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herent of the Pope. Unfortunately for his peace and quiet, he could not approve of the system of hostility towards the Italian cause, inaugurated by the Vatican. Probably on account of this disagreement with the ruling party at Rome, though, according to his own version, solely on account of failing health, he left Rome at the end of last January, for the healthier air of Florence. It was there that, in the month of June, Monsignor Liverani brought out his famous pamphlet, “Il Papato, l'Impero, e il Regno d'Italia," recommending the Pope to make terms with the Italian Government. The position and reputation of the writer attracted great attention to the work, and the indignation of the Court of Rome was correspondingly bitter. Headed by Cardinal Patrizi, the most bigoted and pro-Austrian, perhaps, of the whole sacred college, the chapter of Santa Maria Maggiore at once besought the Pope to use "extraordinary measures in order to enforce their colleague's return to his vacant stall. Without more than a day's delay, Pius IX. summoned Liverani to return to Rome within the space of two months, and then and there renounce and revoke the statements contained in his pamphlet, on pain of ipso facto losing his canonry. By canon law the stall could only be declared ipso facto vacant on account of such crimes as heresy, murder, or simony, and even then only after the three required citations; but the Pope considered the occasion important enough to outride common rules, and call for "extraordinary measures." Monsignor Liverani thereupon addressed a letter to the Pope, offering to resign his canonry on the sole condition that "his cause "might be decided on by the ordinary "regulations of the canon law, so as to "have the appearance of a judicial "decision, not of an act of vengeance," while at the same time he thus expressed his devotion to the Pope. "Whatever "judgment it may please your Holiness "to pronounce upon my work, 'Il Papato, "l'Impero, e il Regno d'Italia,' it can

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"weaken my docile submission to the "utterances of the Holy See, in which is "placed the glory, the boast, the consolation, and the hope of so many "millions of the faithful. Therefore, "most blessed Father, condemn, reprove, "proscribe, and stigmatize my work as "seems best to you, and I will humbly "condemn and reprove it alsc."

No answer was returned to this supplication. Monsignor Liverani was deprived, without trial, of his benefices. The Ultramontane papers, the Armonia and the Civilta Cattolica, abused him as a heretic and a renegade, and yet, even in his own narrative of the circumstances attending his deprivatior, he expresses no doubt of papal infallibility or dissent from the doctrines of the Church. On the other hand he inveigis most bitterly against the clique who form the government of the Vatican. "Pray God," so his narrative ends, "hat Rome may "once for all be raised from the mire "with which the foul host of hucksterers "has bespattered her-that the holy

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see may escape or ever from the

snares of the Filppanis, the Mires,' "the Antonellis, and the Bank of "Rome-and tha again it may be "said of the Holy Pontiff, as it was "once said of the Divine author of his

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priesthood, He shall spare the poor "and needy, and shall save the souls of "the needy; he shall redeem their soul "from deceit and violence; and pre"cious shall heir blood be in his "sight." The reproof which thus by inference is conveyed against the Court of Rome, is a grave and solemn one in the mouth of papal prelate.

The Court of Rome may possibly still retain the innocence of the dove; it is certain she las lost the wisdom of the serpent. "Vhosoever is not with me is against ne," has become her motto, and any one of her members who refuses to believe n the temporal power being essential to the existence of the Church, is at once cut off from her communion. Thus friends and well-wishers are turned against their will into open reformers. A striking instance of this short-sighted

The Passaglia Phase of the Papal Question.

Canon Reali. This gentleman was, or, according to his own view, is, a monk of the order of San Salvator. During the revolutionary days of 1848 he was a warm partizan of the liberal doctrines, which Pius IX. was then believed to profess. When the reaction set in, either terrified at his own rashness, or startled by the excesses of the revolutionary party, he abjured his liberal errors, and, as the condition of being allowed to retain his ecclesiastical functions, consented to retract a pamphlet he had published on the advisability of an alliance between the Pope and the revolution. Still he remained a marked man, suspected by the dominant faction. The course pursued by the Papal Government after its restoration, dispelled any hopes he might have formed that the Vatican had learnt wisdom by adversity; and, when the hopes of the national party revived with the progress of Piedmont, Canon Reali became an adherent of the cause of Italy. In 1859, he received an intimation, while residing at Fano, that he was likely to be summoned forcibly to Rome, to answer before the Inquisition for his opinions, and thereupon retired to Bologna, which had then revolted from the papal

rule.

Here he resided, in the convent of his order, until September, 1860, when he was sent to Turin, in order to petition the Government against the proposed dissolution of his convent-an errand in which he proved successful. Early in the present year he published a pamphlet in Turin, entitled, "Liberty of Conscience in relation to the temporal power of the Papacy." This pamphlet, which advocated the separation of the temporal and spiritual power, was at once placed in the Index Expurgatorius of Rome, and the author was formally summoned to renounce his errors on pain of excommunication. The Canon Reali appealed, but without effect. decree was issued from the "Sacra Congregazione" at Rome, couched in these curious terms:

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"It certainly was to have been hoped "that the priest Eusebio Reali, belonging to the regular canons of the most

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holy order of the 'Salvatore Lateran"ense,' after having once publicly "retracted his errors in former days, "would have remained firm to his "plighted faith. From his public acts, "however, it is evident that he has re"turned to his vomit (sic), and has "entered on a path of life which is not "only unfitted for a man in holy orders, "but offers grave cause of offence and Being "scandal to Christian people. "therefore only a disgrace and injury "to his order, and there remaining no "hope of his reformation, our most "holy master, Pius IX., though with "regret, thinks it incumbent on him to remove a tainted sheep from amongst He therefore orders "his brethren. "the Superior-General of the above"named order to proceed to the expul"sion of Eusebio Reali, and herewith "declares him expelled, omitting the "prescribed forms, and notwithstanding any provisions that may exist to the contrary."

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This decree was communicated by the Superior-General to Reali, accompanied by a letter, in which the following remarkable passage occurred :-"I am "certain you will lay the responsibility "of this proceeding on our order. You may think as you like, but this false "impression is due to your ignorance of "the feelings entertained here in high quarters towards all priests who compromise themselves in the present "troubles. You ought to be acquainted "with the fact that all these acts are "done in cases where the Holy See "considers that she has external and "public evidence to proceed upon 'pro"prio motu' by his Holiness, and that other priests have been expelled without any representation being made to the Pope by their order." The heresy of which Reali seems to have been guilty consisted in disputing the validity of the French Ultramontane theory, that the temporal power For of the Papacy was essential to the freedom of the Catholic faith.

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this heresy he has been expelled from his order, and deprived, by the Pope himself, of the right of exercising his

religious functions. He refuses to admit the validity of this sentence, and still considers himself as a priest. He has been appointed to a Professorship in the Lyceum of Ravenna; and in spite of these acts of disobedience calls himself "a devout Catholic, ready to submit his "private judgment to the judgment of "the Church," and affects to see no defect in the Papal system, except in the composition of the "Curia Romana." "Down with the Pope's counsellors' would be the battle-cry of his reform movement. "The Pope," he writes in an expostulatory letter addressed to the head of his order in Rome, "is sur"rounded by flatterers, and deceivers, "and traitors, who, Judas-like, sell "again in his person the blood of our "Divine Master. Society is torn to

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pieces by a party which calls itself "Catholic, with as little right as Simon, "who thought he would barter with "Saint Peter for the gifts of the Holy "Ghost. Italy is calumniated by men "who call themselves devoted to the "Holy See, and are, in truth, like the "Pharisees, who crowded into the synagogue to get the foremost places. "The Church is torn to pieces by per66 sons who enter her service in order to "divide her vestments among them, "just as the ribald scoffers at the suffer

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a Veuillot, or to the writers in the "Civilta Catholica and the Armonia, "that the guardianship of His shepherds "and His sheep has been entrusted by "Christ, but to the Pope alone."

The aversion with which men like Reali look upon the Antonelli despotism is not confined to the lower priesthood. Against his will, perhaps, a cardinal has already been involved in this antiCourt-of-Rome movement. The story is a curious one. For the last sixteen years there has been a standing dispute-a sort of theological Chancery suit-between

vain, in Belgium. It seems, that the professors of this University are accused by the Jesuits of being guilty, in their public lectures, of the heresy of traditionalism. This heresy, if heresy it is, consists in denying the power of human reason to decide questions relating to religious truths, and in asserting, therefore, that tradition is required to supply the faith which the light of reason cannot give unaided. The doctrine of the Louvain professors, according to the Abbé Passaglia's report on this subject, submitted to the Congregation of the Index, may be expressed briefly thus:

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"That mankind, as a matter of fact, "are not competent to form a primary, "complete, and clear opinion on any metaphysical or abstract truth, with"out some external intellectual aid, "which can assist the internal powers "of mind, and the natural force of "reason."

The reason why this doctrine was unpalatable to the Jesuits, seems to be, that the necessity of admitting the evidence of tradition in doctrinal points, obviously shackles the authority of the Pope in deciding on matters of doctrine. Thus, for example ;-if the authority of tradition had been deemed necessary to the establishment of a religious doctrine, Pius IX. could hardly have promul gated the dogma of the Immaculate Conception. Still it is probable there were other causes of enmity between the Louvain professoriate and the Jesuits, though the charge of teachingfalse doctrine was the one openly brought against the University. The charge was first made in 1844, but those were the days of old Gregory XVI., the principle of all whose policy was après moi le déluge ;" and so the matter was placed in the hands of the Sacred Congregation of the Index, referred to a sub-committee, reported on, and allowed to sleep. This year, however, the old feud was revived. Monsignor Malou, the Bishop of Bruges, took up the cause of the Jesuits, and sent up a petition to Rome, accusing the Louvain professors of heterodoxy. The petition was referred to Cardinal Andrea,

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curious, by the way, as a specimen of the repute in which, so late as last June, the Abbé Passaglia was held in at Rome as a theologian, that he was called in by the cardinals to aid them with their opinion. While the investigation was going on, the Jesuits made great exertions to have the cause removed to the tribunal of the "Santo Uffizio," where their influence was greater than with that of the Index. Their exertions for the time were unsuccessful. After the decision of the Index, nothing remained but for the Pope to give his sanction to the report, and the question was apparently decided. The influence of the Jesuits was again exerted, and this time with greater success. A communication was received, directing the cause of the Louvain professors to be tried anew before a joint committee of the Index and the Holy Office. The Congregation of the Index very naturally felt insulted at this slight on the merit of their decisions, and Cardinal Andrea resigned his office of prefect. The letters to Antonelli, in which the determination to resign the Prefecture was expressed, have since been published, without Cardinal Andrea's permission, though possibly with his connivance; and, though couched in studiously polite language, they exhibit dissatisfaction with the grave ruling in Rome.

Without doubt, however, the most formidable opponent that the Papal party has yet met with, is the Abbé Passaglia. I read a story the other day, which seemed to me to describe exactly the character of the Abbé's reform movement. When the crowd cheered him on his arrival at Siena, after his escape from Rome, and raised the old cry, "Viva l'Italia una ed independente!" the Abbé cried out in reply, "Si, si, ma Cattolica." If Passaglia is not a Catholic, he is nothing. He is a theologian

think of denying the system of theology to which the doctrine of the Immaculate Conception owes its existence, as Adams or Le Verrier would deny the competency of astronomy to discover the existence of a comet. Till very recently, he was looked upon as one of the pillars of the Church. In the chair which he held as Professor of Philosophy, at the University of the Sapienza, in Rome, his lectures were celebrated for the soundness of their doctrine, while in the disturbances which occurred at the Roman University, a year and a half ago, I never heard of his being suspected of any leaning to the side of the students. The one single respect in which his opinions were known to differ from those in fashion with the Court of Rome, was in a want of sympathy for the Jesuits. There is a story told in connexion with his separation from the Order of Jesus, which is a curious one, and, I believe, not commonly known. When Mrs. Foljambe, whose name has lately been mentioned so frequently in Roman letters, first came to Rome, she obtained permission, as a fervent and wealthy convert, to have a semi-conventual establishment in her residence at the corner of the QuattroFontane, opposite the new palace of the Queen Christina of Spain. Of this establishment the Abbé Passaglia, then a Jesuit, was appointed director. In course of time, Mrs. Foljambe, with the view of keeping up the establishment in the event of her death, made a free gift of her house to the order of the Jesuits, on the understanding that it was to be left in her possession throughout her life. The arrangement was satisfactory to all parties while Passaglia remained in the order. Unfortunately, four or five years ago, the Abbé made up his mind to quit the Jesuits, and, having great influence with the Pope, obtained a release from his vows. The Jesuits were indignant at the defection of so distinguished a member, and intimated to Mrs. Foljambe, that she must receive another director. On her refusal to part with Passaglia, they turned her out of

and broke up the religious establishment. Mrs. Foljambe had nothing to do but submit, and removed to the Palazzo Spada, where Passaglia resided with her, till the other day. During last spring, the Abbé was engaged in the negotiations for a compromise which Count Cavour carried on with the Court of Rome very shortly before his death. It was asserted at the time at Rome, and I believe with truth, that Passaglia found means to speak to the Pope alone, without the intervention or the knowledge of Antonelli, and that Pius IX. was so impressed by his arguments, as actually to consent to some arrangement proposed by Passaglia. Unfortunately, the negotiations came to the ears of Antonelli and his party, who at once stopped their progress, and re-established their influence over the feeble mind of Pio Nono. It is supposed to have been on account of some participation in the Passaglia mission, that Dr. Pantaleone was ordered to leave Rome.

Thus, like the other reformers, of whom I have spoken, Passaglia's quarrel is with Antonelli, the Jesuits, and the Court of Rome, not with the Church. Of this fact, his pamphlet, Pro causâ Italica, addressed to the Catholic episcopate, affords sufficient proof. There is little in the pamphlet to gratify a Protestant, who looks in it for a confirmation of his own principles. Indeed, the chain of argument rests throughout on the necessity for unity in the Church of Christ. It is to secure this object that the whole constitution of the Church has been framed. "institution, therefore, of bishops in "general, and of the Sovereign Pontiff "the bishop of bishops in particular, is "purposed (and according to the words. "of Christ shall always remain pur

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imperilled by the recent policy of the Court of Rome. "Who," Passaglia asks, can be so blind as not to see "that the Italian nation is placed in "such an unfortunate position, that "there exists a danger, not distant, but near at hand-not slight, but most

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weighty-lest the majority of Italians "should fall from out the paradise of "the Church, either by an open or "tangible separation, or by a secret and "moral one; and that thus the Church, our mother, should be bereft of her "best-beloved offspring. In fact, a great portion of the clergy is at variance with the greater half of the laity; almost all the shepherds are "separated from their flocks; and the very shepherd of the shepherds, the "successor of Peter, the illustrious "vicar of Christ on earth, has opposed "the kingdom of Italy and the new "status of Italian society with censures and the awful thunders of excommunication."

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posed) to preserve the unity of the "various Churches which form the "Catholic Church, and to maintain "that unity victorious over heresy and "schism."

For the maintenance then of unity, no sacrifice the Church can make, is too

seers proclaim that the wrath of God "has to be appeased, and the judgments "of God diverted, on account of the "crimes committed by the people. The

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people crowd to the holy shrines of "God, but their overseers drive them

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away, and pronounce them unworthy "of crossing the sacred thresholds. The "people long to worship the peaceful,

atoning, redeeming, and eucharistic "Host of God; but their overseers "forbid the priesthood under dread penalties to administer the sacra

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