Part 23 (2/2)

Whilst things continue as they are, the emperor can, by threatening to withdraw his troops, compel the Pope to consent to anything not actually sinful. Such a situation is alarming in the highest degree for other countries. But for the absolute confidence that all men have in the fidelity and conscientiousness of the present Pope, and for the providential circ.u.mstance that there is no ecclesiastical complication which the French Government could use for its own ends, it would not be tolerated by the rest of the Catholic world. Sooner or later these conditions of security will disappear, and the interest of the Church demands that before that happens, the peril should be averted, even by a catastrophe.

The hostility of the Italians themselves to the Holy See is the tragic symptom of the present malady. In other ages, when it was a.s.sailed, the Italians were on its side, or at least were neutral. Now they require the destruction of the temporal power, either as a necessary sacrifice for the unity and greatness of their country, or as a just consequence of incurable defects. The time will come, however, when they will be reconciled with the Papacy, and with its presence as a Power among them.

It was the dependence of the Pope on the Austrian arms, and his identification in popular opinion with the cause of the detested foreigner, that obscured his lofty position as the moral bulwark and protector of the nation. For 1500 years the Holy See was the pivot of Italian history, and the source of the Italian influence in Europe. The nation and the See shared the same fortunes, and grew powerful or feeble together. It was not until the vices of Alexander VI. and his predecessors had destroyed the reverence which was the protection of Italy, that she became the prey of the invaders. None of the great Italian historians has failed to see that they would ruin themselves in raising their hands against Rome. The old prophecy of the _Papa Angelico_, of an Angel Pope, who was to rise up to put an end to discord and disorder, and to restore piety and peace and happiness in Italy, was but the significant token of the popular belief that the Papacy and the nation were bound up together, and that one was the guardian of the other. That belief slumbers, now that the idea of unity prevails, whilst the Italians are attempting to put the roof on a building without walls and without foundations, but it will revive again, when centralisation is compelled to yield to federalism, and the road to the practicable has been found in the search after impossibilities.

The tyrannical character of the Piedmontese Government, its contempt for the sanct.i.ty of public law, the principles on which it treats the clergy at home, and the manner in which it has trampled on the rights of the Pope and the interests of religion, the perfidy and despotism it exhibits, render it impossible that any securities it may offer to the Pope can possess a real value. Moreover, in the unsettled state of the kingdom, the uncertain succession of parties, and the fluctuation of power, whatever guarantee is proposed by the ministry, there is n.o.body to guarantee the guarantor. It is a system without liberty and without stability; and the Pope can never be reconciled to it, or become a dweller in the new Italian kingdom.

If he must choose between the position of a subject and of an exile, he is at home in the whole Catholic world, and wherever he goes he will be surrounded by children who will greet him as their father. It may become an inevitable, but it must always be a heroic resolution. The court and the various congregations for the administration of the affairs of the Church are too numerous to be easily moved. In former times the machinery was more simple, and the whole body of the pontifical government could be lodged in a single French monastery. The absence of the Pope from Rome will involve great difficulties and annoyance; but it is a lesser evil than a surrender of principle, which cannot be recalled.

To remove the Holy See to France would, under present circ.u.mstances, be an open challenge to a schism, and would afford to all who wish to curtail the papal rights, or to interrupt the communication between the Pope and the several churches, the most welcome pretexts, and it would put arms in the hands of governments that wish to impede the action of his authority within their States.

The conclusion of the book is as follows:--

If the Court of Rome should reside for a time in Germany, the Roman prelates will doubtless be agreeably surprised to discover that our people is able to remain Catholic and religious without the leading-strings of a police, and that its religious sentiments are a better protection to the Church than the episcopal _carceri_, which, thank G.o.d, do not exist. They will learn that the Church in Germany is able to maintain herself without the Holy Office; that our bishops, although, or because, they use no physical compulsion, are reverenced like princes by the people, that they are received with triumphal arches, that their arrival in a place is a festival for the inhabitants. They will see how the Church with us rests on the broad, strong, and healthy basis of a well-organised system of pastoral administration and of popular religious instruction. They will perceive that we Catholics have maintained for years the struggle for the deliverance of the Church from the bonds of bureaucracy straightforwardly and without reservation; that we cannot entertain the idea of denying to the Italians what we have claimed for ourselves; and that therefore we are far from thinking that it is anywhere an advantage to fortify the Church with the authority of the police and with the power of the secular arm. Throughout Germany we have been taught by experience the truth of Fenelon's saying, that the spiritual power must be carefully kept separate from the civil, because their union is pernicious. They will find, further, that the whole of the German clergy is prepared to bless the day when it shall learn that the free sovereignty of the Pope is a.s.sured, without sentence of death being still p.r.o.nounced by ecclesiastics, without priests continuing to discharge the functions of treasury-clerks or police directors, or to conduct the business of the lottery. And, finally, they will convince themselves that all the Catholics of Germany will stand up as one man for the independence of the Holy See, and the legitimate rights of the Pope; but that they are no admirers of a form of government of very recent date, which is, in fact, nothing else than the product of the mechanical polity of Napoleon combined with a clerical administration. And this information will bear good fruit when the hour shall strike for the return, and rest.i.tution shall be made....

Meanwhile Pius IX. and the men of his Council will ”think upon the days of old, and have in their minds the eternal years.” They will read the future in the earlier history of the Papacy, which has already seen many an exile and many a restoration. The example of the resolute, courageous Popes of the Middle Ages will light the way. It is no question now of suffering martyrdom, of clinging to the tombs of the Apostles, or of descending into the catacombs; but of quitting the land of bondage, in order to exclaim on a free soil, ”Our bonds are broken, and we are free!” For the rest G.o.d will provide, and the unceasing gifts and sympathies of the Catholic world. And the parties in Italy, when they have torn and exhausted the land which has become a battle-field; when the sobered and saddened people, tired of the rule of lawyers and of soldiers, has understood the worth of a moral and spiritual authority, then will be the time to think of returning to the Eternal City. In the interval, the things will have disappeared for whose preservation such pains are taken; and then there will be better reason than Consalvi had, in the preface to the _Motu Proprio_ of 6th July 1816, to say: ”Divine Providence, which so conducts human affairs that out of the greatest calamity innumerable benefits proceed, seems to have intended that the interruption of the papal government should prepare the way for a more perfect form of it.”

We have written at a length for which we must apologise to our readers; and yet this is but a meagre sketch of the contents of a book which deals with a very large proportion of the subjects that occupy the thoughts and move the feelings of religious men. We will attempt to sum up in a few words the leading ideas of the author. Addressing a mixed audience, he undertakes to controvert two different interpretations of the events which are being fulfilled in Rome. To the Protestants, who triumph in the expected downfall of the Papacy, he shows the consequences of being without it. To the Catholics, who see in the Roman question a great peril to the Church, he explains how the possession of the temporal sovereignty had become a greater misfortune than its loss for a time would be. From the opposite aspects of the religious camps of our age he endeavours to awaken the misgivings of one party, and to strengthen the confidence of the other. There is an inconsistency between the Protestant system and the progress of modern learning; there is none between the authority of the Holy See and the progress of modern society. The events which are tending to deprive the Pope of his territory are not to be, therefore, deplored, if we consider the preceding causes, because they made this catastrophe inevitable; still less if, looking to the future, we consider the state of Protestantism, because they remove an obstacle to union which is humanly almost insurmountable. In a former work Dollinger exhibited the moral and intellectual exhaustion of Paganism as the prelude to Christianity. In like manner he now confronts the dissolution and spiritual decay of Protestantism with the Papacy. But in order to complete the contrast, and give force to the vindication, it was requisite that the true function and character of the Holy See should not be concealed from the unpractised vision of strangers by the mask of that system of government which has grown up around it in modern times. The importance of this violent disruption of the two authorities consists in the state of religion throughout the world. Its cause lies in the deficiences of the temporal power; its end in the mission of the spiritual.

The interruption of the temporal sovereignty is the only way we can discern in which these deficiences can be remedied and these ends obtained. But this interruption cannot be prolonged. In an age in which the State throughout the Continent is absolute, and tolerates no immunities; when corporations have therefore less freedom than individuals, and the disposition to restrict their action increases in proportion to their power, the Pope cannot be independent as a subject.

He must, therefore, be a sovereign, the free ruler of an actual territory, protected by international law and a European guarantee. The restoration consequently is necessary, though not as an immediate consequence of the revolution. In this revolutionary age the protection of the Catholic Powers is required against outward attack. They must also be our security that no disaffection is provoked within; that there shall be no recurrence of the dilemma between the right of insurrection against an arbitrary government and the duty of obedience to the Pope; and that civil society shall not again be convulsed, nor the pillars of law and order throughout Europe shaken, by a revolution against the Church, of which, in the present instance, the conservative powers share the blame, and have already felt the consequences.

In the earnest and impressive language of the conclusion, in which Dollinger conveys the warnings which all Transalpine Catholicism owes to its Head as an Italian sovereign, it seems to us that something more definite is intended than the expression of the wish, which almost every Catholic feels, to receive the Pope in his own country. The anxiety for his freedom which would be felt if he took refuge in France, would be almost equally justified by his presence in Austria. A residence in an exclusively Catholic country, such as Spain, would be contrary to the whole spirit of this book, and to the moral which it inculcates, that the great significance of the crisis is in the state of German Protestantism. If the position of the Catholics in Germany would supply useful lessons and examples to the Roman court, it is also from the vicinity of the Protestant world that the full benefit can best be drawn from its trials, and that the crimes of the Italians, which have begun as calamities, may be turned to the advantage of the Church. But against such counsels there is a powerful influence at work. Napoleon has declared his determination to sweep away the temporal power. The continuance of the occupation of Rome, and his express prohibition to the Piedmontese government to proceed with the annexation during the life of the present Pope, signify that he calculates on greater advantages in a conclave than from the patient resolution of Pius IX.

This policy is supported by the events in Italy in a formidable manner.

The more the Piedmontese appear as enemies and persecutors, the more the emperor will appear as the only saviour; and the dread of a prolonged exile in any Catholic country, and of dependence for subsistence on the contributions of the faithful, must exhibit in a fascinating light the enjoyment of the splendid hospitality and powerful protection of France.

On these hopes and fears, and on the difficulties which are pressing on the cardinals from the loss of their revenues, the emperor speculates, and persuades himself that he will be master of the next election. On the immovable constancy of her Supreme Pontiff the Catholic Church unconditionally relies; and we are justified in believing that, in an almost unparalleled emergency, he will not tremble before a resolution of which no Pope has given an example since the consolidation of the temporal power.

FOOTNOTES:

[Footnote 334: _The Rambler_, November 1861.]

[Footnote 335: _Kirche und Kirchen_, Munich, 1861 (”Papstum und Kirchenstaat”).]

[Footnote 336: So late as 1791 Pius VI. wrote: ”Discrimen intercedit inter homines, qui extra gremium Ecclesiae semper fuerunt, quales sunt Infideles atque Judaei, atque inter illos qui se Ecclesiae ipsi per susceptum baptismi sacramentum subjecerunt. Primi enim constringi ad catholicam obedientiam non debent, contra vero alteri sunt cogendi.” If this theory had, like that of the Protestants, been put in practice by the Government, it would have furnished the Protestants with an argument precisely similar to that by which the Catholics justified the severity they exercised towards them.]

[Footnote 337: The works contained in Clark's library of translations are chiefly of this school.]

XI

DoLLINGER'S HISTORICAL WORK[338]

When first seen, at Wurzburg, in the diaries of Platen the poet, Dr.

Dollinger was an eager student of general literature, and especially of Schlegel and the romantic philosophy. It was an epoch in which the layman and the _dilettante_ prevailed. In other days a divine had half a dozen distinct schools of religious thought before him, each able to develop and to satisfy a receptive mind; but the best traditions of western scholars.h.i.+p had died away when the young Franconian obtained a chair in the reorganised university of Munich. His own country, Bavaria, his time, the third decade of the century, furnished no guide, no master, and no model to the new professor. Exempt, by date and position, from the discipline of a theological party, he so continued, and never turned elsewhere for the dependence he escaped at home. No German theologian, of his own or other churches, bent his course; and he derived nothing from the powerful writer then dominant in the North. To a friend describing Herder as the one unprofitable cla.s.sic, he replied, ”Did you ever learn anything from Schleiermacher?” And if it is doubtful which way this stroke was aimed, it is certain that he saw less than others in the Berlin teacher.

Very young he knew modern languages well, though with a defective ear, and having no local or contemporary attachments he devoted himself systematically to the study of foreign divines. The characteristic universality of his later years was not the mere result of untiring energy and an unlimited command of books. His international habit sprang from the inadequacy of the national supply, and the search for truth in every century naturally became a lecturer whose function it was to unfold from first to last the entire life of the Church, whose range extended over all Christian ages, and who felt the inferiority of his own. Dollinger's conception of the science which he was appointed to carry forward, in conformity with new requirements and new resources, differed from the average chiefly by being more thorough and comprehensive. At two points he was touched by currents of the day.

Savigny, the legal expert of a school recruited from both denominations and gravitating towards Catholicism, had expounded law and society in that historic spirit which soon pervaded other sciences, and restored the significance of national custom and character. By his writings Protestant literature overlapped. The example of the conspicuous jurist served as a suggestion for divines to realise the patient process of history; and Dollinger continued to recognise him as a master and originator of true scientific methods when his influence on jurisprudence was on the wane. On the same track, Drey, in 1819, defended the theory of development as the vital prerogative of Rome over the fixity of other churches. Mohler was the pupil of Drey, and they made Tubingen the seat of a positive theology, broader and more progressive than that of Munich.

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