Pius IX. And His Time Part 13

Meanwhile, the arts of peace were not neglected. The Holy Father, as might be supposed, when freed from the fear of invasion and expulsion from his state, applied with renewed zeal to the duties of his sublime office. Nor to these alone did he confine the exercise of his well-directed charity.

The agricultural school for children remains a lasting and solid proof of his enlightened benevolence. This establishment is called, in honor of its august founder, the Pio Vigneard (Pia Vigna). It is provided with all the most improved implements, and is confided to the care of the Belgian Brothers of Mercy. It is wholly maintained by the private funds of Pius IX. It may be seen on an eminence to the left of the railway as you approach the city of Rome.

ANNIVERSARY OF THE HOLY FATHER'S ORDINATION.

The anniversary of the elevation of Pius IX. to the Christian priesthood happily occurred during this interval of peace. There was but one feeling throughout the whole Christian world. The warmest expressions of love and devotedness proceeded from every land. All the sovereigns of Europe conveyed by autograph letters their dutiful congratulations, whilst the joy of the people everywhere knew no bounds. At Rome the feast of the golden wedding of Pius IX. lasted three days. Everywhere else, as it fell on the Sunday of the Good Shepherd, it was celebrated in the churches, and often in public places or on the mountains by illuminations or bonfires.

Under the name of handsel to Pius IX., the Catholic press opened subscription lists. Notwithstanding the regular payment of Peter's pence, the public generosity was not exhausted.

One journal might be quoted, which alone collected more than one hundred thousand francs. The Archbishop of Cologne, Monsigneur Melchers, observed, in a pastoral instruction which he issued on the occasion, that never before had a Pope been in such intimate and universal relation with the heart of humanity. And indeed it was more consoling to the Supreme Pastor than all other demonstrations to reflect that so many millions on millions of faithful united with him in prayer at the Ma.s.s of the 11th of April, all on the occasion partic.i.p.ating in the Holy Communion. He felt that the whole universe prayed with him and for him. "O G.o.d!" he exclaimed, in presence of some pilgrims who had come to congratulate him in person, "O G.o.d! have mercy on me! This is too much happiness! I dread when, ere long, I shall appear before Thy judgment-seat, lest Thou say to me: Thou hast had thy reward on earth! Not to me, but to Thee, O Lord! belongeth the love of Christians." He fully appreciated the numerous offerings and congratulations of the Catholic world. His servants conceived the happy idea of placing in symmetrical order throughout the apartments of the Vatican the rich and numerous gifts which were presented to him on the occasion of his jubilee. Beholding them, he exclaimed: "I also have my universal exposition! It is the fruit not of my industry but of the love of my children." Then, as he turned over the leaves of the gigantic ma.n.u.scripts which were covered with addresses of devotedness, he added: "This is the true expression of the universal Catholic suffrage."

This auspicious time of peace and rejoicing was not without its sorrows.

Among these were the fearful ma.s.sacres of Christians in China. Nor were these the worst, for they carried with them their consolation. If the Church was cruelly persecuted in China, she won new glory in adding martyrs to the Triumphant army in heaven. The many scandals that occurred throughout Christendom were more truly afflicting. Above all, were truly trying to the paternal heart of the Holy Father those which happened among the Catholic people, who protected him in the possession of what remained of his dilapidated patrimony. A court and a political system which were destined soon to disappear were laboring to put an end to Christian education. The prince, cousin of the Emperor, Napoleon III., and the Senator and Academician, Sainte Beuve, held heathenish orgies in the Lenten season, even on Good Friday. To crown the list of evil, apostacy was not wanting. It was of little consequence that one who fell away, although a vehement declaimer, was a shallow theologian; his loss was, nevertheless, to be deplored. The progress of a low sect in Belgium called Solidaires, the success of a new revolution in Spain, under favor of which the members of religious communities, both of men and of women, were driven from their homes in the name of liberty, together with the opening of revolutionary clubs in Paris, caused Pius IX. to dread catastrophes in the near future. Severe domestic affliction came this year (1869) to aggravate the sorrows of Pius IX. His brother, Count Gabriel Mastai, met with an accident which, at his advanced age, ninety, proved to be serious.

The Holy Father, immediately traversing Rome, ascended on his knees the _scala sancta_. A few days later the death of the patient was intimated to him. He shut himself up several hours in his private apartment, in order that none might witness the tears which grief made him shed. Finally, he repaired to the Vatican Basilica, where he prayed for a long time, both before the Holy Sacrament and at the tomb of the apostles.

AN EXERCISE OF SOVEREIGNTY.

Those states which formed the monetary division of Western Europe-France, Belgium, Switzerland and the Holy See, agreed at this time to refound their silver coinage. A model was chosen, which Greece, Portugal, Roumania and some other countries adopted in their turn, and it was understood that the new coinage for each state should be in proportion to its population.

Hence it behooved the Pontifical State to issue forty millions of livres or thereby, for a population numbering from three to four millions of souls, including Romagna and Umbria, which the Pope still claimed. The Florence government remonstrated against the issue of forty million livres, on the ground that the Pontiff could not now actually count more than from 600,000 to 700,000 subjects. Napoleon III., always inclined to gratify the revolution, summoned Pius IX. to suspend the issue of his exaggerated coinage, three-fourths of which, it was insisted, should be cast anew with the effigy of Victor Emmanuel. This interference of Napoleon was considered inopportune and unacceptable, the operation of coining being almost completed. Cardinal Antonelli maintained the right of the Holy See. The French and Italian governments agreed to exclude from their circulation, and consequently from that of the whole monetary union, all silver coins which bore the meek and n.o.ble likeness of Pius IX. This they did without offering to the public any explanation. The revolutionary party, however, were too honest not to supply this want. They at once gave circulation to the rumor that the coinage of the Pope was of inferior quality. He was pointed out as a money-counterfeiter by the thousand organs of the infidel press. The people, grossly deceived, repelled with indignation, as if it were that of a robber, the likeness of the representative of justice on earth. The Catholics, meanwhile, observed with pain that while this storm of calumny was raging, one of their own number, once a champion of the temporal power, held in the French government the portfolio of finance. The Pontifical treasury subjected itself to considerable sacrifices, in order to diminish the losses and silence the recriminations of those who were compelled to stop its money, which could no longer be circulated. Chemists, in the interest of truth, a.n.a.lyzed the depreciated metal, and declared that it was exactly of the same value as the coinage of Napoleon III. But neither the officious nor the official press took the pains to publish this fact, and the calumny remained. The time was even then at hand, as French writers observe with pain, when France, in her downfallen and exhausted condition, would have been glad to possess this Pontifical money and dispense with worthless paper.

THE VATICAN COUNCIL-PURPOSE OF THE POPE IN CONVENING A GENERAL COUNCIL.

This time of sorrow, mourning and difficulty was succeeded by a period of unwonted activity. It was deemed expedient to convoke an c.u.menical Council. This important measure was thought of on occasion of the centenary celebration of the martyrdom of SS. Peter and Paul. After two years of serious and mature deliberation and consultation, Pius IX. issued apostolical letters, convening a council of the whole church at the Vatican Basilica. The 8th of December, 1869, was appointed as the day for its first a.s.sembling. The objects in view cannot be better described than in the words of the venerable Pontiff. After a few preliminary paragraphs in his Bull of Indiction, the Holy Father thus proceeds:

"The Roman Pontiffs, in the discharge of the office divinely confided to them in the person of Peter of feeding the entire flock of Christ, have unweariedly taken on themselves the most arduous labors, and used every possible means in order to have the various nations and races all over the earth brought to the light of the Gospel, and by truth and holiness to eternal life. All men know the zeal and unceasing vigilance with which these same Roman Pontiffs have kept inviolate the deposit of faith, discipline among the clergy, purity and science in the education given to the members of the church, the holiness and dignity of Christian marriage: how they studied day by day to promote the Christian education of the youth of both s.e.xes, to foster among all cla.s.ses the love of religion, the practice of piety and purity of morals as well as everything that might conduce to the tranquillity, the good order and the prosperity of civil society. Whenever great troubles arose, or serious calamities threatened either the church or social order, the Roman Pontiffs judged it opportune to convoke general councils, in order that with the advice and a.s.sistance of the bishops of the Catholic world, whom the Holy Ghost hath established to rule the Church of G.o.d, they might, in their united wisdom and forethought, so dispose everything as to define the doctrines of faith, to secure the destruction of the most prevalent errors, defend, ill.u.s.trate and develop Catholic teaching, restore and promote ecclesiastical discipline and the reformation of morals.

"No one at the present time can be ignorant how terrible is the storm by which the church is a.s.sailed, and what an acc.u.mulation of evils afflicts civil society. The Catholic Church, her most salutary doctrines, her most revered power, the supreme authority of this Holy See, are all a.s.sailed and trampled on by the bitter enemies of G.o.d and man. All that is most sacred is held up to contempt; ecclesiastical property is made the prey of the spoiler; the most venerable ministers of the sacraments, men most eminent for their Catholic character, are hara.s.sed by unheard of annoyances. The religious orders are suppressed, impious books of every kind and pestilential publications are disseminated, wicked and pernicious societies are everywhere and under every form multiplied. The education of youth is, in almost all countries, withdrawn from the clergy, and, what is far worse, intrusted in many places to teachers of error and evil.

"In consequence of all these facts, to our great grief and that of all good men, and to the irreparable ruin of souls, impiety, corruption of morals, unbridled licentiousness, the contagion of depraved opinions, and of every species of pestilential vice and crime, the violation of all laws, human and divine, prevail everywhere to such an extent, that not only religion but human society itself is thrown into the most deplorable disorder and confusion.

"Wherefore, following in the footsteps of our ill.u.s.trious predecessors, we have deemed it opportune to call together a General Council, as we had long desired to do.

"This c.u.menical Council will have to examine most diligently, and to determine what it is most seasonable to do, in these calamitous times, for the greatest glory of G.o.d, the integrity of faith, the splendor of Divine wors.h.i.+p, the eternal salvation of men, the discipline of the regular and secular clergy, and their sound and solid education, the observance of ecclesiastical laws, the reformation of morals, the Christian education of youth, the common peace and universal concord. With the Divine a.s.sistance, our labors must also be directed towards remedying the peculiar evils which afflict church and state; towards bringing back into the right road those who have strayed away from truth and righteousness; towards repressing vice and error, in order that our holy religion and her saving doctrines may acquire renewed vigor all over the earth, that its empire may be restored and increased, and that thereby piety, modesty, honor, justice, charity and all Christian virtues may wax strong and nourish for the glory and happiness of our common humanity."

It has been alleged and persistently maintained by the enemies of the Holy See, that Pius IX. sought only to promote his own importance by convening a General Council. Of this calumny the foregoing words, which so plainly and distinctly set forth the purposes of the council, afford an abundant refutation. No man holding a great public office can fulfil faithfully the duties of that office without exalting his own character in the estimation of mankind. Ought he then, because such things exalt him, to leave them undone? This would, indeed, be mistaken humility.

Councils, although not an essential element in the government of the church, are had recourse to in times of difficulty, in order to settle doctrinal disputes, promote morality and establish or restore discipline.

With the exception of the Apostolic Council of Jerusalem, no council was held for the first three hundred years of the church's existence. The church, nevertheless, as regarded her spiritual state, was highly prosperous and extended rapidly. Councils came as exigencies arose, and when there was no insuperable impediment to their a.s.sembling. They were in their time a source of great and lasting good, whilst their record remains shedding light on the centuries as they pa.s.s. There had already been eighteen c.u.menical Councils, that of Trent, held three hundred years ago, having been the last. Causes like to those which occasioned the earlier councils, although in a different state of the world and human society, appeared to call for such action on the part of the church as should powerfully influence the pa.s.sing age, and cause the light of Divine revelation to penetrate the dark places of the nineteenth century. It was resolved, accordingly, to convoke the c.u.menical Council of the age.

BISHOPS, ETC., BIDDEN TO THE COUNCIL.

It was the duty of the Commission of Direction to decide as to who had a right to be called to, and to sit in, the council. This commission consisted of five cardinals who were presidents, eight bishops and a secretary, the Archbishop of Sardis. There was no difference of opinion. A question, however, arose as to the right of vicars-apostolic to be invited to the council. They were bishops, indeed, but without ordinary jurisdiction. Hence the doubt as to their right to be called. Neither their admissibility, if invited, nor of their decisive vote when admitted was at all questioned. The precedents and practice of the Holy See were in favor of their being called. It was also dreaded lest their exclusion should give rise to questions as to the c.u.menicity of the council. All bishops, undoubtedly, were ent.i.tled to be invited. It was decided, therefore, that bishops, vicars-apostolic, should be bidden to the council. The Bulls by which former councils had been convoked called together archbishops, bishops, etc. The law, therefore, making no distinction between bishops in ordinary and such as were vicars-apostolic, neither could the commission. _Ubi lex non distinguit nec nos distingnere debemus_.

It was a far more serious matter to invite "the bishops of the Oriental rite who are not in communion with the Apostolic See." An earnest and affectionate letter of invitation was addressed to them. It was presented to the Patriarch of the "Orthodox" Greek Church, who did not consider it worth while to open it. On the same day, it is related, four millions of Bulgarians notified to this patriarch their withdrawal from his jurisdiction. Many bishops of the Greek patriarchate were deeply moved by the most kind and pressing appeal of the Holy Father. He had beseeched and conjured them in the most earnest manner "to come to the general a.s.sembly of the bishops of the West and of the whole world, as their fathers had come to the second Council of Lyons and that of Florence, in order that, renewing the charity which existed of old, and restoring the peace which prevailed in the early ages, the fruits of which time has s.n.a.t.c.hed from us, we may behold at last the pure and bright dawn of that union which we so ardently desire." The separated bishops to whom these touching words were addressed, appear to have been profoundly moved. A goodly number, even, actuated by the paternal intentions of the Holy Father, were strongly inclined to meet his advances; but so powerful was the example of the Greek Patriarch of Constantinople, that none of them dared to take the lead. The non-united Patriarch of Armenia replied that he would attend the council. But he failed to do so.

A very considerate letter was also addressed to Protestants and all non-Catholics. Needless to say it was not responded to. At the Council of Trent the same attention was shown, but with an equally unsuccessful result. Julius II. had published the condition on which alone non-Catholics generally could be invited, viz.: that they should recognize the Divine authority of the Church. It was not surely to be expected that, on occasion of the meeting of a General Council, the Catholic Church should abandon, in favor of a comparatively small number of dissenters, her fundamental claim to Divine commission, which was acknowledged throughout all Christendom. The bishops of the Anglican Church were astonished and irritated on finding that they were invited only as other Protestants, and not convoked along with the Fathers of the Council. Rome thus plainly intimated to them that they have yet to prove their consecration and right to episcopal dignity.

Rev. Dr. c.u.mming of London, a minister of the Scotch Presbyterian Church, asked, through Archbishop Manning, to be allowed to lay before the council such arguments as could be adduced in support of Protestant opinions. Pius IX. caused the following reply to be sent to the learned minister: "The decisions of former councils could not be shaken by bringing them anew into question, and by discussing what had been already examined, judged and condemned." Two months later, 30th October, 1869, having been informed that his words might have been misunderstood, and that certain Protestants imagined that all access to the Holy See was henceforth closed against them, the Holy Father, in a new Bull which he very considerately issued, declared that: "Far from repelling any one, we, on the contrary, make advances towards all. To those who, led astray by their education, believe in the truth of their opinions, we, by no means, refuse the examination and discussion of their arguments. This cannot be done within the council; but there are not wanting learned theologians whom we shall designate to them, and to whom they can open their minds. May there be many who, in all sincerity, shall avail themselves of this facility! We earnestly pray that the G.o.d of mercy may bring about this happy result."

FATHERS WHO ATTENDED THE COUNCIL.

A statement of the number of Fathers who attended the council, at any particular time during its celebration, can hardly convey an accurate idea of the numbers who took part in its proceedings. Some were always arriving and others departing. Some fell sick, and a few died. The number in attendance, however, was always considerable. An official list, published by the Apostolic Chamber, shows the number and quality of such as were ent.i.tled to be present, and who could have attended except on account of hindrances arising from sickness, age or impediments thrown in their way by the governments under which they lived. These included 55 cardinals, 11 patriarchs, 7 primates, 159 archbishops, 755 bishops, 6 abbots, 22 mitred abbots-general, 29 generals and vicars-general of orders; in all, 1,044. A later official list of 1st May states the total number at 1,050, new primatial, archiepiscopal and episcopal churches having been erected in the meantime.

On the 8th December there were at Rome: 49 cardinals, 9 patriarchs, 4 primates, 123 archbishops, 481 bishops, 6 abbots, 22 abbots-general, 29 vicars and vicars-general of orders; in all, 723 Fathers. On 20th December there were 743.

The following Bishops of England were in attendance at the council: The Most Rev. Archbishop Manning, of Westminster; the Most Rev. Dr. Errington, Archbishop of Trebizonde; the Right Rev. Dr. Grant, of Southwark; the Right Rev. Dr. Cornthwaite, of Beverly; the Right Rev. Dr. Uullathorne, of Birmingham; the Right Rev. Dr. Clifford, of Clifton; the Right Rev. Dr.

Chadwick, of Hexham; the Right Rev. Dr. Amherst, of Northampton; the Right Rev. Dr. Roskell, of Nottingham; the Right Rev. Dr. Vaughan, of Plymouth; the Right Rev. Dr. Turner, of Salford; the Right Rev. Dr. Brown, of Shrewsbury.

There was a somewhat longer list of Irish bishops, viz.: His Eminence Paul, Cardinal-Archbishop of Dublin; the Most Rev. Dr. McGettigan, Primate of all Ireland, Archbishop of Armagh; the Most Rev. Dr. Leahy, Archbishop of Cashel; the Most Rev. Dr. McHale, Archbishop of Tuam; the Right Rev.

Dr. Derry, of Clonfert; O'Keane, Fermoy; Kelly, Derry; Moriarty, Kerry; Leahy, Dromore; Gillooly, Elphin; McEvilly, Galway; Furlong, Ferns; O'Hea, Ross; Dorrian, Down and Connor; Butler, Limerick; Conaty, Kilmore; Nulty, Meath; Donnelly, Clogher; Power, Killaloe; McCabe, Ardagh.

The hierarchy had not yet been restored in Scotland; so that country could send only three bishops to the c.u.menical Council. These were the Right Rev. John Strain, Vicar-Apostolic, Edinburgh (afterwards, in the restored hierarchy, Most Rev. Archbishop of Saint Andrews and Edinburgh); the Most Rev. Dr. Eyre, Archbishop, Glasgow; the Right Rev. Dr. McDonald (in the restored hierarchy, Bishop of Aberdeen), Vicar-Apostolic, Preshome.

All the other civilized nations, with scarcely an exception,(7) sent their bishops to the general a.s.sembly of the Church. France supplied the greatest number, eighty-one. The kingdom of the Two Sicilies came next, being represented by sixty-eight bishops. Next came the States of the Church, sending sixty-two bishops. From Great Britain and Ireland, with the colonies, including Canada, went fifty-five bishops to the great council. Austria and Hungary were n.o.bly represented by forty-three bishops. Spain and the United States of America sent each forty prelates, and the States of South America, thirty; whilst of the Oriental rites there were forty-two bishops. Piedmont, Tuscany, Lombardy and Venetia, together with Modena and Parma, Prussia, Bavaria, Mexico, Belgium, Holland, Portugal, Switzerland, the Isles of Greece, and even the Turkish empire, cheerfully willed that the Catholic prelates of their lands should bear their part in the grand c.u.menical Council which was now about to a.s.semble. All these, with the cardinals, abbots, mitred abbots and generals of religious orders, who were also members of the great a.s.sembly, made up the goodly number which has already been adverted to.(8)

SUBJECTS WHICH IT WAS PROPOSED TO DISCUSS IN THE COUNCIL.

The subjects for discussion were expressed in _schemata_, or draft decrees, which were drawn up by a "congregation," or, as we should say, a committee of one hundred and two ecclesiastics, who were cardinals and others learned in theology and canon law, selected from many nations on account of their superior wisdom and experience. By these alone the _schemata_ were prepared. They bore not so much as the shadow of the supreme authority. So the council was perfectly at liberty to accept or reject, to change or to modify them, as it should deem fit and proper. Of this we are a.s.sured by the words of the Pope, who, in his "Const.i.tution,"

at the commencement of the council, informed the bishops that he had not given any sanction to the _schemata_, and that consequently in regard to them there was complete freedom.

The _schemata_, six in number, were very comprehensive. It is deeply to be regretted that the council was not allowed time to discuss them all. They concerned:

1. Catholic doctrine in opposition to the manifold errors flowing from rationalism.

2. The Church of Christ.

3. The office of bishops.

4. The vacancy of sees.

5. The life and manners of the clergy.

6. The Little Catechism.

The _schema_ on the Church of Christ necessarily involved the question of infallibility. As this question, more than any other subject, appears to have disturbed the equanimity of the outside world, it may not be inappropriate to consider the preliminary labors, as regarded it, of the great theological commission. The _schema_ on the Church of Christ extended to fifteen chapters. Having treated, at length, on the body of the church, the commission or committee of 102 theologians could not fail to treat also of the Church's Head. On this point they prepared two chapters. The one spoke of the primacy of the Roman Pontiff, the other of his temporal power. In treating of the primacy, its endowments also necessarily came under discussion. Among these claimed the first place the Divine a.s.sistance in matters of faith which was promised to Peter, and in Peter to his successors. This is nothing less than infallibility.

On the 14th and 21st of January, the commission discussed the nature of the primacy. On the 11th of February, it took up the question of infallibility. It was enquired: 1st, whether the infallibility of the Roman Pontiff can be defined as an article of faith; 2nd, whether it ought to be so defined? The first question was answered unanimously in the affirmative. To the second, all, with one exception, replied, expressing concurrence in the judgment that the subject ought not to be proposed to the council unless it were demanded by the bishops. The wording of the judgment is as follows: _Sententia commissionis est, nonnisi ad postulationem episcoporum rei hujus propositionem ab apostolica sede faciendam esse._ ("The judgment of the commission is that this subject ought not to be proposed by the Apostolic See, except at the pet.i.tion of the bishops.") One member of the commission considered the discussion of the subject inopportune. On account of his dissent, the chapter bearing on infallibility was never completed.

Thus for a second time was the question of infallibility deliberately set aside. As for Pius IX. himself, he had no desire any more than he had need to propose that there should be a dogmatical definition. Even as his predecessors in all preceding ages, he was conscious that his primacy was complete. He had acted on this conviction, exercising his sublime privilege with universal consent, in the face of all Christendom. In 1854, 1862 and 1867, the bishops had abundantly testified in his favor. If an authoritative declaration was called for, it could only be on account of the few who disputed and doubted, and the still smaller number who denied that the Head of the Church on earth can neither err in faith and morals, nor lead into error the church of which he is divinely const.i.tuted the Supreme Teacher.

OPENING OF THE COUNCIL.

On the 7th of December, 1869-Vigil of the Immaculate Conception-Pius IX., attended by an imposing suite, repaired to the Church of the Twelve Apostles, in order to inaugurate solemnly a period of nine days' prayer in honor of the Blessed and Immaculate Mary. The following day, at an early hour, the cannon of the Castle of St. Angelo announced to the holy city the great event that had been so long looked forward to. As early as six o'clock a.m. the three naves of St. Peter's were filled with a crowd of the faithful, and all the approaches to the Basilica were thronged with people. At nine o'clock was seen the magnificent procession of mitred abbots, bishops and archbishops, primates, patriarchs and cardinals, that preceded the _sedia gestatoria_ which bore the Pope. The sacred cortege required about an hour to traverse the hall (atrium) and the chief nave of St. Peter's, and reach the left(9) arm of the cross which forms the immense Basilica, and which had been set apart and prepared as a vast chamber for the celebration of the council by that skilful architect, Virginius Vespignani.

1,044 Fathers were invited to be present as members of the council. 803 attended at the opening. Of these there were six archbishops who were also princes, forty-nine cardinals, eleven patriarchs, six hundred and eighty archbishops and bishops, twenty-eight abbots, and twenty-nine generals of religious orders. The entire number surpa.s.sed by one hundred and thirty-five the united numbers of all the Fathers of Nice, Constantinople and Ephesus. The day had gone by when the European sovereigns could be bidden to an c.u.menical Council. Several of their representatives, however, attended at the opening. The highest of the Roman n.o.bility were also present. The Colonna and Orsini families enjoyed the honor of being princes attendant at the Papal throne on occasion of all the public ceremonials of the council. Others of the Roman n.o.bility, sovereigns and princes, at the time in the city, were present. Among these were the ex-King of Naples, the Empress of Austria, the ex-Duke and d.u.c.h.ess of Tuscany, the ex-Duke and d.u.c.h.ess of Parma, together with the Doria and Borghese families. Several foreign princes, General Kanzler, commander-in-chief of the Papal forces, and General Dumont, who commanded the French battalions in garrison at Rome, likewise attended.

The hymn, _Veni Creator_, was sung, and immediately thereafter the first session of the Vatican Council was formally opened with the celebration of High Ma.s.s. At the conclusion of ma.s.s, the secretary of the council placed upon the altar the Book of the Gospels, which always remained open throughout the session. The council then heard a sermon, and the Holy Father intoned the Synodal prayers, which were followed by the Litany of the Saints. Immediately after the chanting of the Gospel, Pius IX. made an allocution to the following effect: "You are met, venerable brethren, in the name of Jesus Christ, to bear witness with us to the word of G.o.d; to declare with us to all men the truth, which is the way that leads to G.o.d; and to condemn with us, under the guidance of the Holy Ghost, the doctrines of false science. G.o.d is present in His holy place; He is with our deliberations and our efforts; He has chosen us to be His servants and fellow-workers in the great work of His salvation. Therefore, knowing well our own weakness, and filled with mistrust of ourselves, we lift up our eyes and our prayers to Thee, O Holy Ghost, to Thee the source of true light and wisdom."