Chapter IV: The Feast of Blood (2)

But the great church planter in Ireland was Patrick, the son of Potitus, who commenced his task of a nation's conversion, with all the advantages of a personal knowledge of the people and their language, a matured judgment, profound learning, piety chastened by exile and long-suffering, and an unconquerable faith. His first convert after landing, in 432, was a chief named Dicho, who in proof of his sincerity built, at his own expense, a church near Lecale, in Down, which was called _Sabhall Padruic_, (Patrick's Barn.) Thence the saint proceeded to Tara, in Meath, where, as it is well known, he appeared before the monarch Leogaire, and, though his preaching made no impression on the heart of that stern pagan, he baptized many of the Druids, poets, and courtiers. By St. Patrick's direction two churches were built in the neighborhood, one at Drumcondrah, and the other at Drumshallon, near the present town of Drogheda. Having thus stormed the enemy's citadel, he advanced confidently to capture the outworks. He passed westward through Connaught to the sea; thence returning to Ulster, he spent some time in Down, Antrim, Ardmagh, and other northern counties; he next visited the different parts of Leinster, and finally entered the populous province of Munster, then a separate kingdom, and planted the standard of the cross in the royal city of Cashel. He remained about seven years in Munster, when, his mission having been successfully completed, he retraced his steps to his favorite place in Down, in 452. Three years afterward he founded the metropolitan see of Armagh, erected a cathedral on land given him for that purpose by Daire, and thus laid the foundation of the primacy of Ireland, and the city of that name. "Suitable edifices were annexed to the cathedral for the accommodation of the clergy, and adjacent to it were several religious retreats, in which members of both sexes, forsaking the world, made a sacrifice of all to the Great Author of their existence." [Footnote 300]

[Footnote 300: Ecclesiastical History of Ireland, Brenan.]

The extraordinary success of this great missionary is without a parallel in the history of the church. In the course of twenty years a whole people, rulers and princes, men and women, were won over to Christianity, without the shedding of a drop of human blood, or even any serious opposition. Sees were founded in all parts of the island, churches and monasteries built, bishops consecrated and priests ordained, and, in fact, the moral and social condition of the entire population revolutionized. Nor was this a triumph over weak-minded or stolid barbarians, for we find that from his neophytes St. Patrick chose his bishops and priests almost exclusively--men whose genius and ability became in the service of the church second only to his own. It might also be supposed that impressions so suddenly produced would be transitory, did we not know how irradicably fixed in the Irish heart is the faith he taught and the doctrine he expounded.

The sees of Ardagh, Clogher, Emly, and Elphin were founded during the life-time of St. Patrick, and fifteen others of lesser note before the close of the century. {830} The cathedral of Kildare, second only in extent and magnificence to that of Armagh, was built about the year 490, and belonged jointly to the diocesan and the nunnery of St. Brigid. It is described as having been divided by a partition beyond the sanctuary; the bishop and clergy entering the church by a door on the north, and the abbess and her community by a door on the south side. In all the sees thus founded, cathedrals, churches, monasteries, schools, and nunneries were erected. History records the building of twenty-one monasteries and schools of great celebrity in the fifth century, besides many others of minor reputation. The schools of Emly at one time contained six hundred scholars; those of Louth are said to have educated one hundred bishops and three hundred priests, while the great institution of Mungret contained within its walls six churches, and, besides its scholars, fifteen hundred religious, equally divided into learned preachers, psalmists, and persons devoted to contemplation and works of charity. At this time, also, St. Brigid founded several nunneries, the most celebrated of which was that of Kildare.

The following century saw seventeen more sees founded and cathedrals built, including those of Dromore, Ossory, Tuam, Clonfert, and Down; while, to meet the growing demand for Christian education, four principal colleges were erected in different parts of the kingdom--Clonard in Meath, Clonfert in Galway, Clonmacnois in Kings county, and Bangor in Down. The number of students educated in the last mentioned was at one time not less than three thousand. Forty-four new monasteries and abbeys are named in the annals of the sixth century, besides many others forgotten in history. Even the place whereon stood the famous monastery of Inniscathy, established at the mouth of the Shannon at this period, is now only marked by a small portion of the ruins of its round tower, while that of Glendaloch, perhaps from its romantic surroundings, is somewhat better preserved. Speaking of the ruins of the latter as seen some years since, the learned author of the Ecclesiastical History of Ireland says:

"The venerable ruins of Glendaloch, even at this day, present an awful
and an interesting picture to the mind of the curious and contemplative
stranger. Among these must be noticed the church of the Trinity, standing
on a rising ground north of the abbey. The seven churches, which in
former days were the pride and glory of Glendaloch, and for which it will
be celebrated even when the vestiges now remaining are no more. The
Cathedral church, with its curious doors, jambs and lintels, and its
round tower, one hundred and ten feet high, rising up in its ancient
grandeur amidst the prostrate ruins which surround it. Our Lady's church,
the most westward of the seven, and nearly opposite the cathedral, is in
ruins; but these very ruins speak volumes, and the scattered monuments,
crosses, and inscriptions refresh the memory, and fill the mind with new
and painful thoughts. St. Kevin's kitchen, so called, and undoubtedly one
of the seven churches, is entire; together with its architraves, fretted
arches, and round belfry, forty-five feet high. The finger of time alone
and of human neglect seem to have wrought the work of desolation in this
part of the building. The Rhefeart, or the Sepulchre of Kings, is
rendered famous for having seven kings interred within its walls. The Ivy
church stands to the westward, with its unroofed walls overgrown with
ivy. The Priory of St. Saviour is a complete ruin. Tampull-na-Skellig, in
the recess of the mountain, was formerly called the Temple of the Desert,
and whither the austere fathers of the abbey were wont to retire on
vigils and days of particular mortification. The celebrated bed of St.
Kevin, on the south side of the lough, and hanging perpendicularly at a
frightful height over the surface of the waters, is another object in
which the mind of the antiquary would be much gratified; and on the same
side of the mountain are to be seen the remains of a small stone
building, called St. Kevin's cell."

The next two centuries added Ferns, Cork, Killaloe, and eleven other sees, with their cathedrals and churches, and fifty-five principal schools, monasteries, and abbeys. During the ninth and tenth centuries we find only two sees created, and no mention of additional monasteries or schools. This may be accounted for by the continual incursions of the Northmen, a swarm of barbarians whose native element seems to have been the ocean and whose only end and object were bloodshed and rapine. {831} From 807 until the decisive battle of Clontarf in 1012, they perpetrated an uninterrupted series of raids on Ireland, and even sometimes held the larger portion of the country in subjection. Landing from their ships at remote and undefended points on the coast, they marched stealthily into the interior, marking their paths with the blood of the defenceless inhabitants, sparing neither age, sex, nor condition in their fury, and bearing off or destroying every species of property. Churches were given to the flames, the relics of the saints stolen or scattered to the winds, monks, nuns, and students put to the sword without mercy or remorse. In one of those incursions Bangor was plundered and nine hundred monks slaughtered. Armagh was sacked and its cathedral destroyed. Cork, Ferns, and Taghmon shared the same fate, while the city of Kildare, its cathedral and nunnery were razed, and their inhabitants massacred or carried into slavery. Clonmacnois was thirteen times plundered, and scarcely a religious house on the island but received at least one visit from the sacrilegious invaders.

After a long and brilliant career an eclipse seemed to have fallen on the church in Ireland, her monasteries were in ruins, her priesthood slaughtered, and her schools deserted. But the genius of one great man was put forth to save the people. Brian, surnamed Boroimhe, King of Munster, and monarch of Ireland, after repeated victories drove the Danes out of his kingdom, and, finally, by his last great battle, destroyed their power for ever in Ireland. The remnant of the once dreaded enemy, embracing the faith of their conquerors, were permitted, upon paying tribute, to settle along the coast for the purpose of foreign traffic. This great king during his long reign did much to reinstate the church in possession of her property, and to repair the damages of two centuries of organized plunder, and his successors continued to follow his example. Even the converted Danes imbibed the prevailing spirit of restitution. The see of Dublin was established in 1040, and its cathedral, consecrated to the Holy Trinity, (now Christ's church,) was built by Bishop Donatus. The see of Waterford was founded in 1096, and its splendid cathedral, also under the invocation of the Holy Trinity, erected by Malchus, its first bishop; and the celebrated priory of Selsker, in Wexford, was established by the new converts some few years afterward. The see of Ardfert was founded in the middle of the eleventh century, and that of Derry about one hundred years subsequently.

It is reasonable to infer that most of the early Irish ecclesiastical structures of any magnitude were of wood, with perhaps a stone tower or stronghold to serve as a depository for sacred vessels, libraries, etc., and for defence in case of actual attack. Dr. Petrie, in his great book on Round Towers, produces convincing proofs that these curious specimens of architecture, some seventy of which still remain more or less well preserved, were intended for these purposes. Ireland at the time of Saint Patrick was densely wooded, oak being predominant, and where so many extensive buildings had to be erected in so limited a time no more convenient and suitable, though certainly very destructible, material could be used. This, as well as the ravages of time and foreign invasion, will explain the fact that so many of the sites of our primitive edifices are recognized only by local tradition. The art of building in stone was indeed known in the country before the introduction of Christianity, but it was not generally applied to church purposes till about the beginning of the twelfth century.

When Cormac McCulinan was appointed to the see of Cashel, it is recorded that he built a cathedral in that city in the latter part of the ninth century, which, according to the annals of the priory of the Island of all Saints, was not long after rebuilt and consecrated with great ceremony. {832} Whether the beautiful ruin now called Cormac's chapel owes its origin to the warrior bishop or to a successor of the same name is a mooted question among antiquarians, as the records of the succession in this diocese are very imperfect. However, it must have been erected at an early age, for we find that in 1170 Donald O'Brian, King of North Munster, built the cathedral of St. Patrick in his royal city of Cashel, and the former church of Cormac was converted into a chapter-house, on the south side of the choir. Bishop O'Heden in 1420 repaired and beautified St. Patrick's and erected a hall for the vicars choral. In the same year that Donal O'Brian built St. Patrick's he also caused to be constructed the beautiful cathedral of St. Mary's in Limerick, endowing it liberally, and it existed in great splendor until the Reformation, when it shared the general fate of all such noble institutions.

The cathedral of St. Patrick, in Down, was rebuilt on the site of the old one by St. Malachy in 1138, and forty years afterward was enlarged by one of his successors and a namesake. About this time it was dedicated to St. Patrick, having been formerly consecrated to the Most Holy Trinity, a favorite name, it would appear, for cathedrals in the early centuries of Christianity.

St. Mary's, at Tuam, was built in 1152, by O'Connor, King of Ireland, and Bishop O'Hoisin, the first archbishop of that see; in 1260 it was enlarged and a new choir added. Finally, it was given over by Henry VIII. to an apostate named Bodkin.

St. Columba's, in Derry, was built in 1164, by King Maurice MacLaughlin. It also had to succumb to the reformers who settled in Ulster, and the present Protestant cathedral of that town was built on its ruins, by the "London Company," in 1633.

The majestic cathedral of Kilkenny, dedicated to St. Canice, was commenced in 1178, by Bishop Felix O'Dullany, and was finished by Bishop St. Leger in 1286. Some years later it was altered and beautified by Bishop Ledred, and at the time of the Reformation was considered one of the most beautifully situated buildings in Europe.

The cathedral of the Holy Trinity, in Waterford, was built about the beginning of the eleventh century. Its subsequent fate is thus related by a recent Protestant writer: [Footnote 301]

[Footnote 301: Ireland and her Churches, by James Godkin.]

"The old cathedral, or rather the oldest part of the first cathedral of
Waterford, was built in 1096, by the Ostmen, on their' conversion from
paganism; and about two centuries later it was endowed by King John, a
dean and chapter having been appointed under the sanction of Innocent
III. Endowments of various kinds had accumulated from age to age, till
the Reformation, when the old altars were thrown down and the ornaments
defaced. During the rebellions and wars that followed, its most costly
treasures were carried away, with the brass ornaments of the tombs, the
great standing pelican which supported the Bible, the immense
candlesticks, six or seven feet high, the great brazen font, which was
ascended by three stairs made of solid brass, and various gold and
silver-gilt vessels. In 1773 the dean and chapter pronounced the old
building so much decayed as to be unsafe for public worship, and
unfortunately resolved that the whole pile should be taken down and
replaced by a new edifice."

It will be seen that some of those lasting monuments of Irish skill and piety were raised subsequent to the English invasion, but the advent of the Norman soldiers was destined soon to dry up the springs of public munificence, if not to exterminate the old race, and obliterate the faith of St. Patrick. The Anglo-Norman of the twelfth century, though professing Christianity, was at heart as much a pagan as the race from which he sprung. He was brave, cunning, cruel, and rapacious. His greediness could not withstand any inducement to plunder, even though sacrilege had to be added to robbery; and he generally had courage and skill enough to carry out his intentions. He was neither an Englishman nor a Frenchman, but a compound of elements common to the worst classes of both races, super-induced on the genuine, old northern barbarism. He was, in fact, the prototype of the modern filibuster, and, though given to fighting, preferred the spoils to the glory of warfare. {833} Like most of his class in every age and country, he substituted superstition for religion, and became only generous of his goods when death threatened to snatch them from his grasp. When reduced to Protestantism by act of parliament, it is unnecessary to say that even the check of remorse, weak as it was, was removed, and the spoliation of gifts given to God and his poor sat as lightly on his conscience as his coronet or crown sat on his head. Consequently, from the landing of Strongbow and his friends until the Reformation, the wars which ensued against the natives were occasionally diversified by the plunder of a rich abbey, or the burning of a church, while now and then we read of an institution being founded by some repentant lord of the Pale, from which all "mere Irish" were excluded.

There were, indeed, a few men who came into Ireland in the track of its invaders, who were men of true piety. Among these may be classed John Cornin, archbishop of Dublin. It was he who, in 1190, built St. Patrick's collegiate church in that city, and repaired and beautified Holy Trinity; St. Lawrence O'Toole having, eighteen years before, added to its original dimensions by building a choir, belfry, and three chapels. Those two noble buildings are still in use by the Protestants of Dublin, and but little changed since their Catholic days. St. Patrick's has been renovated and improved through the liberality of a public-spirited merchant. Though ever dear to the Catholic hearts of Dublin for its old memories; its fame, since it has fallen into the possession of its present occupants, rests only in its association with the name of the gifted and eccentric Swift, whose flashes of wit and sly sarcasms were wont to arouse his drowsy congregation.

Notwithstanding the impoverished condition of the people, and the insecurity of life and property, during the wars of the twelfth, thirteenth, fourteenth, and early part of the fifteenth centuries, we find the following religious houses established throughout the country: Priories of the Canons Regular of St. Augustin, 20; abbeys of the Cistercian order, 29; convents of the Dominican order, 23; of the Franciscan order, 56; of the Augustan order, 21; of the Carmelite order, 24; commanderies of Knights Templar, 11. This latter order was suppressed about the middle of the fourteenth century, and its property given to the Hospitallers.

But a new era now commenced in the history of the church. To the bitterness of national hate were to be added bloody persecution and wholesale confiscation. Henry VIII. had commenced his quarrel with the pope, and, with the vain intention of revenging himself on his holiness, he turned reformer, initiated a state religion, and unanimously elected himself head of the same. But Henry Tudor had method in his madness, and knew well that the best way to convert his Anglo-Irish subjects was by appealing to their old passion for plunder. Accordingly, his lord deputy, St. Ledger, in 1536, summoned, what was in that age called a parliament, and this assembly, representing nobody but the hirelings about the deputy, with one fell swoop confiscated three hundred and seventy monasteries and abbeys, whose yearly value amounted to £32,000, while their movables amounted to more than three times that amount. A year or two later all religious houses were suppressed and their property turned over to the king.

That this atrocious spoliation of the patrimony of the church and the property of the poor had not even the pretext of being perpetrated to replenish the treasury of an impoverished, state may be inferred from the words of Ware, who, in his life of this new Defender of the Faith, says: "Henry soon after disposed of the possessions of the religious orders to his nobles, courtiers, and others, reserving to himself certain revenue or annual rents." {834} This exhibition of royal magnificence at once convinced the aforesaid "nobles and courtiers" that Henry was the veritable Head of the Church, not only in England, but in Ireland also, and they hastened to accept his gifts and his new religion with equal alacrity. The cathedrals and churches had now to be disposed of. That portion of the laity described as nobles and courtiers was well provided for, and the clergy had to be satisfied; a new religion, Henry wisely thought, would not look well without churches and a hierarchy. Pliant tools of the school of Cranmer and Cromwell were sent over from England, who shielded by the military power of the deputy, and aided by a few apostates of native growth, were fraudulently inducted into Irish sees. While Brown, who had become archbishop of Dublin, was burning in the public streets the sacred image of our crucified Redeemer, taken from the abbey of Ballibogan, and the crosier of St. Patrick, rifled from Holy Trinity; the lord deputy was "gutting" the old cathedral of Down, violating the graves of Ireland's three greatest saints, and destroying their sacred relics. As these acts did not bring enlightenment to the minds of the benighted Catholics, a more general system of devastation was adopted. All the churches were seized and their sacred vessels and ornaments appropriated as legitimate spoils, by the "reformed clergy," while such of the buildings as were not required for the preachers of the new evangel were converted into barracks or stables. The people, though decimated and dispirited by long and disastrous wars, were too much attached to the ancient faith not to resist those iniquitous proceedings; but fire, sword, famine, and pestilence pursued them everywhere, martyred their priests, and laid their homes and their fields desolate.

What Henry commenced, his son, and worthy daughter Elizabeth, followed up; Cromwell's troopers nearly left the country a desert; and the vacillating and treacherous Stuarts added, if possible, to its already degraded condition. So abject was the state of the population in the time of William of Orange, that his penal laws, and those of the house of Hanover subsequently enacted, though in themselves most atrocious, were comparatively harmless, so well had the scythe of persecution been wielded by their predecessors. Even as late as the middle of the last century, the Catholics, still the bulk of the population, were sunk in the most pitiful misery and prostration; their priests churchless and outcasts before the laws, their monks and nuns banished or fled the country; or, if any remained of the once splendid institutions of piety and charity, they were to be found secreted in the purlieus of the larger towns, stealthily attending the sick and consoling, if unable to relieve, the wants of the poor. "No places of public worship were permitted," says the author of the History of Dublin, "and the clergyman moved his altar-books and everything necessary for the celebration of his religious rites from house to house among such of his flock as were enabled in this way to support an itinerant domestic chaplain; while for the poorer part some waste house or stable in a remote or retired situation was selected, and here the service was silently and secretly performed, unobserved by the public eye." Indeed, in many counties the people suffered worse; children were unbaptized, men and women unmarried, the dying deprived of the last consolations of religion, and the poor and infirm left to the cold charity of an unfeeling and hostile minority. The force of persecution could go no further. The experiment of conversion by force had been tried with a vengeance, and had signally failed. It was evident that utter extermination or reaction must follow.

Fortunately for the honor of humanity it was the latter. God was with his people in their afflictions and hearkened to their prayers. Slowly the light of toleration broke upon the darkened minds of the dominant Protestant party, and, though but the merest glimmer at first, gradually and steadily gained in intensity. {835} One hundred and twenty years ago the first chapel tolerated by law was publicly opened in Dublin; the more atrocious of the penal laws fell into disuse; chapels, poor indeed, and monasteries, feeble in their very sense of insecurity, commenced to raise their humble heads. Protestant gentlemen of liberal views found a voice in the Irish and English parliaments. Maynooth and Carlow colleges were established; a great and fearless Catholic, O'Connell, arrayed his coreligionists in solid phalanx in defence of their rights; and, finally, the British government, abashed at the scorn of Christendom, and yielding to fears of internal revolution, consented to emancipation. Of the many causes which led to this tardy act of justice the moral effect of religious freedom in the United States and the conduct of our Catholic immigrants during the revolution were not among the least effective.

Turning from the past with all its varied trials and defeats, it is pleasant to dwell on the condition of Catholic Ireland of to-day, with its churches, monasteries, colleges, and schools innumerable. Of the city of Dublin, where the Reformation made its first attacks, and where, at the beginning of the century, there were but a few poor chapels and "friaries," we find the following picture drawn by one who, though not a Catholic nor of Catholic sympathies, is too clear-minded to shut his eyes to the actual condition of affairs around him. He says: [Footnote 302]

[Footnote 302: Ireland and Her Churches. By James Godkin. This very
able book has just been published in England, and, though written by a
Protestant and a devoted believer in the opinions of that sect, is full
of very valuable information regarding the present condition of the
Catholics of Ireland.]

"There are now thirty-two churches and
chapels in Dublin and its vicinity. In the diocese the total number of
secular clergy is 287, and of regulars, 125; total, priests, 412. The
number of nuns is 1150. Besides the Catholic university, with its ample
staff of professors, there are in the diocese six colleges, seven
superior schools for boys, fourteen superior schools for ladies, twelve
monastic primary schools, forty convent schools, and 200 lay schools,
without including those which are under the National Board of Education.
The Christian Brothers have 7000 pupils under their instruction, while
the schools connected with the convents in the diocese contain 15,000.
Besides Maynooth, which is amply endowed by the state, and contains 500
or 600 students, all designed for the priesthood, there is the college of
All Hallows, at Drumcondra, in which 250 young men are being trained for
the foreign mission. The Roman Catholic charities of the city are varied
and numerous. There are magnificent hospitals, one of which especially--
the Mater Misericordiae--has been not inappropriately called 'The Palace
of the Sick Poor'--numerous orphanages, several widows' houses, and other
refuges for virtuous women; ragged and industrial schools, night asylums,
penitentiaries, reformatories, institutions for the blind and deaf and
dumb; institutions for relieving the poor at their own houses, and
Christian doctrine fraternities almost innumerable. All these wonderful
organizations of religion and charity are supported wholly on the
voluntary principle, and they have nearly all sprung into existence
within half a century."

Miss Fannie Taylor, an English lady, in a recent work entitled Irish Homes and Irish Hearts, admirably describes, from personal and minute examination, the efficiency, success, and untiring devotion of the numerous orders of holy women, whose houses everywhere are to be found in and around the capital. Every conceivable want, every ill that flesh is heir to, finds at their busy and gentle hands an alleviation and a soothing remedy. The daughters of the rich are taught their duties to themselves and to society; the children of the poor are gratuitously trained in all the necessary arts of life; the orphan has a refuge; the sick are visited and comforted; even the outcast woman, the loathing of the worldly of her own sex, is taken by the hand and gently led back to the path of virtue. Hospitals; asylums for the blind, the deaf and dumb, have been built by them, generally out of their own slender means; and even the raving maniac and drivelling idiot find a shelter and a home. Wherever death, sickness, poverty, ignorance, crime, or affliction is, there also is to be found the "sister," consoling, helping, teaching, admonishing, always gentle, patient, and cheerful. {836} "I would speak," said the writer, in her introductory chapter, "of that marvellous net of religious institutions spread over the land, and of those deeds of charity which in reality form a powerful element in Irish life." Words as truthful as they are applicable.

Following Mr. Godkin in what he calls his "Inspection of Bishoprics," (Protestant of course,) we come to the diocese of Ferns, embracing the county of Wexford. "Here, then," says the inspector, "is a population that seems naturally fitted in a preeminent degree for the reception of Protestantism;" but he found himself mistaken. In the very cradle of Catholicity in Ireland he could not find even one out of every ten who even professed to be Protestants. He is equally surprised at the respect and veneration in which our blessed mother was held in this diocese of "industrious, self-reliant, and independent" men, and acknowledges his astonishment gracefully enough:

"I had plenty of proofs of this in the town of Wexford, where there are
two splendid new churches, with grand towers, built almost exactly alike,
in cathedral style; erected also at the same time, and chiefly through
the exertions of the same priest. One of them is called the church of the
Immaculate Conception, and the other the church of the Assumption; both,
therefore, specially dedicated to the Virgin Mary. There could be no
mistake about this in the mind of any one visiting these splendid places
of worship, which are fitted up admirably with seats to the very doors,
finished in the most approved style, and with a degree of taste that
would do honor to the best cathedrals in England. Behind the high altar
there is a very large window of stained glass, and a similar one of
smaller dimensions at each side. To the right is Mary's chapel, with an
altar brilliant and gorgeous in the extreme. There is a beautiful statue
of the Virgin and Child, before which three lamps were burning during the
day, and in the evening eight or nine dozen of candles are lighted, while
ten or twelve vases are filled with a variety of flowers, kept constantly
fresh, and producing the most brilliant and dazzling effects for the
worshippers, who are nearly all attracted to this favorite altar, the
beauty and splendor of which throw the altar of Christ completely in the
shade. Generally, indeed, the Saviour appears only agonized on the cross,
his hands fastened with nails, and the blood flowing from his pierced
side, or else lying dead and ghastly in the sepulchre. It is only the
Virgin that appears arrayed in beauty, crowned with majesty, and
encircled with glory. Her altar in the Wexford church of the Assumption
is decorated in the same style as the Immaculate Conception, but not with
so much elaboration. Great local sacrifices must have been made for the
erection and furnishing of these two churches, with their magnificent
towers and spires, but much of the money came from Great Britain and the
colonies; and to a question which I put on the subject to my guide, I
received for answer that it came 'from all parts of the habitable world.'

"But, beautiful as those two new churches are, they are surpassed in
internal decorations by the Franciscan church of this town. This is a
perfect gem in its way so elegantly painted and ornamented, and so nicely
kept, so bright and cheering in its aspect, and evincing such regard to
comfort in all its arrangements, that we can easily conceive it to be a
very popular and fashionable place of worship. It is not cruciform, but
built in the shape of an L. To the left of the principal altar, at the
junction of the two portions, stands in impressive prominence the altar
of the Virgin Mary, which is covered by an elevated canopy, resting upon
white and blue pillars with golden capitals. Upon the altar stands a
beautiful marble statue of the Virgin. Three lamps burn constantly before
it. One hundred candles are lighted round it in the evening with half a
dozen gas-burners. Floral ornaments are in the greatest profusion and
variety. There are four large stands on the altar floor, two others
higher up on the pedestal, and a number of small vases with bouquets
ranged on the altar. The friary attached to the church presents a picture
of order, neatness, and cleanliness which seemed to be a reflection of
the characteristics of the 'English baronies,' showing how national
idiosyncrasies and social circumstances affect religion. In fact, a
community of Quakers could not keep their establishment in better order
than these Franciscans keep their friary. I observed a great contrast in
this respect in the Roman Catholic establishments of Waterford and
Thurles. Wexford, indeed, is quite a model town in the Roman Catholic
Church. There are three other places of worship besides those already
mentioned--the college chapel and the nunnery chapels, and certainly
there are no people in the world, perhaps, not excepting the Romans
themselves, more abundantly supplied with masses. There is a mass for
workingmen at five o'clock in the morning, there are masses daily during
the week at later hours, and no less than six or seven on Sundays in each
of the principal chapels, or churches as they are now generally called.
The college is a large building, and in connection with it is the
residence of the bishop, Dr. Furlong."

{837}

What has here been remarked of Dublin and Ferns may be said with equal justice of other parts of Ireland. Kildare and Leighlin has its splendid cathedral, the corner-stone of which was laid in Carlow in 1828, by the celebrated Dr. Doyle. Cork has its fine churches, schools, and monasteries. Of the cathedral of the diocese of Kerry, Miss Taylor says:

"The great ornament of Killarney is the cathedral, the only one I have
seen in Ireland worthy of the name. It is one of Pugin's happiest
conceptions. The tower is not yet built, and this of course greatly
detracts from the beauty of the exterior; but within, the great height of
the roof, the noble pillars, the sense of space and grandeur, made one
think of some of the beautiful cathedrals of old of our own and foreign
lands."

In the archdiocese of Tuam, where some years since the Most Rev. Dr. Kelly, the predecessor of the present patriotic prelate, said that out of one hundred and twenty-one places of worship one hundred and six "were thatched cabins," there are now three hundred and eighty-seven churches, three hundred and eighty-two clergymen, and fifty-four religious houses.

Armagh has again risen from the ashes of the past, and again a beautiful metropolitan cathedral appears on the spot hallowed by St. Patrick. The corner-stone of this beautiful building was laid by the Most Rev. Dr. Crolly, primate, on the 17th of March, 1840. The increase of churches in this diocese from 1800 to 1864 has been ninety-three; convents and schools, twenty-four.

Such is the outward visible sign of the progress of the church in Ireland for the last hundred years. What though the wind sighs mournfully through the broken arches of many a church and cloister, made sacred by the saintly men who prayed and taught fourteen centuries ago; though the fern and the ivy grow up and cement a thousand crumbling ruins, which in their desolation attest at the same time man's passion and his impotence; let them be as silent teachers of the past and of its glorious memories and bitter persecution. But the people of Ireland have the present, they are working not only for themselves, but for the future; and they, too, will be known to after generations by the monuments they are now building as their forefathers built; by their churches, convents, and colleges, which shall exist, even though in ruins, in the grateful memories of coming ages.

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From The Dublin Review.

John Tetzel. [Footnote 303]

[Footnote 303: Tetzel und Luther, oder Lebensgeschichte und
Rechtfertigung des Ablasspredigers und Inquisitors, Dr. Johann Tetzel,
aus dem Predigerorden. Von Valentin Gröne, Doctor der Theologie. Soest
und Olpe. Verlag der Nasse'schen Buchhandlung. 1853. (pp. 237.)]

Of all Luther's contemporary opponents none experienced so much of his foul-mouthed vituperation as the Dominican preacher of indulgences, John Tetzel--a vituperation which Protestant writers, down to the present day, have not ceased, with unmitigated virulence, to heap upon his memory.

Nor have Catholic writers done much to defend Tetzel's calumniated reputation. On the contrary, they have in general allowed themselves to be deluded by Protestant prejudice, and so to have abstained from referring, in his behalf, to original sources of information. This unworthy course they have pursued as though they viewed Tetzel in the light of a personage not worth quarrelling about, whom, without detriment to the church, they might safely abandon to the enemy, nay, whom it might perhaps be as well thus to abandon. They were fully aware that it was not for preaching Pope Leo's indulgence that Luther really attacked Tetzel. The indulgence was but the pretext seized by Luther for openly broaching the heretical opinions which, ever since the year 1515, he had secretly formed. Neither did Luther owe his success to the alleged abuses of the papal indulgence. He owed his success to the wide-spread moral corruption of his times. Had Leo X. proclaimed no indulgence at all, Luther's calamitous Reformation could hardly have been prevented.

Three Protestant biographies of John Tetzel have been written in Germany. The earliest, written by Godfried Hecht in Latin, appeared in 1707. About the same time a Life of Tetzel, in German, was published by Jacob Vogel. The third, a compilation of both, is by Friedrich Hoffmann, and appeared at Leipsic in 1844. They are all three, more or less, just such _ex parte_ productions as might be expected, full of obloquy founded on garbled quotations and falsified facts. The most virulent is Hoffmann's book, the least so Hecht's. In copiousness of original research, Vogel far surpasses Hecht and Hoffmann. As a counterpoise to these biographies the Catholic party produced nothing till the year 1817. An anonymous work then appeared at Frankfort-on-the-Main, entitled Vertraute Briefe zweier Katholiken über den Ablass Streit Dr. Martin Luthers wider Dr. Johann Tetzel. This work is supposed to have been written by a Jesuit, and, although it contains many strong points in vindication of Tetzel's injured character, it would not seem to have had this object so much in view as the defence of the doctrine of indulgences against the attacks made on it by reason of the year 1817 being the tercentenary year of the Reformation, and celebrated as such throughout Protestant Germany. What Audin in his Life of Luther says in favor of Tetzel proceeds more from feeling than historical research, and is consequently of inferior importance. Under these circumstances it is gratifying to meet with such a book in defence of Tetzel as Dr. Valentine Gröne has produced, in which, while he exhibits the vilified Dominican as an able, pious, and devoted champion of the holy see, in a manner that establishes, his title in future to that character on a solid basis, he also contributes to the history of Luther and the Reformation a most interesting fund of knowledge and reflection.

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The true date of Tetzel's birth appears to be unknown. It is conjectured to have fallen a little later than the middle of the fifteenth century. He was a native of Leipsic, where his father was a citizen and goldsmith. Dr. Gröne has much to say about the etymology of his family name. But this we may pass over as superfluous. Of Tetzel's boyhood and youth nothing is recorded until the year 1482. It was the year of his matriculation as a student of the Leipsic university. He is now said to have shown superior abilities and great application. For the art of rhetoric he soon evinced a strong predilection. Not content with attending the lectures of Conrad Kimpina on the theory of declamation, he sought to gain a practical knowledge of it by assiduously frequenting the sermons of the Dominicans. This led to his forming an attachment to the order of which, in 1490, he became a member. Two years before, he had received his bachelor's degree, being the sixth on a list of fifty candidates.

In the seclusion of the Dominican convent of St. Paul's, at Leipsic, Tetzel renounced the study of humanities in order to devote himself all the more zealously to the writings of the fathers and doctors of the church.

This course he adopted as the surest means of qualifying himself to become a preaching friar in the true spirit of St. Dominic. "The goldsmith's son," says Jacob Vogel, "possessed every requisite to form a public speaker, a clear understanding, a good memory, an eloquent tongue, an animated delivery, a manly and sonorous voice, the charm of which was enhanced by a tall and slender figure."

His first essays as a preacher were confined to the church of his convent. Their effect was such that his prior, Martin Adam, soon gave him permission to preach beyond the convent walls, at the different places belonging to its jurisdiction. In Tetzel's day it was still customary not to confer holy orders until, according to ancient canonical rule, the candidate had reached the age of thirty years. This age Tetzel attained before the close of the century. He was then ordained priest by Philo von Trotha, Bishop of Merseburg. About the same time Pope Alexander VI. proclaimed the great jubilee. It was the eighth proclamation since the first by Boniface VIII. Tetzel received from his superiors the appointment to preach the jubilee indulgence. He preached it at Leipsic, Zwickau, Nüremberg, Magdeburg, Görlitz, Halle, and other towns. So well did he perform his duty, that he established his fame as one of the most powerful popular preachers that had ever appeared in Germany. "By reason of his extraordinary eloquence," says Godfried Hecht, "he acquired great authority over the people, and rose higher and higher in renown." Dr. Gröne adverts to various contemporary attestations of Tetzel's surprising success with the masses. It was ascribed to his resounding voice, his richly metaphorical language, and logical clearness.

In 1504, Pope Julius II. proclaimed an indulgence in favor of the Teutonic Knights in Prussia, whom the Russians and Tartars had reduced to great straits. On this occasion Tetzel was again chosen to preach, along with Christian Baumhauer, of Nüremberg. He preached the indulgence in Prussia, Brandenburg, and Silesia. At the same time the Dominican priory of Glogau, becoming vacant, was offered to him. He was little more than thirty years old. "What stronger proof," says Dr. Gröne, "could be given him of the high veneration in which he was held by his order?" But he did not accept the dignity. In the early part of 1507 he returned to Leipsic. On his way he preached for the Teutonic Knights at Dresden. So great was the desire to hear him that the largest church in the city was found too small for the congregation. {840} Duke George of Saxony caused him, in consequence, to preach from a window of his palace. The same zealous duke, on Tetzel's arrival at Leipsic, received him outside the gates at the head of the clergy, the civic authorities, and dignitaries of the university, and conducted him in solemn procession to St. Paul's convent. Here Tetzel again retired, a simple friar, to the seclusion of his cell. In 1510, he was employed to preach an indulgence of a peculiar sort, granted in aid of building a bridge, with a chapel on it, over the Elbe at Torgau. The Saxon princes, being themselves short of funds, and finding the people unwilling to contribute the money for nothing, had obtained in 1491 from Innocent VIII. the indulgence in question, by which all the faithful in Saxony who should give the twentieth part of a gold florin toward the bridge and chapel at Torgau were permitted to eat butter and drink milk in lent, on the rogation days, and the vigils of feasts, for a term of twenty years. In 1510, Pope Julius II. renewed this indulgence for another twenty years. Such indulgences were not unfrequent in the middle ages. In 1310. Pope John XXII., as Dr. Gröne tells us, granted an indulgence of forty days toward the erection of the bridge at Dresden. When Julius II. died in 1513, the great aspiration of his successor, Leo X., was to complete the magnificent temple of Christendom, St. Peter's basilica, begun by Julius in 1506. But Leo found that the wars waged by his high-minded predecessor in defence of St. Peter's patrimony, and the independence of Italy, had exhausted the papal treasury. Julius having raised the funds for laying the foundations of St. Peter's by means of an indulgence, Leo resolved to do the like toward the expenses of finishing the work. The bull which he accordingly issued, granting a plenary indulgence to all Christendom, reached Germany in 1515. The commission to preach it was given to the Franciscans. For Saxony and the north of Germany this commission was divided between the guardian of the Franciscans of Mentz and Albert of Brandenburg, the newly installed archbishop of the city. But the guardian of the Franciscans declining to act, the entire commission passed into the hands of the archbishop. It was merely as a special favor that he had been included in the commission at all. His grace, in fact, had been obliged to contract a heavy debt with the Fuggers of Augsburg, the Rothschilds of the day, in order to pay the fees on his pallium, which, for an archbishop of Mentz, amounted to no less a sum than thirty thousand gold florins. As it was not customary for the archbishops to pay this sum out of their privy purse, it had to be levied on the faithful of the diocese. But this had been done twice within the last ten years for the immediate predecessors of Albert of Brandenburg, namely, Archbishops Berthold and James Uriel. To raise the sum a third time under such circumstances seemed impossible without assistance. Wherefore, in order to afford relief to his flock, Archbishop Albert had obtained leave from Rome to appropriate a portion of the proceeds of the papal indulgence in his province toward the payment of his debt. This fact suffices, in Dr. Gröne's opinion, to clear the archbishop from the reproach of avarice cast at him by Protestant writers, who have also not failed to impute all sorts of unworthy motives to him for making choice of the Dominican, John Tetzel, as his chief sub-commissioner, or quaestor, in preaching the indulgence. But, says Dr. Gröne, is not the archbishop's choice of Tetzel tantamount to a refutation of the calumnies heaped upon him as one of the vilest, not only of friars, but of men? Archbishop Albert proceeded with the greatest caution, and issued very clear and exact instructions, both on the nature of the indulgence, and the manner in which it should be preached. Had Tetzel really been the notoriously bad monk Protestant writers say he was, how could the archbishop, with the knowledge of such a fact, have ventured to choose him at all? {841} How could Tetzel be expected to preach with any effect, if, as is asserted, he was a disgrace to his order, a man who did not scruple openly to perpetrate the worst excesses? But Archbishop Albert of Mentz had, as we have seen, very particular reasons of his own for promoting as much as possible the success of Pope Leo's indulgence, and, accordingly, he made choice of Tetzel as his chief quaestor, not because he thought a coarse, sordid monk of infamous reputation the likeliest person he knew of to stir up the religious fervor of the people, but because he judged this might best be done by one who, while eminent alike for piety and for zeal in the cause of the church and the holy see, enjoyed the renown of being one of the most eloquent preachers then living in Germany. What motive could be more natural, more just, more obvious than this?

Tetzel entered on his duties as preacher of the papal indulgence for the Archbishop of Mentz with his accustomed zeal and ability. What he had to announce in virtue of the Instructio Summaria of the archbishop was substantially this: That all persons who repented of, and confessed, fasting, their sins, who received holy communion, said certain prayers in seven different churches, or before as many altars, and contributed according to their means a donation toward St. Peter's basilica, should obtain full remission of the temporal punishment due to their sins, once for their lives, and then as often as they should be in danger of death; that this indulgence might be applied by way of intercession to the souls in purgatory, while bedridden people were to be able to obtain it by devoutly confessing and communicating in their chambers before a sacred image or picture.

In the entire document, says Dr. Gröne, there does not occur a thought which the church at the present day would hesitate to subscribe. The Instructio Summaria further declares, that those who cannot afford a pecuniary donation are not, therefore, to be denied the grace of the indulgence, which seeks not less the salvation of the faithful than the advantage of the basilica. "Let such as have no money," it says, "replace their donations by prayer and fasting, for the kingdom of heaven must not stand more open to the rich than the poor." What a refutation have we here of the slanderous clamor against Pope Leo's indulgence as an alleged traffic in sin! With respect to the conduct of Tetzel himself and his subordinates, they are admonished to lead an exemplary life, to avoid taverns, and to abstain from unnecessary expense. That cases of levity nevertheless took place, Dr. Gröne admits, but he strenuously denies that Tetzel gave cause for animadversion. Finally, the Instructio Summaria directed that all indulgences of a particular or local kind should be declared, in virtue of the pope's bull, as suspended for eight years in favor of the one now granted by his holiness; a declaration which did not fail to excite a bitter spirit of opposition and jealousy, especially among the religious orders and confraternities, of which Tetzel had to bear the brunt.

In the church of All Saints, at Wittenberg, there was a costly shrine of relics resented by the reigning elector Frederic, afterward surnamed the Wise. At his request Pope Leo X., so recently as 1516, had attached to this shrine an indulgence for the yearly festival of All Saints. The offerings which this indulgence would produce Frederic designed to apply for the benefit of the university which he had founded. Hence, he regarded the papal indulgence for St. Peter's at Rome as a grievance, and, but for an imperial mandate requiring all the German princes to throw no impediment in its way, he would have forbidden its being preached in his territories.

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Frederic, moreover, had a grudge against Rome on the following grounds: The holy see had, in compliance with his request, consented to confer on his natural son the coadjutorship to a benefice _in commendam_. But the commendator himself dying when the diploma conferring the coadjutorship had just been completed, a new diploma conferring the vacant commendatory had to be prepared instead, entailing on Frederic, who was of a very parsimonious disposition, the vexatious necessity of having to pay the fees twice over. This he ruminated upon in his sullen way, and set it down in his mind as a conclusive proof of that grasping, overreaching spirit which the enemies of the church in that age accused her of in such exaggerated terms. Frederic the Wise was also involved in a dispute with the archbishop of Mentz respecting certain territorial rights at Erfurth.

The Augustinian hermits of Wittenberg sympathized with their munificent patron the elector. He permitted them to make use of the funds accruing from the local indulgence of All Saints toward the expenses of a new convent and church which they had in course of erection. But the temporary suspension of the latter indulgence in favor of the one preached by John Tetzel for Pope Leo X. and Archbishop Albert inconvenienced and annoyed them all the more, as their buildings were on the point of completion. Neither was their ill-will toward Tetzel the less that, in his character as a Dominican, he was their ardent opponent in the scholastic and theological disputes of the day; and, besides being a preacher of such talent and influence, was a dignitary of the court of Inquisition at Cologne, where, of course, the Dominicans presided.