FORTY-FIFTH LETTER.

Rome, May 14, 1870.-The sitting of May 4 requires a more particular mention which shall be added here. The reporter on the scheme of the Catechism was Zwerger, Bishop of Seckau, who is a special favourite of the Curia,-forming as he does with the Tyrolese Rudigier and Fessler the little party of Austrian infallibilists, a youthful and elegant prelate, whose Latin is seasoned with such terms as portraitus, præcautionibus, etc. He gave the consoling assurance that the new Catechism should be compiled by a Commission of Bishops named by the Pope, so that it might be "omnibus numeris absolutus." He added that unfortunately he could not introduce this masterpiece into his own diocese, but he would in principle vote for it.

The question of the Catechism is of course closely connected with that of infallibilism. For first the

Catechism will quickly and strongly inoculate the rising generation with the dogma, and secondly, as being a papal text-book, it will familiarize all the young from an early age with the notion, that in religion everything emanates from the Pope, depends on him and refers to him. Thus every one will be taught that not only all rights, as Boniface VIII. said, but all religious and moral truths, are drawn forth by the Pope from the recesses of his own breast.

The notion is excellent, and does infinite honour to

the Jesuits who invented it. It is like the egg of

Columbus. One cannot think at first how it did not occur centuries ago to the astute members of the Curia. But to begin with, it would have been impossible earlier to fit this catechetical strait-waistcoat on such a Church as was the French; and then again a sufficient motive was wanting, for it is four centuries since any Pope thought of introducing new dogmas into the Church. The whole history of the Church offers but three examples of it. The first was the attempt of Gregory VII. and Innocent III. to alter the doctrine hitherto prevalent on the relations of Church and State, and to substitute the new doctrine of the Pope's divine right to exercise temporal sovereignty over princes and

peoples. This did not succeed.

The second instance

was the attempt made from the thirteenth century downwards by the Curia, and especially by the Jesuits, -for which a long series of forgeries and fictions paved the way,—to replace the primacy of the ancient Church by something totally different, viz., an absolute monarchy, so as to destroy the power and authority of the Episcopate, reduce the Bishops to mere delegates or commissioners of the Pope, and erect him into the irresponsible master of the whole Church and all its members, the sole source of all ecclesiastical jurisdiction. This scheme too was wrecked on the opposition, first of the great Councils, and afterwards of the French Church. The third attempt, to make all Popes infallible and thus establish the sole and universal monarchy of the Pope, is now going on. And as the teaching of the Church has to be altered and enriched with new dogmas, the Jesuits who inspire the Pope have quite rightly perceived that a Catechism clothed with supreme authority, such as never previously existed, must be introduced throughout the whole Catholic world. This undertaking promises special advantages to the Jesuit Order, and so it has been brought before the Council, and forced rapidly and unexpectedly to

the vote. So little had it been anticipated, that over 100 of the Bishops in Rome were absent. Another attempt was made in this Schema to get papal infallibility accepted by a side-wind, by inserting a statement that the whole teaching office of the Church resided in the primacy, to the exclusion of the Bishops. It was felt at once that this would give the Pope a position and authority incompatible with any other, even that of the Church herself, and that the Bishops would entirely lose their judicial office in matters of doctrine. Partly on account of this passage, and partly on general grounds, 57 Bishops voted Non placet, among whom were Cardinals Schwarzenberg and Rauscher, Archbishops Scherr and Deinlein, and Bishops Dinkel and Hefele. It created a great sensation that Cardinal Mathieu, Archbishop of Besançon, also voted against it. He has only lately returned from his Easter visit to France, and is said now to belong decidedly to the minority. Among the 24 Bishops who voted juxta modum, were the Archbishops of Cologne and Salzburg, and the Bishop of Mayence. An interval of two days was given them to put into shape the condition on which they wanted to make their vote dependent. But we have already seen that, when the time was

come, the Legates preferred not calling for any definitive

vote.

Are we to infer from the collapse of so weighty and pregnant a question as this of the Catechism that henceforth everything will be settled much quicker? I cannot say. But as early as January 22 the Pope declared, in a Brief addressed to M. de Ségur, that the delay in the proceedings of the Council was due to the powers of Hell, for as it was to inflict on them their inevitable death-blow, they wished to protract it as long as they could. Pius is persuaded that, as soon as the Council produces its fruits, all faults and vices will at once disappear from human society, and all who are in error be led into the truth. That is expressly stated in the Brief; and these are no mere phrases, such as the Curia frequently indulges in, but are uttered in sober earnest. Pius really holds his infallibility to be the divinely ordained panacea for effecting a thorough cure of mankind, who are now sick unto death. He is convinced that the fount of unerring inspiration, which will henceforth flow incessantly from the holy Father at Rome, will fructify all Christian lands like a supernatural Nile stream, and overflow all human science for its purification or its destruction. The Jesuits make