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Wrst Australian egt4olif trnitt. SUBIACO, THURSDAY, AUGUST 6,
No. 2.
PRICE 6D.
1874.
normal and Christian, like the reign of of of benefice-in a word, to every question Constantine. State, the with Church the ULTRAMONcontract between The two chief causes of the revival of ; and it CIESARI.S.111 AND so far as faith and morals enter whether Ctesarism in Christendom are-first, the TANISM. of belongs to -the Church to determine enter and school of jurists created by the Pandects they enter or no, and how far they Justinian and the University of Bologna, conflict. the in and impeicated theory are ( Continued.) from which spleen the whole ink eitevret it be clearly understood that ' of the Ghibelline Clesarism ; I am vindicating to the organisation assertions difference these the see we and, secondly, the influx into Italy of Greeks denying not am From these principles I rights. Divine her after will Church and what I and Greek literature, and Byzantiniten every bettosen the Pagan Csesarism 1. The first to the State its power to violate It was this that of Constantinople. fall its the abus" may call the CIkriseem Qesarism It Divine right upon earth. own creation, the rendered possible in Christian Europe the regards the sta.& as its God. power at the licence of its will-Imperial, 2. The first Royal supremacies of the iGth century. The second as the creation of over body and soul Democratic. I deny Bureaucratic, Royal, theory of investing the Prince with supreme potest." jure quod i.e., Pontiff and King only its right. "Id potest secondirs subject legislative and judicial power over all perRegia Les the absolute and exclusive ; the to the Divine enforce and It may re-enact sons and in all causes, ecclesiastical and power is its in all that belongs to theofsoul But Church. 3. the Chirst. against Jesus civil, is not only Byzantine but Pagan. It is law and to the Church are tyranny. I have acts its and or violence instrument an the re-union in one person of the two powers the of The first makes religion Ctesarism the that makes affirmed, then, which Christianity has put asunder. And it of God department of the state ; the second enemy the was which proworld, the Pagan and has been followed in every country where it it the limitation of civil power, the liberties of man, all of destroyer treats the first and The 4 has taken root by civil despotism and by lawful it to tection of human liberty.to itself ; the second reduced act was by one Divine The most ample religious persecution. spiritua! the Church as subjectas subject to God and the of separation The sphere. exhibition is to be found in the Tudor legistreats all civil power the supremacy of and civil the from the guardian is power lation, and in the enforcement of a legal the strife. His law, of which the Churchfirst regards all spiritual over the civil order offrom religion in England and Ireland by penal It is clear that the civil power cannot the and interpreter. 5. The as derived from Princes redeemed has world Christian of England, power, civil and religious, statutes, The religious history define how far the circumference of faith and mankind from tyrants, of power civil the North degredation regards be and morals extends. If it could, it would the people ; the second and the spiritual Scotland, Denmark, Sweeden, andcenturies is slavery. inhuman an the 17th God, of and the 16th from endowments in with one of the in a Germany or of as formally invested person, one in whether thereand Qesarism, and is, power as exclusively from God, the history of the revival of Cmsarism, Church. It must know the whole deposit of Senate, or in a populace, always has been,and of religion explicit and implicit faith ; or, in other of a re -action against the liberty fore dependent on God alone. the essence of be, tyranny in the civil must has always ('hrist the which of with guardian the This is Ultramontanism, words, it must be and of conscience a Divine persecution in the spiritual order. The be noted is, which is that the Church, being assistance made us free. What is chiefly to Christian Revelation. Now, no Christian of human ills worst this of antagonist has direct Divine freedom Christ institution, and by nor any man of sound mind, claims this for that this oppression of Christian indepenis the Divine law revealed by Jesus to the cry of liberty of ; and if not, then either there accomplished power Ills to infallible, is, within its own sphere, civil been the committed authority and the Divine and, as the guardian the religion and of conscience. dent of all civil powers Divine is no judge to end strife or that judge must law, is the Church. It has been, and ever will be, For proof of this it is enough to refer to a and interpreter of the be the Church, to which alone the revelation The Church liberty. human all all in of nations of source and was men morals faith and in entitled "A History of the h ree Churches proper judge of freedom book of Christianity All nations. free all faith or morals. was mother of in which the sufferings of in intrusted. And if this be so still, things touching that law in England," divinely of families, in men, in term conscience the and soul of Inasmuch as at this moment Catholics and Nonconformists under the unless the Church be divinely certain as to of the civil limitation the front a nickname to comes as States, cited its is of " Ultrattiontane" Casarism of the English Crown are patiently the limits of its commission and the Church by power ; but the limitation of the civil power; this kindle persecution against message, no doubt or controversy between and fully described. The effect of authority superior a from public the come only can false accusations and misleading mixed civil and religious despotism has been the two Powers can ever be brought to ana is not in the order a out authority draw will I superior that people country, English with opinion of this The end. But if the Church be certain to obtain for one-half of the and Catholicism of material power, but of Divine right. into proof that Ultramontanism Catholicism divine certainty as to the limits of its and the whole population of Ireland a comand limitation which has changed Ctesarisin the such matters; is final. in its voice are identical, as are also plete religious liberty. Scotland has always jurisdiction, law, and that law is the or Monarchy Christianity, Christian of Kings in the perfect Christianity. But an authority that can alone define rejected the interference expounded, applied has, I have represented, Christ, of Got, law Jesus of because absolute law is and office saith of religion and in our day oncof its own own limits matters his of authority an divine by of earth upon said, introduced two principles the one the owu it depends on none, and infallible because i; half of the Scottish population has rejected creation and by judicial powers of His authority into human society knows with a didue certainty the faith even Vat remnants of civil interference two powers, the of delegation, The tile seraration Charge. absolute which it has received lingering in the law of patronage. the supremacy latures and superior to all prerogatives of is to decide the competent not be spiritual and civil, time other power civil political tendency of the whole world all matters in civil the Kings. the user to if the of the spiritual limits of the spiritual power, and towards "free Churches ;" that is, have here asserted is Ultrajurisdiction. I what divine Now, or the rejecdivine a by with power competence define civil can within its spiritual power desecration of the any man without remontanism, but it is not Ultramontanism I do not know how certainty its own limits, it is evidently tion of the Church. or the coherence alone ; it is Christianity as it has been held (Jr, in other words, the spiritual nouncing his Christian name either of these by supreme. The temporal sovereignty of the Supreme and Catholics all ages, by in men, ail deny by can the limits the certainty reason, divine of his power knows with Pontiff has been violated on the plea thatmore that, alike, by Ultramontanes and by Protestants thereknows, it and ; principles. 1 can indeed understand jurisdiction own of its civil and spiritual powers may be once Presbyterians, by the and to as Anglicans by dispute licans, Gal may admitting both, he fore, the limits and the competence of the separated, not as Providence has ordained lie may by the Free Churches of England, whose range or reach of that jurisdiction. civil power. It is, thereby, in matters of hitherto, but on the impossible theory of a narrower, that it noble and pathetic history has just been do not I supreme. conscience and contend that it is wider or religion free Church in a free State. The Italian of their fear, I as pareve, that or the on this to written, its does or does not extend see how this can be denied without denying Revolution has put this forward as 19th heroic spirit of and I will high also, the this, from on apostasy But the is this so, be ticular mannesd Christianity. And if this solution of the religious conflicts of the it is enough and Fathers in patience and Founders present their the For and the Sanctum," until "Unain Bull endure hereafeee the will of speak doctrine century. It are held by fidelity to the great law of Christian Liberty to say that these two principles of the Syllabus, and of the Vatican Council. quarrel, and the first quarrel will arise upon who deny in Jesus Christ. of all Christians, except Erastians, if not also in fact, Ultramontanism, for this term is, It : this the first Pontifical Act in condemnationThe is argument of our then, Church, sum the The of office more. nor less spiritual of the free State. the means neither usurpations two the the of union these that in the (1) show to consists Casarism its existance. But I hope The Church, therefore, is separate, and supremacy of the civil power will then be ; that powers in one person ; (2) in the claim of two principles are Ultramontanism supreme. Let us, then, ascertain somewhat declared to be vital to its freedom. It must, no more, all causes and persons ; (3) over contains supremacy Sanctam" supreme. of Unam " meaning Bull the the what is further however, be acknowledged that violent and matters; no spiritual in define coercion of could in the exercise that the Vatican Council Any power which is independent and can sacrilegious as the acts of the free State have religion national the enunciated of it isolation the in definition (4) its less, that in alone fix the limit of its own jurisdiction, been and still are in practice, Italy has were, jurisdiction can no foreign that constitutions plea two the its on that other all of new, limits the nothing thereby fix can and national hitherto refrained from committing itself of but isolation the in enacting (6) not enter the State; as Parliament would say, jurisdictions, is, ipso facto, supreme. But the (in the domains of principle and of law) of rejection changed the have thereby they and that Churches, declaratory Acts, the Church of Jesus Christ, within the to doctrines such as are embodied in Prussian to the church. either the of authority nothing universal added is and morals, and nothing sphere of revelation, of faith Ecclesiastical legislation. From this the to the relations consists (1) in the separaUltramontanism nothing, than worse or constitution of the Church or Powers nothing, is or all this, them Catholie faith and Instinct of Italy has the vesting of the and two powers, civil the of the tion of the Church with an imposture and usurpation-that is, it is saved it. Through twenty years of revolu; (2) in claiming for the persons different in Antichrist, it be world. Christ or Anticht'tst. If tioa it has never entangleditself in tyrannous examine sole right to define doctrines of the Church justiis day this to Nero To make this clear let us shortlythe separafrom every Caesar of and pedantic absurdity of the Feick Laws. limits the fix to (3) to and as ; morals First and faith these two principles. fied. If it be Christ, it is the Supreme It has had two things profoundly impressed ; (4) in the sphere powers that in civil jurisdiction and own its spiritoal it (1), is to say the Power among men ; that upon its intellect and its conscience-the one is sufficient anion with and submission the indissoluble from and authority Whole history of Christendom holds its commission the impious monstrosity of the ` Divus See. Holy coeval the is of jurisdiction Sovereignty universal to the evidence. The Civil c God ; (2), it holds in custody the faith and the Cesar ;" the other, an inextinguishable of making. Qesarism man's the of was, not is then, Such, sole Society the with man, the law of Jesus Christ ; (3), it is consciousness that the Catholic Church is a and world, the dominion of man over Heathen sole the and faith that The relations of authority, submission, of interpreter Divine creation. Excepting a handful of and from it man, both In matters of civil obedience and equality lie in the human family, kingdoms, of that law ; it has within the expositor Petruccelli della Gattinas, no people in ; and such worship religious of in matters commonwealths, to to legisare extended sphere of that commission a power Europe can look on with less sympathy, or resides of this absolute and intolSovereignty restraint Civil the was The consciences the bind empires. to ; and late with authority more secret contempt upon the Prussian in the erable sway of man over man by the separation of baptism the in again materially in society at large, formally born men all of persecution, than the Italians. But the may spiritual,into and society temporal whom two powers, to the of person or persons Jesus Christ ; it alone can fix the limits of pretentions of the Berlin Government are of jurisdictherespheres and Immediately, authorities distinct exercise. thereand it, its to entrusted commit the faith and law only the first indications of an Imperial to 'Society; vested in distinct persons. To this we tion it jurisdiction its own fore Sovereignty is given by God of sphere the fore omnipotence, which will hereafter be more the, person owe the order, progress, and civilization, and where its power in questions mediately, through society, to decide can alone the explicitly and violently put forth. 'foron earth, and peace been materially has there as Both far so it. is, power-that wields civil who is in contact with the This Imperial legislation may be regarded Sovereignof the Christian world. peace detercan alone it ; for mally, mediately and immediately, questions in mixed as the link between the old Royal supreits competence is But eltesarism is in human nature. It is or its office, Divine own ty is from God, and within its far how mine macies of the Sixteenth century, and the allNiance to the government of flesh and blood, or of supreme and sacred. Civil own Divine trust, enter into and are implirevived Les Regia which the anti-Christian of Christiand though restrained for iron," and blood " precisely is it and ; Sovereigns is, therefore, a part questions cated iu such revolution is preparing for the future of crime aganist a a time by Christianity it has never been anity. and treason is both a sin against God, in any mixed questions of element that of Europe. The following quotation will best history whole the a also Through and extinct. a to belongs authority lawful disputed jurisdiction which exhibit what I mean. I now give the passage authority. Ultrafrom the fourth to the sixChristendom For tribunal. higher a to who has ordained that and higher order from a leading journal representing a school the sphere of teenth century it has been always striving to -in Theology of Professor montanism teaches that within Catholic a instance, no of political doctrine which, though not yet is to be was empire power Roman civil The itself. the reassert State, its competence a State University, salaried by the numerous, has already obtained a place than Cwsarism but for conscience East to the translated sooner Vatican the of obeyed, list only 'for wrath Christian refuses the definitions religion among us began to re-appear. The Byzantine despotexcommunicates. him, sake.' It is a part of the' are." As to the Bishop The Council. "After saying that there is a conviction ism over civil freedom and ecclesiastical him in spite of pays and to obey " the powers that supports State the need deswe widely spread (hostile to the Catholic and power Byzantine Spiritual -word. a bye the is of liberty a as Church of the independence the excommunication of the Church)," the writer goes on to say, " side potic are convertible terms. The Roman waste no words. The existence Professor of Catholic Theology. Here is a by side with this negative conviction a of its head in these empire was no sooner revived in the West of stipend and up made P.e Church and the primacy question mixed no positive conviction, vague indeed and .indisFurther, re-appear. to began enough. tendency proof same the are than higher a years is orthodoxy 1,800 orthodoxy. Surely tinct, but exceedingly powerful, has been deny that these stretched his protectorate, Charlemagne Even higher a of is ; faith Christian of sound mind will powers have stipend -' than element and still is growing up that s nation as such or episcopate, of outward things into many two distinct and separate and that within ; and to judge of orthothalers than order is essentially a better thing than a Church ; the But liberty. spheres, of ecclesiastical separate violations and but Civil the to distinct doxy and faith belongs not that it is, in fact, of all positive human they hold their Saxon, Suavian, and Bavaof the Ciesarism that is (in which these spheres respectively the limits of Tribunal, the Spiritual institutions at present known to us the most rian Emperors, as seen in the conflicts of St. ? The final and power from God. Where absolute, superior, sphere) easy is sacred, the most deeply rooted in human it IV., Innocent traced DI, be to Alexander VII., are Gregory of spheres these same is true of every mixed question nature, and the best fitted to engage the purely civil to appear of Charlemagne reign makes the privation or enough to decide in all matters benefice, to benefice, or collation The or in all matters purely spiritual. conflict arises over the mixed questions. And yet here there ought to be no real difficulty. Nobody can decide what questions are pure or what questions are mixed except two a judge who can define the limits of the elements respectively, and tberefoseeef the respective jurisdictions. In any fetiestien not within the competence of the two powers either there must be some judge to decide what does and what does not fall within their respective spheres, or they are delivered over to perpetual doubt and to perpetual conflict. Bnt who can define what is or is not within the jurisdiction of the Church in faith and morals, except a judge who knows what the sphere of faith and morals contains and how far it extends ? And surely it is not enough that such a judge should guess, or opine, or pronounce upon doubtful evidence, or with an uneertain knowledge. Such is sentence would be, not an end of contention, but a beginning and renewal of
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