To heights where thought of man hath ne’er yet soared?
THE PRUSSIAN PERSECUTION EXHIBITED IN ITS RESULTS.
Seven years ago the government of the new German Empire, pursuing the Protestant traditions of Prussia, and spurred on to action by the occult power of Freemasonry, began its gigantic attack on the Catholic Church. It opened hostilities without the customary declaration of war, and, in order to hide the real motives and aims of the campaign, its crafty rulers professed well-meant intentions and a sincere solicitude for the welfare of the church, declaring over and over again that the religious policy they were inaugurating was exclusively directed against the Jesuit or ultramontane influence in the church. Soon, however, and as the government gradually unfurled the banner of persecution, the dark designs of Freemasonry appeared in their real light and character. Whilst the ministers moved heaven and earth to produce some plausible pretexts in justification of the announced legislation, such as the pope’s infallibility, the pretended encroachments of the Roman Church on the domains of the state, the creation of the Centre party, etc., the national liberals in the Landtag dogmatized on the religion of the future, the first mission of which was to bring Christianity into harmony with the spirit of the age, or, as one of their leading organs put it, “to reconcile the faith of our forefathers with the reason of their children.” At last, when the legislators had gained the conviction that the reasons alleged for the May Laws found neither credence with Catholics nor favor with honest Protestants, they threw off the mask, and Infidelity, fully armed and with colors flying, boldly entered the lists of the Kulturkampf. The final aim of the struggle, so long and persistently denied, now openly acknowledged, was nothing less than the annihilation of the Roman Catholic Church, and thereby of Christianity itself. Whatever exception Prince Bismarck may have taken to this sweeping programme in favor of his own idea of a German state church, with the emperor for its head, appears irrelevant before the extraordinary fact that he placed himself at the head of the enemies of Christ, and with their help worked for the destruction of his religion. For this end, and for this end only, did the German infidels devise and pass the May Laws. Have they succeeded? Will they ever achieve their object? To these questions we unhesitatingly oppose a decided never. As Catholics we have the promise of Christ that his church here on earth will last to the end of the world; as witnesses of the persecution and its results we proclaim with unspeakable satisfaction that the attempt to destroy the church in Germany has completely failed. Although the body of the church has been roughly handled, although it bleeds from a thousand wounds, and stands mutilated, disfigured, a most piteous sight, still the church itself, the Catholic faith, has remained untouched and shineth forth with increased splendor, strength, and beauty. Men have suffered, not their religion.
Taking a bird’s-eye view of the present condition of the Catholic Church in Prussia, we discover an immense field of desolation on which a seven years’ relentless war has spread intense misery and suffering, heaped ruins upon ruins, and well-nigh destroyed every monument of Christian faith and piety. The guides and pastors of the church are dispersed, the whole hierarchy is broken up, hundreds of priests eat the bitter bread of exile, many more waste their lives in prison, and greater still is the number of those for whom the exercise of priestly functions is accounted a treasonable crime. More than one million of loyal Prussian subjects are doomed to live and die without the blessings of the church. In more than seven hundred parishes no sacraments can be received, no Mass be heard, no Christian burial obtained. New-born children must be baptized by lay hands or carried with personal danger to distant parishes. The sick and dying are denied the last sacraments, unless they, too, can be conveyed to neighboring churches. All Catholic seminaries, schools, and educational establishments are either closed altogether or taken possession of by the Protestant government. Convents and monasteries are empty or inhabited by criminals, their former saintly inmates driven out of their homes and country. Catholic orphanages, hospitals, reformatories, all charitable institutions are suppressed, and the church property of dioceses deprived of their bishops is sequestrated by the civil power. Catholic religious instruction in popular and higher schools, no longer under the control of the church, is now exclusively taught in the name and by authority of the Prussian government.
This sad work of destruction and persecution appears sadder still when viewed in the ghastliness of its details. By clause 1 of the law of May 11, 1873, all papal jurisdiction in matters of church discipline was transferred from the pope to the German ecclesiastical authorities, or, in other words, German Catholics were, declared cut off from the visible head of their church. This law, on the very face of it, could have no practical meaning in the nineteenth century, and therefore remained a dead letter. Beyond a certain number of penalties inflicted on priests and editors for publishing papal documents addressed to German bishops and priests, or forwarding letters of excommunication to apostates, no harm was done to any one by this law, and diocesan communications are uninterruptedly carried on by the pope, not publicly, it is true, but almost as completely and safely as if the Holy Father enjoyed the Prussian government’s sanction for it.
Far more mischievous, downright disastrous to the German hierarchy, became the various laws concerning the education and appointment of priests to the ecclesiastical office. With regard to the clause prescribing a state examination in science for ecclesiastics over and above the usual examination in philosophy and theology, its severity could not hitherto be tested; for, although the official list of thirty-four examiners is every year published in the leading newspapers, not one Catholic candidate has presented himself for examination. This clause, too, may therefore be termed a failure. On the other hand, the appointing and not appointing of priests to vacant parishes became fatal to all Prussian bishops. Whenever they proceeded to such appointments without giving the required notice to their respective ober-presidents, or if they failed to comply with the latter’s orders to fill up vacant parishes, the bishops were in all cases prosecuted, fined, or imprisoned. For a time fines were paid by some good diocesans, or the bishops’ sold furniture was bought back and restored to their owners; but when, from the continued and increased severity of such prosecutions, it became evident that the well-meant aid of good Catholics contributed only to enrich the persecuting government without removing their chief pastors’ difficulties, perhaps also on the express wish of the exalted victims themselves, the generous practice was discontinued, and the bishops, some reduced to utter poverty and unable to pay the ever-increasing penalties, were ignominiously dragged into prison. The Archbishop of Cologne alone was condemned to pay at very short intervals 120, 150, 3000, 21,000, 88,500, in all 112,770 marks. His brother bishops, even those not deposed, had to suffer similarly high and numerous penalties. What made a great many of these condemnations appear excessively hard and unjust was the bishops’ inability to fill up the vacancies; for they had no longer priests at their disposal, since the closing of the seminaries made new ordinations impossible. Thus the government asked an impossibility and punished the bishops for not achieving it. With the exception of the Prince Bishop of Breslau and the Bishop of Limburg, who escaped imprisonment by going abroad, all the Prussian bishops had to go to jail, some for months, others for years. As soon as their imprisonment was over proceedings for their “deposition” were instituted at the royal Tribunal of Ecclesiastical Affairs in Berlin. To the official summons to lay down their offices the bishops answered in substance that, the state not being a spiritual power capable of investing them with or depriving them of their ecclesiastical offices, they did not consider themselves empowered to accede to the government’s request; and that as the church alone—i.e., her head, the pope—had endowed them with the said offices, she alone possessed the spiritual power to dismiss them. The answers which priests gave to the government, when summoned to lay down their offices as parish priests, were couched in equally decided language. Thus Dean Leineweber, of Heiligenstadt, wrote to the ober-president that, according to the principle and teaching of the Catholic Church, Bishop Martin, although “deposed” by the state, was still their bishop, and that consequently no priest was released by this “deposition” from the vow of obedience by which he is bound to his bishop; moreover, that a faithful priest is a better and more loyal state officer than an unfaithful priest, and therefore could not in any way admit that his removal from office was required by the interest of the state. The government, however, paying no heed to the bishops’ refusals to resign, summoned them one after the other before the Supreme Tribunal of Ecclesiastical Affairs. After a short trial, at which the accused bishops neither appeared in person nor were represented by counsel, the court pronounced sentence of dismissal from their offices as Prussian bishops on the ground that “the accused had so grossly violated their duties as servants of the church that their remaining in office involved a serious danger incompatible with public order.” In this way the Prussian government managed to get rid of seven bishops—viz., Archbishop Melchers, of Cologne, who is supposed to reside in Holland; Cardinal Ledochowski, Archbishop of Gnesen-Posen, now in Rome; the Prince Bishop of Breslau, living in the Austrian part of his diocese; Bishop Martin, of Paderborn, now in Belgium; Bishop Brinckmann, of Münster, present residence unknown; Bishop Blum, of Limburg, somewhere with the Benedictines; Dr. Janiszewski, suffragan Bishop of Posen, in Cracow. The three episcopal sees of Treves, Fulda, and Mayence being vacant through the death of their former occupants, there are now nine dioceses without visible spiritual administration in Prussia. The only remaining bishops are those of Hildesheim, Osnabrück, Ermeland, and Kulm. For what reason these church dignitaries are allowed to remain in office, although they committed the same transgressions of the May Laws and are in every respect in the same position as their brethren, is indeed difficult to say; the only reasonable explanation we can venture to offer for this forbearance is either the government’s determination to discontinue the useless persecution, or the emperor’s unwillingness to consent to the expulsion of all the Catholic bishops from the country over which he rules. Even an emperor may dread the verdict of history.
As was to be expected, the “deposed” bishops, although far away from their flocks, found the necessary means and ways to carry on the spiritual administration of their dioceses, either by appointing secret delegates or with the help of certain priests with whom they keep up regular communications. Of course their conduct involved, in the eyes of the government, fresh and very grave offences, which were resented by endless prosecutions not only against the bishops themselves but all persons, laymen as well as priests, whom the public prosecutor suspected of helping the bishops in the exercise of their “illegal” episcopal functions. Summonses to appear again before the royal tribunal in Berlin were nailed on the doors of the bishops’ former residences, and in the trials which ensued the accused were sentenced in contumaciam to fines and years of imprisonment. And as the government could neither exact the inflicted penalties nor lay hold of the convicted dignitaries, it issued disgraceful writs of arrest in which the Prussian gendarmes were ordered to watch for the said criminals, and, when apprehended, to deliver them to the next police station for the execution of the sentences passed upon them. The bishops, in their safe retirement, could afford to smile at these futile attempts on their liberty, but those persons who remained within the grasp of the government had to suffer many hardships for the support they had lent to their bishops. Hundreds of priests are constantly harassed with summonses to make depositions concerning the secret delegate, but, to their glory be it said, all proved faithful, all persistently refused to give the demanded evidence, declaring their inability to recognize the authority of civil courts of justice in purely ecclesiastical affairs. The only case in which the prosecution was successful is that of Dean Kurowski, of Posen, who, on secondary evidence, was pronounced to be the secret delegate of Cardinal Ledochowski, and sentenced to two years and four months’ imprisonment. Released in October, 1877, he received his dismissal from office in the beginning of the present year. Connected with the illegal exercise of episcopal functions was the persecution of the Rev. Dr. Kantecki, editor of a Polish newspaper, who sat six months in prison without trial simply because he refused to turn king’s evidence; and that of Fathers Herold and Pudenz, of Heiligenstadt, who were kept in jail for more than one year for not revealing the name of the secret delegate.
Another deplorable consequence of the law concerning the education and appointment to ecclesiastical offices is the closing of all priests’ seminaries, which took place almost immediately after the promulgation of that law in 1873, in consequence of the refusal of the authorities to admit the delegates of the government as inspectors of these purely ecclesiastical institutions. Since then not one priest has received ordination in Prussia. That is not, however, a great hardship, as no new priests can, under the present circumstances, be appointed in Prussia, and a great many Prussian young men are constantly ordained abroad who will one day return to their country. On the other hand, the number of vacant parishes increases rapidly every day. At the present moment there are in Prussia about 700 parishes deprived of priests—viz., in the archdiocese of Cologne, 121; in the diocese of Treves, 153; Paderborn, 68; Münster, 70; Limburg, 33; Fulda, 30; Hildesheim, 22; Osnabrück, 23; Kulm, 14; Ermeland, 13; Breslau, about 100; Posen, about 100; in the principality of Hohenzollern, 19, to which must be added more than 100 curacies.
Of the exiled secular priests of Prussia about three hundred found a field for their labors in Bavaria; the others went chiefly to Belgium, Austria, Italy, England, and America. As the religious orders were expelled from the whole German Empire, their members had to settle outside of Germany; they emigrated either to America, or went as missionaries among the heathens, or transferred their establishments to Belgium, England, etc.
The number of Prussian Catholics deprived of church ministrations now amounts to one million and a half. If these wish to hear Mass on Sundays or receive the sacraments, they must attend the services in churches of their neighborhood, and sometimes walk as far as ten and fifteen miles. In a great many places, and now in nearly every widowed parish, so-called lay services have been arranged by the parishioners, at which one of them reads the prayers of Mass, and, if not forbidden by the local police, a sermon as well. In the afternoon they sing Vespers and hymns in the same manner. At first it was feared that even this poor comfort would be taken away from the desolate parishes, for in many places the conductors of lay worship were prosecuted and heavily fined for exercising illegal functions in church; but later on both the officials and the judges took a more lenient view of these cases and abstained from interfering with them. Now and then, however, the forsaken parishes have the unexpected joy of hearing Mass in their own churches. In every diocese, especially in that of Posen, banished or newly-ordained priests travel in disguise through the country, baptizing, hearing confessions, giving the last sacraments to the dying, and saying Mass in every deserted church they can reach. Notwithstanding the greatest vigilance by day and by night, the police seldom succeed in arresting one of these faithful shepherds, for the parishioners exercise a strict watch over the police and give their pastors timely warning of the enemy’s approach. When found out the itinerant priests invariably undergo a severe punishment of two or three years’ imprisonment, followed by banishment from their country. How loyal to these priests not only the Catholic but even the Protestant and Jewish population is may be seen from the following case, taken out of many. From Schwerin-on-the-Wartha, diocese of Posen, Father Logan, whom the government had exiled several years ago, managed for a whole year to administer a parish in the neighborhood, and to carry the consolations of his ministry wherever they were required. During that time he kept a well-attended shop in the little town, and travelled about in the neighborhood apparently as a cattle-driver, in reality as a good shepherd of souls. At last discovered and tried, he was committed to prison for thirteen months. Forty-six such priests, mostly newly ordained, are said to administer the vacant parishes of this much-troubled diocese, in which meritorious work they are successfully assisted by the great landowners, who provide them with food and shelter, and, when wanted, with safe hiding-places. Several of them have lately been discovered and thrown into prison. Greatly and unnecessarily increased was the number of vacant parishes by the arbitrary decision of some ober-presidents, that junior priests, after the death of their elders, should abstain, under pain of expulsion, from all parochial work, even from saying Mass. In vacant parishes the dead themselves fell under the application of the law, for Dr. Falk decreed that founded Masses cannot be said in such parishes, but must stand over until the vacancies are filled up with legally-appointed priests.