Letters From Rome on the Council

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Johann Joseph Ignaz von Döllinger. Letters From Rome on the Council

Preface

Views of the Council. (Allgemeine Zeitung, May 20, 1869.)

The Future Council. (Allg. Zeit., June 11, 1869.)

Prince Hohenlohe and the Council. (Allg. Zeit., June 20 and 21, 1869.)

The Council. (Allg. Zeit., Aug. 19, 1869.)

The Fulda Pastoral. (Allg. Zeit., Sept. 25, 1869.)

The Bishops and the Council. (Allg. Zeit., Nov. 19 and 20, 1869.)

First Letter

Second Letter

Third Letter

Fourth Letter

Fifth Letter

Sixth Letter

Seventh Letter

Eighth Letter

Ninth Letter

Tenth Letter

Eleventh Letter

Twelfth Letter

Thirteenth Letter

Fourteenth Letter

Fifteenth Letter

Sixteenth Letter

Seventeenth Letter

Eighteenth Letter

Nineteenth Letter

Twentieth Letter

Twenty-First Letter

Twenty-Second Letter

Twenty-Third Letter

Twenty-Fourth Letter

Twenty-Fifth Letter

Twenty-Sixth Letter

Twenty-Seventh Letter

Twenty-Eighth Letter

Twenty-Ninth Letter

Thirtieth Letter

Thirty-First Letter

Thirty-Second Letter

Thirty-Third Letter

Thirty-Fourth Letter

Thirty-Fifth Letter

Thirty-Sixth Letter

Thirty-Seventh Letter

Thirty-Eighth Letter

Thirty-Ninth Letter

Fortieth Letter

Forty-First Letter

Forty-Second Letter

Forty-Third Letter

Forty-Fourth Letter

Forty-Fifth Letter

Forty-Sixth Letter

Forty-Seventh Letter

Forty-Eighth Letter

Forty-Ninth Letter

Fiftieth Letter

Fifty-First Letter

Fifty-Second Letter

Fifty-Third Letter

Fifty-Fourth Letter

Fifty-Fifth Letter

Fifty-Sixty Letter

Fifty-Seventh Letter

Fifty-Eighth Letter

Fifty-Ninth Letter

Sixtieth Letter

Sixty-First Letter

Sixty-Second Letter

Sixty-Third Letter

Sixty-Fourth Letter

Sixty-Fifth Letter

Sixty-Sixth Letter

Sixty-Seventh Letter

Sixty-Eighth Letter

Sixty-Ninth Letter

Appendix I

Appendix II

I

II

Appendix III

I

II

Appendix IV

Appendix V

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Cardinal Antonelli is said on good authority to have replied very lately to the question of the ambassador of a Northern Government, that it is certainly intended to have the dogma of Papal Infallibility proclaimed at the ensuing Council; and, moreover, as this has long been the belief of all good Catholics, that there would be no difficulty about the definition. It by no means follows, if this report is correct, that the importance of the new principle of faith to be created is not well understood at Rome. The Civiltà Cattolica leaves no room for doubt that one of its principal effects is already distinctly kept in view, and that a further principle, which again must involve an indefinite series of consequences, is being deliberately aimed at.2 In the number for April 3, it has spoken with full approval, with reference to the approaching Council, of the famous Bull of Boniface viii., Unam Sanctam, doubly confirmed by Papal authority, and addressed as a supreme decision on faith to the whole ecclesiastical world, and treats it as self-evident that all the contents of the Bull, with other doctrinal decrees issued throughout the Church, will come into full force after the Council, and thenceforth form the basis of Catholic doctrine on the relations of Church and State. The maxims that will have to be adopted, as well by the learned as in popular instruction, when once Papal Infallibility has been defined, are these: —

The two powers, the temporal and spiritual, are in the hands of the Church, i. e. the Pope, who permits the former to be administered by kings and others, but only under his guidance and during his good pleasure (ad nutum et potentiam sacerdotis). It belongs to the spiritual power, according to the Divine commission and plenary jurisdiction bestowed on Peter, to appoint, and, if cause arise, to judge the temporal; and whoever opposes its regulations rebels against the ordinance of God.

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Well-informed persons, who do not deny the intention of making Infallibility into a dogma, think that some innocuous formula will at last be discovered, such as prefixing a “quasi” to “infallibilis,” so that all the trouble expended in gratifying this darling wish of Pius ix. will be almost labour lost. But so long as the decision rests with the Jesuits, who have an overwhelming majority in the preparatory Congregation, there is no ground for this hope. They foresee the possibility of being again driven from the helm a few days after the death of the Pope, and therefore press for an unqualified definition, that they may make capital out of the infallible Pope for conquering a new position of influence for themselves in civilized Catholic countries. And if they could not reckon without some regard to other factors also, still their calculations had a good prospect of success, for Pius ix. is completely in the hands of the Jesuits, especially of Father Piccirillo, the chief person on the Civiltà staff, who will act as spiritus rector of the Council. The Pope is seldom left alone, lest he should fall under the influence of others who judge more correctly of the situation of the modern world and the real wants of the Catholic Church; he lives in an artificial atmosphere of homage poured forth by the ultramontane journals. He is so possessed with a sense of his own power that he believes he ought not to regard or fear any possible opposition of the French Government to the decisions of the Council.

Meanwhile there are growing signs that at least a portion of the French episcopate are not willing to degrade themselves to the humiliating rôle of mere acclaimers to the propositions of the Curia. In two articles of the Français (for March 18 and 19) Dupanloup has already decisively disclaimed sympathy with the tendencies and insinuations loudly expressed in the notorious correspondence of the Civiltà. He gives a specimen of the hopes and wishes about the Council intimated by the French Bishops in their pastorals, where he shows that they are all far from expecting it to assail political and social liberty and freedom of conscience, to condemn modern civilisation and widen the breach between the Catholic Church and other Christian bodies, by proclaiming new dogmas; but, on the contrary, that they look for a reformation of Church discipline adapted to the age, and a work of general reconciliation with the great ideas of cultivation, freedom, and the common weal. These declarations of the French episcopate excited great surprise and deep disgust at Rome, without, however, to all appearance, having disturbed the Curia in their plans, as they know from the statistics that they can count on an imposing majority in the Council.

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