Thus, when Pius IX. takes his seat to preside at the august council, he will be surrounded by all the proofs that assert the plenitude of his apostolic authority—the testimony of the martyrs and holy confessors, of the doctors and founders of churches, of the popes his predecessors and all the traditions they represent; finally, the testimony of Jesus Christ himself, whose words the Vatican basilica expresses in various ways: "Thou art Peter, and upon this rock I will build my church.... And I will give to thee the keys of the kingdom of heaven.... I have prayed for thee that thy faith fail not.... Feed my sheep. Feed my lambs." Surrounded by so many proofs of his power, of which no other place in the world can give a recapitulation more solemnly eloquent, the successor of Peter can here claim, with more reason than anywhere else, the prerogatives of the Prince of the Apostles; he can apply to himself the words graven on the pedestal of the bronze statue of St. Peter, "Behold in my person the Divine Word, the rock beautifully wrought with gold, upon which I now stand immovable."
The bishops also will find in the basilica more monuments than in any other place in the world that attest the divine right they have received to govern the church with the successor of St. Peter, and under his supreme authority. The expressive statues of Athanasius, Ambrose, Augustine, Flavian, and Germanus of Constantinople, the bodies of Basil the Great, Gregory of Nazianzen, and Chrysostom will be there to proclaim the glory, the privileges, and the inalienable rights of the episcopacy. But especially the united relics of the apostolic college of whom the bishops are collectively the successors, the constant presence of this "council of Jerusalem" will be a proof that it belongs to them to judge in all matters of faith and discipline, and to appropriate the august formula, "It hath seemed good to the Holy Ghost and to us"—Visum est Spiritui Sancto et nobis.
The Son of God himself will give to the council of the Vatican very special pledges of his protection and love. I have already mentioned the precious relics of the Passion, the imprint of the divine face, his cross which redeemed the world, and the lance that brought forth blood and water from his heart—symbols of baptism and all the treasures of grace. The Catholic faith has the assurance of the divine assistance promised to œcumenical councils. It cannot receive from the presence of these venerable objects any substantial augmentation; but they may produce a sensible excitation, and will be a very special pledge of reasonable hope; and besides, if it is true that certain privileged places have the power of profoundly moving the soul, how can it be denied that this virtue evidently belongs to the basilica of St. Peter? Yes, it is right that the greatest event of our age should take place in this temple—the largest in the world—under these arches which astonish us the more the longer we regard them, because they give us an ever new sensation of immensity and majesty. It is right that the representatives of the universal church should be face to face with the immortal monuments of apostolicity, unity, catholicity, and sanctity; in presence of these tombs of the sovereign pontiffs and great bishops; in contact, so to speak, with the corner-stone on which whoever falls shall be broken. It is right that in looking down into the glorious tombs of Sts. Peter and Paul they should behold the very origin of Christianity; and this at a time when there is a question of the renovation and modification of Christian society. Finally, it is right that, in laboring upon this superhuman work, they should have before them the eloquent examples of their glorious predecessors in the same work, and likewise the visible signs and authentic proofs of the assistance, protection, and blessing of Heaven. All these mementoes and holy objects will inspire the fathers of the council with a more profound sentiment of the greatness of their task and a deeper consciousness of their strength; and when they behold on the dome the representation of the Father of light, from whom cometh every perfect gift, that of the eternal Shepherd surrounded by his apostles and the Queen of saints, and that of the Spirit of truth hovering over the tomb of St. Peter and over his symbolic chair, they will feel more fully that they are not vain representations; they will hear and comprehend with a more profound and intense emotion the words of the divine promises, Behold I am with you.... As the Father hath sent me, so have I sent you.... I will send you the Paraclete, who shall teach you all truth.... He who heareth you heareth me: he who despiseth you despiseth me. He who believeth shall be saved: he who believeth not shall be condemned.
I have endeavored to present some of the reflections suggested by the Vatican basilica by reason of the coming council. From the same point of view we might find many other perspectives not less interesting, by taking new positions near the tombs of the holy apostles.
For the present, however, it is time to close. Let us leave these sacred walls after having kissed anew the revered foot of Peter. In traversing the great square, let us read the celebrated inscription graven by Sixtus V. on the obelisk, and which, it is to be hoped, will have, by means of the council, its entire verification, Christus vincit—Christus regnat—Christus imperat. Christus ab omni malo plebem suam defendat. "Christ overcomes—Christ reigns—Christ rules. May Christ defend his people from every evil."
And now, before separating, let us ascend for a moment one of the hills of Rome to contemplate this great basilica from a distance, at the hour preferred by visitors, when the sun is about to set behind the dome. Here listen to the lines of a poet whose name is dear to us by so many titles:
"Dall' altezza del Pincio contemplando
Il disceso all' occaso Astro primiero,
Ammiravam siccome egli, toccando
La divina Basilica di Piero,
Arricchisca di luce i suoi tesori
E con celeste amor si fermi a cingerla
Di rubini, zaffiri et fulgid' ori;
Io quindi ammutolia.
Ma intesi una più fervida, più pia
Alma esclamar: 'Son quelle
Le due dell' universo opre più belle
Onde materia sublimata adornisi:
Dio per l'uom quella Lampa in ciel ponea,
Al suo Signor l'uomo quel tempio ergea.'"
"Contemplating afar from Pincio's height
The monarch orb slow sinking in the west,
Enrapt we stood to see him touch the shrine
Of Peter, the Basilica divine—
Enriching all its treasures with his light:
And how his love its grandeur did invest
With robe of rubies, sapphires, and bright gold.
And I withal grew voiceless at the sight;
But one, a soul of purer beat than mine,
Made utterance at my side, 'In these behold
Two works, of all which matter can unfold
Of ornament, creation's loveliest.
God set for man that lamp in yonder sky:
Man to his Lord this temple raised on high.'"
Yes, Silvio Pellico is right: there are before us two of the finest creations in the universe. The light that God has suspended in the firmament to shine on man, and this temple that man has erected to honor his God. But if the divine basilica of Peter appears so beautiful and radiant when the sun surrounds it with an aureola of rubies and sapphires, what will it be when the look of faith, which discovers things invisible, sees it surrounded by the rays, a thousand times more brilliant, of divine and incorruptible truth? Such, nevertheless, will be the spectacle Catholic souls will enjoy when is accomplished what the bishops in a celebrated address have styled the great work of light—grande opus illuminationis.
Rome, April 19, 1869.