Chapter II: I Introduce My Wife—She Disappears! (9)

12 Dr. Irons, in his book entitled _New Legislation for the Church: Is
it needed?_ says: “The most discreditable because the most insincere
of all the pleas for new legislation is the cry that the ritualists
are encouraging popery amongst us. To say that we are in danger of
becoming papists is about as rational as to say that we are becoming
‘Plymouth Brethren,’ ” (one of the many new sects which have sprung
up of late years in England).

13 At a meeting of a High Church society, called the English Church
Union, recently held, a member of this Low Church association who
was present rose and informed the assembly that that body further
existed “for the purpose of teaching the bishops the law”—a
statement which must have been interesting to the Bishop of
Lichfield and his two coadjutor‐bishops who were present.

14 Upon this the _Times_ remarks: “There can be no department of
administration ... without a large deposit of discretionary powers
in the best hands that can be found. The Church of England has
always had to submit to that law, for it sees its prelates appointed
alternately by the opposite political and religious sides, and has
had to see the ecclesiastical patronage of populous counties
bestowed for a whole generation on men of one school, and then as
long on men of the other.” Could any words more graphically depict
the shuttlecock existence of Anglican ecclesiastical arrangements
than these?

15 See _Peace through the Truth_, by the Rev. F. Harper, S. J., whose
words we occasionally venture to adopt, as expressing so much more
completely the state of the case than could be done by any of our
own: “In the authorized formularies of the Church of England there
is only one single instance in which confession is distinctly
alluded to, namely, in the Service for the Visitation of the Sick.”
But let us hear what is said by the great Anglican authority,
Archbishop Whately, with regard to the rubric to which we refer, his
work being a text‐book which nearly every Anglican bishop recommends
to his candidates for ordination. After quoting Marshall and Potter
as authorities in his favor, he says: “No authority can be urged
from thence for the applying of God’s pardon to the conscience of a
sinner, or for absolving him from any otherwise than from the
censures of the church,” (_Whately on the Common Prayer_, ch. XI.,
sec. 5, p. 430, London, 1840). And the late Bishop of London, Dr.
Blomfield, in one of his charges (1842) speaks of auricular
confession as “a practice wholly unknown to the primitive church,
one of the most fearful abuses of that of Rome, and the source of
unspeakable abominations.” From all which it ought to be clear to
Anglicans themselves that, if they would find authorized confession
and valid absolution, they must seek it elsewhere than from the
self‐authorized confessors of their own communion.

16 F. Harper.

17 See “Our Paris Letter” in the _Church Times_ for June 12, 1874,
which might be fitly described as two closely printed columns of
exasperating mendacity.

18 We are told that “one striking feature of the evening as regards the
tone pervading the assemblage was the manifest repudiation of the
idea ... that, if the bill were pressed, the extreme men would
secede and free the church from their annoying presence.” When Mr.
Hillyard, of S. Lawrence’s, Norwich, who presented himself as one of
the “extremest of the extreme,” told how a parishioner of his had
said to him, “Sir, if fifteen years ago there had been such services
and spiritual privileges at S. Lawrence as there are now, I should
never have turned Roman Catholic,” he “fairly brought down the
house.” The idea of “sorrowful departure,” ... when referred to by
one of the speakers, was received with _shouts of derisive
laughter_. Another clergyman stated that he had “reconciled a great
number of Roman Catholics to the church” (!), which announcement was
received with “great cheering.”

19 And Mr. B., moreover, would be able for his part to appeal to the
“Black rubric” (so named by the Tractarians), and which is appended
to the Communion Service, and Art. XXVIII. The former, apologizing
for the order contained in the office for communicants to receive
_kneeling_, declares that “thereby no adoration is intended or ought
to be done, either unto the sacramental bread or wine there bodily
received, or unto any Corporal Presence of Christ’s natural Flesh
and Blood. For the sacramental bread and wine remain still in their
very natural substance, and therefore may not be adored (for that
were idolatry to be abhorred of all faithful Christians).” Article
XXVIII. declares that “Transubstantiation cannot be proved by Holy
Writ; but it is repugnant to the plain words of Scripture,
overthroweth the nature of a sacrament, and hath given occasion to
many superstitions.... The Sacrament of the Lord’s Supper was not by
Christ’s ordinance reserved, carried about, lifted up, or
worshipped.”

20 Mr. H. Wilberforce.

21 “As the Church of Jerusalem, Alexandria, and Antioch have erred, so
also the Church of Rome hath erred, not only in their living and
manner of ceremonies, but also in matters of faith.”—Art. XIX.,
_Book of Com. Prayer_.

22 “Ludens in orbe terrarum,” Prov. viii. 31.

23 Animorum nulla in terris origo inveniri potest, nihil enim est in
animis mixtum atque concretum, aut quod ex terra natum atque fictum
esse videatur nihil ne aut humidum quidem, aut flabile, aut igneum.
His enim in naturis nihil inest, quod vim memoriæ, mentis,
cogitationis habeat, quod et præterita teneat, et futura provideat,
et complecti possit præsentia: quæ sola divina sunt; nec invenietur
unquam unde ad hominem venire possint, nisi a Deo. Singularis est
igitur quædam natura atque vis animi, sejuncta ab his usitatis
notisque naturis.—_Tusc. Quæst_, lib. 1, c 27.

24 Laguile, in his _History of Alsace_, regards these apostles as the
real disciples of S. Peter. He finds a proof of it in the writings
of S. Irenæus (who lived in the IIId century), which allude to the
churches of Germany.

25 An old tradition attributes the foundation of this château to the
Emperor Maximin, and declares that the rotunda was formerly
consecrated to the worship of the pagan divinities. This rotunda was
destroyed in 1734. An inn now stands on the spot.

26 This abbey, at a later day, adopted the rule of S. Benedict, and in
the VIIIth century became of great importance, being rebuilt and
endowed by Duke Garnier.

27 The remains of St. Deodatus have been preserved in this church.
Formerly they were borne in procession with great pomp around
Ebersheim‐Münster on the 19th of May, the festival of this saint.

28 S. Odile was particularly attached to Ebersheim‐Münster. After the
foundation of the Convent of Hohenbourg she appointed the abbot
director of her community, and made to it some donations on
condition that some of the monks of Ebersheim‐Münster should
celebrate divine service at Hohenbourg on certain festivals, and the
abbot himself on the Nativity of the Blessed Virgin Mary. Déobald,
Abbot of Ebersheim‐Münster, had the particular confidence of
Charlemagne. He travelled with him to Saxe in 810.

29 The remains of Adalric were, long after his death, removed from
Hohenbourg to Ebersheim‐Münster, and were for a long period
venerated by the pilgrims.

30 Chroniclers speak particularly of the wonderful beauty of Odile’s
fair locks.

31 “If Pilatus wears his hood
The weather surely will be good;
But if Pilatus dons his sword,
Then rain will soon be the award.”

32 “To the fidelity and courage of the Swiss.”

33 See Spelman’s _History and Fate of Sacrilege_.

34 _Les Premières Civilisations: Études d’Histoire et d’Archéologie._
Par F. Lenormant. Paris.

35 Cf. Isaias xxxix. 1.

36 Renan, _Livre de Job_, Introd., p. lxiii., 1860.

37 Lenormant, _Premières Civilisations_, tom. ii. p. 21.

38 See Genesis. x. 10.

39 Cf. Isaias xxxvii. 38.

40 Is. xlvi. 1.

41 This is the value of the ideographic sign by which the abode of the
dead is designated. It also bears two other names, which are of
great importance, as proving that the Semites, far from borrowing
from the Greeks their belief in another life, have, on the contrary,
furnished the latter with the names which they have bestowed on the
regions of the departed. In the poem of the descent of Istar into
hell this region is, in fact, denominated _Eribus_, probably meaning
“the house of darkness,” from _Ereb_, “evening,” from whence the
Erebus of the Greeks; and _bit edie_, “the house of the eternities,”
from _ed_, “eternity,” from whence comes doubtless the Greek Hades.
The etymology αίδης is not historical, and may easily be an
arbitrary invention. Acheron, also, seems very probably derived from
_Acharon_, the West, the place of darkness, the land of the dead.
(See Talbot, _Transactions of the Society of Biblical Archæology_.)

42 _Prem. Civ._ The original text of this poem is given in _Choix de
Textes Cuneiformes_, pp. 100, 105.

43 _Transactions of the Soc. of Bibl. Archæol._ vol. i., p. 107, and
partially translated by Lenormant, _Prem. Civ._

44 See the two articles by M. Renan upon, or rather _against_, the
“Expédition en Mesopotame” of M. Oppert, in the _Journal des
Savants_, 1859.

45 “Let my mouth be filled with thy praise, alleluia, that I may sing,
alleluia; my lips shall greatly rejoice when I shall sing to thee,
alleluia, alleluia.”

46 The Germans call a graveyard God’s acre.

47 A street of that name.

48 The old man.

49 Tiberius’ leap.

50 _New American Cyclopædia_, v. Spiritualism.

51 The Strada di Toledo, where the maskers assemble, and the combats
with _confetti_ take place during the Carnival.

52 _Bals masqués._

53 The name of the place where large public and private balls are given
by the Neapolitan nobility, to whom one must belong to have the
right to subscribe.

54 Thursday before Lent.

55 The girls.

56 An enclosure planted with maize, vines, and orange‐trees.

57 “That is, Dennis O’Flinn, with whom was this book during a year,
namely, from the seventh month of the year 1815 to the eighth month
of the year 1816, _i.e._, viz., D. O’F., of Shandon Street, in Cork,
of Great Munster, and that put it carefully in this form, as say the
stanzas above.”

58 The writer acknowledges his indebtedness to Mr. James O’Farrell for
this translation and other valuable assistance.

59 Pronounced Karr.

60 _The Lay of the Last Minstrel_, canto i. st. vi.

61 _History of Westmoreland and Cumberland_, Introd.

62 “In world is naught, nature has wrought, that shall stay.
Therefore serve God, keep well the rod, thy fame shall not decay.”

63 The chronicles do not say how she passed her time at Brisgau. They
merely state that she lived there about a year as a hermitess and
mendicant.

64 S. Attale became the superior of the chapter of S. Etienne at
Strasbourg, founded by her father and composed of thirty canonesses.
She lived to a good old age, and died in the odor of sanctity, her
soul wafted to heaven by a troop of angels and their Queen. Her
feast is celebrated at Strasbourg on the 3d of December.

65 S. Eugénie succeeded S. Odile as abbess of Hohenbourg, and died in
735. She was buried in the Chapel of S. John, and her tomb remained
entire till the Lutheran soldiers of Mansfeldt broke it open in
1622. Her relics were collected by the clergy, and afterwards
restored to the convent. Later, the Swedes cast them to the winds.
Only a portion is preserved at Oberehnheim, and still exposed on her
festival, Sept. 16.

S. Gundeline became the second abbess of Niedermünster. Her remains
were once in a shrine of silver beside the grand altar, but were
mostly lost in the Thirty Years’ War. What remain are at Einsiedeln.

66 Roswinde, who had renounced the world before the Monastery of
Hohenbourg was erected, lived holily under the direction of her
sister. She was buried in the chapel of SS. Peter and Paul. The name
of S. Roswinde is found in an ancient litany formerly chanted in the
Diocese of Strasbourg.

67 To endow this monastery with relics, he made a pilgrimage to Rome.
Pope Adrian I. gave him the bodies of S. Sophie and three other
saints, which he solemnly enshrined at Eschau. He died March 20,
783, and was buried at Eschau. He is revered as a saint.

68 This chalice was still at Hohenbourg in 1546. All the chronicles
declare that no one could ever tell of what it was composed. The
Abbey of Hohenbourg had a chalice on its coat‐of‐arms.

69 Probably about the year 720. The year is disputed. A popular legend
says she lived to be one hundred and three years old, which would
make the year of her death 760.

70 This will is to be found in the _Histoire de l’Eglise de
Strasbourg_, by Grandidier.

71 This precious work was carefully preserved in the Library of
Strasbourg until the late siege. It is greatly to be hoped that it
was transferred to a place of safety, and did not share the fate of
that noble library. The manuscript throughout is by the hand of
Herrade. It is composed of three hundred and twenty‐four leaves of
parchment. It is especially interesting because it shows the state
of the sciences and literature, the manners, and the public and
private usages of the XIIth century.

This work is a systematic collection of extracts taken from
ecclesiastical history and from the fathers, mingled with
reflections and observations on astronomy, geography, philosophy,
history, and mythology, naturally introduced by the subject the
author is treating of. To these are joined the poems of Herrade. It
is illuminated with naïve and charming miniatures.

This work is dedicated by the illustrious abbess to her spiritual
children. She explains in the preface, written in prose, the object
she had in view in undertaking it. “Like a bee,” she says, “I have
amassed in this book the honey drawn from the sacred and
philosophical writings, that I may form a honey‐comb to delight you
and lead you to honor our Lord and the church. Seek herein an
agreeable food for the soul, refresh hereby your fatigued minds,
that you may always be occupied with your heavenly Spouse,” etc.,
etc.

She then enters upon the work. After speaking of God and his
attributes, the angels and their fall, she comes to the creation,
discusses man before and after his fall, passes in review the Old
Testament in its relations with the New, with the history of the
human race, the development of the arts, sciences, and philosophy.

She comes finally to the mystery of the Redemption, to which she
joins the genealogy of our Saviour, traced upon a mysterious tree
planted by the Divinity. She gives an account of the life, miracles,
teachings, and parables of Christ. Then follow numerous extracts
from the Acts of the Apostles, to which are annexed very curious
paintings.

The history of the Roman emperors is naturally connected with the
development of the Christian Church, and there are ingenious
miniatures representing allegorically the virtues of the faithful
followers of Christ, the hideousness of sin, the vanities and
temptations of the world, the assaults of hell, and the means we
should use to oppose them.

Finally, Herrade represents, in a series of considerations and
paintings, the dignities, rights, and obligations of the
ecclesiastical state.

This work, by the Abbess of Hohenbourg, is the production of a
thoughtful mind, and is one that required much time. She very
carefully indicates the numerous and authentic sources whence she
draws her materials.

Herrade has also left a list of all the popes from S. Peter to
Clement III., and several astronomical works, which also are, or
were, in the Library of Strasbourg.

72 The relics of S. Odile venerated in other places are not of our
saint. There are three other saints of that name—one a companion of
S. Ursula; a second, Abbess of Hohenbourg in the XIth century; and a
third, who was a widow of Liege.

73 See Silliman’s _Principles of Physics_, n. 20.

74 The word “matter” ordinarily signifies “material substance”; but
among philosophers material substance is that in which one of the
constituents is _the_ matter, the other being the form. Physicists
also take the word “matter” in the sense of one of the constituents
of material substance, whenever they distinguish _the_ matter from
the active power of matter. We are surprised to find that Father
Tongiorgi denies in his _Cosmology_ (n. 102, 103) that the primitive
atoms are constituted of matter and form. Of what, then, are they
constituted? He replies that those atoms have no constituents.
“Philosophers,” he says, “ask what are the constituents of the
atoms; and we answer that constituents of the atoms there are none,
whether with regard to their essence or to their
quantity”—_Quæstionem proponunt philosophi quœnam sint constitutiva
atomorum. Cui respondemus, constitutiva atomorum nulla esse, nec
quoad essentiam, nec quoad quantitatem_ (n. 119). This is a curious
doctrine indeed; for it admits that a thing may be constituted
without constituents, and not only ignores the metaphysical analysis
of the primitive being, but implicitly declares it to be absurd.
That all created substance essentially consists of act and potency
we have shown in THE CATHOLIC WORLD for March, 1874, p. 824.

75 We propose to treat this question separately.

76 THE CATHOLIC WORLD.

77 Itaque ubi habetur distinctio unius ab altero, ibi habetur unitatum
pluralitas, seu multitudo, etiamsi quæ distincta sunt, unita sint,
atque adeo communi termino copulentur, ut in continui partibus
contingit.—_Cosmol._, n. 174.

78 _Cosmol._, n. 59.

79 Mysterium philosophicum; est hæc difficultas in qua ratio plus
probat, quam possit intelligere; plus objicit, quam possit
solvere.—Goudin, _Philos._

80 Quando dicitur continuum esse divisibile in partes in infinitum
divisibiles, hoc intelligendum est mathematice, non physice; id est
considerando, quantitatem præcise secundum se, ut eam sumit
mathematicus, non vero ut est proprietas formæ corporeæ, sicut eam
considerat physicus; nam perveniri tandem posset ad partem ita
minimam, ut minorem nulla forma naturalis pati posset. Attamen,
mathematice loquendo, in illa minima parte adhuc essent duæ
medietates, et in illis duabus medietalibus aliæ medietates, et sic
in infinitum.—_Ibid._

81 A childish amusement resorted to the evening of the first Sunday in
Lent, as a kind of supplement to the Carnival.

82 Carey’s _Dante_.

83 A prolongation of the Carnival peculiar to Milan, where it lasts
four days longer than elsewhere.

84 Claudio Monteverde, an Italian musician, born at Cremona in 1565;
died at Venice in 1649. The age of modern music can easily be
computed.

85 _Résumé Philosophique de l’Hist. de la Musique._ Par M. Fétis.

86 _Dictionnaire de Plain Chant_, art. Tonalité.

87 We were surprised to find that we had written “_diminished_” seventh
for the chord _Sol, Si, Re, Fa_, in our last article. The
accompanying example, however, showed our meaning, and, for
musicians, corrected the error.

88 We would also like to know why “church music” introduced by
composers into their operas is so unlike the music they have
composed for the church.

89 A marked characteristic of Gregorian chant, Rousseau, in his _Essai
sur l’Origine des Langues_, examining the influence of music,
observes: “Thus melody, beginning _to be less adherent to speech_,
took, insensibly, a separate existence, and music became more
independent of the words. As a consequence, little by little those
prodigies which it had produced while it was only the accent and the
harmony of poetry, and which gave to it that power to subdue the
passions which it would in the future exercise only upon the reason,
ceased.”

90 “And when they had said a hymn, they went forth unto the Mount of
Olives.” “Id est, hymno cantato,” says Estius; and also S.
Augustine: “Ubi non est cantus, non est hymnus;” and S. Chrysostom:
“Hymnum cecinit, ut et nos similiter faciamus.” Suppose the Passion
to have taken place in our day, would our Lord and his disciples
have sung their “Communio” _à la_ Mozart, _alla_ Palestrina, or in
the style of Gregorian Chant? “_Et nos similiter faciamus._”

91 Come to his assistance, all ye saints of God; meet him, all ye
angels of God; receive his soul, and present it before the Lord. May
Jesus Christ, who called thee, receive thee, and may the angels
conduct thee to the bosom of Abraham.

92 Eternal rest grant unto them, O Lord! and let perpetual light shine
upon them.

93 May the angels conduct thee to paradise; in thy coming may the
martyrs receive thee and lead thee into the holy city Jerusalem. May
the chorus of angels receive thee, and with Lazarus, once poor,
mayest thou obtain eternal rest.

94 _Bothwell: A Tragedy._ By Algernon Charles Swinburne. London: Chatto
& Windus. 1874.

95 _Alexander the Great_: A Dramatic Poem. By Aubrey de Vere. London:
H. S. King & Co. 1874. New York: The Catholic Publication Society.

96 _Brownson’s Review_, July, 1874, pp. 301, 304.

97 Some of Des Cartes’ works were, however, required to be corrected,
and placed on the Index with that note.

98 _Défense de l’Ontologisme_, p. 1.

99 _De Orig. Idearum_, art. v. obj. 3.

100 CATHOLIC WORLD, vol iii. p. 294.

101 Meaning the _understanding_.

102 Ib. p. 519.

103 Ib. p. 520.

104 Ib. vol. iv. p. 660.

105 Carlyle, _French Revolution_, vol. i.

106 Neapolitan for a nervous attack.

107 _Catholic Orthodoxy._ By Rev. Dr. Overbeck.

108 _The Elements of Molecular Mechanics._ By Joseph Bayma, S.J.,
Professor of Philosophy, Stonyhurst College. London and Cambridge:
Macmillan and Co. 1866.

109 THE CATHOLIC WORLD, August, 1874, p. 581.

110 _The Elements of Molecular Mechanics_, pp. 28, 29.

111 Tongiorgi, _Cosmol._, n. 53.

112 In olden times it was the custom to ring on the chimes the hymns of
the church, not the worldly or vulgar airs now too often heard.

113 _On the Manners and Customs of the Ancient Irish_: A series of
Lectures delivered by the late Eugene O’Curry, M.R.I.A., Professor
of Irish History and Archæology in the Catholic University of
Ireland, etc., by W. K. Sullivan, Ph.D., Secretary of Ireland, etc.
Edited, with an Introduction, Appendixes—the Royal Irish Academy,
Professor of Chemistry to the Catholic University, etc. 3 vols.
London: Williams & Norgate. (New York: Sold by The Catholic
Publication Society.)

114 Harps.

115 Otherwise known as Finn McOoul, General of the Militia of Ireland
A.D. 283.

116 Oghams.

117 Félempesi, _La Vérité toute Entière_, p. 173.

118 Jourgniac, _Thirty‐eight Hours in the Abbaye_.

119 Mme. de Montasson, second wife by a morganatic marriage of the late
Duke of Orleans, Egalité’s father.

120 “Until the day dawn and the day‐star arise in your hearts.”—2 S.
Peter i. 19.

121 The technical term for a scarlet coat (worn by fox hunters) when it
has seen service, and the tails have become _pink_ through exposure
to the weather.

122 _Saturday Review_, Feb. 21, 1874, art. “Highland Constituencies.”

123 “Welch eine höchst weise Einrichtung! Wie glücklich ist Russland vor
vielen Römisch‐Katholischen Ländern!”—_Hupel_, “Die kirchliche
Statistik von Russland,” in the _Nordische Miscellanien_, part XI.,
Riga, 1786, p. 88.

124 First Series, vols. iii‐vii.

125 See Pékarski, _Learning and Literature in Russia under Peter the
Great_. (In Russian) St. Petersburg, 1862. Vol. ii., pp. 469‐481.

126 Amongst the various writings in which Prokopovitch develops this
thought might be noticed one which has for its title _An Historical
Disquisition on the quality of pontiffs or high‐priests of idol‐
worship possessed by the Roman emperors, both pagan and Christian;
for what reason, and in what sense they possessed it, and whether,
in the Christian law, Christian sovereigns can be called Bishops and
Pontiffs, and in what sense_. St. Petersburg, 1721. See _Pékarski_,
_op. cit._, vol ii., p. 519.

127 Mgr. Plato, _Orthodox Doctrine; or, Christian Theology Abridged_.
(In Russian) St. Petersburg, 1st ed., 1765; 2d ed., 1780.

128 See “The Act of Succession to the Throne of Russia,” April 5, 1797,
_Compl. Coll._, Vol. xxiv. (17,910).

129 See the Ukases of the 3d Nov., 1798 (18,734), and of the 11th Dec.,
1800 (19,684). See also on this subject our book: _The Popes of Rome
and the Popes of the Oriental Church_. London: Longmans, 1871, pp.
78‐81.

130 _La Russie sera‐t‐elle Catholique?_ Par le Père J. Gagarin, S.J.
Paris: Douniol, 1856.

131 See the _Ukases_, Nos. 18,734 and 19,684.

132 In the eastern provinces of the Russian Empire the Mahometans carry
on an active propagandism at the expense of orthodoxy.

133 _Code of the Laws of the Russian Empire_, vol. xiv. “Statute for the
Prevention and Extirpation of Offences against the Faith,” Arts. 92
and 97. Ed. 1857, pp. 18, 19.

134 To mention only the _Panslavists_, whose formula is well known:
“Orthodoxy and nationality are synonymous.” If all Russians thought
the same, the Catholics might spare themselves the trouble of any
further controversy.

135 _Réglement ecclésiastique de Pierre le Grand, etc._, part i., p 16.
Paris: Library of the Bibliographical Society, 75 Rue de Bac, 1874.

136 “The emperor, as a Christian sovereign, is the supreme defender and
protector of the dogmas of the dominant faith, the guardian of
orthodoxy and of all that concerns good order in the holy
church.”—_Code of the Laws of the Russian Empire_; Fundam. Laws,
art. 42, ed. 1857, p. 10.

137 We have it from an authentic source that the emperor had had made
for himself, for this purpose, a set of (sacerdotal) vestments of
sky‐blue velvet, and was so bent upon carrying out his intention
that his principal favorite, Count Rostoptchin, only succeeded in
dissuading him by reminding him that he had been twice married, and
was therefore, according to the canons of the church, disqualified
for offering the Holy Sacrifice.

138 Father Gruber, General of the Jesuits, who was in great favor with
Paul, presented to the czar a project for reunion. By command of the
czar the Archimandrite Eugenius (Volkhovichinoff), afterwards
Metropolitan of Kieff, published in 1800 an answer to this project,
in the form of a canonical dissertation, _On the Authority of the
Pope_. See _The Russian Clergy_, by Père Gagarin, S.J., pp. 118,
119.

It appears that this affair was under consideration for several
years, and even in the reign of Catherine II. And in fact Hupel, in
a note of the manuscript in which we found the opening passage of
this essay, mentions the rumors read by the newspapers that a
complete (_pollige_) reunion of the Russian with the Catholic Church
was about to be accomplished, and attributed these same rumors to
the ex‐Jesuits. Hupel wrote in 1736. See _op. cit._ p. 88, note.

139 Schnitzler (J. L.), _Histoire intime de la Russie sous les Empereurs
Alexandre et Nicolas_, Paris, Renouard, 1847, vol. i., note xiii.;
_Dispositions religieuses de l’Empereur Alexandre_, p. 463, note
xi.; _La Sainte Alliance et Mme. de Krudener_. See also a writing by
the Protestant pastor, Empaytaz, _Notice sur Alexandre, Empereur de
Russie_. Geneva, 1828.

140 We have endeavored to elucidate this point of history, without
having arrived at any definite result; we have some reason to
believe that all which was known of the last days of the Emperor
Alexander has not been made public. The notes which we had collected
upon this subject would here be out of place.

141 It was in consequence of this event that, not long afterwards,
appeared the two works, respectively entitled _Persécutions et
souffrances de l’Eglise Catholique en Russie_. Par un ancien
Conseiller d’Etat en Russie (le Comte Arsène d’Harrer) Paris: Gaume,
1842; and _Vicissitudes de l’Eglise Catholique des deux rites en
Pologne et en Russie_. Par le P. Theiner, prêtre de l’Oratoire. The
French edition of this last work appeared in 1842, preceded by a
remarkable introduction from the pen of Count de Montalembert.
Paris: Sagnier and Bray.

142 Statute for the prevention and extirpation of offences against the
faith, _Code_, etc., vol. xiv., ed. 1857, art. 97, p. 19.

143 See _Description of the Country Clergy in Russia_ (Paris, Franck,
1858); _The Russian Clergy_ (in Russian), Berlin, 1859; _Of the
Organization of the Ecclesiastical Schools in Russia_ (in Russian),
Leipsic, Wagner, 1863; _Of the Orthodox Clergy, Black and White, in
Russia_ (in Russian), Leipsic, Wagner, 1866; the Père Gagarin on
_The Russian Clergy_ (London, Burns & Oates, 1872); Eckardt, _Modern
Russia_ (London, 1870), etc., etc.

144 Schédo‐Ferroti, _La Tolérance et le Schisme Religieux en Russie_.
Berlin: Behr, 1863, pp. 292, 293.

145 _Id._, _ib._, p. 293.

146 The reader will find in the _Réglement Ecclésiastique_, just brought
out in Paris, the passage to which we allude (p. 192, note).

147 _Schédo‐Ferroti_ (_op. cit._, pp. 328 and 318).

148 During the last few years endeavors have been made to raise the
_status_ of the Russian clergy, and although it remains
fundamentally the same, the government has given proof of no less
good will than intelligence in its endeavors. In fact, terrible
reprisals are in store for the upper classes whenever the people
shall have lost all faith.

149 NOTE FROM THE AUTHOR.

CURRAGH CHASE, ADARE, IRELAND, Nov. 24, 1874.

REV. AND DEAR SIR: The public has taken recently such deserved
interest in the _Memoir and Letters of Sara Coleridge_ that it has
struck me that the last of the letters which I wrote to her before
making my submission to the Catholic Church, in which I stated fully
my reasons for taking that step, might be of use to many enquirers.

Readers of Sara Coleridge’s _Letters_ have often asked me, “But
where is your part of the correspondence?” They may perhaps be glad
to read at least one of those letters, to which many of hers were
replies.

That letter I send you, with some preliminary remarks, this day, by
book‐post. It is quite at your service, if you think it worth
publishing in THE CATHOLIC WORLD....

I remain very truly yours,
AUBREY DE VERE.

150 This statement is ambiguous. There are doubtless many persons, who
have been brought up Catholics, who have never formally renounced
the Catholic profession, and who are ready to declare their belief
of many Catholic doctrines, but who doubt or disbelieve some one or
more articles of faith, and have ceased to give unreserved
allegiance to the authority of the church. Such persons have lost
faith, and are not really Catholics, though they may call themselves
by the name, and still enjoy some of the rights of members of the
church. But every baptized member of the church has, at least, the
habit of faith, if he has not destroyed it by a contrary act,
_i.e._, by a formal sin against faith.—ED. C. W.

151 _Lehrbuch der Universalgeschichte_, von Dr H. Leo, 3d edit., vol. i.
pp. 13, 14.

152 As a case in point, we may cite the law of the Pontifical States,
which leaves the regulation of marriage among Jews to their own
synagogue.

153 O Virgin Mother, daughter of thy Son!

154 _Following of Christ_, book iii. chap. v.

155 _The History of New South Wales._ With an account of Van Diemen’s
Land, New Zealand, Port Phillip, Moreton Bay, and other Australasian
settlements. By Roderick Flanagan. 2 vols. London: Sampson Low.
1862.

_Reminiscences of Thirty Years’ Residence in New South Wales and
Victoria._ With a supplementary chapter on transportation and the
ticket‐of‐leave system. By R. Therry, Esq., late one of the judges
of the Supreme Court of New South Wales. London: Sampson Low. 1863.

156 See THE CATHOLIC WORLD for March, 1874, p. 828.

157 See THE CATHOLIC WORLD for March, 1874, p. 831.

158 By a strange irony of fate the same grotesque coat he had worn on
the feast of the _Etre Suprême_ exactly six weeks before!

159 Shea.

160 _Narrative of Father Memôré._

161 With regard to the Anglican clergy, it may be observed that the
state church of England is almost entirely for the benefit of the
aristocracy, which sees its younger sons enter her “orders” all the
more gladly because their subsistence is thus provided for without
the patrimony of the head of the family being much diminished—the
children of the aristocracy thus aiding to maintain an institution
to which in a great measure its influence is owing. As to the German
Protestant clergy, they are neither so influential nor so respected
as the Anglican.

162 “Sir Galahad.”

163 Martinet, _L’Emmanuel, ou le remède à tous nos maux_. Paris;
Lecoffre. 1850.

164 _Schédo‐Ferroti, op. cit._ ch. xv. p. 293.

165 It is not without reason that we insist upon this circumstance of
being _in contact with the people_. If indeed the Russian Church
were to unite herself to the Catholic Church, and the latter,
following the toleration granted to the united Greeks, allowed the
secular Russian clergy liberty to marry, the inconveniences we have
noticed would be less felt, for the reason that, besides the fact
that the Catholic Church would merely _permit_—never, either
directly or indirectly, _compel_—priests to marry, there would
always be a regular and celibate clergy side by side with the
secular and married priests, and equally with them in contact with
the people.

However, the barrenness in apostolic labors, and the inferior
condition of all the Christian communities of Oriental rite among
whom a married priesthood is permitted, oblige us to recognize in
this permission a simple concession to human frailty; and their
condition is a powerful argument in favor of the immense advantages,
if not of the moral necessity, of ecclesiastical celibacy.

166 Tennyson, _Poetical Works_, “Sir Galahad.”

167 _Schédo‐Ferroti, op. cit._ p. 293.

168 _Schédo‐Ferroti_, _op. cit._ pp. 295, 296.

169 There are times, in the history of nations, when the moral necessity
of certain institutions in the Catholic Church makes itself felt,
even by the most incredulous. It is in Germany, as is well known,
that the ecclesiastical law of the celibacy of priests has been most
eagerly attacked; and it is from Germany that has come to us the
most splendid apology for the firmness displayed by the Catholic
Church with regard to this point of discipline. Those priests who
are at this moment so valiantly wrestling against persecution and
braving the loss of income, braving fines, prison, exile, and death
itself—can one suppose they would be equally intrepid, did the
existence of a wife and family depend upon their own?

170 We shall be excused from considering as an universal history of the
Orthodox Church certain little manuals which we have found indicated
in the catalogues of Russian bibliography. Besides, it is not only
of Russia, but of all the countries of the Orthodox communion, that
we ask for one single ecclesiastical history like those of Fleury,
Rohrbacher, Henrion, the Abbé Darras, etc. (to quote French names
only.) The Εκκλησιαστικὴ Ἱστορία (_Ecclesiastical History_) of Mgr.
Mcletius, Metropolitan of Athens (Vienna, 1783‐95), cannot certainly
be compared to them.

171 Voltaire, _Histoire de Pierre le Grand_, part ii. ch. xiv.

172 In the greater part of the country‐places the popes have not been in
any seminary at all. They have been taught to read and write, to
make themselves acquainted with the ceremonies of the church and the
regulations of the czars, and then they have been ordained priests.

173 Mgr. Eugenius, _Historical Dictionary of the Ecclesiastical Writers
of the Græco‐Russian Church who have lived in Russia_. (In Russian)
St. Petersburg, 2d. ed., 1827.

174 We are so far from objecting to the exercise of censure upon
writings which treat upon religious matters that, in a note to the
_Réglement Ecclésiastique_ (p. 178), we in some sort express a
desire for it, even with regard to what is uttered in the pulpit.
Only we require as a condition that this censure should be exercised
by a _competent authority_. Now, in Russia it is no longer the
bishops, but the state, which, not as protector, but as lord and
master of the church, rules and measures the manifestation of
religious thought. It is against this illegitimate censure that we
contend. Very far removed is the sentiment which bows its head
before the religious autocracy of the czars from the submission of
the Catholic, who bows before the church _because he owns in her a
divine authority_. The submission of the Catholic is that which is
due to the truth and to God. It elevates and ennobles.

175 We could mention cases in which the pope who wishes to speak to his
bishop must fall on his knees at the door, even, of the room, and
drag himself along thus to the prelate, to whom he must only speak
kneeling.

176 _Statuti Generali ed altri documenti dei Framassoni pubblicati per
la prima volta con note dichiarative._ Roma: 1874.

_Rituali Massonici del primo e del trentesimo grado detti di
Apprendista e di Cavaliere Kadosh, per la prima volta pubblicati e
commentati._ Roma: 1874.

177 The French Reformers were reproached for inserting this article, but
it is found in the statutes of the Scottish Rite printed at Naples,
the centre of Italian orthodoxy. Perhaps it was left an innocuous
relic of bygone servitude, when royal Freemasons insisted on
fettering the craft with this clause. But its value was as well
understood then as now.

178 It is also explained, but not at this stage, that the invocation of
S. John as patron of the lodges is a deception, _Janus_ being the
real protector.

179 A living member of the French Academy, famous for his anti‐Christian
writings, on his admission to this grade, struck the Pontifical mask
with such violence that the poniard broke and wounded his hand,
which he carried bandaged for some time after.

180 Eugénie de la Ferronays.

181 October, 1873, p. 707.

182 See the _Elements of Molecular Mechanics_, p. 147.

183 THE CATHOLIC WORLD, October, 1874, p. 1.

184 THE CATHOLIC WORLD for September, 1874. p. 729. Mr. Stallo might
also see the _Elements of Molecular Mechanics_, book vi., on the
constitution of molecules.

185 See THE CATHOLIC WORLD, March, 1874, p. 757. Also, August, 1874, p.
644 et seq.

186 See THE CATHOLIC WORLD, March, 1874, pp. 764, 765.

187 _Leisure: Its Moral and Political Economy._ By Severn Teackle
Wallis. Baltimore: Printed by John Murphy & Co.

188 A fact.

189 At the incorporation of the Uniates of Lithuania into the Orthodox
Church, under the Emperor Nicholas, the Synod of St. Petersburg
declared in its celebrated decree of March 5, 1839, as follows: “The
solemn confession expressed in the synodal act (of the apostate
bishops), that the Lord God our Saviour Jesus Christ is alone the
true Head of the only and true church, and the promise of dwelling
in unanimity with the most holy orthodox patriarchs of the East, and
with the most holy Synod, _leaves nothing more to require of the
united Greek Church for the veritable and essential union of the
faith_, and, for this reason, there remains nothing which can oppose
itself to the hierarchical reunion” (_Persécutions et Souffrances_,
etc., p. 118). Now, if there existed between the Catholic Church and
the Russian Church a veritable doctrinal disagreement with regard to
the Procession of the Holy Ghost, the Synod of St. Petersburg, in
not requiring of the apostate bishops any retractation on this
point, would have been guilty of an inconceivable compromise of the
faith. We leave to orthodox Russians the task of defending it.

It has been stated also that there is a disagreement between us and
the Russians on the subject of purgatory. We here give what we find
in the catechism of the late Mgr. Philarete, in use in the schools.
We make use of the French translation, which appeared in Paris, with
the concurrence of the Russian government and the Synod.

Q. “What remark remains to be made respecting the souls of those who
have died in the faith, but whose repentance has not had time to
bear fruit?

A. “That, to obtain for them a happy resurrection, the prayers of
those who are yet on this earth may be to them a great assistance,
especially when joined to the unbloody sacrifice of the Mass and to
the works of mercy, done in faith and in memory of the departed”
(_Catéchisme détaille de l’Eglise Catholique orthodoxe d’Orient,
examiné et approuvé par le Saint Synode de Russie._ Paris:
Klinsiock, 1851. On the eleventh article [of the Nicene Creed], p.
89).

190 Ανατολικὴ Ομολογία τῆς χριστιανικῆς πίστεως. The first edition
appeared in Latin, at Geneva, in 1629; the second, four years later,
in Greek and Latin. The _Confession_ of Cyril‐Lucar was inserted by
Kimmel in his work _Libri Symbolici Ecclesiæ Orientalis_. Jenæ,
1843. (Second ed. under the title of _Monumenta Fidei Ecclesiæ
Orientalis_. Jenæ, 1850.)

191 The title of this tract is, _Protestantism and Churches in the
East_. The cause of its appearance was the pretension of the Church
of England—which, not without analogy with the Russian Church,
recognized the sovereign of the country as its head, after Jesus
Christ—in giving to the East a bishop invested by a mandate of Queen
Victoria, with a jurisdiction embracing the whole of Syria, Chaldæa,
Egypt, and Abyssinia. Finally, its object is to examine the formula,
“No peace with Rome, but union and agreement _at any price_ with the
Syrians, the Abyssinians, and the _Greeks_,” and to prove the
absolute impossibility of the Anglican and the Orthodox Churches
being able honestly to agree together in point of doctrine.

If it be true that, in consequence of the marriage of the Duke of
Edinburgh, a great sympathy with the Anglican Church has taken
possession of the aristocracy of St. Petersburg, No. 42 of the
_Tracts for the Times_ ought to be reprinted in English, translated
and printed in Russian, and widely disseminated in the two
languages. It is the honesty itself of the two churches which is at
stake.

192 The reader will not take it amiss if he should find here several
points already developed in our former essay, _The Pope of Rome and
the Popes of the Oriental Orthodox Church._ (London: Longmans,
1871.) It is almost impossible, in touching upon the same subject,
entirely to avoid repetition; and, besides, there are certain ideas
which require to be put forward pretty frequently, if they are
sufficiently to arrest public attention.

Well, then, there is one idea, which we would willingly call the
“providential idea” of the times, of so decisive a tendency does it
appear to us for hastening the end of the schism and the return of
the Græco‐Russian Church to Catholic unity. It is the idea to which
we now return, and which forms the subject of the entire third
chapter of the essay just mentioned. We live in a century of
revolutions; now, whilst the Catholic Church, in presence of the
general overturning of thrones, dynasties and political
constitutions, only strengthens, with her marvellous unity, the
powers of her government, the Orthodox Eastern Church is given up
defenceless to all the chances of political revolutions, and
condemned, in her various branches, to submit to the form of
government which these revolutions impose upon her. This fact alone
is of a nature to lead back a goodly number of our separated
brethren. We have not here to discuss lofty and abstract matters; we
have to reflect whether Jesus Christ could thus have given up his
church to the mercy of political revolutions. The man of the people,
the illiterate, the workman, whose every moment is precious because
he must live by the labor of his hands, can decide this question as
easily as the theologian, the philosopher, and the statesman. It is
a reflection which requires neither study nor any form of reasoning,
nor even time; it is an argument self‐evident to all—the “popular
argument,” which must decide between the Catholic Church and the
Orthodox Eastern Communion.

After this our repetitions will be treated with indulgence, as will
also our inability to make any promise not to recur, even more than
once, to this same subject—in short, our desire will be found
legitimate that the _religious press of every country_ should make
the idea which we have just expressed its own; that it should
develop and popularize it, and make it really “the providential idea
of the times.”

193 This patriarch was afterwards deposed _on account of his refusal to
sign the declaration of the council_, and the Sublime Porte was
obliged to nominate a successor.

194 Scarcely was the Patriarch of Jerusalem, Cyril, arrested and
imprisoned, before Russia began to take reprisals against the Greek
Church.

195 Expression of the manifesto of the Synod of St. Petersburg, _On the
Reunion of the Uniates with the Orthodox Church in the Russian
Empire, printed by order of the Most Holy Synod of St. Petersburg_.
Synodal Press, 1839. See _Persécutions et Souffrances_, etc., pp.
157‐166.

196 From what we have been able to ascertain, the conduct of the Russian
Church upon this point is not so invariably uniform as to make it
impossible to quote some exceptions to what we have just mentioned.
It is very certain, however, that these exceptions do not regard
great personages, who are always dispensed from submitting to
baptism by immersion. To mention a recent example: the Princess
Dagmar was admitted into the Russian Church without being required
to receive a second baptism. The same thing was done in the last
century. Voltaire having shown himself persuaded that the Russian
Church baptized Protestants, baptized by infusion, was reproved by
Catherine II. in the following terms: “As head of the Greek Church,
I cannot honestly leave you unrebuked in your error. The Greek
Church does not rebaptize at all. The Grand Duchess, etc.” (Vide
_Kegl. Eccles._, p. 86, _note_.) What Catherine here calls the Greek
Church is the Russian. Besides, Catherine herself had been received
into the Russian Church without being rebaptized, and it was of this
example that William Frederick Lütiens, the Lutheran author of the
_Dissertatio de Religione Ruthenorum Hodierna_, did not fail to
avail himself, in maintaining that upon this point also the Russians
were in agreement with the Lutherans. “If the Russians of former
days” (_Rutheni veteres_), writes Lütiens, “did not recognize as
valid the baptism (by infusion) of our church, it cannot be
attributed solely to their belief in the necessity of their
ceremonies, but also to the hatred which, from the calumnies of the
Romanists, they nourished against our Lutheran Church ...”
(_Dissert._, etc., pp. 86, 7).

Besides, we find the following in the _Russian Clergy_ of Father
Gagarin: “The _Ecclesiastical Talk_ (Doukhovnaia Beseda) of Sept.
17, 1866, was seeking for a means of reconciling on this point the
Greek and Russian Churches. Nothing is stranger than the idea it has
entertained. If we are to believe the _Ecclesiastical Talk_, the
Greek Church fully admits the validity of baptism otherwise than by
immersion, but has been obliged to exact a new baptism from those
Latins seeking admission into her bosom, _in order to draw a deeper
line of demarcation between Greeks and Latins, from fear of a
reconciliation_, and to this end has attempted nothing less than _to
make the Greeks believe_ that the Latins were not Christians. We
should never dare to attribute to the Greek Church such a
proceeding. Lying, calumny, profanation of a sacrament that cannot
be repeated—all this, according to the _Ecclesiastical Talk_, the
Greek Church would knowingly and willingly do! Reading this, we
cannot believe our eyes. And this journal is published by the
Ecclesiastical Academy of St. Petersburg, under the eye and with the
approbation of the Synod!” (_The Russian Clergy, translated from the
French of Father Gagarin, S.J._, by Ch. Du Gard Makepeace, M.A.
London: Burns and Oates, 1872; p. 272.)

197 The Council of Constantinople of 1872 has been acknowledged by one
portion of the Orthodox Church, and rejected by the other. The
church of the Hellenic kingdom maintains the authority of the
council; a portion of the Russian Church rejects it. The Orthodox
Church is thus divided into two camps; and, according to the tenor
of the acts of the Council of 1872, all that portion of the Russian
Church which does not admit the authority of the council is,
therefore, at this present time excommunicate.

198 _Confessio Orthodoxa Fidei, Catholicæ et Apostolicæ Ecclesiæ
Orientalis._ Quæst. lxxxiii. in Kimmel’s work, _Libri Symbolici
Ecclesiæ Orientalis_, p. 153.

199 _Catéchisme Détaillé._ On the ninth article, p. 95.

200 It is thus that Anthimus, the Patriarch of Constantinople, expressed
himself in a document concerning the independence of the Orthodox
Church of the Hellenic kingdom. See _The Pope of Rome_, etc., p.
142. French ed., p. 227.

201 Message of Marshal MacMahon to the French Assembly.

202 Letter to M. Stoffels, Nov. 30, 1841 (_Memoir and Remains of Alexis
de Tocqueville_).

203 Letter to Stoffels, July 21, 1848.

204 Mr. Senior’s _Journal_, April 26, 1858.

205 _Doc. Hist. N. Y._, v. i. p. 158.

206 McGee’s _Cath. Hist. America_.