Chapter XI: The Mountains Whence Help Cometh (4)

Into this sanctuary, built with so much care, I invite the readers of the _Etudes_ to enter, persuaded that we shall find therein much to admire and at the same time much to learn.

I.

The first chapter is consecrated to dogma. It treats of the faith and of the errors which are contemporaneously opposed to it. The prelates here recall the precept, imposed on all, of embracing the truth, and entering the haven of the true church. No safety is to be hoped for outside of this ark which God guards and conducts. However, they add, as to those who are plunged invincibly in error, and who have not been able to see the light, that the Supreme Judge, who condemns no man, save for his own faults, will assuredly use mercy toward them, if, although strangers to the body of the church, they have, nevertheless, with the assistance of grace, fulfilled the divine commandments, and professed those Christian truths which they were able to know. [Footnote 136]

[Footnote 136: Tit. i. p. 6.]

Such is the Catholic doctrine and the just principle to which all our pretended intolerance is reduced. The council recognizes the rights of reason as well as those of sound faith. It inserts at length in its decrees the four propositions formulated in 1855 by the Congregation of the Index, against traditionalism. At the same time it restates the condemnation pronounced by Gregory IX. against the system of Raymond Lulle, which expresses a thought too common in our day, namely, that faith is necessary to the masses, to vulgar and unlettered people, but that reason suffices for the intelligent man of study, and constitutes true Christianity.

We notice in this chapter the solicitude of the bishops to place in the hands of the faithful a version of the Bible in the vulgar tongue. To this end they recommend the Douay translation, already approved and circulated by their predecessors. Far from opposing these efforts, the Congregation of the Propaganda, in the response addressed to the Archbishop of Baltimore with the revision of the acts of the council, lays great stress on the necessity of doing this. The congregation directs the prelate to compare anew the different English editions, to avail himself of other Catholic translations, if there be any, in order that we may have in English a faithful and irreproachable text of all our sacred books, and that this version may be spread throughout all the dioceses of America. Here we have a peremptory answer to those Protestants who, at this late hour, reproach Catholics with interdicting the reading of the Holy Scriptures.

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On the question of future life, the fathers declared against those who deny the eternal duration of punishment, or so mitigate its severity that there remains no longer any proportion between the chastisement and the gravity of the offence. Then they rapidly review that multitude of religious sects and errors, which are nowhere so numerous or so different as in that classic land of free thought. Indifferentism, which considers all religions as equal; Unitarianism, which rejects the divinity of our Lord Jesus Christ; Universalism, which denies the eternity of punishment after death; finally, pantheism and transcendentalism, which destroy the personality of God, such are the latest forms and last consequences of free inquiry. What a contrast to these is the spectacle which Catholic truth affords; that full, complete, and unchanging Christianity, affirming itself, with full consciousness of its truth, in the face of a thousand systems which cannot withstand it and a thousand communions that fail to comprehend what it really is! All serious hearts in America must be stuck by such a difference. The Council of Baltimore has again made manifest where lies the strength that will triumph over all, and what is to be the "church of the future." The excesses of "Magnetism" and "Spiritism" have been carried beyond what the fathers consider the limits of morality. With regard to the first, they undertake to promulgate the well-known decisions of the sacred congregation of the council. [Footnote 137]

[Footnote 137: Encycl ad omnes episcopos contra magnetismi
abusus. August 4th, 1856. Decisions of July 28th, 1847.]

As to the second, not finding any explicit precedent in acts emanating from Rome, they express their own thought and doctrine thus: "It seems certain," they say, "that many of the astonishing phenomena which are said to be produced in the spiritual meetings are inventions; that others are the result of fraud, or are to be attributed to the imagination of the mediums and their assistants, or, possibly, to slight of hand. Nevertheless," they add, "it can scarcely be doubted that some of these facts imply a satanic interference; since it is almost impossible to explain them in any other way." Then, after a magnificent exposition of the action of good and bad angels, the prelates remark that, in a society of which so large a portion remains unbaptized, it is not surprising if the demon regains in part his ancient empire. They severely censure those Catholics who take part even indirectly in the spiritual "circles." Such is the decision of the council; and, for our part, we are happy to see what we have written on this subject [Footnote 138] fully confirmed by so imposing an authority.

[Footnote 138: _Les Morts el les Vivants_. Paris, Le
Clere. _Etudes_ 1862, p. 41.]

II.

The second chapter treats of the hierarchy and government of the church. The fathers begin with a profession of filial loyalty to the holy see, whose privileges they recognize and enumerate with St. Irenaeus, St. Jerome, and St. Leo the Great. They protest with what respect and love they receive all the apostolical constitutions, likewise the instructions and decisions of the Roman congregations, given for the universal church or for their own special provinces. After Pius IX. they rebuke the manner of thought and action of those who count for nothing all that has not been expressly defined as of Catholic faith, and who, embracing opinions contrary to the common sentiment of Christians, fear not to shock their ears with scandalous propositions. The temporal power of the pope, its necessity under the present circumstances, in order to assure the independence of the head of the church, is also the subject of a solemn declaration.

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Passing then to the bishops, the council affirms their double right of teaching and governing Christendom in union with the Roman pontiff, the successor of St. Peter and the vicar of Jesus Christ. According to the advice of the fathers of Trent, provincial councils are to be held every three years throughout the whole extent of the United States; for the bishops are persuaded that in these reunions are to be found the most efficacious remedies for the evils which afflict all parts of the church, when the pastors of dioceses, after having invoked the Holy Spirit, unite their wisdom to take measures most fitting to procure the salvation of souls. Accidental forms are ever changing. Formerly, the "synodal witnesses" [Footnote 139] were everywhere in use.

[Footnote 139: Ecclesiastics chosen in the provincial
councils to observe the state of persons and things in their
dioceses, and to make a report to the metropolitan.]

After the time of Benedict XIV. this function fell into disuse and was supplied by something else. The grave and learned pontiff makes use of these remarkable words, which the council has thought proper to reproduce:

"The customs of men are modified and circumstances are
continually changing; that which is useful at one period may
cease so to be, and may become even pernicious in another age.
The duty of a prudent pastor, unless otherwise obliged by a
higher law, is to accommodate himself to times and places, to
lay aside many ancient usages, when by his judgment and the
light of God he deems this to be for the greater good of the
diocese with which he is entrusted." [Footnote 140]

[Footnote 140: De Synod. Dioec. L. V. c. iii. n. 7.]

As a natural corollary to provincial councils, the prelates recommend frequent holding of diocesan synods. If the extent of the diocese will not permit the priests who obey the same bishop to unite yearly, the bishop should at least convoke a synod after each provincial or plenary council, to promulgate the decrees and provide for their observance. In the meantime, ecclesiastical conferences, organized in districts, can supply, at least partly, the place of the synod. The fathers express a wish that such conferences should meet quarterly in cities, and at least yearly in rural districts, where pastors cannot easily assemble.

I pass hastily over some details to arrive immediately at a matter at once very delicate and important, that of ecclesiastical judgments. It is well known that the form required by canon law has become very difficult of application throughout the greater part of Christendom. The Council of Baltimore does not innovate. After an experience of ten years it feels bound to renew a decree made in the Council of St. Louis in 1855. [Footnote 141]

[Footnote 141: That is to say, the Plenary Council, by its
enactment, extended this decree of the Provincial Council of
St. Louis to the other provinces.--ED. C. W.]

"Priests suspended by sentence of the ordinary have no right to
demand sustenance from him, since by their own fault they have
been rendered incapable of exercising their ministry. But, in
order to cut short all complaints, the fathers are of the
opinion that it is more expedient, in the cases of priests and
clerics, to adopt a form of trial approaching as nearly as
possible the requirements of the Council of Trent. The
bishop--or his vicar-general, by his order--shall choose in the
episcopal council two members--not always the same--who shall
serve him as counsellors, when the accused shall be called to
answer before him and his secretary.

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"Together, these assistants shall have but one voice, but
either can range himself on the side of the prelate against his
colleague. If, however, both are of a different mind from that
of the bishop or his vicar, the latter may take into his
counsel a third, and that judgment shall be rendered to which
he shall incline. If it happen that all the consultors named by
the ordinary hold an opinion contrary to his, the case is to be
transferred to the tribunal of the metropolitan, who shall
weigh the motives for and against, and himself deliver
sentence. And if the process refers to a subject of the
metropolitan, and all his assistants are opposed to him, the
cause shall be evoked before the oldest bishop of the province,
and he shall have the right to decide, saving always the
privileges and authority of the Holy See."

Here we see reappearing the jurisdiction of metropolitans, which in many other churches is little exercised at the present day. On the question of their authority the council furnishes another subject worthy of remark.

In enumerating the rights of archbishops in reference to their ecclesiastical provinces, the fathers have designated but three:

1. To make known to the holy see such of their suffragans as do not observe the laws of residence.

2. To call the said suffragans to a provincial council, at least every three years.

3. To have their cross borne before them in their province, and to wear the pallium therein on the days when they can wear it in their metropolitan church.

The letter written from Rome for the correction of the acts orders two other privileges of metropolitans to be re-established:

1. To supply what is negligently omitted by their suffragans in the cases determined by law; and

2. to receive appeals from the sentence of their suffragans according to the canonical rules.

If we do not deceive ourselves, there is in this correction a significant tendency.

III.

The manner of the election of bishops had already been determined by an instruction emanating from the Propaganda, dated March 18th, 1834. Since that time, at the desire of councils, several changes and modifications had been made. This is the practice consecrated and universally established since 1861: Every three years, each bishop sends to his metropolitan and the congregation of the Propaganda the list of subjects whom he judges worthy of the episcopate, with detailed information of the qualities which distinguish them.

A see becomes vacant, the bishops of the province meet in synod, or any other way, and discuss the aptitude of the candidates presented by each of them. After a secret examination, three names are sent to Rome with the _procès verbal_ of this election. On the representation thus made, the sovereign pontiff designates the one to be promoted to the episcopal dignity.

This portion of Christendom, still so new, has not yet had time to settle itself into regularly divided parishes. If our memory is faithful, we think there is no such thing as a parish, properly so called, in the whole United States. The prelates of the council express a desire to establish some, especially in the great cities; but they add that, in conferring them on the priests who administer them, they would not exempt the latter from removal; this never having, been the custom in America.

Many of the dioceses have no seminaries. The fathers wish that, if they cannot be everywhere established, each province, at least, should have its own, for the formation of which the bishops will unite their resources. Following the custom adopted in France, they separate the Little Seminary, where boys who present the conditions required by the Council of Trent are received, from the Grand Seminary, where clerics study dogmatic and moral theology, canon law, hermeneutics, and sacred eloquence. {504} The council orders the greatest efforts to be made in order to secure eminent professors. If there is an establishment common to an entire province, it should not be confined to teaching the mere elementary ecclesiastical studies, but a thorough course of exegesis and oriental languages should be commenced; and the modern systems of philosophy should be explained in such a manner that graduates should be able to resolve all the difficulties and objections of the day.

"We have now to contend," say the fathers, "no longer with the
often refuted heresies and errors of a bygone age, but with new
adversaries, unbelievers of a pagan rather than a Christian
character, with men who count as naught God and his divine
promises--and yet are not thereby prevented from having
cultivated minds. According to them, the things of heaven and
earth have no other meaning or value than that which reason
alone assigns them. Thus, they flatter pride, so deeply rooted
in our nature, and seduce those who are not on their guard. If
truth cannot persuade them, since they do not care to hear, it
must, at least, close their mouths, lest their vain discourse
and sounding words delude the simple." [Footnote 142]

[Footnote 142: Act. tit. iii. p. 108.]

Do not these sage reflections disclose the true plan for renewing ecclesiastical studies?

We will not enter on the details of the rules established for the general life and manners of the clergy, according to their different functions. We confine ourselves to remarking that the chapter on preaching alone contains a complete little treatise on the proper manner of announcing the word of God in our times.

IV.

Questions relating to church property attract the attention of the council. In order to comprehend the arrangements determined on in regard to this matter, we must form a correct idea of the situation in which the different Christian communions stand before the American civil law.

It is well known that the legislation of most of the States is willing to accord legal personality to associations, commercial or religious. A religious society represented by trustees easily obtains incorporation; that is to say, is recognized as a person having the right to own property, to receive gifts and legacies, to a certain amount, generally far superior to what is necessary. If this sum is ever exceeded, it is easy to fulfil the requirements of the law by creating a new centre, building a new church.

Nothing then would seem more favorable than these arrangements of American law. But, as they were conceived from a Protestant point of view, they recognize the parish only, and not the diocese, which is, nevertheless, the Catholic unit. Moreover, the trustees, invested with church property, have on several occasions made outrageous and extravagant pretensions. More than once, they have believed that they possessed the right of choosing their pastors, and dismissing them, if they did not suit; they have held that they at least have the right of presenting to the bishop a priest of their own choice, and thus forcing his consent. Hence, the frequent conflicts between the parochial element and the episcopal administration. The first Council of Baltimore formerly protested against this lay interference, which it declared contrary to the teaching of the church and the discipline of every age; it decided that the compensation assigned to members of the clergy, to be provided from the funds of the parish, or by the alms of the faithful, conferred on none the right of patronage. {505} Subsequent councils return incessantly to the same question; and it has even appeared before the civil tribunals. In the diocese of New York, particularly, the disputes between the Catholic trustees and the bishop were prolonged with various results, but without interruption, from 1840 to 1863. Finally, an arrangement was concluded, and on this model the prelates wish to organize all ecclesiastical property.

"Since, in the United States, it is permitted to every citizen
and foreigner to live freely and without molestation, according
to the precepts of the religion which he professes--for the
laws recognize and proclaim this right--nothing seems to hinder
us from observing, in all their rigor, the rules established by
councils and the sovereign pontiffs for the acquisition and
preservation of church property. The fathers, therefore, desire
to expose and set clearly before the eyes of the state the true
rights of the church with regard to accepting, possessing, and
defending sacred property, as, for example the land on which a
church is built, or presbyteries, schools, cemeteries, and
other establishments, in order that it may be legally permitted
to Catholic citizens to follow exactly the laws and
requirements of their church." [Footnote 143]

[Footnote 143: Act. tit. iv. p. 117.]

Hence, one of the principal dispositions of this legislation is, that the administrators of ecclesiastical property in parishes shall do nothing without the consent of the bishop. In order that this law may be observed, and that nothing more may be feared from the intervention of the secular tribunals, there is no other plan than for the bishop to place himself before the civil power, as having the right to the full administration of all property belonging to his church as a corporation sole. Some of the states have recognized this right for the future. In others it is not yet recognized. Hence they provide the best means for avoiding, or, at least, diminishing the inconvenience resulting from this state of things.

This requires that mutual securities be taken on the part of the bishop and the trustees. As soon as appointed, the prelate will make a will, and place a duplicate in the hands of his metropolitan. Besides the property of which he is sole proprietor, he will be _ex-officio_ president of all boards of trustees, who possess, in the eyes of the law, the parochial properties. Rules are established for the purpose of ensuring a conscientious choice of these, in order that they may not infringe on the rights of the parish priest, nor take any profit from the revenues of the church. Such are the principal measures relative to this important matter.

V.

In the chapter entitled _De Sacramentis_ we notice the prudence which the council wishes to be used in administering baptism to Protestants returning to the Catholic Church. Although the greater portion of the sects regard what transpires at the baptismal font as a mere ceremony, and frequently, through carelessness, baptize invalidly, nevertheless the priest must not proceed hap-hazard, nor decide on general principles, but must in each case examine carefully into particulars. Only when certain of the nullity or probable invalidity of the baptism, can he confer the sacrament, either absolutely or conditionally.

In France, discussions have lately arisen as to the proper age for administering the holy communion. Although the American child is much earlier developed than the European, the fathers of Baltimore establish as a rule that he shall not be urged at too early an age to present himself at the holy table. {506} Ten and fourteen years are the two extreme limits to which one must ordinarily be confined. Nevertheless, this rule leaves room for all legitimate exceptions, and particularly, in case of danger of death, it would be a grave fault in the pastor who would not administer the eucharist to a child capable of discerning the grace which it contains.

As their country is not a vine-growing land, and one can nowhere be fully certain of the purity of wines imported from Europe, the fathers express a desire to establish in Florida a community which shall be especially charged with the care of preparing the matter for the administration of the different sacraments, wine, oil, etc. This community can also keep swarms of bees, and furnish the different dioceses with pure waxen tapers. Meanwhile they caution priests to beware of using for the holy sacrifice the wines which are commonly sold under the names of port, sherry, Madeira, Malaga, and to choose, rather, Bordeaux, Sauterne, and others less subject to adulteration or fraudulent imitation. Moreover, as the culture of the vine progresses, it will be inexcusable to neglect having recourse to the products of the soil, or at least, not to have a moral certainty of the purity of the wines which are used.

In districts where a few Catholic families find themselves, as it were, lost in the midst of Protestants, the scarcity of priests causes many children to remain unbaptized [Footnote 144] until after marriage; an _impedimentun dirimens_ which renders the marriage null in the eyes of God and the church.

[Footnote 144: The council referred not to unbaptized
children of Catholics, for such are not to be found among us,
but to unbaptized Protestants, or rather pagans, with whom
Catholics have contracted a civil marriage.--ED. C. W.]

They live together in good faith, notwithstanding, and when the priest, discovering the radical fault, speaks to them of renewing their agreement, it frequently happens that the unbaptized party refuses to do it. The fathers unite in requesting from the holy see power to communicate to missionaries dispensations _in radice_, of which they can make use to rehabilitate such marriages.

As preceding councils have remarked, it is certain that, in most of the provinces of the United States, the decree of the Council of Trent regarding clandestine marriages has not yet been promulgated. In some districts its promulgation is doubtful. Besides, to require the presence of a certain priest for the validity of a marriage appears to the fathers a measure attended with great inconvenience. They demand, therefore, in order to reassure consciences, and establish uniformity, to return everywhere, except in the province of New Orleans, to the ancient discipline, already universally in force. But the holy see has not seen fit to accede to this request, as appears from the answer addressed by the Propaganda to the _postulata_ of the council.

On other points uniformity is supremely desirable. For instance, the bishops earnestly desire it in that which pertains to Christian instruction and in prayer-books. A catechism is to be composed after that of Cardinal Bellarmine, adapted to the peculiar situation of Catholics in the United States. When this catechism has been approved by the holy see, it will be adopted in all the dioceses.

As to prayer-books which do not bear the express approbation of the ordinary, they ought not to be found in the hands of the faithful.

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The solicitude of the council here extends to various classes of people. Following the example of the apostle, they recommend to God those who govern; but the formulas of the church are alone to be employed in these prayers, and no one is to imitate certain sects and temples, wherein political passions and partisan rancor utter accents which dishonor God rather than contribute to his worship.

No one will neglect any precaution to free Catholic soldiers and sailors from being obliged, against their conscience, to assist at the rites of dissenting sects. The orphans are an object of special solicitude. They must be gathered into the Catholic asylums which already exist or are yet to be built. This necessity is most pressing, and appeals to the charity of all who can provide against it.

VI.

An entire chapter is consecrated to regular orders of men and women. After recalling the immense advantages which their churches have derived from the labor of religious, the fathers state certain precautions which ought to be taken in order that foundations may be stable and not precarious. Circumstances do not always permit canonical erection or establishment in a permanent manner; hence, in the agreement made between the bishop and the religious community, this clause must hereafter be added, to wit, that the latter will not quit the parish, school, college, or congregation with which it is charged, without notifying the ordinary at least six months in advance. This relates only to diocesan work, properly so called, and not to that which the religious may take up of their own accord, without any obligation to continue.

Bishops shall conform to the canonical laws, defending the rights and privileges of the religious whom they find in the territory submitted to their jurisdiction, and they will avoid giving them subjects of complaint, or motives for going elsewhere. Regulars and seculars work toward the same ends namely, the glory of God and the salvation of souls; hence, no dissension ought ever to arise between them, but harmony, unity, and fraternal love should ever reign supreme.

The council passes a magnificent eulogium on those "sisters" who preserve, in their schools, the innocence of so many young virgins, and who, during the late war, have known how to turn public calamity to the glory of God and the advantage of religion.

Who of the dissenting sects has not admired their zeal, charity, and patience in the hospitals, and may not say, "the finger of God is here"?

Various measures were adopted to assure the observance of the rules of the church on the part of the religious. The fathers have heretofore consulted as to the nature of their sacred engagements. The answers received from Rome state that, in several specially designated monasteries of the Visitantines, the vows are solemn. [Footnote 145]

[Footnote 145: These are the monasteries of Georgetown,
Mobile, Kaskaskia, St. Aloysius, and Baltimore. The solemnity
of the vows is there preserved according to rescripts
formerly obtained from Rome.]

Henceforth, after the novitiate, simple vows are to be made, and ten years later the solemn profession will be permitted. As to other monasteries and religious houses, simple vows alone are permitted, except by special rescript from the holy see; the same rule applying to all convents of women which may be hereafter erected in the various dioceses of the United States. The fathers severely censure those who leave their monasteries and travel through the country, under pretext of collecting money for houses pressed with debt or for new foundations; they declare this to be an intolerable abuse and contrary to the true character of the religious life.

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Everywhere, to-day, but in no country more than in America, the question of schools appears most important, and claims the most lively solicitude on the part of the episcopate.

Here the council begins by firmly asserting the rights of the church. Jesus Christ said to his apostles, "Euntes docete," "Going, teach all nations." Since that time, this utterance has been understood in the sense of a mission, to be fulfilled by instruction and the exercise of spiritual maternity toward all, but especially toward youth. Frequenting such public schools as exist in the United States offers a thousand dangers. There indifferentism reigns: corruption of morals is engendered in early youth; the habit of reading and reciting authors who attack religion and heap insults on the memory of saintly personages weakens the faith in the souls of the young, while association with vicious companions stifles virtue in their hearts. The only remedy is to create other institutions, to open further opportunities to Catholic youth. Parochial schools are highly recommended, as well as the sodalities or congregations which devote themselves to the instruction of the youth of either sex.

While speaking of houses of refuge and correction, the fathers notice the numerous abductions of children which are daily made by the different sects. These are orphans, or disobedient children whom parents despair of managing. They are taken to places where their relatives can neither find nor hear from them, and their names are changed, so as not to recall them at some future day to their religion or family. Comfortably nourished, they are reared in the principles of heresy and in hatred of Catholicity. [Footnote 146] Moved with pity, several bishops have already opened houses to gather in these little unfortunates; the council desires them to be everywhere established; for if one ought to applaud the zeal of those who raise magnificent temples to God, much more should one praise those who prepare for him a spiritual dwelling of these precious and living stones.

[Footnote 146: Acts have recently been passed in the
Legislature of New York which promise to be a very effectual
check to the most nefarious arts of these kidnappers in this
State.--ED. C. W.]

Here follows a tribute of recognition of the services rendered by the various colleges and academies which already exist in the United States. The American establishments at Rome, at Louvain, and in Ireland, are now furnishing priests and missionaries. When will it be granted to the bishops to found a grand Catholic university, which will complete all the good accomplished by these institutions? Yet this is not merely a desire; it is ardently expressed by the council; we hope the future may bring about its speedy realization. [Footnote 147]

[Footnote 147: Amen!--Ed. C. W.]

The missions are one of the most efficacious means of procuring the salvation of souls. Regulars and seculars are alike called to this great work. The council demands that a house of missionaries be founded in each diocese, for giving spiritual exercises in the parishes, above all during Lent, Advent, at the time of first communions, and the episcopal visitations. The parish priests are to co-operate cordially with these auxiliaries, and if any refuse to do so, they will be constrained by their bishop. On the other hand, all precautions are taken to avoid any appearance of interestedness, and any interference in the parochial government on the part of the missionaries.

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The idea of association, so popular at the present day, is essentially and originally Catholic. If some have used it against us, we know how to reclaim and avail ourselves of it. Hence, the fathers recommend the confraternities approved by the church, such as those of the Blessed Sacrament, the Sacred Heart, the Blessed Virgin Mary, St. Joseph, and the Holy Angels. They recommend the "Apostolate of Prayer," also, another pious association, which prays especially for the conversion of non-Catholics; they seek to develop the well-deserving undertakings of the "Propagation of the Faith" and "Holy Childhood;" they accord the highest praise to the arch-confraternity of St. Peter; finally, they add other works of piety and mercy, among them the "Society of St. Vincent de Paul," so well adapted to our times, and which has already produced such great results.

After this great encouragement, come restrictions no less called for. No new associations are to be created where ancient confraternities suffice. In case any priest desires to institute a new one, he must have a written permission from his bishop; the latter is forbidden to approve a new foundation unless he is sure that its means and aim are truly Catholic. It will be truly desirable to give such a character to the mutual aid societies to-day so numerous among the working classes.

The welfare of the negroes greatly interests the American episcopate. What a harvest is here to be gathered among these poor souls, purchased by the blood of Jesus Christ, and so well prepared by their emancipation to listen to the Gospel. Heresy spares no effort to assure herself of possessing them--another reason for earnestly seconding the desire expressed by the Congregation of the Propaganda in this respect. But the measures adopted for this end cannot be everywhere the same, and general rules are, therefore, hard to determine. The negroes must have churches either in common with or separate from the other faithful; they must have schools, missions, orphan asylums. Laborers are wanting to this harvest. The superiors of religious orders are requested to designate some of their subjects for this purpose, and secular priests, who feel this to be their vocation, to fly to the succor of this class, so destitute and so interesting. As to particular measures, provincial councils will determine in those regions where the negroes are more numerous.

VII.

Books and journals exercise such a great influence on society, both for evil and for good, that they could not fail to be the object of a special decree. After noticing the disastrous effects of an immoral press, the prelates call on all the servants of Jesus Christ, especially those who are fathers of families, to rid their houses of all noxious and dangerous books. They do not hesitate in this instance to employ the severe words of the apostle, "If any man have not care of his own, and especially of those of his house, he hath denied the faith, and is worse than an infidel." I Tim. v. 8. School-books must be carefully revised, expurgated, when necessary, and submitted to episcopal approbation. A sort of permanent committee is created for this purpose, composed of the superiors of three colleges existing in the arch-diocese of Baltimore.

As to good books, their circulation should be favored as much as possible. It is desirable that associations should everywhere be formed, to employ themselves in this work. The fathers particularly recommend the "Catholic Publication Society" of New York, which has existed for some years, and has already done immense good. Committees in every city are to be formed, and affiliated to the central society, and collections are ordered to be made yearly for assisting this good work.

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Prayer-books ought always to be examined by theologians, and none should be printed without the approbation of the ordinary. This has hitherto been only a wish; hereafter it shall be a law obliging all bishops.

Among current periodicals there are many impious and immoral, some more tolerable, but very few deserving eulogy and full recommendation to the faithful. The prelates continue:

"Journals edited or directed by Catholics indirectly
contributing to the advantage of religion, must exist. But for
fear lest the political opinions of the writers may be
attributed to ecclesiastical authority, or to Christianity
itself, as often happens, thanks to the bad faith of
adversaries, we desire that all should be duly warned not to
recognize any journal as _Catholic_ unless it bears the
express approbation of the ordinary.

"In several dioceses, there are journals furnished with this
approbation, under one form or another, because the bishops
require them as a means of conveying their orders or ideas to
their clergy and people. Hence they are assumed to have an
official character, as if the voice of the pastor were to be
heard from every page and line. This is a misunderstanding,
although quite general, chiefly propagated by sectarians. From
it result grave and intolerable inconveniences. For, whatever
may be written by these editors, who may often be controlled by
passions private and political, is laid to the account of the
bishop, and seems to form a part of his pastoral teaching.

"In order that such a responsibility may cease to weigh upon
the episcopate, and in order clearly to set forth the relations
between the ordinary and the ecclesiastical journals, the
fathers declare that the approbation accorded by a bishop to a
Catholic journal merely signifies that he has found in it
nothing contrary to faith or morals; and that he hopes such
will be the case in future; and moreover, that the editors are
well-deserving men, and their writings useful and edifying. The
bishop, then, is only responsible for what appears in the paper
as his own teaching, counsel, exhortation or command; and for
this, only when signed with his own hand." (Act. tit. xi. p.
256.)

They spoke of establishing a journal or review, solely devoted to the exposition and defence of Catholic dogma, of which the archbishops of Baltimore, New York, and perhaps other metropolitans with them, would have the ownership. The question was submitted by the council to the judgment of the ordinaries.

If the fathers wish to be free from a solidarity often compromising, they none the less recognize the services of Catholic writers. The felicitations which they address to them are borrowed from the pontifical allocution of April 20th, 1849, and from the letters apostolic of February 12th, 1866.

VIII.

The church has frequently uttered severe condemnations of secret societies, engaged in acts forbidden by religion and justice. After having recalled to mind and published anew these condemnations, the fathers add that they do not see any reason for applying them to societies of artisans which have no other object than the mutual support and protection of people of the same calling.

These must not favor the practices of condemned sects, nor proceed contrary to equity and the rights of patrons. No one must regard as even tolerated, associations which demand of those entering an oath to do whatever the chiefs command, or which would maintain an inviolable secrecy in the face of lawful questioning. If there be doubt of the nature of an association, the holy see must be consulted. No person, however high his ecclesiastical dignity, ought to condemn any society which does not fall under the censures of the apostolical constitutions. [Footnote 148]

[Footnote 148: At the request of certain bishops, this decree
was to be suppressed. It was re-established in acts according
to directions from Rome.]

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In the thirteenth chapter, the bishops request the erection of fifteen new episcopal sees; to wit, four in the province of Baltimore, seven in that of St. Louis, one in each of the provinces of Cincinnati, Oregon, San Francisco, and New York. They also desire the churches of Philadelphia and Milwaukee to be raised to metropolitan dignity. Excepting this last demand, this chapter has met favorable reception at Rome; and at the present moment, America counts twelve new bishoprics or vicarates apostolic.

We will not speak of the pastoral letter addressed by the bishops of the council to the faithful of their dioceses. It was published at the time in many French journals. Moreover, it merely recapitulates the measures and decrees which ought to be brought to the knowledge of all the Catholic populations. In it one perceives the accent of ardent zeal for the salvation of souls. Amid the felicitations which they address to their flock, the American prelates mingle cries of sorrow at the sight of the abuses which still exist and the souls which are lost. A warm appeal is made to families to favor the development of ecclesiastical vocations; in this country, more than in any other in the world, the harvest is immense, and arms alone are often wanting to gather it.

As to the relations between the church and the state, the fathers declare that, apart from a few brief instances of over-excitement and madness, the attitude taken by the civil power and its non-interference in religious matters is a matter for congratulation; they complain only of its not according the necessary guarantees for church property, according to ancient canons and discipline. But several States have already done what is reasonable in this respect; it is hoped that others will soon follow their example.

Such is the incomplete but at least faithful _résumé_ of the decrees of this great assembly. In reading, one is struck with the wisdom and prudence which characterize them. After the divine assistance, certainly not denied to so holy an undertaking, one here finds something of that American good sense, eminently exact and practical, which, in dealing with lofty things, seizes them principally by their positive side, and, without losing sight of principles, adapts them always to times and circumstances.

If doctrine is greatly represented in this volume, pure theory occupies but a small space. Above everything else the council has wished to be a work of organization. No less remarkable for what it has not said than for what it has said, it seems to embody the device of the poet, "Semper ad eventum festinat;" no superfluous details, no useless erudition; all bears the seal of a legislation soberly but firmly motived, wherein nothing is omitted which can enlighten and convince the mind, and nothing allowed to lengthen a text by right short, or to complicate a simple matter; a majestic monument, of simple and severe proportions, art seems therein neglected, but is by no means wanting.

If it were permissible in presence of so great a work to recur to a secondary detail, we would say that pupils of the seminaries, in studying these acts, will find in them a model of that beautiful Latinity unfortunately too rare in theological treatises.

Their task ended, the prelates had only to congratulate themselves on the success obtained. After having announced to their children that they would be more fully notified of the result in provincial councils and diocesan synods, they have been able to add, with lawful pride, that they expect all manner of good from the practical organization given for the future to the churches of this vast continent.

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The Legend of St. Thomas.

And it came to pass, in those days, that Thomas abode at Jerusalem. And in a dream the Lord appeared to him, and said, Behold, Gondaphorus, who ruleth in India, hath sent Abbas his servant into Syria, that he may find men skilful in the art of building. Go thou, therefore, and I will show thee unto him. But Thomas answered, and said, Lord, suffer me not to go into India. But the Lord answered, and said to him, Fear not, but rise up and depart; for behold, I am with thee, and when thou shalt have converted the nations of India, thou shalt come to me, and I will give unto thee the recompense of thy reward. And when Thomas heard this, he said, Thou art my Lord and I am thy servant. Let it be as thou hast said. And he went his way.

And it came to pass that as Abbas, the servant of Gondaphorus the king, stood in the market-place, the Lord met him, and said, Young man, what seekest thou? And Abbas answered, and said, Behold, my master hath sent me hither, that I might bring to him cunning workmen who shall build for him a palace like unto those that are in Rome. And when he had spoken these things, the Lord showed unto him Thomas, as that skilful and cunning workman whom he sought.

And straightway Thomas the apostle, and the servant of Gondaphorus the king, departed. And as they journeyed, the word of the Lord spake by the mouth of Thomas, and great multitudes of the Gentiles were converted and baptized. And when they came to Aden, which lieth at the going in of the Red Sea, they tarried many days.

And departing thence, they came into the coasts of India. And behold, there was a marriage in that city, and both Thomas and Abbas were called to the marriage. And the whole city was with them. And while they rejoiced together, behold, Thomas spake to the people the word of the Lord, and wrought many mighty works before them all, so that great multitudes believed and were baptized. And the daughter of the king, (whose feast it was,) and her husband, and the king also, were among them. And this was she, who, after a long time, was called Pelagia, and took the holy veil, and suffered martyrdom. But the bridegroom was called Denis, and became the bishop of that city.

And going from thence, they departed, and came to Gondaphorus the king. And to him was Thomas the apostle brought, as a cunning workman, skilled in all manner of building. And the king commanded him to build for him a royal palace, and gave him vast treasures wherewith to build it, and having done this, he went into another country.

And it came to pass, that when Thomas received the treasure of the king, he put not his hand to the palace of the king, but went his way throughout the kingdom, for the space of two years, preaching the Gospel, healing the sick, and giving his treasures to the poor.

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And after the space of two years, Gondaphorus the king returned into his own city, and when he had asked concerning his palace, Thomas answered, and said, Behold, O king! the palace is builded; but thou shalt dwell therein only in the world that is to come. Then was the king exceeding wroth, when he had heard these things, and commanded his soldiers to cast Thomas into prison, and to flay him alive, and afterward to burn his body with fire.

And it came to pass, that in those days Syd, the brother of Gondaphorus, died, and the king commanded them to prepare for him a goodly sepulchre. And on the fourth day, as they made lamentation over him, behold, he that was dead sat up and began to speak. And they were sore affrighted and amazed. But he said to the king, Behold, O king! he whom thou hast commanded to be flayed and burned is the friend of God. For lo! the angels of God, who serve him, took me into paradise, and showed to me a palace adorned with gold and silver and precious stones. And when I was astonished at its beauty, one cried out to me, and said, Behold, this is the palace which Thomas has builded for the king, thy brother. But he has become unworthy; yet, if thou thyself wouldst dwell therein, we will beseech the Lord, that thou mayest live again and redeem it of thy brother by paying unto him the treasure he has lost.

And when Gondaphorus had heard these things, he was sore afraid. And he straightway ran to the prison, and came in unto the apostle, and smote off his chains. And bringing a royal robe, he would have put it on him. But Thomas answering, said, Knowest thou not, O king! that those who would have power in heavenly things care not for that which is carnal and earthly? And when he had said this, the king fell down at his feet, confessing his sins. And Thomas baptized both him, and his brother, and all his house, and said to them, In heaven there are many mansions, prepared from the foundation of the world. But these are purchased only by faith and almsgiving. Your riches are able to go before you into these heavenly habitations, but thither they can never follow you.

And after these things, Thomas arose and departed, and came into all the kingdoms of India, preaching the Gospel, and doing many mighty miracles. And all the nations of India believed and were baptized, hearing his words, and seeing the wonders which he did.

And it came to pass that Mesdeus the king heard thereof. And when Thomas came into his country, he laid hands upon him, and commanded him to adore his idols, even the images of the Sun, which he had made. And Thomas answered, and said, Let it be even as thou hast said, if at my word the idol bow not its head into the dust. And when he had said this, the idol fell down prostrate to the earth.

And there arose a great sedition among the people, and the greater part stood with Thomas. But the king was exceeding angry, and cast him into prison, and delivered him up to the soldiers, that they might put him to death. And the soldiers, taking him, led him forth to the top of a mountain over against the city. And when he had prayed a long time, they pierced him with their spears, and, falling down, he yielded up the ghost. And his disciples, which stood by, wept for him with many tears, and, taking up his body, they wound it in precious spices, and laid it in a tomb. But the church grew and waxed mightily, and Siforus the priest, and Zuganes the deacon, whom Thomas had ordained as he went forth to die on the mountain, taught in his stead.

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Such is the legend of St. Thomas, as recited in the name of Abdias of Babylon, "bishop and disciple," [Footnote 149] in his "_ten_ books upon the conflicts of the apostles." Whatever we may think of the individual events therein detailed, the great outline of the story has much intrinsic probability, and is of no slight interest to the student of Christian history. Especially is this so in the present age, when the vast and mystic East opens her gates once more to the knock of the evangelist, and when the whole Christian world is agitated with a missionary zeal which must be comparatively fruitless, unless guided by a knowledge of the people whom it approaches, and of the religious traditions with which it must combat or agree. It is our intention in this article to suggest some of the chief facts in the ecclesiastical annals of these unknown lands, and to trace, so far as we may be able, the dogmatic genealogy of those religious notions with which the Gospel has been, and will be, there forced to contend.

[Footnote 149: Abdias of Babylon, to whom is ascribed the
work mentioned in the text, is accounted among the
ecclesiastical writers of the first age. He was a Jew by
birth, and one of the seventy disciples of our Lord. He went
with SS. Simon and Jude into Persia, and by them was made
bishop of Babylon. The work which bears his name was first
printed in the year 1532. Its alleged authorship, on account
of its citations, and for some other reasons, has generally
been denied by the learned. On this point the present writer
ventures no opinion, although convinced that the tradition,
as contained in _The Legend of St. Thomas_, is
substantially true, and has existed in the same general
outline from the earliest periods of Christian history.]

In the legend which we have repeated, and the discussion of which will occupy the present article, the scene of the labors of St. Thomas is laid in India. The tradition that he preached in Parthia and other countries of the east, and that he perished by martyrdom, is nearly as old as Christianity itself. All of the early writers are agreed that his apostolic province lay north and east of Palestine, and that the Persians, Bactrians, Scythians, and other kindred nations were entrusted to his spiritual care. But in regard to the particular regions over which he travelled, and the extent of his missionary efforts, as embraced in modern geographical divisions, there appears to be no small discrepancy between them. Thus, while certain ancient authors ascribe to him the evangelization of the entire East, Socrates and Theodoret expressly state that the Gospel was not preached in India till the fourth century, when Frumentius carried thither the knowledge of the true faith, and established a mission, of which he himself became the bishop; while some extend his wanderings to the Ganges, or even to the Celestial empire itself, others limit him within the eastern boundary of Persia, and place his death and burial-place near the city of Edessa, less than two hundred miles north-east from Antioch.

Much of this apparent disagreement, however, is explained away by the acknowledged ambiguity of the phrases under which these different countries were anciently described. "India" and "Ethiopia" seem to have been terms as loosely applied in that age as "the East," in Europe, and "the West," in America, are today; and it is not at all unlikely that, as has been the case with the latter phrase in this country, the application of the former was gradually changed as their nearer frontiers became better known, and were localized under distinct and peculiar names. The India of Socrates and Theodoret may or may not embrace the districts included in the India of Gaudentius and Sophronius; and each, in his historic statement, may be entirely accurate in fact, though contradictory to the others in his language.

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