On November 28, a discourse was delivered in St. Peter's, by Father Raimondo Bianchi, Procurator-General of the Dominicans, which was thought sufficiently important to be printed with the Freiburg edition of the Acta (p. 130). If good preaching lies in saying much and suggesting more, in the least time, this sermon is perfection; for it occupies less than four octavo pages. A note which we have already heard delicately touched by Archbishop Manning, a note at that time as often sounded as any in the episcopal scale, was given forth with full power: "Be wise, O ye kings; be instructed, ye judges of the earth."[179]
On December 4, the Dominicans appeared again. The Pope, departing from the usual course, had appointed Father Jandel as their general; some say selecting him that he might amend the theology of the order, the members of which were known to be weak Immaculatists, and suspected of not being sound Infallibilists. Father Jandel now broke out in a circular, which twenty years ago we should have smiled at as at new gri-gri, but which now seems to be more like to the red cross of the Muster. We shall presently see how scientifically Tarquini had demonstrated that the right of directly wielding the temporal sword did, in spite of all denials, belong to the Pope and a General Council, and we have already seen with what fascination popular pens were surrounding the life and death of the "soldier of the Cross."
"We hasten," exclaims Jandel, "to announce to you the joyful tidings, and we make speed to convey to you the pontifical brief which grants new indulgences for the recitation of the rosary during the whole continuance of the Vatican Council." The brief thus heralded looks as if the inspiration of St. Peter Arbues, "first inquisitor of the kingdom of Aragon," was beginning to operate. The Pontiff informs the faithful that St. Dominic, armed with this rosary, as with an invincible sword, crushed the infamous heresy of the Albigenses. Therefore, in the present crisis, equipped with the same armour, and with the authority of the Vatican Council, they will be enabled to "overthrow and extirpate the manifold monsters of error that prowl around." To invite all to arm themselves with this holy weapon, special indulgences are granted to those who will daily recite ten rosaries, so long as the Council lasts. We believe a rosary consists of one Paternoster, ten Ave Marias, and one Gloria; so that each week seven hundred prayers to the Virgin, seventy to God, with seventy doxologies, would have to be repeated. The Pope strongly expresses his simple faith in the efficacy of this expedient.[180]
All who know what has been going on in Europe of late years know that the time for smiling at rosaries is past. A charm or a chupattie ceases to be a trifle when it becomes the symbol connecting devotion with deeds of blood. At a time when millions upon millions of children are in the hands of those who, with gentle manners and profoundly conscientious views, instil antipathies which time can scarcely extract, charms become formidable when to such antipathies they are the symbols of—as the Civiltá puts it—a pure conscience, a sublime cause, and an immortal hope.
The significance of these demonstrations was greatest for those who had watched the doctrines which were being elaborated by the Jesuits and diffused both through periodicals and such scholastic books as that of Tarquini. The doctrine of Boniface VIII, that the material sword was not in the hand of the priest, but only at his beck, was being replaced by a higher one. Boniface accused those of Manichean dualism who did not confess that both swords were in his power. But it proved that he had himself leaned too much towards dualism, for he denied the material sword to the priest's own hand. This doctrine would no longer do. Cardinal Tarquini, who, it must not be forgotten, is set before us by Cardinal Manning as the modern example of teaching milder than that of Bellarmine and Suarez, goes beyond the theology of former times, and claims the direct right of the sword, even in war, for the hand of the Pope and a Council, though still denying it to inferior ecclesiastical authorities.
I admit, says Tarquini (p. 39), that the Church is a spiritual society as to its end; I deny that it is so as to its substance—that is, as to the members composing it, since they are not mere spirits but men. I admit that it ought to use spiritual means—that is, means which are adapted to the attainment of the spiritual end. I deny that it should use only means which are spiritual in themselves and in their nature. Every one who is not a simpleton knows that men (in whom soul is joined with body) are to be moved, corrected, and coerced; hence they cannot be led to an end, even a spiritual one, by purely spiritual means. But the matter, quality, and proportion of the means is to be determined by the requirements of the end.
As to the words of our Lord, that His disciples shall not exercise lordship as the kings of the Gentiles do, he admits that they bind the Church to shun dominion so far as that means a spirit of ambition whereby any one might subject others to himself for his own glory or advantage; but he denies that they require her to shun dominion in so far as it means the office of ruling, and that of administering means contributing to the attainment of her end.
He labours to meet the objection against the use of force by the Church, drawn from her own doctrine, that men are to be called to her bosom freely and without compulsion. He asserts that liberty here means freedom from intrinsic necessity, but not from extrinsic necessity, or coaction. This coaction or compulsion does not prevent either merit, or the attainment of the spiritual end; indeed, when applied by the Church, greatly promotes them. He admits that compulsion is not to be used towards infidels—that is, unbaptized persons—but denies that it is not to be used towards baptized persons.
As to the objection founded on 2 Tim. iv. 2-5, that "the weapons of the Church are altogether confined to exhortations and tears," he simply says, I deny it. Then he argues that the words of St. Paul in this place rather weaken than support those who oppose the use of force; because the terms he employs are both general and sharp: reprove, rebuke, be instant in season and out of season. All means which necessity may call for are included. He admits that longsuffering and doctrine are to be employed, if necessity demands no harsher means; but denies that they are to be employed exclusively. He demands that the character of the times in which these texts were written shall not be forgotten, namely, times in which the Church, being under the unfriendly government of the heathen, was not able to put forth the fulness of her power. But it cannot be proved by any arguments that this right (jus gladii) may not be immediately exercised by the supreme magistracy of the Church, if necessity call for it; for the contrary indeed may be demonstrated from natural law, since the Church is a Perfect Society; and no passage can be cited from positive divine law in which it is really prohibited, for Matthew xxvi. 52 is quite inapplicable, where Christ says to Peter, then a private man, "Put up again thy sword into its place"; and 2 Cor. x. 4, where Paul, declaring the might of his own power, says, "The weapons of our warfare are not carnal (that is, are not fragile or futile), but are mighty through God to the pulling down of strongholds."