No More Learning

'I see that I have been reserved by God for this. '

Just then a long blue envelope was brought into the room. Newman opened
it. 'All is over,' he said, 'I am not allowed to go. ' The envelope
contained a letter from the Bishop announcing that, together with the
formal permission for an Oratory at Oxford, Propaganda had issued a
secret instruction to the effect that Newman himself was by no means to
reside there. If he showed signs of doing so, he was blandly and suavely
('blande suaviterque' were the words of the Latin instrument) to be
prevented. And now the secret instruction had come into
operation--blande suaviterque: Dr. Newman's spirit had been crushed.

His friends made some gallant efforts to retrieve the situation; but, it
was in vain. Father St. John hurried to Rome and the indignant laity of
England, headed by Lord Edward Howard, the guardian of the young Duke of
Norfolk, seized the opportunity of a particularly virulent anonymous
attack upon Newman, to send him an address in which they expressed their
feeling that 'every blow that touches you inflicts a wound upon the
Catholic Church in this country'. The only result was an outburst of
redoubled fury upon the part of Monsignor Talbot. The address, he
declared, was an insult to the Holy See. 'What is the province of the
laity? ' he interjected. 'To hunt, to shoot, to entertain. These matters
they understand, but to meddle with ecclesiastical matters they have no
right at all. ' Once more he warned Manning to be careful.

'Dr. Newman is the most dangerous man in England, and you will see that
he will make use of the laity against your Grace. You must not be afraid
of him. It will require much prudence, but you must be firm. The Holy
Father still places his confidence in you; but if you yield and do not
fight the battle of the Holy See against the detestable spirit growing
up in England, he will begin to regret Cardinal Wiseman, who knew how to
keep the laity in order. ' Manning had no thought of 'yielding'; but, he
pointed out to his agitated friend that an open conflict between himself
and Newman would be 'as great a scandal to the Church in England, and as
great a victory to the Anglicans, as could be'. He would act quietly,
and there would be no more difficulty. The Bishops were united, and the
Church was sound.

On this, Monsignor Talbot hurried to Father St. John's lodgings in Rome
to express his regret at the misunderstanding that had arisen, to wonder
how it could possibly have occurred, and to hope that Dr. Newman might
consent to be made a Protonotary Apostolic. That was all the
satisfaction that Father St. John was to obtain from his visit to Rome.
A few weeks later, the scheme of the Oxford Oratory was finally quashed.

When all was over, Manning thought that the time had come for a
reconciliation. He made advances through a common friend; what had he
done, he asked, to offend Dr. Newman? Letters passed, and, naturally
enough, they only widened the breach. Newman was not the man to be
polite.

'I can only repeat,' he wrote at last, 'what I said when you last heard
from me. I do not know whether I am on my head or my heels when I have
active relations with you. In spite of my friendly feelings, this is the
judgment of my intellect. ' 'Meanwhile,' he concluded, 'I propose to say
seven masses for your intention amid the difficulties and anxieties of
your ecclesiastical duties. '

And Manning could only return the compliment.

At about this time, the Curate of Littlemore had a singular experience.
As he was passing by the Church he noticed an old man, very poorly
dressed in an old grey coat with the collar turned up, leaning over the
lych gate, in floods of tears. He was apparently in great trouble, and
his hat was pulled down over his eyes as if he wished to hide his
features. For a moment, however, he turned towards the Curate, who was
suddenly struck by something familiar in the face. Could it be--? A
photograph hung over the Curate's mantelpiece of the man who had made
Littlemore famous by his sojourn there more than twenty years ago--he
had never seen the original; but now, was it possible--? He looked
again, and he could doubt no longer. It was Dr. Newman. He sprang
forward, with proffers of assistance. Could he be of any use? 'Oh no,
no! ' was the reply. 'Oh no, no! ' But the Curate felt that he could not
run away and leave so eminent a character in such distress. 'Was it not
Dr. Newman he had the honour of addressing? ' he asked, with all the
respect and sympathy at his command. 'Was there nothing that could be
done? ' But the old man hardly seemed to understand what was being said
to him. 'Oh no, no! ' he repeated, with the tears streaming down his
face, 'Oh no, no! '


VII

MEANWHILE, a remarkable problem was absorbing the attention of the
Catholic Church. Once more, for a moment, the eyes of all Christendom
were fixed upon Rome. The temporal Power of the Pope had now almost
vanished; but, as his worldly dominions steadily diminished, the
spiritual pretensions of the Holy Father no less steadily increased. For
seven centuries the immaculate conception of the Virgin had been highly
problematical; Pio Nono spoke, and the doctrine became an article of
faith. A few years later, the Court of Rome took another step: a
Syllabus Errorum was issued, in which all the favourite beliefs of the
modern world--the rights of democracies, the claims of science, the
sanctity of free speech, the principles of toleration--were
categorically denounced, and their supporters abandoned to the Divine
wrath.

Yet it was observed that the modern world proceeded as before. Something
more drastic appeared to be necessary--some bold and striking measure
which should concentrate the forces of the faithful, and confound their
enemies. The tremendous doctrine of Papal Infallibility, beloved of all
good Catholics, seemed to offer just the opening that was required. Let
that doctrine be proclaimed, with the assent of the whole Church, an
article of faith, and, in the face of such an affirmation, let the
modern world do its worst! Accordingly, a General Council--the first to
be held since the Council of Trent more than 300 years before--was
summoned to the Vatican, for the purpose, so it was announced, of
providing 'an adequate remedy to the disorders, intellectual and moral,
of Christendom'. The programme might seem a large one, even for a
General Council; but everyone knew what it meant.

Everyone, however, was not quite of one mind. There were those to whom
even the mysteries of infallibility caused some searchings of heart. It
was true, no doubt, that Our Lord, by saying to Peter, 'Thou art Cephas,
which is by interpretation a stone', thereby endowed that Apostle with
the supreme and full primacy and principality over the Universal
Catholic Church; it was equally certain that Peter afterwards became the
Bishop of Rome; nor could it be doubted that the Roman Pontiff was his
successor. Thus it followed directly that the Roman Pontiff was the
head, heart, mind, and tongue of the Catholic Church; and moreover, it
was plain that when Our Lord prayed for Peter that his faith should not
fail, that prayer implied the doctrine of Papal Infallibility. All these
things were obvious, and yet--and yet--might not the formal declaration
of such truths in the year of his grace 1870 be, to say the least of it,
inopportune? Might it not come as an offence, as a scandal even, to
those unacquainted with the niceties of Catholic dogma? Such were the
uneasy reflections of grave and learned ecclesiastics and theologians in
England, France, and Germany. Newman was more than usually upset;
Monseigneur Dupanloup was disgusted; and Dr. Dollinger prepared himself
for resistance. It was clear that there would be a disaffected minority
at the Council.

Catholic apologists have often argued that the Pope's claim to
infallibility implies no more than the necessary claim of every ruler,
of every government, to the right of supreme command. In England, for
instance, the Estates of the Realm exercise an absolute authority in
secular matters; no one questions this authority, no one suggests that
it is absurd or exorbitant; in other words, by general consent the
Estates of the Realm are, within their sphere, infallible. Why,
therefore, should the Pope, within his sphere--the sphere of the
Catholic Church--be denied a similar infallibility? If there is nothing
monstrous in an Act of Parliament laying down what all men shall do, why
should there be anything monstrous in a Papal Encyclical laying down
what all men shall believe? The argument is simple; in fact, it is too
simple; for it takes for granted the very question which is in dispute.
Is there indeed no radical and essential distinction between supremacy
and infallibility? Between the right of a Borough Council to regulate
the traffic and the right of the Vicar of Christ to decide upon the
qualifications for Everlasting Bliss?

There is one distinction, at any rate, which is palpable: the decisions
of a supreme authority can be altered; those of an infallible authority
cannot. A Borough Council may change its traffic regulations at the next
meeting; but the Vicar of Christ, when in certain circumstances and with
certain precautions, he has once spoken, has expressed, for all the
ages, a part of the immutable, absolute, and eternal Truth. It is this
that makes the papal pretensions so extraordinary and so enormous. It is
also this that gives them their charm. Catholic apologists, when they
try to tone down those pretensions and to explain them away, forget that
it is in their very exorbitance that their fascination lies. If the Pope
were indeed nothing more than a magnified Borough Councillor, we should
hardly have heard so much of him. It is not because he satisfies the
reason, but because he astounds it, that men abase themselves before the
Vicar of Christ.

And certainly the doctrine of Papal Infallibility presents to the reason
a sufficiency of stumbling-blocks. In the fourteenth century, for
instance, the following case arose. John XXII asserted in his bull 'Cum
inter nonnullos' that the doctrine of the poverty of Christ was
heretical. Now, according to the light of reason, one of two things must
follow from this--either John XXII was himself a heretic, or he was no
Pope. For his predecessor, Nicholas III, had asserted in his bull 'Exiit
qui seminat' that the doctrine of the poverty of Christ was the true
doctrine, the denial of which was heresy. Thus if John XXII was right,
Nicholas III was a heretic, and in that case Nicholas's nominations of
Cardinals were void, and the conclave which elected John was illegal--so
that John was no Pope, his nominations of Cardinals were void, and the
whole Papal succession vitiated. On the other hand, if John was
wrong--well, he was a heretic; and the same inconvenient results
followed. And, in either case, what becomes of Papal Infallibility?

But such crude and fundamental questions as these were not likely to
trouble the Council. The discordant minority took another line.
Infallibility they admitted readily enough, the infallibility, that is
to say, of the Church; what they shrank from was the pronouncement that
this infallibility was concentrated in the Bishop of Rome. They would
not actually deny that, as a matter of fact, it was so concentrated; but
to declare that it was, to make the belief that it was an article of
faith--what could be more--it was their favourite expression--more
inopportune? In truth, the Gallican spirit still lingered among them. At
heart, they hated the autocracy of Rome--the domination of the
centralised Italian organisation over the whole vast body of the Church.
They secretly hankered, even at this late hour, after some form of
constitutional government, and they knew that the last faint vestige of
such a dream would vanish utterly with the declaration of the
infallibility of the Pope. It did not occur to them, apparently, that a
constitutional Catholicism might be a contradiction in terms, and that
the Catholic Church, without the absolute dominion of the Pope, might
resemble the play of Hamlet without the Prince of Denmark.

Pius IX himself was troubled by doubts. 'Before I was Pope,' he
observed, 'I believed in Papal Infallibility, now I feel it. ' As for
Manning, his certainty was no less complete than his master's. Apart
from the Holy Ghost, his appointment to the See of Westminster had been
due to Pio Nono's shrewd appreciation of the fact that he was the one
man in England upon whose fidelity the Roman Government could absolutely
rely. The voice which kept repeating 'Mettetelo li, mettetelo li' in his
Holiness's ear, whether or not it was inspired by God, was certainly
inspired by political sagacity. For now Manning was to show that he was
not unworthy of the trust which had been reposed in him. He flew to Rome
in a whirlwind of Papal enthusiasm. On the way, in Paris, he stopped for
a moment to interview those two great props of French respectability, M.
Guizot and M. Thiers. Both were careful not to commit themselves, but
both were exceedingly polite. 'I am awaiting your Council,' said M.
Guizot, 'with great anxiety. It is the last great moral power and may
restore the peace of Europe. ' M. Thiers delivered a brief harangue in
favour of the principles of the Revolution, which, he declared, were the
very marrow of all Frenchmen; yet, he added, he had always supported the
Temporal Power of the Pope. 'Mais, M. Thiers,' said Manning, 'vous etes
effectivement croyant. ' 'En Dieu,' replied M. Thiers.

The Rome which Manning reached towards the close of 1869 was still the
Rome which, for so many centuries, had been the proud and visible apex,
the palpitating heart, the sacred sanctuary, of the most extraordinary
mingling of spiritual and earthly powers that the world has ever known.
The Pope now, it is true, ruled over little more than the City
itself--the Patrimony of St. Peter--and he ruled there less by the Grace
of God than by the goodwill of Napoleon III; yet he was still a
sovereign Prince, and Rome was still the capital of the Papal State; she
was not yet the capital of Italy. The last hour of this strange dominion
had almost struck. As if she knew that her doom was upon her, the
Eternal City arrayed herself to meet it in all her glory.

The whole world seemed to be gathered together within her walls. Her
streets were filled with crowned heads and Princes of the Church, great
ladies and great theologians, artists and friars, diplomats and
newspaper reporters. Seven hundred bishops were there from all the
corners of Christendom, and in all the varieties of ecclesiastical
magnificence in falling lace and sweeping purple and flowing violet
veils. Zouaves stood in the colonnade of St Peter's, and Papal troops
were on the Quirinal. Cardinals passed, hatted and robed, in their
enormous carriage of state, like mysterious painted idols. Then there
was a sudden hush: the crowd grew thicker and expectation filled, the
air. Yes! it was he! He was coming! The Holy Father! But first there
appeared, mounted on a white mule and clothed in a magenta mantle, a
grave dignitary bearing aloft a silver cross. The golden coach followed,
drawn by six horses gorgeously caparisoned, and within, the smiling
white-haired Pio Nono, scattering his benedictions, while the multitude
fell upon its knees as one man. Such were the daily spectacles of
coloured pomp and of antique solemnity, which so long as the sun was
shining, at any rate--dazzled the onlooker into a happy forgetfulness of
the reverse side of the Papal dispensation--the nauseating filth of the
highways, the cattle stabled in the palaces of the great, and the fever
flitting through the ghastly tenements of the poor.

In St. Peter's, the North Transept had been screened off; rows of wooden
seats had been erected covered with Brussels carpet; and upon these
seats sat each crowned with a white mitre, the 700 Bishops in Council.
Here all day long rolled forth, in sonorous Latin, the interminable
periods of episcopal oratory; but it was not here that the issue of the
Council was determined. The assembled Fathers might talk till the
marbles of St. Peter's themselves grew weary of the reverberations; the
fate of the Church was decided in a very different manner--by little
knots of influential persons meeting quietly of a morning in the back
room of some inconspicuous lodging-house, by a sunset rendezvous in the
Borghese Gardens between a Cardinal and a Diplomatist by a whispered
conference in an alcove at a Princess's evening party, with the gay
world chattering all about. And, of course, on such momentous occasions
as these, Manning was in his element. None knew those difficult ropes
better than he; none used them with a more serviceable and yet discreet
alacrity. In every juncture he had the right word, or the right silence;
his influence ramified in all directions, from the Pope's audience
chamber to the English Cabinet. 'Il Diavolo del Concilio' his enemies
called him; and he gloried in the name.

The real crux of the position was less ecclesiastical than diplomatic.
The Papal Court, with its huge majority of Italian Bishops, could make
sure enough, when it came to the point, of carrying its wishes through
the Council; what was far more dubious was the attitude of the foreign
Governments--especially those of France and England. The French
Government dreaded a schism among its Catholic subjects; it disliked the
prospect of an extension of the influence of the Pope over the mass of
the population of France; and, since the very existence of the last
remnant of the Pope's Temporal Power depended upon the French army, it
was able to apply considerable pressure upon the Vatican. The interests
of England were less directly involved, but it happened that at this
moment Mr. Gladstone was Prime Minister, and Mr. Gladstone entertained
strong views upon the Infallibility of the Pope. His opinions upon the
subject were in part the outcome of his friendship with Lord Acton, a
historian to whom learning and judgment had not been granted in equal
proportions, and who, after years of incredible and indeed well-nigh
mythical research, had come to the conclusion that the Pope could err.
In this Mr. Gladstone entirely concurred, though he did not share the
rest of his friend's theological opinions; for Lord Acton, while
straining at the gnat of Infallibility, had swallowed the camel of the
Roman Catholic Faith. 'Que diable allait-il faire dans cette galere? '
one cannot help asking, as one watched that laborious and scrupulous
scholar, that lifelong enthusiast for liberty, that almost hysterical
reviler of priesthood and persecution, trailing his learning so
discrepantly along the dusty Roman way. But, there are some who know how
to wear their Rome with a difference; and Lord Acton was one of these.

He was now engaged in fluttering like a moth round the Council and in
writing long letters to Mr. Gladstone, impressing upon him the gravity
of the situation, and urging him to bring his influence to bear. If the
Dogma were carried--he declared, no man who accepted it could remain a
loyal subject and Catholics would everywhere become 'irredeemable
enemies of civil and religious liberty'. In these circumstances, was it
not plainly incumbent upon the English Government, involved as it was
with the powerful Roman Catholic forces in Ireland, to intervene? Mr.
Gladstone allowed himself to become convinced, and Lord Acton began to
hope that his efforts would be successful. But, he had forgotten one
element in the situation; he had reckoned without the Archbishop of
Westminster. The sharp nose of Manning sniffed out the whole intrigue.
Though he despised Lord Acton almost as much as he disliked him--'such
men,' he said, 'are all vanity: they have the inflation of German
professors, and the ruthless talk of undergraduates'--yet he realised
clearly enough the danger of his correspondence with the Prime Minister,
and immediately took steps to counteract it. There was a semi-official
agent of the English Government in Rome, Mr. Odo Russell, and around him
Manning set to work to spin his spider's web of delicate and clinging
diplomacy. Preliminary politenesses were followed by long walks upon the
Pincio, and the gradual interchange of more and more important and
confidential communications. Soon poor Mr. Russell was little better
than a fly buzzing in gossamer. And Manning was careful to see that he
buzzed on the right note. In his dispatches to the Foreign Secretary,
Lord Clarendon, Mr. Russell explained in detail the true nature of the
Council, that it was merely a meeting of a few Roman Catholic prelates
to discuss some internal matters of Church discipline, that it had no
political significance whatever, that the question of Infallibility,
about which there had been so much random talk, was a purely theological
question, and that, whatever decision might be come to on the subject,
the position of Roman Catholics throughout the world would remain
unchanged.

Whether the effect of these affirmations upon Lord Clarendon was as
great as Manning supposed is somewhat doubtful; but it is at any rate
certain that Mr. Gladstone failed to carry the Cabinet with him; and,
when at last a proposal was definitely made that the English Government
should invite the Powers of Europe to intervene at the Vatican, it was
rejected. Manning always believed that this was the direct result of Mr.
Russell's dispatches, which had acted as an antidote to the poison of
Lord Acton's letters, and thus carried the day. If that was so, the
discretion of biographers has not yet entirely lifted the veil from
these proceedings Manning had assuredly performed no small service for
his cause. Yet his modesty would not allow him to assume for himself a
credit which, after all, was due elsewhere; and when he told the story
of those days, he would add, with more than wonted seriousness, 'It was
by the Divine Will that the designs of His enemies were frustrated'.

Meanwhile, in the North Transept of St. Peter's a certain amount of
preliminary business had been carried through. Various miscellaneous
points in Christian doctrine had been satisfactorily determined.
Among
others, the following Canons were laid down by the Fathers: 'If anyone
does not accept for sacred and canonical the whole and every part of the
Books of Holy Scripture, or deny that they are divinely inspired, let
him be anathema. ' 'If anyone says that miracles cannot be, and
therefore, the accounts of them, even those in Holy Scriptures must be
assigned a place among fables and myths, or that the divine origin of
the Christian religion cannot rightly be proved from them, let him be
anathema. ' 'If anyone says that the doctrines of the Church can ever
receive a sense in accordance with the progress of science, other than
that sense which the Church has understood and still understands, let
him be anathema. ' 'If anyone says that it is not possible, by the
natural light of human reason, to acquire a certain knowledge of the One
and True God, let him be anathema. ' In other words, it became an article
of Faith that Faith was not necessary for a true knowledge of God.
Having disposed of these minor matters, the Fathers found themselves at
last approaching the great question of Infallibility.

Two main issues, it soon appeared, were before them: the. Pope's
infallibility was admitted, ostensibly at least, by all; what remained
to be determined was: (1) whether the definition of the Pope's
Infallibility was opportune, and (2) what the definition of the Pope's
Infallibility was.

(1) It soon became clear that the sense of the Council was
overwhelmingly in favour of a definition. The Inopportunists were a
small minority; they were outvoted, and they were obliged to give way.
It only remained, therefore, to come to a decision upon the second
question--what the definition should actually be.

(2) It now became the object of the Inopportunists to limit the scope of
the definition as much as possible, while the Infallibilists were no
less eager to extend it. Now everyone, or nearly everyone, was ready to
limit the Papal Infallibility to pronouncements ex cathedra--that is to
say, to those made by the Pope in his capacity of Universal Doctor; but
this only served to raise the ulterior, the portentous, and indeed the
really crucial question--to WHICH of the Papal pronouncements ex
cathedra did Infallibility adhere?

The discussions which followed were, naturally enough, numerous,
complicated, and embittered, and in all of them Manning played a
conspicuous part. For two months the Fathers deliberated; through fifty
sessions they sought the guidance of the Holy Ghost. The wooden seats,
covered though they were with Brussels carpet, grew harder and harder;
and still the mitred Councillors sat on. The Pope himself began to grow
impatient; for one thing, he declared, he was being ruined by the mere
expense of lodging and keeping the multitude of his adherents. 'Questi
infallibilisti mi faranno fallire', said his Holiness. At length it
appeared that the Inopportunists were dragging out the proceedings in
the hope of obtaining an indefinite postponement. Then the authorities
began to act; a bishop was shouted down, and the closure was brought
into operation. At this point the French Government, after long
hesitation, finally decided to intervene, and Cardinal Antonelli was
informed that if the Definition was proceeded with, the French troops
would be withdrawn from Rome. But the astute Cardinal judged that he
could safely ignore the threat. He saw that Napoleon III was tottering
to his fall and would never risk an open rupture with the Vatican.
Accordingly, it was determined to bring the proceedings to a close by a
final vote. Already the Inopportunists, seeing that the game was up, had
shaken the dust of Rome from their feet. On July 18th, 1870, the Council
met for the last time. As the first of the Fathers stepped forward to
declare his vote, a storm of thunder and lightning suddenly burst over
St. Peter's. All through the morning the voting continued, and every
vote was accompanied by a flash and a roar from heaven. Both sides, with
equal justice, claimed the portent as a manifestation of the Divine
Opinion. When the votes were examined, it was found that 533 were in
favour of the proposed definition and two against it. Next day, war was
declared between France and Germany, and a few weeks later the French
troops were withdrawn from Rome. Almost in the same moment, the
successor of St. Peter had lost his Temporal Power, and gained
Infallibility.

What the Council had done was merely to assent to a definition of the
dogma of the Infallibility of the Roman Pontiff which Pius IX had
issued, proprio motu, a few days before. The definition itself was
perhaps somewhat less extreme than might have been expected. The Pope,
it declared, is possessed, when he speaks ex cathedra, of 'that
infallibility with which the Redeemer willed that His Church should be
endowed for defining doctrine regarding faith or morals'. Thus it became
a dogma of faith that a Papal definition regarding faith or morals is
infallible; but beyond that, both the Holy Father and the Council
maintained a judicious reserve. Over what OTHER matters besides faith
and morals the Papal infallibility might or might not extend still
remained in doubt. And there were further questions, no less serious, to
which no decisive answer was then, or ever has been since, provided.

How was it to be determined, for instance, which particular Papal
decisions did in fact come within the scope of the definition? Who was
to decide what was or was not a matter of faith or morals? Or precisely
WHEN the Roman Pontiff was speaking ex cathedra? Was the famous Syllabus
Errorum, for example, issued ex cathedra or not? Grave theologians have
never been able to make up their minds. Yet to admit doubts in such
matters as these is surely dangerous. 'In duty to our supreme pastoral
office,' proclaimed the Sovereign Pontiff, 'by the bowels of Christ we
earnestly entreat all Christ's faithful people, and we also command them
by the authority of God and our Saviour, that they study and labour to
expel and eliminate errors and display the light of the purest faith. '
Well might the faithful study and labour to such ends! For, while the
offence remained ambiguous, there was no ambiguity about the penalty.
One hair's-breadth from the unknown path of truth, one shadow of
impurity in the mysterious light of faith, and there shall be anathema!
anathema! anathema! When the framers of such edicts called upon the
bowels of Christ to justify them, might they not have done well to have
paused a little, and to have called to mind the counsel of another
sovereign ruler, though a heretic--Oliver Cromwell? 'Bethink ye, bethink
ye, in the bowels of Christ, that ye may be mistaken! '

One of the secondary results of the Council was the excommunication of
Dr. Dollinger, and a few more of the most uncompromising of the
Inopportunists. Among these, however, Lord Acton was not included.
Nobody ever discovered why. Was it because he was too important for the
Holy See to care to interfere with him? Or was it because he was not
important enough?

Another ulterior consequence was the appearance of a pamphlet by Mr.
Gladstone, entitled 'Vaticanism', in which the awful implications
involved in the declaration of Infallibility were laid before the
British Public. How was it possible, Mr. Gladstone asked, with all the
fulminating accompaniments of his most agitated rhetoric, to depend
henceforward upon the civil allegiance of Roman Catholics? To this
question the words of Cardinal Antonelli to the Austrian Ambassador
might have seemed a sufficient reply. 'There is a great difference,'
said his Eminence, between theory and practice. No one will ever prevent
the Church from proclaiming the great principles upon which its Divine
fabric is based; but, as regards the application of those sacred laws,
the Church, imitating the example of its Divine Founder, is inclined to
take into consideration the natural weaknesses of mankind. ' And, in any
case, it was hard to see how the system of Faith, which had enabled Pope
Gregory XIII to effect, by the hands of English Catholics, a whole
series of attempts to murder Queen Elizabeth, can have been rendered a
much more dangerous engine of disloyalty by the Definition of 1870. But
such considerations failed to reassure Mr. Gladstone; the British Public
was of a like mind; and 145,000 copies of the pamphlet were sold within
two months. Various replies appeared, and Manning was not behindhand.
His share in the controversy led to a curious personal encounter.

His conversion had come as a great shock to Mr. Gladstone. Manning had
breathed no word of its approach to his old and intimate friend, and
when the news reached him, it seemed almost an act of personal injury.
'I felt,' Mr. Gladstone said, 'as if Manning had murdered my mother by
mistake. ' For twelve years the two men did not meet, after which they
occasionally saw each other and renewed their correspondence. This was
the condition of affairs when Mr. Gladstone published his pamphlet. As
soon as it appeared, Manning wrote a letter to the New York Herald,
contradicting its conclusions and declaring that its publication was
'the first event that has overcast a friendship of forty-five years'.
Mr. Gladstone replied to this letter in a second pamphlet. At the close
of his theological arguments, he added the following passage:

'I feel it necessary, in concluding this answer, to state that
Archbishop Manning has fallen into most serious inaccuracy in his letter
of November 10th, wherein he describes 'my Expostulation as the first
event which has overcast a friendship of forty-five years. I allude to
the subject with regret; and without entering into details. '

Manning replied in a private letter:

'My dear Gladstone,' he wrote, 'you say that I am in error in stating
that your former pamphlet is the first act which has overcast our
friendship.

'If you refer to my act in 1851 in submitting to the Catholic Church, by
which we were separated for some twelve years, I can understand it.

'If you refer to any other act either on your part or mine I am not
conscious of it, and would desire to know what it may be.

'My act in 1851 may have overcast your friendship for me. It did not
overcast my friendship for you, as I think the last years have shown.

'You will not, I hope, think me over-sensitive in asking for this
explanation. Believe me, yours affectionately,

'H. E. M. '

'My dear Archbishop Manning,' Mr. Gladstone answered, 'it did, I
confess, seem to me an astonishing error to state in public that a
friendship had not been overcast for forty-five years until now, which
your letter declares has been suspended as to all action for twelve . . .

'I wonder, too, at your forgetting that during the forty-five years I
had been charged by you with doing the work of the Antichrist in regard
to the Temporal Power of the Pope.

'Our differences, my dear Archbishop, are indeed profound. We refer
them, I suppose, in humble silence to a Higher Power . . . You assured me
once of your prayers at all and at the most solemn time. I received that
assurance with gratitude, and still cherish it. As and when they move
upwards, there is a meeting-point for those whom a chasm separates
below. I remain always, affectionately yours,

'W. E. GLADSTONE. '

Speaking of this correspondence in after years, Cardinal Manning said:
'From the way in which Mr. Gladstone alluded to the overcasting of our
friendship, people might have thought that I had picked his pocket. '


VIII

IN 1875, Manning's labours received their final reward: he was made a
Cardinal. His long and strange career, with its high hopes, its bitter
disappointments, its struggles, its renunciations, had come at last to
fruition in a Princedom of the Church.

'Ask in faith and in perfect confidence,' he himself once wrote, and God
will give us what we ask. You may say, "But do you mean that He will
give us the very thing? " That, God has not said. God has said that He
will give you whatsoever you ask; but the form in which it will come,
and the time in which He will give it, He keeps in His own power.
Sometimes our prayers are answered in the very things which we put from
us; sometimes it may be a chastisement, or a loss, or a visitation
against which our hearts rise, and we seem to see that God has not only
forgotten us, but has begun to deal with us in severity. Those very
things are the answers to our prayers. He knows what we desire, and He
gives us the things for which we ask; but in the form which His own
Divine Wisdom sees to be best. '

There was one to whom Manning's elevation would no doubt have given a
peculiar satisfaction--his old friend Monsignor Talbot. But this was not
to be. That industrious worker in the cause of Rome had been removed
some years previously to a sequestered home at Passy, whose padded walls
were impervious to the rumours of the outer world. Pius IX had been much
afflicted by this unfortunate event; he had not been able to resign
himself to the loss of his secretary, and he had given orders that
Monsignor Talbot's apartment in the Vatican should be preserved
precisely as he had left it, in case of his return. But Monsignor Talbot
never returned. Manning's feelings upon the subject appear to have been
less tender than the Pope's. In all his letters, in all his papers, in
all his biographical memoranda, not a word of allusion is to be found to
the misfortune, nor to the death, of the most loyal of his adherents.
Monsignor Talbot's name disappears suddenly and for ever--like a stone
cast into the waters.

Manning was now an old man, and his outward form had assumed that
appearance of austere asceticism which is, perhaps, the one thing
immediately suggested by his name to the ordinary Englishman. The spare
and stately form, the head--massive, emaciated, terrible--with the great
nose, the glittering eyes, and the mouth drawn back and compressed into
the grim rigidities of age, self-mortification, and authority--such is
the vision that still lingers in the public mind--the vision which,
actual and palpable like some embodied memory of the Middle Ages, used
to pass and repass, less than a generation since, through the streets of
London. For the activities of this extraordinary figure were great and
varied. He ruled his diocese with the despotic zeal of a born
administrator. He threw himself into social work of every kind; he
organised charities, he lectured on temperance; he delivered innumerable
sermons; he produced an unending series of devotional books. And he
brooked no brother near the throne: Newman languished in Birmingham; and
even the Jesuits trembled and obeyed.

Nor was it only among his own community that his energy and his
experience found scope. He gradually came to play an important part in
public affairs, upon questions of labour, poverty, and education. He sat
on Royal Commissions and corresponded with Cabinet Ministers. At last,
no philanthropic meeting at the Guildhall was considered complete
without the presence of Cardinal Manning. A special degree of precedence
was accorded to him. Though the rank of a Cardinal-Archbishop is
officially unknown in England, his name appeared in public documents--as
a token, it must be supposed, of personal consideration--above the names
of peers and bishops, and immediately below that of the Prince of Wales.

In his private life he was secluded. The ambiguities of his social
position, and his desire to maintain intact the peculiar eminence of his
office, combined to hold him aloof from the ordinary gatherings of
society, though on the rare occasions of his appearance among
fashionable and exalted persons, he carried all before him. His
favourite haunt was the Athenaeum Club, where he sat scanning the
newspapers, or conversing with the old friends of former days. He was a
member, too, of that distinguished body, the Metaphysical Society, which
met once a month during the palmy years of the seventies to discuss, in
strict privacy, the fundamental problems of the destiny of man.

After a comfortable dinner at the Grosvenor Hotel, the Society, which
included Professor Huxley and Professor Tyndall, Mr. John Morley and Sir
James Stephen, the Duke of Argyll, Lord Tennyson, and Dean Church, would
gather around to hear and discuss a paper read by one of the members
upon such questions as: 'What is death? ' 'Is God unknowable? ' or 'The
nature of the Moral Principle'. Sometimes, however, the speculations of
the Society ranged in other directions.

'I think the paper that interested me most of all that were ever read at
our meetings,' says Sir Mountstuart Elphinstone Grant-Duff, 'was one on
"Wherein consists the special beauty of imperfection and decay? " in
which were propounded the questions "Are not ruins recognised and felt
to be more beautiful than perfect structures? Why are they so? Ought
they to be so? '

'Unfortunately, however, the answers given to these questions by the
Metaphysical Society have not been recorded for the instruction of
mankind.

Manning read several papers, and Professor Huxley and Mr. John Morley
listened with attention while he expressed his views upon 'The Soul
before and after Death', or explained why it is 'That legitimate
Authority is an Evidence of Truth'. Yet, somehow or other, his Eminence
never felt quite at ease in these assemblies; he was more at home with
audiences of a different kind; and we must look in other directions for
the free and full manifestation of his speculative gifts.

In a series of lectures, for instance, delivered in 1861--it was the
first year of the unification of Italy--upon 'The Present Crisis of the
Holy See, tested by prophecy', we catch some glimpses of the kind of
problems which were truly congenial to his mind.

'In the following pages,' he said, 'I have endeavoured, but for so great
a subject most insufficiently, to show that what is passing in our times
is the prelude of the antichristian period of the final dethronement of
Christendom, and of the restoration of society without God in the
world. ' 'My intention is,' he continued, 'to examine the present
relation of the Church to the civil powers of the world by the light of
a prophecy recorded by St Paul. '

This prophecy (2 Thess. ii 3 to 11) is concerned with the coming of the
Antichrist, and the greater part of the lectures is devoted to a minute
examination of this subject. There is no passage in Scripture, Manning
pointed out, relating to the coming of Christ more explicit and express
than those foretelling Antichrist; it therefore behoved the faithful to
consider the matter more fully than they are wont to do. In the first
place, Antichrist is a person. 'To deny the personality of Antichrist is
to deny the plain testimony of Holy Scripture. ' And we must remember
that 'it is a law of Holy Scripture that when persons are prophesied of,
persons appear'.

Again, there was every reason to believe that Antichrist, when he did
appear, would turn out to be a Jew.

'Such was the opinion of St. Irenaeus, St. Jerome, and of the author of
the work De Consummatione Mundi, ascribed to St. Hippolytus, and of a
writer of a Commentary on the Epistle to the Thessalonians, ascribed to
St. Ambrose, of many others, who said that he will be of the tribe of
Dan: as, for instance, St. Gregory the Great, Theodoret, Aretas of
Caesarea, and many more. Such also is the opinion of Bellarmine, who
calls it certain. Lessius affirms that the Fathers, with unanimous
consent, teach as undoubted that Antichrist will be a Jew. Ribera
repeats the same opinion, and adds that Aretas, St. Bede, Haymo, St.
Anselm, and Rupert affirm that for this reason the tribe of Dan is not
numbered among those who are sealed in the Apocalypse . . . Now, I think
no one can consider the dispersion and providential preservation of the
Jews among all the nations of the world and the indestructible vitality
of their race without believing that they are reserved for some future
action of His judgment and Grace. And this is foretold again and again
in the New Testament. '

'Our Lord,' continued Manning, widening the sweep of his speculations,
'has said of these latter times: "There shall arise false Christs and
false prophets, insomuch as to deceive even the elect"; that is, they
shall not be deceived; but those who have lost faith in the Incarnation,
such as humanitarians, rationalists, and pantheists, may well be
deceived by any person of great political power and success, who should
restore the Jews to their own land, and people Jerusalem once more with
the sons of the Patriarchs. And, there is nothing in the political
aspect of the world which renders such a combination impossible; indeed,
the state of Syria, and the tide of European diplomacy, which 'is
continually moving eastward, render such an event within a reasonable
probability. '

Then Manning threw out a bold suggestion. 'A successful medium,' he
said, 'might well pass himself off by his preternatural endowments as
the promised Messiahs. '

Manning went on to discuss the course of events which would lead to the
final catastrophe. But this subject, he confessed,

'deals with agencies so transcendent and mysterious, that all I shall
venture to do will be to sketch in outline what the broad and luminous
prophecies, especially of the Book of Daniel and the Apocalypse, set
forth without attempting to enter into minute details, which can only be
interpreted by the event'.

While applauding his modesty, we need follow Manning no further in his
commentary upon those broad and luminous works; except to observe that
'the apostasy of the City of Rome from the Vicar of Christ and its
destruction by the Antichrist' was, in his opinion, certain. Nor was he
without authority for this belief. For it was held by 'Malvenda, who
writes expressly on the subject', and who, besides, 'states as the
opinion of Ribera, Gaspar Melus, Viegas, Suarez, Bellarmine, and Bosius
that Rome shall apostatise from the faith'.


IX

THE death of Pius IX brought to Manning a last flattering testimony of
the confidence with which he was regarded at the Court of Rome. In one
of the private consultations preceding the Conclave, a Cardinal
suggested that Manning should succeed to the Papacy. He replied that he
was unfit for the position, because it was essential for the interests
of the Holy See that the next Pope should be an Italian. The suggestion
was pressed, but Manning held firm. Thus it happened that the Triple
Tiara seemed to come, for a moment, within the grasp of the late
Archdeacon of Chichester; and the cautious hand refrained.

Leo XIII was elected, and there was a great change in the policy of the
Vatican. Liberalism became the order of the day. And now at last the
opportunity seemed ripe for an act which, in the opinion of the majority
of English Catholics, had long been due--the bestowal of some mark of
recognition from the Holy See upon the labours and the sanctity of
Father Newman. It was felt that a Cardinal's hat was the one fitting
reward for such a life, and accordingly the Duke of Norfolk,
representing the Catholic laity of England, visited Manning, and
suggested that he should forward the proposal to the Vatican. Manning
agreed, and then there followed a curious series of incidents--the last
encounter in the jarring lives of those two men.