they would be only silly phantoms were it not that they are the result of a hatred which foresees the good which will be done, and wishes to prevent it. What will the council do? I cannot say; God alone knows it at this hour. But I can say that it is a council, because eighteen centuries of Christianity and civilization know and affirm it; a council, hence it is the most worthy exemplification of moral force, it is the noblest alliance of authority and liberty that the human mind can conceive; and I may boldly assert that it never would have conceived it by its own power.
I am not going to mark out the limits of liberty and power. I do not intend now to show the characteristics of schism and heresy, of English or German Protestantism, or of the false orthodoxy of Russia. I will say only one word, and then proceed to make my conclusions. It is this. If the Christian churches wish to become again sisters, and if men wish to become brothers, they can never do it more certainly, more magnificently, or more tenderly than in a council, under the auspices and in the breast of that church which is their true mother.
Do you imagine that you discover different opinions in the church, and make this an obstacle? I would have the right to be astonished at your solicitude, but I will suppose you to be sincere, and I answer, You know very little about the church, Her enemies daily declare that our faith is a galling yoke, which holds us down and prevents us from thinking. And therefore, when they see that we do think, they are perfectly amazed. This is one of the conditions of the church's life, and the greatest amount of earnest thinking is always within her fold. It is true that we have an unchanging creed, that we are not like the philosophers outside of the church, who do little more than seek a doctrine, and endlessly begin again their searches. They are always calling everything in question, they are continually moving, but never reach any known destination. With us there are certain established definite points, about which we no longer dispute. And thus it is that the church has an immovable foundation, and is not built entirely in the air. Yet liberty also has its place in the church, Our anchors are strong and our view is unlimited; for beyond those doctrines which are defined there is an immense space. Even in dogma the Christian mind has yet a magnificent work to accomplish, which can be followed for ever, because, as I have already said, our dogmas, like God, have infinite depths, and Christian intelligence can always draw from them, but never drain them.
No one should therefore be astonished to see that Catholics argue about questions not included within the definitions of faith, many of which are difficult and complex, and which modern polemics has only made more obscure. The spirit of Christianity was long ago defined by St. Augustine in these memorable words: In necessary things unity, in doubtful things liberty, in all things charity. The course of centuries has changed nothing. Besides, I have before said, and I now repeat, that the council, precisely because it is ecumenical—that is, composed of representatives from all the churches in the world—bishops living under every political system and every variety of social customs—excludes necessarily the predominance of any particular school of a narrow and national spirit and of local prejudices. It will be the great catholic spirit, and not such and such particular notions, which will inspire its decisions; and whatever may happen to be the peculiar ideas of different schools or parties, the council will be the true light and unity. There will be complete liberty left in regard to all things not defined. But these definitions will be the Catholic rule of faith, and they should not disturb any one in advance. Again, they threaten nothing which is dear to you, men of this age, they threaten only error and injustice, which are your enemies as well as ours. If you wish to know the real opinions of this magnanimous pontiff, who is the object of so many odious and ungrateful calumnies, and of the bishops, his sons and his brothers; if you wish to conjecture the spirit of the future council, you will find it completely stated in these few words of Pius IX., which were addressed to some Catholic publicists, scarcely a year ago, and which have been inscribed on their standard as a sacred motto: "Christian charity alone can prepare the way for that liberty, fraternity, and progress which souls now ardently desire."
I cannot repeat too often, and you, my brethren of the holy ministry, cannot repeat too often, that great is the mistake of those who denounce the future council as a menace or a work of war. We live in a time in which we are condemned to listen to all. But nevertheless we are not bound to believe all. When, a year ago, the Pope announced to the bishops assembled in Rome his determination to convoke an ecumenical council, what did the bishops of the whole world see in this? A great work of illumination and pacification—these are the precise words of their address. The papal bull uses the same language. In this ecumenical council, what does the Pope ask his brothers, the bishops, to examine, to investigate with all possible care, and to decide with him? Before everything else, it is that which relates to the peace of all and to universal concord.