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LIBRARY OF CONGRESS. 
 
 siieif;.Cs£S 
 
 UNITED STATES OF AMERICA. 
 
AMERICA OR ROME, 
 
 W/ilG/i? 
 
 / BY 
 
 JOHN T. CHRISTIAN, A.M.,D.D., 
 
 Pastor East Baptist Church, Louisville, Ky.; Author of ^'■Immersion, The 
 Act of Christian Baptism"; ^^ Close Communion, or Baptism Pre- 
 requisite to the LorfVs Supper''^; "Four Theories of 
 Church GovernmenV^ ; '■^ Heathen and Infidel 
 Testimony to Jesus Christ," etc. 
 
 LOUISVILLE, KY.: 
 
 BAPTIST BOOK OONCEKN, 
 
 189s. 
 
The Library 1 
 OF Congress 
 
 WASHINGTON 
 
 <3 
 
 ^^s« 
 
 Entered, according to Act of Congress, in the year 1895, by 
 
 J. T.CHRISTIAN, 
 In the Office of the Librarian of Congress, at Washington. 
 
PREFACE. 
 
 The author believes that Roman Catholicism is 
 xm-Americaiij and its polity and spirit are antag- 
 onistic to our free institutions. It has made a mur- 
 derous assault upon our public schools, degraded 
 our morals, seeks to destroy our liberties — both 
 secular and religious — to overthrow the free- 
 dom of the press, and has made war upon the 
 universal reading of the Bible. The Roman 
 Church has gone further and declared that our 
 marriage vows are "filthy concubinage." To 
 these traitorous sentiments I have entered a most 
 solemn protest. In regard to the theological 
 opinions of Rome, only so far as they touch upon 
 our national life, I have not expressed an opinion. 
 But, as an American, and one who loves the Stars 
 and Stripes, I enter a plea for the preservation of 
 our free institutions. 
 
 I have striven to be judicial in my sentiments, 
 conservative in language, accurate in statements, 
 and, above all, charitable in thinking. If this 
 book makes us love our land with more ardor 
 and affection, I shall be grateful to the Giver 
 of all good. 
 
CONTENTS. 
 
 CHAPTER I. . PAGE. 
 
 Was Peter a Pope? 7 
 
 CHAPTER II. 
 Rome and Morals 26 
 
 CHAPTER III. 
 
 Rome and Civil Liberty 60 
 
 CHAPTER IV. 
 
 Rome and Religious Liberty . 105 
 
 CHAPTER V. 
 
 Rome and Marriage 140 
 
 CHAPTER VI. 
 
 Rome and the Bible 176 
 
 CHAPTER VII. 
 
 Rome and the Public Schools and General Learning. .213 
 
 CHAPTER VIII 
 
 Rome and the Press 242 
 
 CHAPTER IX. 
 
 Rome and Secret Societies 271 
 
AMERICA OR ROME, WHICH? 
 
 CHArTER I. 
 
 WAS PETER A POPE? 
 
 2 Fet. 1:1: "Simon Feter, a servant of Jesus 
 
 Christ." 
 
 There has been in the world too much of the 
 spirit of compromise. Some one has said that 
 England has so long fed upon the pap of com- 
 promise that she was not capable of a muscular 
 resolution. Such has been the condition in dis- 
 cussing this subject. The influence of Rome has 
 been so overpowering that many men have been 
 awed into silence, many have seen the gigantic 
 evils of this ecclesiastical system, but they have 
 tamely acquiesced either because they were arrant 
 cowards, or more probably, because they did not 
 care to injure their prospects in life. Others have 
 seen the difficulty and have tried to overcome it 
 by, what they are pleased to call, the preaching of 
 the gospel. But, unfortunately, their idea of 
 preaching the gospel is talk about some kind of 
 etherial something which I frankly confess I 
 never understood, and I have always had sus- 
 
8 AMERICA OR ROME, WHICH? 
 
 picions whether they understood it themselves. 
 What we need, it seems to me, is some vigorous 
 talk, and some vigorous action back of the talk. 
 
 You may ask why I discuss this subject? If it 
 were merely a matter of faith of the Roman 
 Catholic Church, I would pass it without a word. 
 I hold in the broadest sense of the term that a 
 man has a right to worship God according to the 
 dictates of his own conscience. Human govern- 
 ment should have nothing to do with how we 
 worship God. The pope proposes to take from 
 me this blessed privilege. He not only proposes 
 to dictate the faith to his own followers, but the 
 faith of the world as well. He claims to be the 
 absolute judge of right and wrong. "If the 
 pope," says Cardinal Bellarmine, "should err by 
 enjoining vices or forbidding virtues, the Church 
 would be obliged to believe vices to be good and 
 virtues bad, unless it would sin against con- 
 science." 
 
 The position of Rome is aggressive. Under 
 the smooth words of good will it hides an aggres- 
 sive policy. Under the purr of the apparently 
 sleeping cat we see obtruded the dangerous paw. 
 Like the executioner who bowed before Charles 
 I., kissed his hand and begged pardon for under- 
 taking the unpleasant business in which he was 
 engaged, but nevertheless beheaded him just the 
 
WAS PETER A POPE? 9 
 
 same. So Rome fawns and bows, but all the 
 time is fastening lier grasp more firmly upon the 
 vitals of our nation. 
 
 This position of Rome threatens our homes, our 
 government, and our religion. The man who 
 steadfastly holds the principles of Rome is a 
 traitor to our country. The Roman Catholic 
 power is fast becoming an overwhelming evil. It 
 claims the obedience of the entire man. With 
 such claims as these the very existence of our 
 faith is in peril. I, therefore, discuss a question 
 which is the foundation of this monstrous 
 claim. If 
 
 PETER WAS NOT A POPE, 
 
 SO far as the authority of the Scriptures extend, 
 the pope is without authority, and we are under 
 no obligation to obey him. 
 
 Do the Scriptures teach that Peter was a pope? 
 This claim is based upon only one passage of 
 Scripture. That would be enough if it clearly 
 taught that Peter was a pope. That passage 
 reads: ''He saith unto them, But whom say ye 
 that I am? And Simon Peter answered and said. 
 Thou art the Christ, the Son of the living God. 
 And Jesus answered and said unto him. Blessed 
 art thou, Simon Barjona, for flesh and blood hath 
 aiot revealed it unto thee, but my Father which is 
 
10 AMERICA OR ROME, WHICH? 
 
 in heaven. And I say also unto thee, That thour 
 art Peter, and upon this rock I will build my 
 church; and the gates of hell shall not prevail 
 against it." But the passage does not say that 
 the church was founded upon Peter. It says that 
 the church was founded upon Christ. Christ was 
 the rock and Peter was one of the stones of the 
 foundation. The church was never founded upon 
 any man. It rests upon a more sure foundation 
 than that. Peter was the chief apostle to the 
 Jews, but as much authority was conferred upon 
 the rest of the apostles as upon him. That this: 
 passage does not teach that Peter was a pope is 
 clear from the whole tenor of Scripture. Take 
 the following considerations: 
 
 1. Matthew did not understand that there was 
 to be any final appeal to be made to Peter. The 
 ultimate authority, according to Matthew, was 
 lodged in the local church or congregation. This 
 is clearly taught by him in chapter 18, verses 15 
 to IT. Thus: "Moreover if thy brother shall 
 trespass against thee, go and tell him his fault 
 between thee and him alone: if he shall hear 
 thee, thou hast gained thy brother. But if he 
 will not hear thee, then take with thee one or two 
 more, that in the mouth of two or three witnesses 
 every word may be established. And if he shall- 
 neglect to hear them, tell it unto the church: but 
 
WAS PETER A POPE? 11 
 
 if he neglect to hear the church, let him be unto 
 thee as a heathen man and a publican." 
 
 It is evident that Matthew was not a Roman 
 Catholic. The appeal was not to the pope, but 
 to the local church. 
 
 2. All scholars agree that Mark was a per- 
 sonal friend to Peter, and wrote the gospel as it 
 was preached bj Peter. But while he quotes this 
 incident he makes no allusion to "the rock." 
 He says: "But whom say ye that- 1 am? And 
 Peter answereth and saith unto him, Thou art the 
 Christ." (Mark 8:29). 
 
 Peter was the special defender of Mark, and 
 this record is unaccountable if Peter was a pope. 
 
 3. Paul never thought that Peter was the rock. 
 He constantly spoke of the rock, but it always 
 referred to Christ. He made all saints a part of 
 the building, but Christ was the chief corner 
 stone. He says: "And are built upon the 
 foundation of the apostles and prophets, Jesus 
 Christ himself being the chief corner stone; In 
 whom all the building fitly framed together 
 groweth unto a holy temple in the Lord: In 
 whom ye also are builded together for a habita- 
 tion of God through the Spirit." (Eph. 2:20-22). 
 
 If Peter was a pope Paul was a heretic. 
 
 4. John did not think Peter was a pope. He 
 saw twelve foundation stones and they all occu- 
 
12 AMERICA OR ROME, WHICH? 
 
 pied equal positions of power. He says also, 
 "And the wall of the city had twelve foundations, 
 and in them the names of the twelve apostles of 
 the Lamb." (Rev. 21:14). 
 
 5. Peter himself did not believe that he was 
 a pope. No pope ever wrote sentences like 
 these: "The elders which are among you I 
 exhort, who am also an elder, and a witness of 
 the sufferings of Christ, and also a partaker of 
 the glory that shall be revealed: Feed the flock 
 of God which is among you, taking the oversight 
 thereof, not by constraint, but willingly; not for 
 fllthy lucre, but of a ready mind; neither as being 
 lords over God's heritage, but being ensamples 
 to the flock. And when the chief Shepherd shall 
 appear, ye shall receive a crown of glory that 
 fadeth not away." 
 
 The New Testament writers knew nothing of, 
 and Peter made no claim to, papal power. But 
 in Matthew, 16th chapter, there is one other 
 statement which I shall notice. It reads: "And 
 I will give unto thee the keys of the kingdom of 
 heaven: and whatsoever thou shalt bind on earth 
 shall be bound in heaven; and whatsoever thou 
 shalt loose on earth shall be loosed in heaven. 
 Then charged he his disciples that they should 
 tell no man that he was Jesus the Christ." (vs. 
 19 and 20). 
 
WAS PETER A POPE? la 
 
 Does this give absolute power to Peter? Not 
 so. Yon will notice that he spoke this to his 
 disciples, all of them, and told them to tell it 
 to no man. In the 18th chapter, verses IT to 
 19, he declares that this power of binding and 
 loosing belongs to the local church and that if 
 "two of you shall agree on earth as touching 
 anything that they shall ask, it shall be done for 
 them of my Father which is in heaven." And 
 in John 20:22, this power was given to the 
 twelve apostles. All that Christ did in this cele- 
 brated chapter was to address Peter as a spokes- 
 man, and whatever power He gave was given to 
 the twelve and not to Peter only. 
 
 There are 
 
 SOME OTHER THINGS 
 
 in the Scripture which would indicate that Peter 
 was not a pope. I will point out some of them: 
 
 1. He was not infallible. He did err. The 
 pope claims infallibility. Peter made no such 
 claim. The example of Peter has been a stand- 
 ing warning against the sin of self-confidence 
 and presumption. The popes appear to be the 
 successors of Peter only in his errors and follies. 
 
 2. Peter was a married man. We read in 
 Matthew 8:14, that his wife's mother was sick 
 of a fever. Of course he had a wife if he had a 
 
14 AMERICA OR ROME, WHICH? 
 
 mother-in-law. He carried his wife on mission- 
 ary journeys many years after the death of Christ. 
 1 Cor. 9:5: ''Have we not power to lead about 
 a sister, a wife, as well as other apostles, and as 
 the brethren of the Lord, and Cephas?" 
 
 The very traditions upon which Catholics assert 
 that Peter was in Rome is the one that also asserts 
 that he had children and one very distinguished 
 daughter. 
 
 3. There is a striking contrast in Acts 3:6 
 between Peter and the popes. There Peter says, 
 "Silver and gold have I none." That could 
 hardly be said of any pope. For hard, grasping 
 men commend me to the popes. 
 
 4. In the so-called Council of Jerusalem, Acts 
 15:1-11, Peter appears only as one of the 
 speakers and debaters. James presided. Accord- 
 ing to the Roman Catholic claim the whole ques- 
 tion of circumcision ought to have been referred 
 to Peter and his decision would be final. The 
 'early Christians did not think that way. 
 
 5. Peter was openly rebuked by Paul. Paul 
 said of him: "But when Peter was come to 
 Antioch, I withstood him to the face, because he 
 •was to be blamed. For before that certain came 
 from James, he did eat with the Gentiles: but 
 when they were come, he withdrew and separated 
 Jiimself, fearing them which were of the circum- 
 
WAS PETER A POPE? 15 
 
 <cisioii. And the other Jews dissembled likewise 
 with him; insomuch that Barnabas also was car- 
 ried away with their dissimulation. But when I 
 saw that they walked not uprightly according to 
 the truth of the gospel, I said unto Peter before 
 them all, If thou, being a Jew, livest after the 
 manner of Gentiles, and not as do the Jews, 
 why compellest thou the Gentiles to live as do 
 the Jews?" (Gal. 2:11-14:). This is perfectly 
 plain, but if the Catholic assumption is true it is 
 Tinexplainable. 
 
 6. From the first pope to the present pontiff, 
 Leo XIII., the pope has never failed to claim 
 authority over all bishops and churches. Peter 
 never did this. Peter was humble in his claims. 
 The most he ever said of himself was that he was 
 a servant, an apostle, a fellow-elder, and declaimed 
 against those who would lord it over God's herit- 
 age. 
 
 The Scriptures certainly know nothing of the 
 popish power of Peter. I could admit that all of 
 this power was given to Peter and the Romanists 
 would be as far away from Peter being a pope as 
 ever. It is necessary for them to prove 
 
 THAT PETEK WAS A POPE IN ROME. 
 
 Their position demands that he should have exer- 
 cised his papal powers in Rome. According to 
 
16 AMERICA OR ROME, WHICH? 
 
 their view Home is the center of the earth. As^ 
 the emperor in old Roman times claimed to be 
 the center of all political power, so the pope 
 claims to-day to regulate all matters of politics 
 and religion. To further this end Catholics claim 
 that Peter ruled in Rome as pope twenty-five 
 years. This claim is wholly based on tradition. 
 The Scriptures absolutely know nothing of any 
 residence of Feter in Rome. The Acts of the 
 Apostles which closes with the year 63, make sno 
 mention of Peter ever having been in Rome. 
 Paul doubtless would not have wrJlten his letter 
 to the Romans if Peter had been in that city. He 
 said that he never built on another man's founda- 
 tion. During the long residence of Paul in Rome 
 he would have made some reference to Peter 
 had he been there. The silence of Paul is con- 
 clusive that Peter was not a pope. 
 
 The Catholics can not even rely on the tradition 
 that Peter was in Rome. It is confused and con- 
 tradictory. I present their claims in the words of a 
 well-known historian. To read them is to reject 
 them. He says: "The tradition of a twenty- 
 five years' episcopate in Rome (preceded by a 
 seven years' episcopate in Antioch) can not be 
 traced beyond the fourth century (Jerome), and 
 arose from chronological miscalculations in con- 
 nection with the questionable statement of Justin 
 
WAS PETER A POPE? 17 
 
 Martyr concerning the arrival of Simon Magus in 
 Rome under the reign of Claudius, (4:1-54). The 
 'Catalogus Liberianus, ' the oldest list of the popes 
 (supposed to have been written before 366), ex- 
 tends the pontificate of Peter to twenty-five 
 years, one month, nine days, and put his death 
 on June 29, 65 (during the consulate of Nerva 
 and Yestinus), which would date his arrival in 
 Rome to A. D. 40. Among Roman Catholic 
 historians there is no agreement as to the year of 
 Peter's martyrdom. Baronius puts it in 69; Pagi 
 and Riban Butler in 65; Gams and Alzog and 
 Mohler indefinitely between 66 and 68. In all 
 these cases it must be assumed that the Neronian 
 persecution was continued or renewed after 64, of 
 which we have no historical evidence. It must 
 also be assumed that Peter was conspicuously 
 absent from his flock during most of the time, to 
 superintend the churches in Asia Minor and in 
 Syria, to preside at the Council at Jerusalem, to- 
 meet with Paul in Antioch, to travel about with, 
 his wife, and that he made very little impression 
 there till 58, and even till 63, when Paul, writing 
 to and from Rome, still entirely ignores him. 
 Thus a chronological error is made to overrule 
 stubborn facts. The famous saying that no pope 
 'shall see the (twenty-five) years of Peter, ' which. 
 had hitherto almost the force of law, has been 
 
18 AMERICA OR ROME, WHICH? 
 
 falsified by the thirty-two years' reign of the first 
 infallible pope, Pius IX., who ruled from 1846 
 to 1878." 
 
 The absurdity and folly of building upon such 
 a foundation is manifest to all. Yet we are bound 
 to believe all of this if the pope has the authority 
 he claims. I come now to the last proposition 
 that Rome must prove: 
 
 THE ACTUAL TKANSFEK OF THE AUTHORITY OF PETER 
 TO HIS SUCCESSOR IN ROME. 
 
 This is vital. Bellarmine says: "It is not im- 
 probable that our Lord gave an express command 
 that Peter should so fix his seat at Rome that the 
 bishop of Rome should absolutely succeed him." 
 I have proved that Peter was not a pope, and that 
 there is no evidence that he was ever in Rome. 
 But, admitting for argument's sake both of these 
 propositions, there is not a trace of proof in the 
 Scriptures, or out of them, as to that matter, 
 which goes to show that Peter handed over his 
 power to a successor. He did not delegate his 
 power as an apostle to another. The ever ready 
 tradition of Rome does not sustain this propo- 
 sition so vital to this claim of succession. No 
 man can trace the succession of bishops of the 
 church of Rome. Catholic accounts are contra- 
 dictory. This whole claim is founded in fraud. 
 
WAS PETER A POPE? 19 
 
 Du Pin, the Catholic historian, says: ''The same 
 motives carried the Catholics so far as to invent 
 false histories, false miracles, and false lives of 
 saints, to keep up the piety of the faithful." 
 And this whole claim of succession is a pious 
 fraud. 
 
 Even if I should grant that Peter had preroga- 
 tives and delegated them to a successor there is 
 no proof that they have been retained by the 
 popes. Who knows but that this claim of suc- 
 cession has been broken into a thousand pieces? 
 Who knows but that Peter handed the claim over 
 to some other churches? There was not an early 
 pastor in Rome who amounted to anything, and 
 left a great impression on the Christian world. 
 Of the thirty-six greatest leaders of the Christian 
 churches in the first four centuries only four of 
 them lived in Pome, and they were not the most 
 conspicuous nor successful. Cardinal Newman 
 has said: "The See of Rome possessed no great 
 mind in the whole period of persecution. The 
 great luminary in the Western world is St. Augus- 
 tine; he, no infallible teacher, has formed the in- 
 tellect of Europe." (Apologia, p. 407). Dean 
 Stanley remarks: "There have been occupants 
 of the Sees of Constantinople, Alexandria and 
 Canterbury who have produced more effect on 
 the mind of Christendom by their utterances than 
 
20 AMERICA OR ROME, WHICH? 
 
 any of the popes. " (Christian Institutions, p. 241). 
 
 The oldest links in the chain of Roman bishops 
 is veiled in inpenetrable darkness. Where there 
 ought to be clearness, there is confusion. Tertul- 
 lian and most of the Latins make Clement the 
 first successor of Peter; but Irenseus, Eusebius 
 and other Greeks, also Jerome and the Roman 
 Catalogue, give him the third place, and put 
 Linus and Anacletus between him and Peter. In 
 some lists Cletus is substituted for Anacletus, in 
 others the two are distinguished. Furthermore, 
 the earliest fathers do not reckon Peter among 
 the bishops of Pome at all. Yet it is on this 
 kind of confusion that Pome says I must rest my 
 salvation. 
 
 But what is worse, if possible, the Roman pas- 
 tors did not set up a papal claim. So late as six 
 hundred years after Christ no such a claim was 
 recognized. Gregory, A. D. 590, a man of great 
 ability, utterly repudiated the idea that he was a 
 universal bishop. In answer to a letter which he 
 had received from Eulogius of Alexandria, who 
 had called Gregory "a universal bishop, " Gregory 
 replied: "I have said that neither to me nor to 
 any one else ought you to write anything of the 
 kind. And lo! in the preface of your letter you 
 apply to me, who prohibited it, the proud title of 
 'universal pope ;' which thing I beg your most sweet 
 
WAS PETER A POPE? 21 
 
 holiness to do no more, because what is given to 
 others beyond what reason requires is subtracted 
 from you. I do not esteem that an honor by 
 which 1 know that my brethren lose their honor. 
 I am then truly honored when all and each are 
 allowed the honor that is due to them. For if 
 your holiness calls me universal pope, you deny 
 yourself to be that which you call universal (that 
 is, your own self to be no pope). But no more 
 of this; away with words which inflate pride and 
 wound charity." He even objects to the expres- 
 sion: "as thou hast commanded," which occurred 
 in his correspondent's letter. "Which word 
 'commanded' I pray you to let me hear no more; 
 for I know what I am and what you are; in posi- 
 tion you are my brethren, in manners you are my 
 fathers. I did not, therefore, command, but de- 
 sired only to indicate what seemed to be inex- 
 pedient." Gregory certainly did not talk like an 
 infallible pope. 
 
 VILE POPES. 
 
 Many of the popes have been among the vilest 
 and most notorious of sinners. If they were ever 
 the successors of Peter, their sins have long since 
 vitiated that claim. 
 
 I shall refer, in this connection, to only a few of 
 the revolting crimes which they have committed. 
 
22 AMERICA OR ROME, WHICH? 
 
 ; And what is worse, if possible, three bold and 
 energetic wornen of the highest rank, and lowest 
 character, Theodora, the elder (the wife or widow 
 of a Roman Senator), and her two daughters, 
 Marozia and Theodora, filled the chair of St. 
 Peter with their paramours and bastards. These 
 Roman Amazons combined with the fatal charms 
 of personal beauty and wealth, a rare capacity 
 for intrigue, and a burning lust for power and 
 pleasure. They had the diabolical ambition to 
 surpass their sex as much in boldness and bad- 
 ness as some of the early Christian women did in 
 saintliness and virtue. They turned the church 
 of St. Peter into a den of robbers, and the resi- 
 dence of his successors into a harem. And they 
 gloried in their shame. 
 
 Take, for example, the character of the pope, 
 John XII. He was charged by a Roman Synod, 
 no one contradicting, with almost every crime of 
 which depraved human nature is capable, and de- 
 posed as a monster of iniquity. Among the 
 charges of the Synod against him were: that he 
 appeared constantly armed with a sword, lance, 
 helmet and breast-plate; that he neglected matins 
 and vespers; that he never signed himself with 
 the sign of the cross; that he was fond of hunt- 
 ing; that he made a boy of ten years a bishop, 
 and ordained a bishop or deacon in a stable; that 
 
WAS PETER A POPE? 23 
 
 he had mutilated a priest; that he had set houses 
 on fire, like Nero; that he had comraitted homi- 
 cide and adultery; had violated virgins and widows, 
 high and low; lived with his father's mistress; 
 converted the pontificial palace into a brothel; 
 drank to the health of the devil, and invoked at 
 the gaming table the help of Jupiter and Yenus 
 and other heathen demons. The emperor Otho 
 would not believe these enormities until they were 
 proved, but the bishops replied that they were 
 matters of public notoriety, requiring no proof. 
 Before the Synod had convened John XII. had 
 made his escape from Rome, carrying with him 
 the portable part of the treasury of St. Feter. 
 But after the departure of the emperor he was re- 
 admitted to the city, restored for a short time, 
 and killed in the act of adultery by the enraged 
 husband of his paramour or by the devil." 
 (Migne, vol. 36, pp. 898-910). 
 
 Benedict YIII. secured his election by open 
 bribery. He was succeeded by John XIX., a 
 layman, who passed through all of the clerical 
 degrees in one day. After his death, in 1033, 
 his nephew, Theophylact, a boy of only ten or 
 twelve years of age, ascended the papal throne 
 under the name of Benedict XI. His election 
 was a money bargain. This boy-pope fully 
 equaled and even surpassed John XII. in preco- 
 
24 AMERICA OR ROME, WHICH? 
 
 cious wickedness. He combined the childishness 
 of Caligula and the viciousness of Heliogabalus. 
 He grew worse as he advanced in years. He 
 ruled like a captain of banditti, committed mur- 
 ders and adulteries in open daylight, robbed pil- 
 grims on the graves of martyrs, and turned Home 
 into a den of thieves. These crimes went un- 
 punished, for who could judge a pope? And his 
 brother Gregory, was Partrician of the city. At 
 one time, it is reported, he had the crazy notion 
 of marrying his cousin and enthroning a woman 
 in the chair of St. Peter; but the father of the in- 
 tended bride refused unless he abdicated the 
 papacy. Desiderius, who himself afterwards be- 
 came pope, shrinks from describing the detestable 
 life of this Benedict, who, he says, followed in 
 the footsteps of Simon Magus rather than of 
 Simon Peter, and proceeded in a career of rapine, 
 murder, and every species of felony until even 
 the people of Rome became weary of his iniquities 
 and expelled him from the city. Sylvester III. 
 was elected anti-pope, but Benedict soon resumed 
 the papacy with all of his vices, and then sold it 
 for one or two thousand pounds of silver to an 
 archpresbyter, John Gratian, of the same house, 
 after he had emptied the treasury of every article 
 of value, and, ruing the bargain, he claimed the dig- 
 nity again, till he was finally expelled from Rome. 
 
WAS PETER A POPE? 25 
 
 It is even charged that one of the popes was a 
 ^oman. 1 could write a book on such misdeeds 
 of infamy. I do not believe for one moment 
 that my salvation rests on the claim of a succes- 
 sion that must come through such monsters of 
 iniquity. 
 
 I, therefore, challenge any man to make good 
 the three following propositions: 
 
 1st. That Peter was a pope. 
 
 2nd. That he was a pope in Rome. 
 
 3rd. That he handed over his authority to a 
 successor. 
 
 I invite you, brothers and fathers, not to the 
 far away decrees of a political pope who rules in 
 hate and with a rod of iron. I ask you not to 
 Teceive traditions and old wives' fables. But I 
 ask you to come reverently and earnestly to the 
 Christ. Receive as a brother and a friend Him 
 that died for our sins and arose again for our jus- 
 tification. Lovingly he will lead you along the 
 pathway of life. Thus can we look into the clear 
 heavens and say: "Our Father," and He will 
 i^hisper in our hearts: "My son." 
 
26 AMERICA OR ROME, WHICH? 
 
 CHAFTER II. 
 
 THE ATTITUDE OP ROME TOWARD MORALS. 
 
 AS AN American citizen, I object to the su- 
 premacy of Roman Catholic ideas in thi& 
 country, because they lead to corruption of morals. 
 From a civil, as well as from a religious stand- 
 point, we can not afford for the morals of the 
 nation to be undermined, and we think that is- 
 what Romanism does. 
 
 Cardinal Gibbons says: "Holiness is a mark 
 of the true church." (Faith of Our Fathers, p. 
 33). But, instead of being holy for long cen- 
 turies, the Roman Catholic Church has been a 
 den of infamy. This claim of holiness will not 
 hold good from two considerations: 
 
 1. The membership of the Catholic church is; 
 not holy. That there are some good people 
 among Catholics I admit, but that the Roman 
 Catholic church receives and retains the vilest 
 sinners is easily proved. Cardinal Gibbons him- 
 self says: "The Church, walking in the foot- 
 steps of her divine Spouse, never repudiates sin- 
 ners nor cuts them off from her fold, no matter 
 how grievous or notorious may be their moral de- 
 
ROME AND MORALS. 27 
 
 linquencies, not because she connives at their 
 sin, but because she wishes to reclaim them. She 
 bids them never to despair, and tries, at least, to 
 weaken their passions, if she can not altogether 
 reform their lives." (Faith of our Fathers, p. 
 43). Cardinal Bellarmine testifies: "Wicked 
 men, infidels and reprobates remaining in the 
 public profession of the Komish Church are true 
 members of the Body of Christ." (De EccL, lib. 
 3, c. 7). 
 
 You may go where you will and the Roman 
 Church is corrupt. The Rev. W. B. Bagby, after 
 thirteen years of observation, gives his opin- 
 ion of Romanism in Brazil in these words: 
 "Thirteen years ago I entered Brazil as the 
 first missionary sent by the Board to South 
 America. Our voyage was by barque, which 
 took some forty-five days to make the trip. After 
 one year of labor and prayer, the first convert 
 was baptized. To-day we have five churches. 
 Romanism should be judged by its fruit. It has 
 held sway in Brazil for 300 years unmolested;, 
 yet to-day there is all the superstition, sensuality 
 and idolatry there that is to be found in the heart 
 of Africa. After 300 years of Romanism, 85 per 
 cent, of the people can not read or write. Held 
 down by a licentious and depraved priesthood, 
 the people are deprived of the gospel, and a mis- 
 
28 AMERICA OR ROME, WHICH? 
 
 erable form of idolatry is substituted for it. The 
 only difference between Romanism in Brazil and 
 Homanism in the United States is that there they 
 are open and above board with their iniquity, 
 while here they confine it largely to the monas- 
 teries and nunneries. I have gone to funerals 
 and have heard many expressions of sympathy 
 from the lips of the Brazilians, but 1 have yet to 
 bear one word about reunion with loved ones in 
 beaven or one word in regard to the resurrection 
 of the dead. I have gone through the cemetery 
 at Kio and read inscriptions on hundreds of 
 tombstones, but not a line of hope in any epitaph 
 bave I ever seen. There is a little bird which 
 may be heard in Brazilian forests late in the night, 
 whose song is a sad and mournful strain. The 
 priests taught the people that the voice of this 
 songster was the wail of some lost soul which had 
 come back to earth, and from that false teaching 
 the bird received the name of the 'Lost Soul.' " 
 The Rev. H. L. Hastings, of Boston, in one of 
 his leaflets, gives these remarkable figures: "In 
 five counties in the North of Ireland, where 
 the Bible is largely read, it requires only eleven 
 or twelve policemen to keep order among each 
 ten thousand people; while in five other counties 
 in Ireland, where they have more parochial 
 schools and less Bible, it requires from forty-one 
 
ROME AND MORALS. 2» 
 
 to forty-six policemen to keep order among each 
 ten thousand people. 
 
 •'A late chaplain of the State prison at Con- 
 cord, Mass., stated that of some 560 convicts 
 there, 400 were Catholics, chiefly Irish — more 
 than five times their due proportion according to 
 the population of the State. Of the 230 convicts 
 in the women's prison at Sherbourn, seven-tenths 
 are said to be Roman Catholics. At Deer Island, 
 75 per cent, of the inmates are Catholics. At 
 Suffolk county jail, of the 2,750 commitments of 
 • the year 1886, considerable more than half were 
 Catholics, even after the Romish oflicials of Bos- 
 ton had put in what ministers they could catch 
 preaching the gospel outdoors to the poor. At 
 the Cambridge House of Correction 90 per cent. 
 of the inmates are foreigners, and nearly all 
 Roman Catholics. And essentially such is the 
 story in all the penal and pauper institutions of 
 Massachusetts. 
 
 "The thirty-fourth report of the trustees of the 
 Tewksbury State Almshouse, for 1886, says that 
 the total number admitted during the year was 
 2,362, of which 1,651 were males, 711 females; 
 of these 945 were born in Ireland, 348 in Massa- 
 chusetts, 245 in the British Provinces, 211 in 
 England, 82 in New York, the remainder being 
 from die different States; so that out of 2,362 
 
.30 AMERICA OR ROME, WHICH? 
 
 ■State paupers in Massachusetts, little Ireland con- 
 tributes 94:5, or over 40 per cent, of the whole; 
 nearly three times as many as the whole State of 
 Massachusetts, and more than three times as 
 many as all England. These are the kind of 
 people who have grown up under the parochial 
 school system in Ireland, and under the no-Bible 
 system which priests and infidels have united to 
 introduce in America." 
 
 The Universe^ a Roman Catholic paper, under 
 the heading, "Catholic Morality in Liverpool," 
 says: "The vice and immorality existing among 
 the (Roman) Catholic body in Liverpool are fear- 
 ful. The sooner we admit that fact the better, and 
 deny it we can not, in the face of statistics com- 
 piled by the Rev. Father Nugent. This plain 
 statement of figures, set down in black and white, 
 reveals a horrible, a hideous blot on the (Roman) 
 Catholic character in the great northern seaport. 
 Their substance is this — that in Liverpool, the 
 strongest phalanx in the Devil's Army is recruited 
 from the ranks of (Roman) Catholicism. Of the 
 three great divisions in that gloomy host — thiev- 
 ing, harlotry and intemperance — the majority are 
 members of our community. . . . And, 
 worse still, the heavy proportion of this wicked- 
 ness is assignable to our own countrymen, the 
 Irish Catholics. " 
 
ROME AND MORALS. 31 
 
 Right in line with the above the Roman Cath- 
 olic, Lord Edward Howard, wrote to the WeeMy 
 Megister^ of London, Eng. , a letter which was 
 copied into the Universe^ and in which he says: 
 ''In nine months only, there were committed to 
 Liverpool gaol 4,277 Roman Catholic prisoners, 
 making 729 more Roman Catholic committals 
 than Protestant, as shown by an excess, of 
 Roman Catholics above Protestants of 54:-|- per 
 cent, among males, and 63 per cent, among 
 females. Of fallen women committed in the 
 same period, there were 605 Protestant and 921 
 Roman Catholic." Lord Edward Howard con- 
 tinues: "Unhappily, of these 4,227 only 12 can 
 read and write well; 1,244 read and write im- 
 perfectly; 864 read only; 2,107 neither read nor 
 write. These poor people were thus born: In 
 Ireland, 2,537; Liverpool, 1,276; England, Scot- 
 land and Wales, 350; foreigners, 64. Such, and 
 so great is the evil. What is the remedy? This 
 is the problem — it passes my understanding." 
 
 Father M. F. Foley, of DeLand, Fla., recently 
 wrote to the Catholic Mirror^ as follows: "Go 
 into our prisons, our reformatories, our alms- 
 houses; go into our great asylums, where num- 
 bers of children are being reared in what must 
 necessarily be hot-house atmosphere, to face the 
 storms of life. Go into the crowded tenements 
 
32 AMERICA OR ROME, WHICH? 
 
 of our cities, into their lowest dens and dives; see 
 the misery, squalor, reigning there; see the men 
 and women, low and besotted; see the little ones 
 dying as flies in the fetid air, or, worse, living to 
 poison the nation's moral atmosphere; in a word, 
 see degradation in its most repulsive form. In 
 these abodes of crime, of poverty, of misery, you 
 will find thousands of Catholics. Ask what has 
 brought to prison and almshouse, to reformatory 
 and orphanage, to dive and brothel, so many chil- 
 dren of the Church. Trumpet-toned comes back 
 the answer: 'Drink, drink.' " 
 
 The Pastoral Letter of the Council of Balti- 
 more, 1860, admitted: "It is a melancholy fact, 
 and a very humiliating avowal for us to make, 
 that a very large proportion of the idle and vicious 
 youths of our principal cities are the children of 
 Catholic parents. " 
 
 I would also call attention to the following 
 facts: "While in Roman Catholic Ireland there 
 were nineteen murderers to the million of popu- 
 lation; in Roman Catholic Belgium, eighteen; in 
 Roman Catholic France, thirty-one; in Austria, 
 thirty-six; in Bavaria, sixty-eight; Tuscany, fifty- 
 six; while in the Papal States there were one 
 hundred, and thirteen murderers to the million; in 
 Roman Catholic Sicily, ninety; in Naples, one 
 hundred and seventy -four; at the same time there 
 
ROME AND MORALS. 33 
 
 were, in Protestant England, only four murders 
 to the million. Name any Protestant country in 
 Europe, and let its depths of vice and immorality 
 be measured and named, and I will name a Koman 
 Catholic country or city whose depths of vice and 
 immorality are lower still." 
 
 The Tablet^ a Koman Catholic paper of England, 
 1888, said: "Upon looking into the matter, I 
 found that we Catholics contribute more young 
 criminals than any other religious denomination. 
 
 5? 
 
 TEMPERANCE. 
 
 The position of Pome toward a number of 
 public questions will demonstrate this position. 
 Take the question of temperance for example. A 
 large per cent, of the saloon-keepers are Catho- 
 lics. The Wine and Spirit Gazette^ of New 
 York, claims: '^Fully two-thirds, if not more, of 
 the retail liquor dealers of the country are Roman 
 Catholics. Some of these are liberal contributors 
 of church funds." If it is objected that this is 
 not Catholic authority, I refer you to a statement 
 made by the president of the Catholic Total Ab- 
 stinence Society, through the Catholic Standard: 
 "One city has less than 30 per cent, of its popu- 
 lation Catholic, and more than 52 per cent, of its- 
 applicants for license. Another has more than 
 56 per cent, of its saloon-keepers Catholics and 
 
34 
 
 AMERICA OR ROME, WHICH? 
 
 less than 30 per cent, of its population. One 
 town had about 20 per cent, of its population 
 Catholics and more than 42 per cent, of its appli- 
 cants for license. Another had more than 55 per 
 cent, of its applicants for license, and about 25 
 per cent, of its population Catholics." 
 
 |gl|iir^ni-i 
 
 The Catholic Review^ a leading Catholic organ 
 of New York, speaks of the saloons in the fol- 
 lowing fashion: "Of course, there have been 
 many brilliant exceptions, but, as a rule, have the 
 Catholics of New York City reason to be proud 
 of the career in public life of the men, professedly 
 
ROxME AND MORALS. 35 
 
 Catholics, who have, for instance, been elected 
 for these many years past to represent the city in 
 the State Assembly? Go over the list of them— a 
 long list — during the last ten years. Look at the 
 representation" in Congress during the last twenty 
 years, including an ex-prize-fighter. Is it neces- 
 sary, ten years after the decree of the Baltimore 
 Council, that saloon-keepers shall dominate the 
 'Catholic vote? ' But they do it practically, and 
 the man who denies this is either dishonest or 
 ignorant. The saloon-keepers are a potency in 
 the political organizations as they have been made 
 up so far, and the mass of the 'Catholic vote' has 
 so far been following the dictates of one or the 
 other political organizations. Behind the saloon- 
 keepers are the brewers, who hold chattel mort- 
 gages from the saloon-keepers, and most of th^e 
 brewers are now working together under some 
 form of a 'trust.' . . . The common sense 
 of mankind has long ago declared that saloon- 
 keepers and their partners or abettors are not, by 
 the very circumstances of their calling and asso- 
 ciations, the sort of men to guide or represent the 
 public spirit, and that any political organization 
 in which such persons are allowed to be dominant 
 members is by that very fact disqualified to expect 
 the votes, or support in any way, of citizens who 
 are Catholics in religion. That is undoubtedly 
 
36 AMERICA OR ROME, WHICH? 
 
 what the latest encyclical means in this respect." 
 Archbishop Ireland declares : ' 'Catholics nearly 
 monopolize the liquor traffic. . . . Our dis- 
 grace and our misfortune in America is the num- 
 ber of Irish saloon-keepers. ... The lists 
 of culprits with Irish names appearing before 
 municipal jails and reformatories, strike us with 
 horror! . . . Where is there sin? .Where 
 are children neglected? Wliere is there cursing 
 and quarreling? Where is innocence driven to 
 despair? Where are souls lost? Where whisky 
 enters. Question if you may the damned souls 
 of Irish Catholics amid the flames of hell. I am 
 sure, if they were to answer, no one cause of 
 damnation, they would tell you, compares witii 
 rum. . . . 'Far more than landlordism,' 
 has said one of the most zealous opponents of 
 Irish landlordism, Mr. A. M. Sullivan, 'has in- 
 temperance impoverished Ireland.' " 
 
 Dr. Brownson, in 1862, in a treatise on "Prot- 
 estantism and Infidelity," says: "The worst 
 governed cities in the Union are precisely those 
 in which Catholics are the most influential in 
 elections, and have the most to do with municipal 
 affairs. We furnish more than our share of the 
 rowdies, the drunkards and the vicious popula- 
 tion of our large cities. The majority of the 
 grog-sellers in the city of New York are Catho- 
 
ROME AND MORALS. 37 
 
 lies, and the portions of the city where grog- 
 selling, drunkenness and filth most abound are 
 those chiefly inhabited by Catholics, and we 
 scarcely see the slightest effort made for a 
 reformation." 
 
 GAMBLING. 
 
 The Roman Catholic Church encourages gam- 
 bling. In the Cathedral of the City of Mexico I 
 was entreated to buy lottery tickets. In the Old 
 World nearly all of the Catholic churches are 
 supported by lotteries, and Catholic lotteries are 
 common in this country. Upon the completion 
 of the Cathedral, on Fifth avenue, in New York, 
 a fair was projected. Religious zeal and curiosity 
 attracted vast crowds during the days and even- 
 ings that it lasted. The New York Evening Post 
 gave a sketch of what one of its staff witnessed 
 at the gaming-table on one of these evenings. 
 Referring to the scene, the reporter asked the 
 Rev, Dr. McGlynn if there was no harm in that. 
 He is reported to have said in reply: ''Well, I 
 suppose, as a matter of taste, such games might 
 perhaps have been dispensed with. But it is, at 
 best, "a question of taste. You may say, of course, 
 that those boys will acquire a love for gambling, 
 and will be tempted hereafter to visit objection- 
 able places. But the danger in their case is re- 
 
38 AMERICA OR ROME, WHICH? 
 
 mote. As for their act, it is innocent in itself; 
 it is done in a church, and, it is to be presumed, 
 with their own money — money given them for 
 the purpose. Now, surely it is not wrong to do 
 an innocent act; it is not wrong to go to church 
 and do it; it is not wrong to do it with your own 
 property. So far as ulterior consequences are 
 concerned, why, suppose somebody should object 
 to our taking a glass of wine together because we 
 might acquire an unfortunate taste for liquor and 
 become drunkards, or because our example might 
 lead others to become drunkards. That would be 
 voted the highest height of fanaticism in many 
 countries. In this country, where there is so 
 much drunkenness, it is doubtless well for many 
 persons to practice total abstinence. But it 
 wouldn't follow from that, would it, that you 
 and I shouldn't take a friendly glass of wine? 
 You see, if cathedrals are to be built, we must 
 have money to build them with. They are good 
 things; they are centers of religion, distributors 
 of charity, exponents and promoters of what 
 beautifies and renders lovelier our lives. But in 
 this country you can't levy money by law for 
 erecting them; you can't send a sheriff around 
 and distrain people's goods. So, as we can't 
 force money out of people, we must coax it out 
 of them, and in this process of coaxing the 
 
ROME AND MORALS. 39 
 
 Church winks at some things that confessedly are 
 not among the most approved means of sanctifi- 
 cation. " 
 
 When ecclesiastical dignitaries see no harm 
 in gambling, and deliberately encourage it in 
 their flock as an appropriate means of sustaining 
 the church, it is not surprising that the habit finds 
 imitators and apologists in every class of human 
 society. "When the abbot throws the dice," 
 says Luther, "the whole convent will play." 
 
 PROFANITY. 
 
 The Bible says: "Thou shalt not take the 
 name of the Lord thy God in vain." (Exodus, 
 20:7). 
 
 Bishop Shanley, North Dakota, says: "It 
 is the great Catholic sin, the sin of profanity. 
 Catholic men swear every day. ' The one that does 
 not swear is the exception. Catholic women 
 swear, too, and so do Catholic children. The 
 third great sin is that of intemperance. Were it 
 not for drunkenness, the Catholic Church would 
 not be struggling for a bare existence, as it is in 
 this land to-day. You start, but it is no novice 
 that is talking to you. No child that does not 
 know what is going on in the world." 
 
40 AMERICA OR ROME, WHICH? 
 
 FALSE SWEARING. 
 
 The Bible says: ''Thou shalt not bear false wit- 
 ness against thy neighbor." (Ex. 20:17). That 
 is a plain statute against lying. 
 
 Home says that you may bear false witness. 
 
 Filiucius says: "There is no mortal sin when 
 one forsweareth himself without perceiving it at 
 all, and by natural inadvertence, though he who 
 doth it hath his will effectually addicted to sin by 
 an evil habit." (Filiucius, Mor. Ques. torn. 2, 
 tract. 25, cap. 10, No. 316). "With what 
 precaution may we equivocate? By intending 
 to use only material words. A person may 
 begin to say, I swear. He can add this mental 
 restriction — To-day, or in a whisper he may re- 
 peat, I say, and then resume his former tone, I 
 did not do it." (Ibid, id., cap. 11, No. 328). 
 
 Layman says: "It is not sufficient for an oath 
 if we use the formal words, if we have not the 
 intention and will to swear, and do not sincerely 
 invoke God as a witness." (Lib. 4, tract. 3, 
 cap. 1, p. 73). 
 
 Bauny says: "He who maintains an heretical 
 proposition without believing it, or who is a com- 
 municant among the Protestants without having 
 his heart there, but out of pure derision, or to 
 comply with the times and to accomplish his 
 designs, ought not to be esteemed a Protestant, 
 
ROME AND MORALS. 41 
 
 l)ecause his understanding is not infected with 
 «rror. " (Sum., cap. 6, cone. 4, p. 73). 
 
 Taberna says: "Is a witness bound to declare 
 the truth before a legitimate judge? No; if his 
 deposition will injure himself, his family, or 
 property ; or if he be a priest, for a priest can not 
 Tie forced to testify before a secular judge. " (Yol. 
 ^, part 2, tract. 2, cap. 31, p. 288). 
 
 Escobar says (tract. 1, exam. 3, cap. 7, No. 
 31, p. 74): "Is it lawful to suborn any person 
 to swear to a false thing?" To which Hurtudo 
 and Sanchez, with himself, answer in the affirma- 
 tive. Filiucius thus replies (torn. 2, ques. moral, 
 tract. 21, cap. 11, No. 346 and No. 347, p.^06): 
 •"Any one, upon a lawful cause, may request a 
 man to swear, though he will be forsworn; and 
 this thing is not evil in itself, to require an oath 
 of a person whom we know will forswear himself. " 
 
 Charli, in his Propositions No. 6, affirms that: 
 ■^'He who is not bound to state the truth before 
 swearing, is not bound by his oath, provided that 
 lie makes the internal restriction that excludes the 
 present case. " (See Filiucius, previously quoted). 
 
 Castro Falao says: "In a question of right 
 and wrong, a judge may pronounce according to 
 a probable opinion, in preference to the more 
 probable opinion, even though it should be con- 
 trary to his own judgment." 
 
42 AMERICA OR ROME, WHICH? 
 
 Molina says: "Judges may receive presents 
 from parties, when they are given them either for 
 friendship's sake or in gratitude for some former 
 act of justice, or to induce them to give justice 
 in the future, or to oblige them to any particular 
 attention to their case, or to engage them to dis- 
 patch it promptly." 
 
 All of these principles are sanctioned by 
 Suarez (in his "Precepts of Law," book 3, chap. 
 9, assertion 2, p. 4:73), where he says: "If any 
 one has promised, or contracted without intention 
 to promise, and is called upon oath to answer, 
 may simply answer, No; and may swear to that 
 denial." 
 
 Liguori, in his treatise on oaths, question 4, 
 asks if it is allowable to use ambiguity, or equiv- 
 ocal words, to deceive the judge when under 
 oath, and at No. 151 he answers: "It is certain, 
 and the opinion of all theologians, that for good 
 reasons one may be permitted to use equivoca- 
 tions and to maintain them by oath; and by 
 'good reasons' we mean all that can do any good 
 
 to the body or the soul." 
 
 "Though lying is forbidden, we may be allowed 
 to conceal the truth, or to disguise it under am- 
 biguous or equivocal words or signs, for a just 
 cause, and when there is no necessity to confess 
 the truth. If by that means one can rid himself 
 
ROME AND MORALS. 43, 
 
 of dangerous pursuits, he is permitted to use it; 
 for in general it is not true to say that, when in- 
 terrogated by public authority about his faith, he 
 is obliged to reveal it." (Liguori, L. 2). 
 
 STEALING. 
 
 The Bible says: "Thou shalt not steal." (Ex.. 
 20:5). 
 
 Rome says that you may steal. 
 
 Liguori says: "A servant has a right to roh 
 his master, a child his father, and a poor man the 
 rich! . . , There are many opinions about 
 the amount which may be stolen to constitute a 
 mortal sin. Navar has said, too scrupulously, 
 that to steal a half -piece of gold is a mortal sin; 
 while others, too lax, hold that to steal less than 
 ten pieces of gold can not be a serious sin. But 
 Tol, Mech, Less, etc., have more wisely ruled 
 that to steal two pieces of gold constitutes a mor- 
 tal sin. ... If any one steals small sums at 
 different times, either from the same or different 
 persons, not having any intention of stealing 
 large sums, nor of causing a great damage, his 
 sin is not mortal ; particularly if the thief is poor, 
 and if he has the intention to give back what he 
 has stolen." 
 
 Escobar says: "A child who serves his father, 
 may secretly purloin as much as his father would 
 
44 AMERICA OR ROME, WHICH? 
 
 Jiave given a stranger for his compensation." 
 (Theolog. Moral., Yol. 4, Lib. 34, Sect. 2, Prob. 
 16, p. 348). 
 
 Cardenas says: "Servants may secretly steal 
 from their masters as much as they judge their 
 labor is worth more than the wages which they 
 received." (Crisis Theolog., Diss. 23, cap. 2, 
 •art. 1, p. 474). 
 
 Gordonus says: "A woman may take the prop- 
 erty of her husband, to supply her spiritual wants, 
 and to act like other women." (Theolog. Moral. 
 Univ., Lib. 5, Quest. 3, Cap. 4, p. 826). 
 
 Emmanuel Sa says: "It is not mortal sin to 
 steal that from a man which he would have given 
 if asked for it. It is not theft to take anything 
 irom a husband or father, if the value be not con- 
 siderable." (Aphorism, verbum Furtum, p. 161). 
 
 Francis Xavier Fegeli says: "After a son has 
 secretly robbed his father as a compensation, the 
 Confessor need not enforce restitution, if he has 
 taken no more than a just reward for his labor." 
 (Pars 3, cap. 6, Quest. 11, p. 158). 
 
 St. Aphoris says: "He who, in taking what 
 is another's, doth him no injury, is not obliged to 
 make restitution." (Furtum, cap. 6, p. 292). 
 
 ADULTERY. 
 
 The Bible says: "Thou shalt not commit 
 adultery." (Ex. 20:14). 
 
ROME AND MORALS. 45« 
 
 Rome sajs that you maj commit adultery. 
 
 Liguori says: "May a servant bring a ladder 
 and help his master to go up and commit adultery? 
 Buss and others think that he may do it, and I am 
 of the same opinion." (Liguori, Q. 2). 
 
 The crime of adultery has the sanction of the 
 Roman Catholic Church, in this wise: "They 
 deny all civil and Christian marriage to be true 
 and lawful marriage when not performed within 
 the Roman Catholic Church, and Pope Pius IX. 
 calls it 'filthy concubinage.' They have divided 
 between a husband and wife in England — I quote 
 from Mr. Gladstone in his preface to 'Vaticanism' 
 — because they were not married by a Romish 
 priest; this man having embraced the Romish 
 faith for the sake of getting rid of a noble and 
 excellent wife. Mr. Gladstone calls attention to 
 the fact, and wonders that the menace to human 
 society contained in the act had not been taken 
 more account of in England." (From "Roman- 
 ism and the Republic," pp. 274: and 275). 
 
 MURDER. 
 
 The Bible says: "Thou shalt not kill." (Ex, 
 20:13). 
 
 Rome says that you may commit murder. 
 
 St. Thomas Aquinas says: "When a man is 
 excommunicated for his apostasy, it follows from 
 
46 AMERICA OR ROME, WHICH? 
 
 that very fact that all those who are his subjects 
 are released from the oath of allegiance by which 
 they were bound to obey him." (St. Thomas, 
 Yol. 4, p. 91). 
 
 The Council of Lateran, A. D. 1215, decreed, 
 and that decree is still binding: "We excommu- 
 nicate and anathematize every heresy that exalts 
 itself against the holy orthodox and Catholic 
 faith, condemning all heretics, by whatever name 
 they may be known; for, though their faces differ, 
 they are tied together by their tails. Such as are 
 condemned are to be delivered over to the exist- 
 ing secular powers, to receive due punishment. 
 If laymen, their goods must be confiscated. If 
 priests, they shall be first degraded from their 
 respective orders, and their property applied to 
 the use of the church in which they have offi- 
 ciated. Secular powers of all ranks and degrees 
 are to be warned, induced, and, if necessary, com- 
 pelled by ecclesiastical censure, to swear that 
 they will exert themselves to the utmost in the 
 defense of the faith, and extirpate all heretics 
 denounced by the Church who shall be found in 
 their territories. And whenever any person shall 
 assume government, whether it be spiritual or 
 temporal, he shall be bound to abide by this 
 •decree. 
 
 "Catholics who shall assume the Cross for the 
 
ROME AND MORALS. 47 
 
 extermination of heretics shall enjoy the same in- 
 dulgences and be protected by the same privileges 
 as are granted to those who go to the help of the 
 Holy Land. 
 
 "It is of faith that the pope has the right of 
 deposing heretical and rebel kings. Monarchs so 
 deposed by the pope are converted into notorious 
 tyrants, and may be killed by the first who can 
 reach them. 
 
 "If the public cause can not meet with its de- 
 fense in the death of a tyrant, it is lawful for the 
 first who arrives to assassinate him." (Suarez, 
 Defensio Fidei, Book 6, chap. 4, Nos. 13, 14). 
 
 Bussambaum says: "A man who has been ex-, 
 communicated by the pope may be killed any- 
 where, as Escobar and Deaux teach, because the 
 pope has an indirect jurisdiction over the whole 
 world, even in temporal things, as all Catholics 
 maintain, and as Suarez proves against the King 
 of England." (Bussambaum — Lacroi, Theologia 
 Moralis, 1757). 
 
 Cratineau Joly, the Roman Catholic historian 
 of the Jesuits, approvingly says: "Father Gui- 
 vard, writing about Henry lY., King of France, 
 says: 'If he can not be deposed, let us make 
 war; and if we can not make war, let him be 
 killed.' " (Yol. 2, p. 435). 
 
 TheRainhler^ one of the most prominent Roman 
 
48 AMERICA OR ROME, WHICH? 
 
 Catholic papers of England, September, 1851^ 
 says: "You ask if the pope were lord of this 
 land and you were in a minority what he would 
 do to you? That, we say, would entirely depend 
 on circumstances. If it would benefit the cause 
 of Catholicism, he would tolerate you; if expe- 
 dient, he would imprison, banish you, probably 
 he might even hang you. But be assured of one 
 thing, he would never tolerate you for the sake 
 of your glorious principles of civil and religious 
 liberty." 
 
 La Croix says: "A man condemned by the 
 pope may be killed wherever he is found. " (Yol. 
 1, p. 294). 
 
 Henriquez says: "If an adulterous priest, even 
 aware of his danger, having visited an adulteress, 
 is assailed by her husband, and kills the man in 
 his own defense, it is not criminal." (Sum of 
 Moral Theology, vol. 1, bookie, chap. 10, p. 869). 
 
 Amicus says: "It is lawful for a priest or monk 
 to kill a man who threatens to publish some great 
 crimes against him or his order. A monk who 
 feminam cognovit, quae honori ducens se prosti- 
 tutam esse tanto viro, boasts of it, and thereby 
 defames him, may kill that woman." (Tom. 5, 
 de Just, et Jure Disput. 36, sec. 4, Bo. 218). 
 
 Fergundez says: "Papist children may accuse 
 their parents for heresy, although they know their 
 
ROME AND MORALS. 49 
 
 parents will be burned for it; not only may they 
 deny them nourishment, but they may justly kill 
 them, if the parents would turn their children 
 from the Popish faith. " "If a priest at the altar is 
 attacked by any one, he may leave the ceremony 
 and defend himself; and, although he may kill 
 the assailant, he may immediately return to the 
 altar and finish the mass." "If a judge decides 
 contrary to the law, the injured person may de- 
 fend himself by killing the judge." (Precept. 
 Decalog., vol. 1, lib. 4:, cap. 2, pp. 501, 655; and 
 vol. 2, lib. 8, cap. 32, p. 390). 
 
 Guimenius promulgated his seventh proposition 
 in these words: "You may charge your opponent 
 with false crimes, to destroy his credit; and you 
 may also kill him." 
 
 Molina (de Just, et Jure, tom. 4, tract. 3, Dis- 
 put. 14, p. 1765), says: "An adulterer may law- 
 fully kill the husband of the woman, if her hus- 
 band, having surprised him with his wife, do 
 assault him." Tamburin is of the same opinion. 
 From which Molina, in his fourth volume, deduces 
 this corollary, p. 1766: "A thief having entered 
 into a house to steal, in conscience may kill him 
 who would punish him for his theft, if he can not 
 otherwise escape." Again (in vol. 3, Disput. 16, 
 p. 1768), he says: "Priests may kill the laity, 
 
 to preserve their goods." 
 4 
 
50 AMERICA OR ROME, WHICH? 
 
 Francis Xavier Fegeli says: "It is not mortal 
 sin for parents to wish the death of their chil- 
 dren, nor to desire the death of any one who 
 troubles the Church, because considerable good 
 is the direct and immediate object." (Quest. 
 Prac, pars 4, cap. 1, quest. 7, num. 8, p. 285). 
 
 Dicastillo says: "If a man becomes a nuisance 
 to society, the son may lawfully kill his father." 
 (Lib. 2, tract. 1, Disput. 10, Dub. 1, num. 15, 
 p. 290). 
 
 Escobar says: "Children are obliged to de- 
 nounce their parents or relations who are guilty 
 of heresy, altliough they know they will be burned. 
 They may refuse them all nourishment, and per- 
 mit them to die with hunger, or may kill them as 
 enemies, who violate the rights of humanity." 
 (Theolog. Moral., vol. 4, lib. 31, sec. 2, Precept. 
 4, Prob. 5, p. 230). 
 
 Gobatus published a work which he entitled 
 * 'Morality," and in vol. 2, part 2, tract. 5, chap. 
 :9, sec. 8, p. 318, is the following edifying speci- 
 men of Popish morals: "A son who inherits 
 great wealth by the death of his father may re- 
 joice that when he was intoxicated he murdered 
 his father." 
 
 Alagona, in his "Compend of the Sum of 
 Theology," by Thomas Aquinas, quest. 94, p. 
 230, "Sums" up all the Romish system in this 
 
ROME AND MORALS. 51 
 
 comprenensively blasphemous oracular adage: 
 "By the command of God it is lawful to murder 
 the innocent, to rob, and commit lewdness; and 
 thus to fulfill his mandate is our duty." 
 
 Pope Urban II., Decree, 1088, says: "Those 
 are not to be accounted murderers or homicides 
 who, when burning with love and zeal for their 
 Catholic mother against excommunicated Prot- 
 estants, shall happen to kill a few of them." 
 
 UNHOLY PRIESTHOOD. 
 
 2. The priesthood are not holy. The priesthood 
 have been guilty of almost every know^n sin. 
 Cardinal Gibbons is compelled to confess: "It 
 can not be denied that corruption of morals pre- 
 vailed in the sixteenth century to such an extent 
 as to call for a sweeping reformation, and that 
 laxity of discipline invaded even the sanctuary." 
 (Faith of Our Fathers, p. 45). This is no pleas- 
 ant theme to me. I do not desire to point out the 
 sins and follies of men. But in view of the 
 enormous claims of Rome I must speak a few 
 words. It seems incredible that there should 
 have been an occasion for legislation against 
 clergymen keeping houses of prostitution; and 
 yet the Quinisexta or Trullan Synod of 692 
 enacted this canon: "He who keeps a brothel, if 
 a clergyman, shall be deposed and excommuni- 
 
52 AMERICA OR ROME, WHICH? 
 
 cated; if a layman, excommunicated." (Hefele, 
 vol. 3, p. 341). 
 
 I could fill the pages of a book witn the unholy 
 doings of the priesthood. This dispatch, from 
 Pana, 111., was in the New York Mercury^ a 
 Catholic newspaper: "Rev. Father Stick, who 
 last summer gained notoriety by publicly assail- 
 ing Protestants, said to his parishioners yesterday: 
 ^I have members who will not rent pews because 
 they are too poor, yet they have money to get 
 drunk twice a month. I wish they would get 
 drunk to-night and lay out doors and freeze to 
 death. There are members of my congregation 
 who allow their daughters to go to high-toned 
 balls and dance in full dress — no dress at all. 
 Only indecent Catholics, Protestants and heretics 
 go to such places.'" 
 
 The St. Louis Republic^ June 20, 1887, prints 
 a letter from Bishop Hogan, of St. Joseph, Mo. 
 That letter was written to defend himself against 
 the slanders of the twenty-two priests whom he 
 had dismissed for immoralities. The bishop says: 
 "The constant, shameful, public and sacrilegious 
 drunkenness of the last three mentioned priests, 
 who were by my side at the Cathedral, deter- 
 mined me to wipe them and their kind out of my 
 jurisdiction. Herbert, after repeated drunken- 
 ness, went into a spree for a week in my house; 
 
ROME AND MORALS. 53 
 
 was in the house, broke out at night, got into a 
 house of disreputable women in his drunkenness, 
 and was thrown out into the street, picked up 
 drunk, recognized and taken into a house and 
 made sober, and put into a carriage and taken to 
 my house. That evening Galvin and Kiley were 
 told by me to prepare for the proper celebration 
 of Easter Sunday. On Saturday they staid up all 
 night, drinking, carousing and shouting. Kiley 
 fell down, blackened and almost broke his face in 
 falling. Of course, the two sacrilegious priests 
 said Mass the next day; Kiley went into the pul- 
 pit, and preached with his blackened and bruised 
 face, to the people of the Cathedral. It was time 
 for me to begin a reformation." 
 
 Bishop Yandeveld, Chicago, about the middle 
 of this century, said: "I can not any longer as- 
 sume the responsibilities of such a high position, 
 because it is beyond my power to fulfill my duties 
 and do what the Church requires of me. The 
 conduct of the priests of this diocese is such that, 
 should 1 follow the regulations of the canon, I 
 would be forced to interdict all my priests with 
 the exception of two or three. They are all 
 either notorious drunkards or given to public or 
 secret concubinage. I do not think^hat ten of 
 them believe in God. Religion is nothing to 
 them but a well-paying comedy. Where can I 
 
54 AMERICA OR ROME, WHICH? 
 
 find a remedy for such a general evil? Can I 
 punish one of them and leave the others free in 
 their abominable doings, when they are almost all 
 equally guilty? Would not the general interdic- 
 tion of these priests be the death-blow to 
 our Church in Illinois? Besides, how can I 
 punish them, when I know that many of them are 
 ready to poison me the very moment I raise a 
 finger against them?" 
 
 That the priests are negligent in their spiritual 
 duties can not be doubted. A very popular priest, 
 Father Lawler, died some months ago in Louis- 
 ville. He had forgotten to say masses for a num- 
 ber of persons, hence he left three hundred dollars 
 to another priest for that purpose. The publica- 
 tion of his will, which contained this clause, in 
 the Courier- Journal and other papers in this city, 
 was the sensation of the hour. 
 
 The following case is recorded in Rochester, 
 New York: 
 
 DEYISED 1200 FOE MASSES. 
 
 THE DEFENDANTS CLAIM THAT THE DECEASED CHANGED 
 
 HER MIND THOUGH NOT HER WILL AND 
 
 THAT THE MONEY HAS BEEN PAID 
 
 TO ANOTHER CHURCH. 
 
 An action has been commenced by Werner & 
 Werner on behalf of Father Oberholzer and the 
 
ROME AND MORALS. 55 
 
 Holy Bedeemer church against Elizabeth Kolb, 
 as survivor, in a case involving a peculiar state 
 of facts. Some eight or ten years ago, Andrew 
 and Elizabeth Kolb were given by a relative's 
 will, the place where they resided until the death 
 of the former, on the condition that they pay 
 Father Oberholzer $200 for Masses for the repose 
 of that relative's soul. On the death of one of 
 the couple the survivor was to succeed. The 
 years rolled on. Andrew Kolb died and his wife 
 is now in possession of the property, but the $200 
 were never paid. Father Oberholzer began to be 
 anxious for the legacy, and one day called upon 
 Judge Werner to ask his advice. He was informed 
 that his church was clearly entitled to the legacy 
 and, the condition remaining unfulfilled, there 
 was serious doubt whether the Kolbs ever acquired 
 legal title to their property. The papers were 
 drawn for the commencement of an action to en- 
 force payment, and Father Oberholzer came in to 
 sign them when Judge Werner, as an afterthought, 
 asked causually if the Masses had in fact been 
 said. Father Oberholzer replied that, of course, 
 they had not. He had not proposed to say them 
 in advance of receipts of the legacy. He was 
 advised that he had better say the Masses with as 
 much expedition as possible before signing the 
 
56 AMERICA OR ROME, WHICH? 
 
 complaint, and that the bringing of the suit would 
 have to wait a day or so. 
 
 The Masses were said and then the plaintiff re- 
 turned and the action was brought in due form. 
 It now appears that the excuse of the defendants 
 for the apparent disregard of the expressed desire 
 of their benefactress, which was made a condition 
 precedent to their legacy, is that shortly before 
 her death, she had transferred her membership to 
 another church, and that, following the spirit 
 rather than the letter of her bequest, they some 
 years ago paid the money to another church for the 
 service which had just been performed by Father 
 Oberholzer. While morally, this may be all 
 right, it is believed the first will not constitute a 
 legal defense. (Rochester, N. Y., Post-Express^ 
 December 24, 1894). 
 
 THE CONFESSIONAL. 
 
 I believe the reason for all of this corruption in 
 the Catholic Church flows from auricular confes- 
 sion. The confession box is a sink of iniquity, 
 and can not be reformed. It is essentially vicious 
 and alike drags down priest and people to infamy. 
 It corrupts the priest and pours the foulest sug- 
 , gestions into the minds of the purest women. I 
 can not degrade these pages by even printing the 
 questions, taken from the pages of Liguori and 
 
ROME AND MORALS. 57 
 
 Dens, asked of women in the confessional. I 
 will, however, give what Roman Catholic author- 
 ities declare is the effect of the confessional. 
 
 Alphonsus Mary de Liguori was canonized bj 
 the pope in 1839. Before he was made a saint 
 his works were "rigorously examined" by the 
 Sacred Congregation at Home, which declared 
 "in all his works, whether printed or inedited, 
 there was not a word worthy of censure." Yet 
 these books are too vile to be read by men or 
 'devils. In 1871 Pius IX. raised him to the high 
 -dignity of a "Doctor of the whole Church." 
 
 Of the confessional, Liguori is compelled to 
 admit: "It grieves me much concerning this 
 matter (the confessional), which contains so much 
 :filthiness, as by its very name will disturb pure 
 minds, to give a longer dissertation; but oh! that 
 this subject were not so frequent as it is in con- 
 fessions, that it would not behoove the confessor 
 altogether to be fully, but very briefly instructed. " 
 (Liguori, vol. 6, p. 303). . . . "With re- 
 luctance we enter upon the consideration of this 
 -matter (auricular confession), the very name of 
 which alone pollutes the minds of men," (Yol. 
 •2, p. 206). . . . "And, indeed, oh! how 
 many priests, who before were innocent, and on 
 account of similar attractions (in the confessional) 
 Lave lost both, God and their soul. Oh! what 
 
58 AMERICA OR ROME, WHICH? 
 
 misery it is to observe so many confessors, who 
 spend a large portion of the day in hearing the 
 confessions of certain religious women, who are 
 commonly called Bizocas. Oh! how many con- 
 fessors have lost their own souls and those of 
 their penitents." (Yol. 8, p. 77). 
 
 Four Roman Catholic bishops of Ireland, Mur- 
 ray, Keating, Doyle and Kinsilla, wrote, in 1831, 
 a book in which they admitted: "It must be 
 considered how great is the burden and danger of 
 those who undertake so formidable an office, since 
 experience proves that this remedy (the confes- 
 sional box) so salutary to the fallen, is sometimes 
 perverted by the ignorance and negligence of 
 confessors, that this fountain of grace is turned 
 into an occasion of perdition. We fear that there is 
 no time in which the melancholy saying of St. 
 Thomas'of Yillanova is not fulfilled in some con- 
 fessors, 'that they send themselves and sinners 
 down careless into hell.' " 
 
 Garcia, a Jesuit priest, declared: "A woman 
 of thirty-three years of age came to confess to 
 me and told me that from sixteen years of age 
 until twenty-four she had committed all sorts of 
 lewdness with ecclesiastical persons only, having 
 in every convent a friar, who, under the name of 
 cousin, used to visit her." 
 
 But I forbear. These things are so vile that I 
 
ROME AND MORALS. 59' 
 
 will not further press this subject. The effect of 
 the confessional is always to lower the moral tone. 
 I think I have clearly showed, in this chapter, 
 that the tendency of the Catholic Church is toward 
 an overthrow of morals, and that, therefore, it is 
 dangerous to the well-being of the State. 
 
«0 AMERICA OR ROME, WHICH? 
 
 CHAPTER III. 
 
 THE ATTITUDE OF ROME TOWARD CIVIL LIBERTY. 
 
 ROME claims the right, and acts upon that 
 claim, to control all civil governments. 
 She is not content with performing spiritual func- 
 tions, but she declares that her prerogatives ex- 
 tend to all civil affairs. A man who is a true 
 Homan Catholic can not be a true American citi- 
 zen. Any man who believes fully the doctrines 
 of Rome is a traitor to the American government. 
 I do not believe that all American Catholics are 
 traitors. I believe that on the drumbeat that 
 many of them would stand for our liberties. 
 They would not do this because they were Catho- 
 lics, but because they are patriots in spite of 
 Catholicism. This has been the history of Catholi- 
 cism. That the Catholic hierarchy is opposed to 
 our government will appear in many ways: 
 
 1. This has been the opinion of many of our 
 great statesmen. They had every opportunity to 
 observe and they could not be mistaken. I have 
 the space and will give the opinions of a few men 
 who were not fanatics. They were the defenders 
 of our liberties, and were our bravest men. Their 
 testimony will stand. 
 
ROME AND CIVIL LIBERTY. 61 
 
 Lafayette, who was born a Romanist, says: 
 ''If the liberties of the American people are ever 
 destroyed, they will fall by the hands of the 
 Romish clergy." (From the title page of the 
 "Confession of a French Catholic Priest"). 
 
 Washington said: "Against the insidious wiles 
 of foreign influence (I conjure you to believe me, 
 fellow-citizens) the jealousy of a free people 
 ought to be constantly awake, since history and 
 experience prove that foreign influence is one of 
 the most baneful foes of republican government." 
 
 Thomas Jefferson said: "1 can scarcely with- 
 hold myself from joining in the wish of Silas 
 Deane, that there was an ocean of fire between 
 this and the old world." 
 
 Daniel Webster said: "There is an imperative 
 necessity for reforming the naturalization laws. 
 I will go as far as the farthest in this matter." 
 
 2. We are led to doubt Rome because she has 
 been the dangerous foe to liberty in every coun- 
 try. She has been true to no government and to 
 no nation. I shall quote from a few great states- 
 men. 
 
 Gladstone, the grand old man, says: "The 
 pope demands for himself the right to determine 
 the province of his own rights, and has so defined 
 it in formal documents as to warrant any and 
 every invasion of the civil sphere; and that this 
 
62 
 
 AMERICA OR ROME, WHICH? 
 
 WILLIAM E. GLADSTONE 
 
ROME AND CIVIL LIBERTY. 63 
 
 new version of the p;:inciples of the Papal Church 
 inexorably binds its members to the admission of 
 these exorbitant claims, without any refuge or 
 reservation on behalf of their duty to the crown." 
 (Vatican Decrees, p. 31). He adds: "That 
 Rome requires a convert who joins her to forfeit 
 his moral and mental freedom, and to place his 
 loyalty and civil duty at the mercy of another." 
 (Yatican Decrees, Third Proposition). 
 
 John Milton said: "Popery is a double thing 
 to deal with, and claims a two-fold power — ecclesi- 
 astical and political; both usurped, and the one 
 supporting the other." 
 
 Bismarck says: "This pope, this foreigner, 
 this Italian, is more powerful in this country than 
 any other person, not excepting the king. And 
 now please to consider what this foreigner has 
 announced as the programme by which he rules 
 Prussia and elsewhere. He begins by taking to 
 himself the right to define how far his authority 
 extends; and this pope, who would employ fire 
 and sword against us if he had the power to do 
 so, who would confiscate our property and not 
 spare our lives, expects us to allow him full, un- 
 controlled sway." 
 
 Castelar, the great Spanish statesman, says: 
 "There is not a single progressive principle which 
 has not been cursed by the Catholic Church. 
 
64 AMERICA OR ROME, WHICH? 
 
 This is true of England and Germany, as well as. 
 of Catholic countries. The Church cursed the 
 French Revolution, the Belgium Constitution and 
 the Italian independence. Nevertheless, all these 
 principles have unrolled themselves in spite of it. 
 ■Not a constitution has been born, not a single 
 progress made, not a solitary reform effected, 
 which has not been under the terrible anathemas 
 of the Church. " 
 
 Gen. Grant, in 1876, speaking before the Army 
 of the Tennessee, said: "If we are to have an- 
 other contest in the near future of our national 
 existence, I predict that the dividing line will not 
 be Mason and Dixon's, but it will be between 
 patriotism and intelligence on one side and super- 
 stition, ambition and ignorance on the other. 
 Let us all labor for the security of free thought, 
 free speech, free press and pure morals; unfet- 
 tered religious sentiments and equal rights and 
 privileges for all men, irrespective of nationality^ 
 color or religion. ' ' (Romanism and the Republic). 
 
 Abraham Lincoln said: "As long as God 
 gives me a heart to feel, a brain to think, or a 
 hand to execute my will, I devote it against that 
 power which has attempted to use the machinery 
 of the courts to destroy the rights and character 
 of an American citizen. But there is a thing 
 whichvis very certain; it is, that if the American 
 
ROME AND CIVIL LIBERTY. 65 
 
 people could learn what I know of the fierce 
 hatred of the generality of the priests of Rome 
 against our institutions, our schools, our most 
 sacred rights, and our so dearly bought liberties,, 
 they would drive them away, to-morrow, from 
 among us, or would shoot them as traitors. 
 . The history of the last thousand years 
 tells us that wherever the Church of Rome is not 
 a dagger to pierce the bosom of a free nation, she 
 is a stone to her neck, and a ball to her feet, to 
 paralyze her and prevent her advance in the ways 
 of civilization, science, intelligence, happiness and 
 liberty. ... I do not pretend to be a 
 prophet. But though not a prophet, 1 see a very 
 dark cloud on our horizon. And that dark cloud 
 is coming from Rome. It is filled with tears of 
 blood. It will rise and increase, till its flanks 
 will be torn by a flash of lightning, followed by 
 a fearful peal of thunder. Then a cyclone such 
 as the world has never seen will pass over this 
 country, spreading ruin and desolation from 
 north to south. After it is over, there will he 
 long days of peace and prosperity; for popery,, 
 with its Jesuits and merciless Inquisition, will 
 have been forever swept away from our country. 
 Neither I nor you, but our children, will see those 
 things." 
 
66 AMERICA OR ROME, WHICH? 
 
 THE JESUITS. 
 
 We have to do, almost entirely, in this country, 
 with the Jesuits, and they have been traitors to 
 every country that they have entered. They 
 have been banished as traitors from almost every 
 civilized land. To show something of their in- 
 famous history in this century I quote a para- 
 graph from George E. Steitz. He says: "As a 
 warning they were banished from St. Petersburg 
 and Moscow January 1, 1815. But they heeded 
 not the warning; on the contrary, they tried their 
 proselytizing talent on the Russian army, and 
 March 25, 1820, they were banished from the 
 country 'forever. ' Into Spain they were admitted 
 by Ferdinand YII., but when, in the civil war 
 which broke out after his death (1833), they- 
 sided with Don Carlos, their college at Madrid 
 was stormed by the people July 17, 1834, and 
 they were expelled by the regent. Queen Chris- 
 tiana, July 4, 1835. In Portugal they sided with 
 Don Miguel, and were expelled (May 24, 1834,) 
 by Dom Pedro. In France they never obtained 
 a legal position; but they were tolerated and even 
 favored by Louis XYIII. and Charles X. At 
 Lyons they founded a very flourishing college. 
 They made their influence strongly felt on the 
 whole middle stage of education — that is, the 
 
ROME AND CIVIL LIBERTY. 67 
 
 stage between the elementary and the scientific 
 education; and their number arose to four hun- 
 dred and thirtj-six, when the revolution of 1830 
 suddenly swept them out of the country." 
 (Schaff-Herzog Ency., vol 2, p. 1169). 
 
 I take the following table from the United 
 American^ Washington, D. C. It will show the 
 
 EXPULSION OF THE JESUITS. 
 
 Saragossa in 1555 
 
 La Palintine in 1558 
 
 Vienna in 1566 
 
 Avignon in 1570 
 
 Antwerp, from Portugal and Segovia in 1578 
 
 England in 1578 
 
 England, again in 1581 
 
 England, again in 1586 
 
 Japan in 1587 
 
 Hungary and Transylvania in 1588 
 
 Bordeaux in 1 589 
 
 France in 1594 
 
 Holland in 1596 
 
 Toulon and Berne in '^ 1597 
 
 England, by Queen Elizabeth in 1602 
 
 England , again in 1604 
 
 Denmark, Thorn and Venice in , 1606 
 
 Venice, again in 1612 
 
 Japan, again in 1613 
 
 Bohemia in 1618 
 
 Moravia in 1619 
 
 Naples and the Netherlands in 1622 
 
 China and India in 1623 
 
 Malta in 1634 
 
 Russia in 1723 
 
 Savoy in 1729 
 
 Paraguay in 1733 
 
68 AMERICA OR ROME, WHICH? 
 
 Portugal, again in 1759 
 
 France, again in 1764 
 
 Spain and the two Sicilies in 1767 
 
 Duchy of Parma and Malta in 1768 
 
 Christendom (by bull of Pope Clement XIV.) 1773 
 
 Russia, again in 1776 
 
 France, again in 1804 
 
 Swiss Cantons in 1804 
 
 France, again in 1806 
 
 Naples in : 1810 
 
 Moscow, St. Petersburg and Soleure in 1816 
 
 Belgium in 1818 
 
 Brest (by its inhabitants) in October 1819 
 
 Russia, forever, March 20 1820 
 
 Spain, again in 1 820 
 
 The Cathedral at Rouen, by the people, in 1825 
 
 The Public and Private Schools in Belgium 1826 
 
 Eight Colleges in France, June 16 1828 
 
 Great Britain and Ireland, April 13 1829 
 
 France, again in ] 831 
 
 Saxony, in September 1831 
 
 Portugal, again in May 1834 
 
 Spain, again in July 1835 
 
 Rheims (by its inhabitants) December 1838 
 
 Lucerne in 1842 
 
 Lucerne, again and forever, February 1845 
 
 France, again in 1845 
 
 Switzerland, September 6 1847 
 
 Sardinia, March 2; Naples, March 11; Papal States, 
 March 29; Linz, April 10; Vienna, April 16; 
 Styria and Arch Duchy of Austria, May 8; 
 Austrian Empire, May 8; Galicia, in July; Sar- 
 dinia, again July 19; Sicily, June 20 1848 
 
 Paraguay, again June 28 , 1858 
 
 Italian States in 1859 
 
 Sicily, again in 1860 
 
 Brazil, by constitutional limitations, in 1889 
 
 Mexico in 1867, 1885 and 1893 
 
 Germany, July 4 1892 
 
ROME AND CIVIL LIBERTY. 69 
 
 And yet these are the people who are trying to 
 control our politics and to direct the destinies of 
 this republic. 
 
 3. Eomanism is opposed to the Constitution of 
 the United States. The Constitution of the United 
 States says: "This Constitution and the laws of 
 the United States which shall be made in pursuance 
 thereof . . . shall be the supreme law of 
 the land." (Art. YI., sec. 2). The teachings of 
 the pope is contrary to this. Kead over the 
 declarations of our Constitution given above and 
 then read the words of Rome below and you will 
 be fully convinced. 
 
 Archbishop Manning says: "Moreover, the 
 right of deposing kings is inherent in the Su- 
 preme Sovereignty which popes as vicegerents of 
 Christ exercise over all Christian nations." (Es- 
 says on Religion and Literature, p. 416, A. D. 1876). 
 
 Bishop Gilmour, Cleveland, O., says in his 
 Lenten Letter, March, 1873: "Nationalities must 
 be subordinate to religion. We must learn that 
 we are Catholics first and citizens next." 
 
 Brownson says: "It is the intention of the pope 
 to possess this country undoubtedly. In this' in- 
 tention he is aided by the Jesuits and all the 
 Catholic priests and prelates undoubtedly, if they 
 are faithful to their religion." (Brownson, Q\iar- 
 terly Heview^ April, 1845). 
 
TO AMERICA OR ROME, WHICH? 
 
 The Catholic World says: ''We do not accept 
 this government, or hold it to be any government 
 at all, or as capable of performing any of the 
 proper functions of government. If the Ameri- 
 can government is to be sustained and preserved 
 at all, it must be by the rejection of the princi- 
 ples of the Reformation (that is, the government 
 by the people) and the acceptance of the Catholic 
 principle, which is the government of the pope." 
 
 The Canon Law, the undisputed, fundamental 
 code of Romanism, is utterly incompatible with 
 the Constitution and laws of our republic, as wit- 
 ness the following leading provisions, gleaned 
 therefrom by Dr. G. F. Yon Schulte, Professor 
 of Canonical Law at Prague, viz. : 
 
 "I. All human power is from evil, and must 
 therefore be standing under the pope. 
 
 "II. The temporal powers must act, uncon- 
 ditionally, in accordance with the orders of the 
 spiritual. 
 
 "III. The Church is empowered to grant, or to 
 take away, any temporal possession. 
 
 "lY. The pope has the right to give countries 
 and nations which are non-Catholic to Catholic 
 regents, who can reduce them to slavery. 
 
 "Y. The pope can make slaves of those Chris- 
 tian subjects whose prince or ruling power is in- 
 terdicted by the pope. 
 
ROME AND CIVIL LIBERTY. 71 
 
 "YI. The laws of the Church concerning the 
 liberty of the papal power, are based upon divine 
 inspiration. 
 
 ' 'YII. The Church has the right to practice the 
 unconditional censure of books. 
 
 "YIII. The pope has the right to annul State 
 laws, treaties, constitutions, etc., to absolve from 
 obedience thereto, as soon as they seem detri- 
 mental to the rights of the Church or those of 
 the clergy." 
 
 Father Menard, in St. Joachim's Church, in 
 Detroit, Sunday, November 6, 1892, said: "When 
 the Church needed armed men to enlist as Crusa- 
 ders, the young men of the Church shouldered 
 the musket and saber, and obeyed the orders of 
 the Church. When the Church wanted to get rid 
 of the Saracens, the faithful arose en masse and 
 exterminated them. The Church may have to call 
 on you to defend her rights in this country, and I 
 know our young men will obey the Church again 
 and take up arms to exterminate the enemies of 
 the Church." {Detroit Journal, Nov. 7, 1892). 
 
 W. F. Markoe, Secretary of the Catholic Truth 
 Society, said, at the World's Columbian Catholic 
 Congress: ' 'The American State recognizes only 
 the Catholic religion. ... A nation whose 
 mottoes are ' In God we trust ' and 'E pluribus 
 nnum,' must soon recognize the necessity of 
 
72 AMERICA OR ROME, WHICH? 
 
 unitj in religion, and when that day comes 
 Catholicity will dawn like a new revelation on 
 the American mind." 
 
 Archbishop Katzer, Milwaukee, September, 
 1891, said in the Buffalo Convention: "Brethren, 
 before I am a German, before I am an American, 
 I am a Catholic." 
 
 The biographer of SatoUi, recently said in 
 Munsey^s Magazine: "What Rome has done for 
 other countries, she will do for the United 
 States. Pope Leo rendered important services to 
 the French Kepublic in two recent crises — so im- 
 portant in the opinion of Chas. A. Dana that 
 without it the republic would not have weathered 
 the storm. It may yet appear that in the appoint- 
 ment of Satolli to the American mission, he did 
 the people's cause another notable service." 
 
 The bull Unam Sanctavi of Boniface YIII., 
 which is also a part of the Canon Law, and re- 
 garded as an "Article of Faith," says: "It is 
 necessary that one sword should be under an- 
 other, and that the temporal authority should be 
 subject to the spiritual power. And thus the 
 prophecy of Jeremiah is fulfilled in the Church 
 and the ecclesiastical power, 'Behold I have set 
 thee over the kingdoms, to root out, and to pull 
 down, and to destroy, and to throw down, to 
 build and to plant.' Therefore, if the earthly 
 
ROME AND CIVIL LIBERTY. 73 
 
 power go astray, it must be judged by the spirit- 
 ual power; but if the spiritual power go astray, it 
 must be judged by God alone. Moreover, we 
 declare, say, define and pronounce it to be alto- 
 gether necessary to salvation that every human 
 creature should be subject to the Roman Pontiff." 
 (Corpus Juris Canonica, Leipsic ed., 1839, tom. 
 ii., p. ^1159). 
 
 December 8, 1864, Pius IX. said: ''It is an 
 -error to hold that, in the case of conflicting laws 
 between the two powers, the civil law ought to 
 prevail." 
 
 Leo XIII., in an encyclical, January 10, 1890, 
 says: "It is wrong to break the law of Jesus 
 Christ (the law of the pope meaning) in order to 
 obey the magistrate, or under pretense of civil 
 rights to transgress the laws of the church." 
 Again he says on page 1 of the same encyclical: 
 "But if the laws of the State are openly at vari- 
 ance with the laws of God, if they inflict injury 
 upon the Church ... or set at naught the 
 authority of Jesus Christ, which is vested in the 
 Supreme Pontiff, then indeed it becomes a duty 
 to resist them, a sin to render obedience." 
 
 That leading Catholics do not regard the Con- 
 stitution of the United States as supreme, and 
 that the law of the pope is supreme, is clear from 
 the language of Yicar General Preston. He said 
 
74 AMERICA OR ROME, WHICH? 
 
 in a sermon in New York, January 1, 1888: 
 "Every word that Leo speaks from bis high chair 
 is the voice of the Holy Ghost and must be 
 obeyed. To every Catholic heart comes no 
 thought but obedience. It is said that politics is 
 not within the province of the Church, and that 
 the Church has jurisdiction only in matters of 
 faith. You say: 'I will receive my faith from the 
 pontiff, but I will not receive my politics from 
 him. ' This assertion is unloyal and untruthful. 
 You must not think as you choose;, 
 you must think as Catholics. The man who says, 
 'I will take my faith from Peter, but I will not 
 take my politics from Peter,' is not a true Catho- 
 lic. The Church teaches that the supreme pontiff 
 must be obeyed, because he is the vicar of the 
 Lord. Christ speaks through him." 
 
 That the pope does not recognize the supreme 
 authority of our laws is made plain from the in- 
 structions he gave the "American Pope." When 
 Leo XIII. sent Satolli to the United States he 
 issued an encyclical letter, bearing date January 
 24, 1892. In that letter he says: "We com- 
 mand all whom it concerns to recognize in you 
 (Francisco Satolli), as apostolic delegate, the su- 
 preme power of the delegating pontiff; we com- 
 mand that they give you aid, concurrence and 
 obedience in all things; that they receive with 
 
ROME AND CIVIL LIBERTY. 75 
 
 reverence 3^our salutary admonitions and orders. 
 Whatever sentence or penalty you shall duly de- 
 clare or inflict against those who oppose our 
 authority, we will ratify, and with the authority 
 given us by the Lord, will cause to be observed 
 inviolably until condign satisfaction be made, 
 notwithstanding constitutions and apostolic ordi- 
 nances, or others to the contrary." 
 
 One of the latest encyclicals of Pope Leo XIIL 
 bears date January 5, 1895. He complains that 
 the Church and State are divorced. I quote a 
 portion of the encyclical from the Catholic Tvmes^ 
 of Philadelphia, February 2, 1895, as follows: 
 "The main factor, no doubt, in bringing things, 
 into this happy state were the ordinances and de- 
 crees of your synods, especially of those which in 
 more recent times were convened and confirmed 
 by the authority of the Apostolic See. But, 
 moreover (a fact which gives pleasure to acknowl- 
 edge), thanks are due to the equity of the laws 
 which obtain in America and to the customs of 
 the well ordered republic. For the Church among 
 you, unopposed by the Constitution and govern- 
 ment of your nation, fettered by no hostile legis- 
 lation, protected against violence by the common 
 laws of and the impartiality of the tribunals, is 
 free to live and act without hindrance. 
 
 "Yet, though all this is true, it would be very 
 
76 AMERICA OR ROME, WHICH? 
 
 erroneous to draw the conclusion that in America 
 is to be sought the best desirable status of the 
 Church, or that it would be universally lawful or 
 expedient for State and Church to be, as in 
 America, dissevered and divorced. The fact that 
 Catholicity with you is in good condition, nay, 
 as even enjoying a prosperous growth, is by all 
 means to be attributed to the fecundity with which 
 God has endowed His Church, in virtue of which, 
 unless men or circumstances interfere, she spon- 
 taneously expands and propagates herself, but 
 she would bring forth more abundant fruits if, in 
 addition to liberty, she enjoyed the favor of the 
 laws and the patronage of the public authority." 
 
 NO OATHS BINDING. 
 
 The law demands that an alien who comes to 
 this country, and seeks citizenship, must make an 
 oath of allegiance to the United States govern- 
 ment. The Revised Statutes of the United States 
 say: "The alien seeking citizenship must make 
 an oath to renounce forever all allegiance and 
 :fidelity to any foreign prince, potentate. State or 
 sovereignty, in particular that to which he has 
 been subject. ' ' But Rome declares this oath is not 
 binding if it is contrary to her claims. That 
 Catholicism claims that oaths are not always 
 binding can be proved from many sources. 
 
ROME AND CIVIL LIBERTY. TT 
 
 The following is a portion of the Canon Law 
 of Rome: "No oaths are to be kept if they are 
 against the interests of the Church of Rome." 
 (Corpus Jm'is Canonici, Leipsic edition, 1839, 
 torn, ii., p. 1159). And, again: "Oaths which 
 are against the Church of Rome are not to be 
 called oaths, but perjuries." (Ibid, p. 358). 
 
 Bishop English, Charleston, S. C, in explain- 
 ing and defending these Canons, says: "These 
 are the principles which I have been taught from 
 Roman Catholic authors, by Roman Catholic 
 professors; they are the principles which I find 
 recognized in all enactments and interpretations 
 of Councils in the Roman Catholic Church, irom 
 the Council of Jerusalem, held by the apostles, 
 down to the present day." (Letters Concerning 
 the Roman Chancery, p. 158). 
 
 Cardinal Manning put his imprimatur upon 
 these words of the Rev. F. X. Schouppe: "The 
 civil laws are binding on the conscience only so 
 long as they are comformable to the rights of the 
 Catholic Church." 
 
 The Roman Catholic Profession of Faith ap- 
 proved by the Council which met in Baltimore in 
 1884, contains the following oath of allegiance 
 to the pope: "And I pledge and swear true 
 obedience to the Roman Pontiff, vicar of Jesus 
 Christ, the successor of the blessed Peter, prince 
 
78 AMERICA OR ROME, WHICH? 
 
 of the apostles." (Acta et Decreta Concilii, 
 Baltimorensis III., p. liii., Baltimore, 1886). 
 
 Liguori, the great Roman Catholic authority, 
 in his treatise on oaths (Question 4), asks if it is 
 allowable to use ambiguity, or equivocal words, 
 to deceive, etc., and answers in these words, as 
 translated from the Latin: "It is certain, and 
 the opinion of all theologians, that for good rea- 
 sons one may be permitted to use equivocations 
 and to maintain them by oath; and, by 'good 
 reasons,' we mean all that can do any good to 
 the body or the soul." 
 
 Sanchez, a very renowned author, in his work 
 on "Morality and Precepts of the Decalogue" 
 (Op. Moral. Precept. Decal., part 2, book 3, 
 ■chap. 6, No. 13), thus decides: "It is lawful to 
 use ambiguous terms to give the impression a 
 different sense from that which you understood 
 yourself. A person may take an oath that he has 
 not done such a thing, though in fact he has, by 
 saying to himself, it was not done on a specified 
 day, or before he was born, or by concealing any 
 other similar circumstance, which gives another 
 meaning to it. This is extremely convenient, 
 and is always very just, when necessary to your 
 health, honor or prosperity." "A man who 
 makes, whether sincerely or in dissimulation, a 
 contract of marriage, is dispensed by any motive 
 
ROME AND CIVIL LIBERTY. 79 
 
 from accomplishing bis purpose. " And again, on 
 page 30: "So often as it is lawful in our own 
 defense to use equivocations, they may be used; 
 though he who examines us do press us to answer 
 him without making use of this very equivoca- 
 tion." 
 
 St. Thomas Aquinas says: "As for an oath 
 made for a good and legitimate object, it seems 
 that there should be no power capable of annul- 
 ling it. However, when it is for the good of the 
 public, a matter which comes under the imme- 
 diate jurisdiction of the pope, who has the su- 
 preme power over the Church, the pope has the 
 full power to release from that oath." (St. 
 Thomas, Quest. 89, Art. 9, Yol. lY). 
 
 The Council of Constance, held in 1414, de- 
 clared that "any person who has promised security 
 to heretics shall not be obliged to keep his prom- 
 ise, by whatever he may be engaged." 
 
 It is in consequence of that principle that no 
 faith must be kept with heretics; that John Huss 
 was publicly burned on the scaffold, the 6th of 
 July, 1415, in the city of Constance, though he 
 had a safe passport from the emperor. 
 
 Dens, another high authority in the Church of 
 Rome, says: "It has undoubtedly become the 
 settled law of the Roman Church that the pope 
 may dispense with any promissory oath, by with- 
 
80 AMERICA OR ROME, WHICH? 
 
 drawing the promise or prohibiting its perform- 
 ance." (Papacy and Civil Power, note to page 
 560). 
 
 The Lateran Council — infallible, like the pope 
 — has said: "They are not to be called oaths, 
 but rather perjury, which are in opposition to the 
 welfare of the Church and the enactment of the 
 Holy Fathers." 
 
 POLITICS. 
 
 4. The Catholics in this country are exhorted 
 by their leaders to take an active part in politics, 
 and their undoubted aim is to make this a Cath- 
 olic country. My contention is not that Catholics 
 worship God according to the dictates of their 
 own consciences; I am glad that our Constitution 
 and laws accord this privilege to every man. But 
 my complaint is that they constantly thrust their 
 religion into politics. They are scheming to con- 
 trol the destinies of this country in the interest 
 of the Catholic Church. I think a man should 
 be elected to office because he is competent and 
 honest; Rome thinks he should be elected to office 
 because he is a Catholic and can subserve the in- 
 terests of that corrupt church. 
 
 That Catholics, as Catholics, take part in elec- 
 tions, can be proved by almost every municipal. 
 State and national election which takes place in this 
 
ROME AND CIVIL LIBERTY. 81 
 
 Nation. This is so patent that further proof is 
 not required; but, as I have Catholic testimony 
 at hand, I will submit some of it. 
 
 In an encyclical letter of November 7, 188 5^ 
 Leo XIII. , as reported by cable to the New York 
 Herold^ said: "We exhort all Catholics to devote 
 careful attention to public matters, and take part 
 in all municipal affairs and elections, and all pub- 
 lic services, meetings and gatherings. All Cath- 
 olics must make themselves felt as active elements 
 in daily political life in countries where they live. 
 All Catholics should exert their power to cause 
 the constitutions of States to be modeled on the 
 principles of the true Church." "If the Cath- 
 olics are idle," says the same pope, "the reins 
 of power will easily be gained by persons whose 
 opinions can surely afford little prospect of wel- 
 fare. Hence Catholics have just reasons to enter 
 into political life; . . . having in mind the 
 purpose of introducing the wholesome life blood 
 of Catholic wisdom and virtue into the whole 
 system of the State. All Catholics who are 
 worthy of the name must . . . work to the 
 end that every State be made comformable to the 
 Christiaa model we have described." (Muller, in 
 Roman Catholic Catechism, No. lY., pp. 250' 
 to 252). 
 
 Dr. BrownsQn declares: "Undoubtedly it is 
 
82 AMERICA OR ROME, WHICH? 
 
 the intention of the pope to possess this country. 
 In this intention he is aided by the Jesuits and all 
 the Catholic prelates and priests." {^Catholic 
 Review^ July, 1864). 
 
 Father Hecker, in his last work, 1887, says: 
 "The Catholics will out number, before the close 
 of this century, all other believers in Christianity 
 put together in this republic." 
 
 The St. Louis Globe says: "It is the duty of 
 every Catholic to vote for the Catholic candidate 
 — Catholics must use the ballot to promote the 
 cause of the Church." 
 
 The Catholic World of New York says: "The 
 Catholic Church numbers one-third of the popu- 
 lation, and if its membership shall increase for 
 the next thirty years as it has in the thirty years 
 past, in 1900 Rome will have a majority and pos- 
 sess this country and keep it. There is ere long" 
 to be a State religion in this country and that 
 religion is to be Roman Catholic. The Roman 
 Catholic is to wield his vote for the purpose of 
 securing Catholic ascendency in this country." 
 
 In reply to McGee, editor of Freeman^s Jour- 
 ■nal^ the bishops and priests said: "We are de- 
 termined, like you, to take possession of the 
 United States and rule them. Let us then mul- 
 tiply our votes; let us call our poor but faithful 
 Irish Cathoilics from every corner of the world 
 
ROME AND CIVIL LIBERTY. 83 
 
 and gather tliem unto the very hearts of those 
 proud citadels which the Yankees are so rapidly 
 building up." 
 
 That the Koman Catholics are in politics is 
 patent to every one who visits Washington. 
 Rome is strongly intrenched in our capital city. 
 I give a portion of a very interesting letter from 
 Dr. Scott F. Hershey. He speaks with the au- 
 thority of one who knows. He says: "The 
 custom of nuns going, at regular intervals, 
 through the departments and coercing money 
 from the clerks is an infamous political iniquity. 
 In the Pension Bureau this semi-monthly visita- 
 tion is an arrant outrage. The Commissioner, 
 First Assistant and the Chairman of the House 
 Committee on Pensions are Roman Catholics, and 
 the whole management of the Bureau is under 
 direction of these three. The Roman Church 
 worked to accomplish this. Such combinations 
 are not accidental. A friend of mine a little 
 while ago stood quietly by and witnessed the 
 semi-monthly pay of the clerks. The procession 
 of clerks, after receiving their pay, had to pass 
 between two nuns, each holding a box, and nearly 
 all paid the price necessary to keep them in office. 
 It took two hours and a half for the more than 
 two thousand clerks to pass these agents of the 
 priesthood and pay over their money. And this 
 
84 AMERICA OR ROME, WHICH? 
 
 in a great government building! Are we free, or 
 are we the slaves of a lustful, mediaeval ecclesiasti- 
 cal institution? Upon demands which were made, 
 one of the Cabinet has stopped this collection of 
 a tax levied on government clerks by the Roman 
 Church. It made him mad, and he said all sorts of 
 ugly things, but he knew the evil he had counten- 
 anced was an outrage and he issued the order. 
 This demand should be made upon every depart- 
 ment. 
 
 "In a certain room in the printing office are 
 eleven clerks at one table, and eight of them are 
 Catholics. In this Bureau tickets for Catholic 
 fairs are sold from once to twice a week during 
 government hours. The Roman Catholics are 
 compelled to buy, and say they would lose their 
 places if they did not. In a room in one of the 
 departments six clerks were reduced in one day. 
 Strange to relate they were all six members of 
 the same Protestant church. Six others were 
 promoted to take their places, and five of them 
 were Roman Catholics. One day last fall twenty- 
 one promotions were made in the Bureau of En- 
 graving, and nineteen were Roman Catholics. 
 Such things do not occur by any rule of mere ac- 
 cident. I could continue such citations over 
 many pages. During the last fifteen years over 
 a quarter of a million dollars have been appro- 
 
ROME AND CIVIL LIBERTY. 85 
 
 priated by Congress to one of the Roman Cath- 
 olic institutions in this city." 
 
 TKAITOES. 
 
 5. Roman Catholics have been traitors to the 
 United States government. This was true in the 
 Mexican war. Col. Edwin Sherman gives this 
 account: "During the Mexican war there was 
 circulated among our army propositions to those 
 who were Roman Catholic soldiers to desert. 
 Those who belonged to the infantry, the cavalry, 
 the artillery, were to receive payment in lands 
 and money and everything else accordingly. One 
 man by the name of Riley deserted before hos- 
 tilities broke out, and others followed him. 
 Then, after the battle of Monterey, and after fif- 
 teen thousand men under an armistice were 
 allowed to pass out, carrying their arms with 
 them,, fifty of those Roman Catholic deserters led 
 the Mexican army out. It was with great diffi- 
 culty that our men could be prevented from shoot- 
 ing them, but the armistice had to be kept. 
 "When our division was called from Monterey, 
 and Taylor's line on the Rio Grande, to go to the 
 south from Yera Cruz to the City of Mexico, we 
 found ourselves confronted by deserters from our 
 own ranks — a complete battalion, known as the 
 Legion of San Patricio (St. Patrick) composed of 
 
86 AMERICA OR ROME, WHICH? 
 
 deserters from our army — and Riley, a Brigadier 
 General, commanding them. 
 
 "At that time the United States was appealed 
 to and they moved the batteries from their ships 
 of war and filled them with provisions for starv- 
 ing Ireland; and at this time, these men, deluded 
 by priests of their faith to violate their oaths, un- 
 gratefully, in our own clothing and with our 
 arms — at the battle of Cherubusco, near the City 
 of Mexico — turned upon their former comrades 
 and laid them low. It was impossible to esti- 
 mate the feeling of our men. At one time 
 muskets were thrown aside, and simply with the 
 bayonet alone in hand, we met the enemy and 
 captured over sixty of these deserters. There 
 came an armistice, and during that armistice they 
 were duly tried by court-martial, and, at Miscoac, 
 in the presence of both armies, we hung thirty- 
 two in good order." 
 
 The Roman Catholic authorities played traitor 
 to the government of the United States during 
 the civil war; and, if it should prove to their in- 
 terests, they will do it again. I adopt the words 
 of the Rev. I. J. Lansing, a reliable authority. 
 He says: "It is a matter of record in the War 
 and other departments at Washington that only 9 
 per cent, of the Irish ever enlisted in the Union 
 army and that soon after the letter of Pope Pius 
 
ROME AND CIVIL LIBERTY. 87 
 
 IX., dated at Rome, December 3, 1863, and ad- 
 dressed to Jefferson Davis, as 'Illustrious and 
 Honorable President,' was promulgated, more 
 than 71 per cent, of them, or 102,839 out of a 
 total of 144,221, deserted. And 'it is known 
 that when Gen. Meade, a Roman Catholic, was 
 to order the pursuit of Lee, after the battle of 
 Gettysburg, a stranger came in haste to Meade's 
 headquarters, and that stranger (said Mr. Lin- 
 coln) was a distinguished Jesuit. After ten 
 minutes' conversation with that stranger, Meade 
 made such arrangements for the pursuit of the 
 enemy that he escaped almost untouched, with 
 the loss of only two guns.' " (See "Washington 
 in the Lap of Rome," p. 125). 
 
 The following official figures are clipped from 
 the Toledo American: 
 
 WHO DID THE DESERTING? 
 
 In reply to the boast so freely made by Roman 
 Catholic editors and orators that the Irish fought 
 the battles of the civil war and saved the nation, 
 the following document, received from the Pen- 
 sion Department at Washington, is here given: 
 
 Whole number of troops engaged in the war. . . . 2,128,200 
 
 Natives of the United States 1,625,267 
 
 Germans. . . .* 180,817 
 
 Irishmen 144,221 
 
 British (other than Irish) 90,040 
 
 Other foreigners 87,855 
 
88 AMERICA OR ROME, WHICH? 
 
 The desertions were as follows: 
 
 Natives of the United States 5 per cent. 
 
 Germans 10 per cent. 
 
 Irish Catholics 72 per cent. 
 
 British (other than Irish) 7 per cent. 
 
 Other foreigners 7 per cent. 
 
 "In other words, of the 144,000 Irishmen that 
 enlisted, 104,000 deserted; and it is reliably 
 stated that most of these desertions occurred after 
 the recognition of the Confederacy by the pope. 
 It is also a fact that, of the 5 per cent, of native 
 Americans rated as deserters, 45 per cent, of the 
 5 per cent, were Roman Catholics." 
 
 President Lincoln sent Archbishop Hughes to 
 Rome as his trusted agent and the Archbishop ac- 
 cepted the trust and then betrayed him. "I 
 have," said President Lincoln, "the proof that 
 Archbishop Hughes, whom I had sent to Rome 
 that he might induce the pope to urge the Roman 
 Catholics of the North, at least to be true to their 
 oaths of allegiance, and whom I thanked publicly 
 when under the impression that he had acted 
 honestly according to the promise he had given 
 me, is the very man who advised the pope to rec- 
 ognize the legitimacy of the Southern Confederacy, 
 and put the weight of his tiara in the balance 
 against us and in favor of our enemies. Such is 
 the perfidy of Jesuits. " And it is a significant fact 
 that every man connected with the assassination 
 of Abraham Lincoln was a Roman Catholic. 
 
ROME AND CIVIL LIBERTY. 
 
 89 
 
 
 ABRAHAM LINCOLN. 
 
90 AMERICA OR ROME, WHICH? 
 
 In marked contrast to the opinion and experi- 
 ence of Mr. Lincoln is the position of Mr. Cleve- 
 land. He has upon every occasion yielded to the 
 wishes of Rome and appointed her men to high 
 positions. One of the greatest ojffenses of that 
 official is an official letter he wrote to the pope. 
 The fathers of this republic did no such thing. 
 Mr. Cleveland's letter reads as follows: 
 
 "Rome, August 12. — The pope has received the 
 following letter from Cardinal Gibbons: 
 
 "Executive Mansion, Washington, D. C, June 
 9, 1893. — To His Eminence^ Cardinal Gihhons — 
 Your Eminence: Please permit me to transmit 
 through you to his Holiness, Leo XIII. , my sin- 
 cere congratulation on the golden jubilee of his. 
 episcopate. The pleasure attending this expres- 
 sion of my felicitations is much enhanced by the 
 remembrance that his Holiness has always mani- 
 fested a lively interest in the prosperity of the 
 United States and great admiration of our politi- 
 cal institutions. I am glad to believe that these 
 sentiments are the natural outgrowth of the Holy 
 Father's solicitude for the welfare and happiness 
 of the masses of humanity and his special sym- 
 pathy for every effort made to dignify simple 
 manhood and to promote the moral and social 
 elevation of those who toil. The kindness with 
 which his Holiness lately accepted a copy of the 
 
ROME AND CIVIL LIBERTY. 91 
 
 Constitution of the United States leads me to 
 suggest that, if it does not seem presumptuous, it 
 would please me exceedingly to place in his hand& 
 a book containing the official papers and docu- 
 ments written by me during my previous term in 
 oflSce. Yours very sincerely, 
 
 "Geovee Cleveland. 
 
 6. The oaths of the priesthood, and of the 
 Catholic societies, will show that they are not true 
 Americans. I give these oaths in full, for they 
 are of the utmost importance: 
 
 PEIEST'S OATH. 
 
 "I , now in the presence of Almighty 
 
 God, the blessed Yirgin Mary, the blessed 
 Michael the Archangel, the blessed St. John the 
 Baptist, the Holy Apostles St. Peter and St. Paul, 
 and the Saints and Sacred Host of Heaven, and 
 to you, my Lord, I do declare from my heart, 
 without mental reservation that the Pope is 
 Christ's Yicar General, and is the true and only 
 head of the Universal Church throughout the 
 earth, and that, by virtue of the keys of binding 
 and loosing given to his Holiness by Jesus Christ 
 he has power to depose heretical Kings, Princes, 
 States, Commonwealths and Governments, all 
 being illegal without his sacred confirmation, 
 and that they may be safely destroyed. There- 
 
•92 AMERICA OR ROME, WHICH? 
 
 fore, to the utmost of my power, I will defend 
 this doctrine and his Holiness' rights and cus- 
 toms against all usurpers of the Protestant au- 
 thority whatsoever, especially against the now 
 pretended authority and church in England and 
 all adherents, in regard that they be usurped and 
 heretical, opposing the Sacred Mother, the 
 Church of Rome. 
 
 "I do denounce and disown any allegiance as 
 due to any Protestant King, Prince or State, or 
 obedience to any of their inferior officers. I do 
 further declare the doctrine of the Church of 
 England, of the Calvinists, Huguenots and other 
 Protestants, to be damnable, and those to be 
 damned who will not forsake the same, 
 
 "1 do further declare that I will help, assist 
 and advise all or any of his Holiness' agents in 
 any place wherever I shall be, and to do my ut- 
 most to extirpate the Protestant doctrine and to 
 destroy all their pretended power regal or other- 
 wise. I do further promise and declare that not- 
 withstanding I may be permitted by dispensation 
 to assume any heretical religion (Protestant de- 
 nominations) for the propagation of the Mother 
 Church's interest, to keep secret and private all 
 her agents' counsels as they entrust me, and not 
 to divulge, directly or indirectly, by word, writing 
 or circumstance whatsoever, but to execute all 
 
ROME AND CIVIL LIBERTY. 95 
 
 wliich shall be proposed, given in charge or dis- 
 covered unto me by you, my most Reverend Lord 
 and Bishop. 
 
 ''All of which I, , swear by the 
 
 blessed Trinity and blessed Sacrament which I 
 am about to perform on my part to keep inviola- 
 bly, and do call on all the Heavenly and Glorious 
 Hosts of Heaven to witness my real intentions 
 to keep this my oath. 
 
 "In testimony whereof, I take this most holy 
 and blessed Sacrament of the Eucharist, and wit- 
 ness the same further with my consecrated hand, 
 and in the presence of my holy bishop and all 
 the priests who assist him in my ordination to 
 the priesthood." 
 
 THE bishop's oath. 
 
 "I, , elect to the diocese, from 
 
 henceforward will be faithful and obedient to St. 
 Peter and the Apostles and to the holy Roman 
 Church and to our lord, the holy Pope at Rome 
 and to his successors, canonically entering. I. 
 will neither advise, consent nor do anything that 
 they may lose life or member, or that their per- 
 sons may be seized, or hands in any wise be laid 
 upon them, or any injuries offered them under 
 any pretense whatsoever. The counsel with which 
 they shall intrust me by themselves, their mes- 
 
94 " AMERICA OR ROME, WHICH? 
 
 sages or letter, I will not knowingly reveal to 
 any to their prejudice. I will help them to de- 
 fend and keep the Koman papacy, and the royal- 
 ists of St. Peter against all men. The legate of 
 the Apostolic See, going and coming, I will hon- 
 orably treat and help in his necessities. The 
 rights, honors, privileges and authority of the 
 holy Roman Church, of our lord the Pope and 
 his aforesaid successors, I will endeavor to pre- 
 serve, defend, increase and advance. I will not 
 be in any council, action or treaty, in which shall 
 he plotted against our lord and Roman Church, 
 anything to the hurt or prejudice of their per- 
 sons, rights, honor, state or power, and, if I shall 
 know any such thing to be treated or agitated by 
 any whatsoever, I will hinder it to my utmost, 
 ^and as soon as I can, I will signify it to our said 
 lord. The ordinance and mandates of the pope, 
 I will observe with all my might and cause to be 
 observed by others. 
 
 "Heretics, schismatics and rebels to our said 
 lord or his successors, I will to my utmost perse- 
 cute and oppose. 
 
 "Hereticos, schismaticos et rebelles eldem 
 Domino nostro vel successoribus predictis pro- 
 porpos persequar et oppugnabo. 
 
 "I will come to a council when I am called, 
 visit the threshold of the apostles every three 
 
ROME AND CIVIL LIBERTY. 95 
 
 years and give an account to our lord of all my 
 pastoral office and of all things belonging to my 
 diocese to the discipline of my clergy and people. 
 I will in like manner humbly receive and dili- 
 gently execute the apostolic commands. If I am 
 detained by a lawful impediment, I will perform 
 the aforesaid by a member of my chapter or a 
 priest of my diocese, fully instructed in all things 
 above mentioned. The possessions belonging to 
 my table, I will neither sell nor otherwise alienate 
 without consulting the Roman Pontiff. So help 
 me God and these holy gospels of God." 
 Signature. 
 
 THE OATH OF A CARDINAL. 
 
 "I, , cardinal of the holy Roman 
 
 Church, do promise and swear that from this time 
 to the end of my life I will be faithful and obedi- 
 ent *unto St. Peter, the holy apostolic Roman 
 Church and our most holy lord, the Pope of Rome, 
 and his successors canonically and lawfully 
 elected; that I will give no advice, consent nor 
 assistance against the pontifical majesty and per- 
 son; that I will never, knowingly and advisedly, 
 to their injury or disgrace, make public the coun- 
 sels entrusted to me by themselves or by their 
 messengers or letters; also that I will give them 
 any assistance in retaining, defending and recov- 
 
96 AMERICA OR ROME, WHICH? 
 
 ering the Roman papacy and the regalia of Peter 
 with all my might and endeavor, so far as the 
 rights and privileges of my order will allow 
 it, and will defend all their honor and State, 
 and will defend with due form and honor the 
 legates and nuncios . of the Apostolic See in the 
 territories, churches, monasteries and other benef- 
 icent institutions committed to my keeping, and 
 I will cordially cooperate with them and aid 
 them in their coming, abiding and returning, and 
 that I will resist unto blood all persons ^li^tso- 
 ever who shall attempt anything against them. 
 That I will by every way and by every means 
 strive to preserve, augment and advance the 
 rights, honors, privileges and authority of the 
 holy Roman bishop, our lord, the pope, and his 
 before mentioned successors, and that at what- 
 ever time anything shall be decided to their preju- 
 dice which is out of my power to hinder, as soon 
 as I shall know that any steps or measures have 
 been taken in the matter, I will make it known 
 unto our lord, or to some other person by whose 
 means it may be brought to his knowledge. That 
 I will help and carry out, and cause others to 
 help and carry out, the rules of the holy father, 
 the decrees, ordinances, dispensations, reserva- 
 tions, provisions, apostolic mandates and con- 
 stitutions of the holy father, Sixtus, of happy 
 
ROME AND CIVIL LIBERTY. 97 
 
 memory, as to visiting the thresholds of the 
 apostles at certain prescribed times according to 
 the tenor of that which I have just read through. 
 That I will seek out and oppose, persecute and 
 fight against heretics, schismatics and all others 
 who oppose our lord, the Pope of Rome; and 
 this I will do with every possible effort. 
 This is signed and sent to the pope. 
 
 ?5 
 
 THE Jesuits' oath. 
 
 "I, , now, in the presence of Al- 
 mighty God, the blessed Yirgin Mary, the blessed 
 Michael the Archangel, the blessed St. John the 
 Baptist, the Holy Apostles St. Peter and St. Paul, 
 and the Saints and Sacred Hosts of Heaven, and 
 to you my ghostly father, the Superior General of 
 the Society of Jesus, founded by St. Ignatius 
 Loyola, in the pontificate of Paul III., and con- 
 tinued to the present, do, by the womb of the 
 Yirgin, the matrix of God, and the rod of Jesus; 
 Christ, declare and swear that His Holiness, the 
 pope, is Christ's vicegerent, and is the true and 
 the only head of the Catholic or Universal Church 
 throughout the earth; and that by virtue of the 
 binding and loosing given to his Holiness by my 
 Saviour, Jesus Christ, he hath power to depose 
 heretical Kings, Princes, States, Commonwealths 
 and Governments, all being illegal without his 
 
98 AMERICA OR ROME, WHICH? 
 
 sacred confirmation, and they may safely be de- 
 stroyed. Therefore, to the utmost of my power 
 I will defend this doctrine and his Holiness' right 
 and custom against ah usurpers of the heretical 
 or Protestant authority whatsoever, especially the 
 Lutheran Church of Germany, Holland, Den- 
 mark, Sweden and Norway, and the now pre- 
 tended authorities and churches of England and 
 Scotland, and branches of the same now estab- 
 lished in Ireland, and on the continent of America 
 and elsewhere, and all adherents in regard that 
 they be usurped and heretical, opposing the 
 Sacred Mother Church of Rome. 
 
 "I do now renounce and disown any allegiance 
 as due to any heretical King, Prince or State, 
 named Protestant or Liberal, or obedience to any 
 of their laws or magistrates or officers. 
 
 "I do further declare that the doctrine of the 
 churches of England and Scotland, and of Cal- 
 vinists. Huguenots, and others of the name of 
 Protestant or Liberal, to be damnable, and they 
 themselves to be damned who will not forsake 
 the same. 
 
 "I do further declare that I will help, assist 
 and advise all or any of his Holiness' agents, in 
 any place wherever I shall be, in Switzerland, 
 Germany, Holland, Denmark, Sweden, Norway, 
 England, Ireland or America, or in any other 
 
ROME AND CIVIL LIBERTY. &9 
 
 kingdom or territory I shall come to, and do my 
 utmost to extirpate the heretical Protestant or 
 Liberal doctrines, and to destroy all their pre- 
 tended powers, regal or otherwise. 
 
 "I do further promise and declare that, not- 
 withstanding I am dispensed with to assume any 
 religion heretical for the propagation of the Mother 
 Church's interest to keep secret and private all 
 her agents' councils from time to time, as they 
 intrust me, and not divulge, directly or indirectly, 
 by word, writing or circumstances, whatever, but 
 to execute all that shall be proposed, given in 
 charge, or discovered unto me, by you my ghostly 
 father, or any of this sacred covenant. 
 
 "I do further promise and declare that I will 
 have no opinion or will of my own, or any mental 
 reservation whatsoever, even as a corpse or ca- 
 daver (perinde ae cadaver), but will unhesitatingly 
 obey each and every command that I may receive 
 from my superiors in the militia of the pope and 
 of Jesus Christ. 
 
 "That I will go to any part of the world 
 whithersoever I may be sent, to the frozen regions 
 of the North, the burning sands of the desert of 
 Africa, or the jungles of India, to the centers of 
 civilization of Europe, or to the wild haunts of 
 the barbarous savages of America, without mur- 
 muring or repining; and will be submissive in all 
 things whatsoever communicated to me. 
 
100 AMERICA OR ROME, WHICH? 
 
 "I do furthermore promise and declare that I 
 will, when opportunity presents, make and wage 
 relentless war, secretly or openly, against all her- 
 etics, Protestants and Liberals, as I am directed 
 to do, to extirpate them from the face of the whole 
 earth; and that I will spare neither age, sex nor 
 condition, and that I will hang, burn, waste, boil, 
 flay, strangle and bury alive these infamous her- 
 etics; rip up the stomachs and wombs of their 
 women, and crush their infants' heads against the 
 walls, in order to annihilate their execrable race. 
 That when the same can not be done openly, I 
 will secretly use the poisonous cup, the strangu- 
 lating cord, the steel of the poniard, or the leaden 
 bullets, regardless of the honor, rank, dignity or 
 authority of the person or persons, whatever 
 may be their condition in life, either public or 
 private, as I at any time may be directed so to do, 
 by any agent of the pope, or superior of the 
 brotherhood of the Holy Father of the Society of 
 Jesus. 
 
 "In confirmation of which I hereby dedicate 
 my life, my soul, and all corporeal powers, and 
 with this dagger which I now receive, I will sub- 
 scribe my name, written in my blood, in testi- 
 mony thereof; and should I prove false or weaken 
 in my determination may my brethren and fellow- 
 soldiers of the militia of the pope cut off my 
 
ROME AND CIVIL LIBERTY. 101 
 
 hands and my feet, and my throat from ear to 
 ear, my belly open and sulphur burn therein, 
 with all the punishment that can be inflicted upon 
 me on earth, and my soul be tortured by demons 
 in an eternal hell forever. 
 
 *'A11 of which I, , do swear by the 
 
 blessed Trinity, and blessed jSacrament which I 
 am now to receive, to perform, and on my part 
 to keep inviolable; and do call all the Heavenly 
 and Glorious Host of Heaven to witness my real 
 intentions to keep this my oath. 
 
 "In testimony hereof, I take this most holy and 
 blessed Sacrament of the Eucharist, and witness 
 the same further, with my name written with the 
 point of this dagger, dipped in my own blood, 
 and seal in the face of this holy covenant. ' ' 
 
 [He receives the wafer from the superior, and 
 writes his name with the point of the dagger, 
 dipped in his own blood, taken from over the 
 heart.] 
 
 OATH OF THE CLAN-NA-GAEL. 
 
 The following is the oath taken by the members 
 of that famous Romish Catholic Society: 
 
 "I, , do solemnly swear in the pres- 
 ence of Almighty God, that I will labor while 
 life is left in me to establish and defend a repub- 
 lican form of government in Ireland; that I will 
 
102 AMERICA OR ROME, WHICH? 
 
 keep secret the names and everything connected 
 with this Irish brotherhood from all not entitled 
 to know such secrets; that I will obey and com- 
 ply with the constitution and laws of the same, 
 whatever they may be; that I will preserve the 
 funds of the order for the cause of Irish revolu- 
 tion alone, as specified in the constitution; that I 
 will deem it my special duty and mission to pro- 
 mote and foster sentiments of union, brotherly 
 love, nationality, among all Irish Catholics; that 
 I will not permit the nomination in any political 
 caucus or convention of a person not pledged to 
 the principles of this society; that I will always 
 give a member of this brotherhood preference in 
 all matters of business, and will vote and work 
 only for Irishmen for political oflSce; I take this 
 obligation without any mental reservation, hold- 
 ing the same forever binding upon me, and that 
 any violation thereof or desertion of my duty to 
 the brotherhood is infamous, and merits the 
 severest punishment, so help me God." 
 
 This oath the candidate is abjured to keep at 
 the hazard of his life. It was reported to and 
 printed in the Chicago Inter- Ocean^ December 16, 
 1893, and was sworn to be correct at the Cronin 
 trial. Priests and bishops act as chaplains for 
 this holy order. 
 
ROME AND CIVIL LIBERTY. 103 
 
 OATH OF A RIBBON MAN. 
 
 ''I, Patrick McKenna, swear by Saints Peter 
 and Paul, and by the blessed Yirgin Mary, to be 
 always faithful to the society of Ribbon Men, to 
 keep and conceal all its secrets and all its words 
 of order; to be always ready to execute the com- 
 mands of my superior officers, and, as far as it 
 shall be in my power, to extirpate all heretics, 
 and all the Protestants and to walk in their blood 
 to the knee. May the Yirgin Mary and all saints 
 help me. To-day the second of July, 1852. 
 
 "Pat McKenna, 
 
 (from Tyndavanet). " 
 
 (Cited in ^'Brooks' Controversy with Bishop 
 Hughes," p. 15). 
 
 OATH OF THE KNIGHTS OF ST. JOHN. 
 
 "I, , in the presence of the members 
 
 of this Commandery as witnesses, do solemnly 
 pledge my sacred word of honor, as a truthful 
 and honest man, that I will conform to all the 
 rules and regulations of the constitution of this 
 Commandery; that I am not, and will not, while 
 a member of this Commandery, belong to any 
 secret organization condemned by the Catholic 
 Church; that I will not divulge or make known 
 any of the business of this Commandery to any 
 one not entitled to know the same; that I will 
 
104 AMERICA OR ROME, WHICH? 
 
 always act in unity and harmony with the officers 
 and members of this Commandery in furthering 
 the objects for which it was established, as laid 
 down in the preamble; that I will afford timely 
 aid to the extent of my ability to all my brother 
 knights when in distress; that I will cultivate for 
 each and every one a warm and fraternal feeling, 
 defending their reputation and doing everything 
 in my power to promote their welfare and useful- 
 ness; and, furthermore, should I ever be expelled 
 or resign or have cause to leave this Commandery, 
 1 shall always consider this obligation binding 
 out of it as well as in it, except in the confes- 
 sional. 
 
 "Mr. , after reading the preamble 
 
 and taking the obligation and knowing what is 
 required of you as a member of this*Commandery, 
 are you willing to be obligated? Answer yes or no. 
 
 "Now, in conclusion, I will instruct you in the 
 sign, by extending to you the right hand of fel- 
 lowship, and may you never cause this Com- 
 mandery to regret the confidence they have placed 
 in you." 
 
ROME AND RELIGIOUS LIBERTY. 105 
 
 CHAPTER lY. 
 
 THE ATTITUDE OF ROME TOWARD RELIGIOUS 
 
 LIBERTY. 
 
 WE claim as one of our dearest rights the 
 privilege to worship God according to 
 the dictates of conscience. This the Constitution 
 of the United States guarantees. The First 
 Amendment to the Constitution says: "Congress 
 shall make no law respecting the establishment of 
 religion or the prohibiting the free exercise 
 thereof. ' ' Catholics seek to take away from us 
 
 this constitutional right. 
 We have no religious rights 
 that a Koman Catholic is 
 bound to respect. I point 
 out the hostile attitude of 
 Rome toward religious lib- 
 erty. 1. Rome claims that 
 a man has no right to a choice in religious mat- 
 ters. He is not permitted to think or have an 
 opinion contrary to Rome. Ignatius Loyola puts 
 this in the strongest words possible. He says: 
 "As for holy obedience, this virtue must be per- 
 fect in every point — in execution, in will, in Intel- 
 
106 AMERICA OR ROME, WHICH? 
 
 lect, doing which is enjoined with all celerity, 
 spiritual joy and perseverance; persuading our- 
 selves that everything is just, suppressing every 
 repugnant tliought and judgment of one's own in 
 a certain obedience; and let every one persuade 
 himself, that he who lives under obedience should 
 be moved and directed under Divine Providence, 
 by his superior, just as if he were a corpse (per- 
 inde acsi cadaver esset), which allows itself to be 
 moved and led in every direction." (Constitu- 
 tion of Jesuits, part Yl., c. i., sec. 1). 
 
 Pius IX. declared it to be an error that, "Every 
 man is free to embrace and profess the religion he 
 shall believe true, guided by the light of reason." 
 (Syllabus of Errors, December 8, 1864, Propo- 
 sition 15, Maxima quidem, June 9, 1862). 
 . The RanMer says: "Religious liberty, in the 
 sense of a liberty possessed by every man to 
 choose his own religion, is one of the most wicked 
 delusions ever foisted upon this age by the father 
 of all deceit." 
 
 FREEDOM OF WORSHIP. 
 
 2. The Roman Catholic Church further declares 
 that freedom of worship, as guaranteed by our 
 Constitution, is a heresy and totally false. 
 
 Pope Pius IX., in his encyclical, December 8, 
 1864, says: "Contrary to the teachings of the 
 
ROME AND RELIGIOUS LIBERTY. lOT 
 
 holy Scriptures, of the Church, and of the Holy 
 Fathers, these persons do not hesitate to assert 
 that 'the best condition of human society is that 
 wherein no duty is recognized by the government 
 of correcting by enacted penalties the violators of 
 the Catholic religion, except when the mainte- 
 nance of the public peace requires it. ' From this 
 totally false notion of social government, they 
 fear not to uphold that erroneous opinion most 
 pernicious to the Catholic Church, and to the sal- 
 vation of souls, which was called by our prede- 
 cessor, Gregory XYI., the insanity, namely, that 
 'liberty of conscience and of worship is the right 
 of every man; and that this right ought, in every 
 well governed State, to be proclaimed and as- 
 serted by the law,' " 
 
 Archbishop Ryan, in a recent sermon in Phila- 
 delphia, said: "The Church tolerates heretics 
 where she is obliged to do so, but she hates them 
 with a deadly hatred, and uses all her power to 
 annihilate them. Our enemies know how she 
 treated heretics in the middle ages, and how she 
 treats them to-day where she has the power. We 
 no more think of denying these historic facts 
 than we do of blaming the Holy God and the 
 princes of the Church for what they have thought 
 fit to do." 
 
 Bishop O'Connor, of Pittsburgh, said, "Re- 
 
108 AMERICA OR ROME, WHICH? 
 
 ligious liberty is merely endured until the opposite 
 can be carried into effect without peril to the 
 Catholic world." 
 
 Father Hecker said: "The day will come when 
 Homan Catholics will take this country and build 
 their institutions over the grave of Protestantism, 
 and then religious liberty is at an end." 
 
 Lord Robert Montagu says: "Thus it is that 
 Catholics, in' some countries, ask for liberty of 
 education, liberty of worship, liberty of speech, 
 liberty of the press, and so forth; not because 
 these are good things, but because, in those coun- 
 tries, the compulsory education, the law for con- 
 formity of worship, the press law, etc., enforce 
 that which is far worse. In the Egyptian dark- 
 ness of error, it is good to obtain a little strug- 
 gling ray of light. It is better to be on a Cunard 
 steamer than on a raft, but if the steamer was go- 
 ing down the raft would be preferable. So it is 
 relatively good, in a pagan or heretic country, to 
 obtain liberty of worship, or religious liberty; 
 but that choice no more proves that it is abso- 
 lutely good and should be granted in Catholic 
 countries also, than your getting on a raft in mid- 
 ocean proves that every one, in all cases, should 
 do so. Still less does it follow that, because lib- 
 erty of worship is demanded in Protestant coun- 
 tries, therefore it should be granted in Catholic 
 
ROME AND RELIGIOUS LIBERTY. 109' 
 
 countries. To deny religious liberty would be 
 contradictory of the principles of Protestantism, 
 which is the right of private judgment. But the 
 principle of Catholicism is repugnant to the lib- 
 erty of worship; for the principle of Catholicism 
 is that God has appointed an infallible teacher of 
 faith and morals." (Popular Errors Concerning 
 Politics and Heligion, p. 318). 
 
 These principles of Rome have been put into 
 execution. "When, in May, 1851, New Grenada 
 proclaimed religious toleration and subjected the 
 clergy to the secular courts, Pius IX., in the allo- 
 cution 'Acerbissimum, ' of September 27, 1852, 
 pronounced the laws to be null and void, and 
 threatened heavy ecclesiastical penalties on all 
 who should dare to enforce them. . . . When, 
 in 1855, Mexico adopted a constitution embody- 
 ing the same principles, Pius, in the allocution 
 'Nunquam fore,' December 15, 1856, annulled the 
 constitution and forbade obedience to it. When, 
 about the same time, Spain made an effort in the 
 same direction, the allocution 'Nemo Yestrum, ' 
 of July 24, 1855, similarly abrogated the obnox- 
 ious provisions. Even a powerful empire like 
 that of Austria fared no better when, in Decem- 
 ber, 1867, it decreed liberty of conscience and of 
 the press, and in May, 1868, adopted a law of 
 civil marriage; for the allocution ' Nunquam 
 
110. AMERICA OR ROME, WHICH? 
 
 certe,' of June 22, 1868, denounced all of these as 
 atrocious laws, and declared them to be void and 
 of no effect." (Henry Charles Lea, Forum^ Feb- 
 ruary, 1890, pp. 630, 631). 
 
 PROTESTANTS HAVE NO EIGHTS. 
 
 3. Rome not only claims that Protestants have 
 no rights, but that they are not to be tolerated; 
 and if proper opportunity affords they are to be 
 persecuted. This is taught by popes, councils 
 and writers of the best class. 
 
 The Fourth Council of Lateran, held at Rome, 
 A. D. 1215, under Pope Innocent III., has a 
 famous law concerning heretics. At the risk of 
 repeating a paragraph or two, quoted elsewhere, 
 I shall give the decree in full. It was decreed: 
 "We excommunicate and anathematize every 
 lieresy that exalts itself against the holy orthodox, 
 and Catholic faith, which we have already set 
 forth, condemning all heretics, by whatsoever 
 name they may be called, for, though their 
 faces differ, they are tied together by their tails, 
 agreeing in their vanity. 
 
 "Such as are condemned are to be delivered 
 over to the existing secular powers, or their offi- 
 cers, to receive due punishment. If laymen, their 
 effects shall be confiscated. If priests, they shall 
 first be degraded from their respective orders and 
 
ROME AND RELIGIOUS LIBERTY. Ill 
 
 tlieir property applied to tlie churches in which 
 they have oflSciated. 
 
 "Those who have incurred a public suspicion 
 of heresy shall be punished with an anathema 
 and their company shunned by all men, unless 
 they thoroughly clear themselves of the charge. 
 If they remain under excommunication a year, 
 they shall then be condemned as heretics, 
 
 ' 'Secular powers of all ranks and degrees are 
 to be warned, induced, and, if necessary, com- 
 pelled by ecclesiastical censures, as they desire to 
 be accounted faithful, publicly to swear that they 
 will exert themselves to the utmost in defense of 
 the faith, and extirpate all heretics, denounced by 
 the Church, who shall be found in their territories. 
 And whenever any person shall assume govern- 
 ment, whether it be spiritual or temporal, he shall 
 be bound to swear to abide by this decree. 
 
 "If any temporal lord, after having been ad- 
 monished and required by the Church, shall neg- 
 lect to clear his territory of heretical pravity, the 
 metropolitan and the bishops of the province shall 
 unite in excommunicating him. Should he remain 
 contumacious a whole year, the fact shall be sig- 
 nified to the Supreme Pontiff, who shall declare 
 his vassals released from their allegiance from 
 that time, and will bestow his territory on Cath- 
 olics, to be occupied by them on the condition of 
 
112 AMERICA OR ROME, WHICH? 
 
 exterminating heretics and preserving the said 
 territory in the pure faith; and they shall possess 
 it without molestation, saving the rights of the 
 supreme lord, if he shall have put no obstacle or 
 impediment in the way. The same course shall 
 be taken with those who have no supreme lord. 
 
 "Catholics who shall assume the cross for the 
 extermination of heretics shall enjoy the same in- 
 dulgences, and be protected in the same priv- 
 ileges, as are granted to those who go to the helr> 
 of the Holy Land. 
 
 "We decree further, that all who have any 
 dealings with heretics, and especially such as re- 
 ceive, defend or encourage them, shall be excom- 
 municated; expressly declaring that if any person, 
 after the excommunication has *been published, 
 shall fail to give satisfaction in a year, he shall be 
 accounted infamous. He shall not be eligible to 
 any public office or commission, nor to vote for 
 the appointment of others to such offices. He 
 shall not be admitted as a witness. He shall 
 never have power to bequeath his property by will,^ 
 nor to succeed to any inheritance. He shall not 
 bring an action against any person, but any 
 one may bring an action against him. Should 
 he be a judge, his decisions shall have no 
 force, nor shall any cause be brought before 
 him. Should he be an advocate, he shall not 
 
ROME AND RELIGIOUS LIBERTY. 113 
 
 4 
 
 be permitted to plead. Should he be a lawyer, 
 na instruments made by him shall be held 
 valid; but shall be condemned with their author. 
 And, we decree, in like manner, for all similar 
 cases. But should the offending party be a priest, 
 he shall be deprived of every office and benefice 
 he may hold, that, as his fault is greater, his 
 punishment may be proportionate. 
 
 "If any shall continue to have deal?ngs with 
 such as are denounced by the Church, they shall 
 be compelled, by the sentence of excommunica- 
 tion, to give full satisfaction. Priests shall not 
 administer to them the sacraments of the Church 
 when they seek them, nor presume to give them 
 Christian burial, nor accept their alms or offer- 
 ings, on pain of being deprived of their offices, 
 without the possibility of restoration, but by the 
 special favor of the Holy See. Regulars, if they 
 offend in this manner, shall lose whatever privi- 
 leges they may have possessed in the diocese in 
 which the offense shall be committed. 
 
 "And, whereas, some 'having form of godli- 
 ness, ' as the apostle saith, but 'denying the power 
 thereof,' assume to themselves the authority to 
 preach (notwithstanding that the same apostle 
 saith, 'How shall they preach except they be sentf ), 
 all persons whatsoever being prohibited so to do, 
 are not commissioned, who shall presume to usurp 
 
114 AMERICA OR ROME, WHICH? 
 
 authority to preach, publicly or privately, unless 
 they have received such authority from the Apos- 
 tolic See, or from the Catholic bishop of the 
 place, shall be excommunicated; and unless they 
 immediately repent, they shall be visited with 
 condign punishment. 
 
 "We enjoin, moreover, that every archbishop 
 or bishop shall, either personally or by his arch- 
 deacon, or by some other trustworthy person, 
 twice in the year, or at least once, visit every 
 parish in which heretics are commonly reported 
 to live. He shall select three or more persons of 
 good character, or he shall take, if he thinks fit, 
 the whole neighborhood, and shall compel them 
 to swear that if they know any heretic, or any 
 persons holding secret conventicles, or whose life 
 and manners differ from those of the faithful in 
 general, they will denounce them to the bishop. 
 The bishop shall summon the accused before him; 
 and then, unless they clear themselves from the 
 charge, or if it be proved that after having so 
 cleared themselves on a preceding occasion, they 
 liave relapsed into their former perfidy, they shall 
 be punished according to the canons. If any per- 
 ;son, rejecting with damnable obstinacy the sol- 
 'emn obligation of an oath, shall refuse to swear, 
 he shall on that account be reputed a heretic. 
 
 "We will command, therefore, and strictly 
 
ROxME AND RELIGIOUS LIBERTY. 115 
 
 charge all bishops, on their obedience, that they 
 diligently watch over this matter in their respec- 
 tive dioceses. For, if any bishop shall be negli- 
 gent or remiss in purging his diocese of heretical 
 pravity, and the fact be sufficiently proved, he 
 shall be deposed from his office and some fit per- 
 son shall be substituted for him, who shall be able 
 and willing to destroy heresy." (Labb. Concil., 
 Ed. MansL, tom. xxii. p. 987-990). 
 
 This infamous decree stands unrepealed, and is 
 therefore the law of the Catholic Church to-day. 
 
 The Catechism of the Council of Trent holds: 
 '^Heretics and schismatics, because they have 
 separated from the Church and belong to her only 
 as deserters, belong to the army from which they 
 deserted. It is not, however, to be denied that 
 they are still subject to the jurisdiction of the 
 Church, as those liable to have her ]udgment 
 passed on them, to be punished by her, and de- 
 nounced with anathema." 
 
 One of the most notorious documents ever pub- 
 lished by the popes is the bull ' 'In Coena Domini. ' ' 
 It has been ratified, confirmed, or enlarged by 
 more than twenty popes. It curses every Prot- 
 estant Church and every individual Protestant. 
 One section of this document reads: ''We do, on 
 the part of Almighty God, Father, Son and Holy 
 Spirit, and also by the authority of the blessed 
 
116 AMERICA OR ROME, WHICH? 
 
 Apostles, Peter and Paul, and by our own, ex- 
 communicate and curse all Hussites, Wickliflfites, 
 Lutherans^ Zwinglians, Calvinists, Huguenots, 
 Anabaptists, Trinitarians and apostates from the 
 faith of Christ, and all and sundry heretics, by 
 whatsoever name they may be reckoned, and of 
 whatever sect they may be; and those who be- 
 lieve in them, and their receivers, abettors, and, 
 in general, all their defenders whatsoever; and 
 those who without our authority and that of the 
 Apostolic See, knowingly read or retain, or print, 
 or in any way defend the books containing their 
 heresy, or treating of religion." (Constitutio 
 Pauli Y., Perceval on the Roman Schism, Intro- 
 duction, p. 37). 
 
 The creed of Pius lY. , which is a standard, 
 makes every one who recites it say: "I, N. N., 
 at this present, freely profess and sincerely hold 
 this true Catholic faith, without which no one can 
 be saved." (Bulla Super Forma Juram. Profess 
 Fid., p. 228. Canones et Decreta Cone. Trid.). 
 
 Du Pin, the celebrated Catholic historian, says: 
 "The popes and prelates (perceiving that the 
 notorious heretics contemned the spiritual power, 
 and that excommunication and other ecclesiastical 
 penalties were so far from reducing them that 
 they rendered them more insolent and put them 
 upon using violence), were of opinion that it was 
 
ROME AND RELIGIOUS LIBERTY. 117 
 
 lawful to make use of force to see whether those 
 who were not reclaimed out of a sense of their 
 salvation might be so by the fear of punishments, 
 and even of temporal death. There had been 
 already several instances of heretics condemned 
 to fines, to banishments, to punishments, and 
 even to death itself; but there had never been any 
 war proclaimed against them. Innocent III. was 
 the first that proclaimed such a war against the 
 Albigenses, the Waldenses, and against Ray- 
 mond, Count of Toulouse, their protector. War 
 might subdue the heads and reduce whole bodies 
 of people, but it was not capable of altering the 
 sentiments of particular persons, or of hindering 
 them from teaching their doctrines secretly. 
 Whereupon, the pope thought it advisable to set 
 up a tribunal of such persons whose business 
 should be to make inquiry after heretics, and to 
 draw up their processes. . . . And from 
 hence this tribunal was called the Inquisition." 
 (Eccl. Hist., 13th cent, p. 154). 
 
 St. Thomas Aquinas likewise says: ''Though 
 heretics must not be tolerated because they de- 
 serve it, we must bear with them till by a second 
 admonition they may be brought back to the faith 
 of the Church; but those who, after a second ad- 
 monition, remain obstinate in their errors, must 
 not only be excommunicated, but they must be 
 
118 AMERICA OR ROME, WHICH? 
 
 delivered to the secular powers to be extermi- 
 nated." 
 
 If the claim should be made that these are all 
 ancient facts and authorities, and that the Catho- 
 lics of to-day do not hold such views, our answer 
 is at hand. Rome does not change, ana ihe very 
 latest writers of Rome make this claim. 
 
 Pius IX. says: "The Church has the right to 
 avail itself of force, and to use the temporal 
 power for that purpose. " (Pius IX. Encyclical 24). 
 
 Cardinal Manning says: ''That neither the 
 Church nor the State, whensoever they are united 
 on the true basis of divine right, have any cog- 
 nizance of tolerance. . . . The Church has 
 the right, in virtue of her divine commission, to 
 require of every one to accept her doctrine. 
 Whoever obstinately refuses, or obstinately insists 
 upon the election out of it of what is pleasing to 
 himself is against her. But, were the Church to 
 tolerate such an opponent, she must tolerate an- 
 other. If she tolerate one sect, she must tolerate 
 every sect, and thereby give herself up." (Essays 
 on Religion and Literature, p. 403). 
 
 Dr. O. A. Brownson says: "Protestantism of 
 every form has not and never can have any right 
 where Catholicity is triumphant." {^Catholic Be- 
 view, IS 57). And again: "Heresy and infidelity 
 have not, and never had, and never can have, any 
 
ROME AND RELIGIOUS LIBERTY. 119 
 
 right, being, as they undeniably are, contrary to 
 the law of God." (^Catholic Beview^ Jan., 1852). 
 
 M. Louis Yenillot, a prominent French Cath- 
 olic, says: "When there is a Protestant majority 
 we claim religious liberty because such is their 
 principle; but when we are in majority we refuse 
 it because that is ours." 
 
 A book, largely circulated in this country and 
 duly authorized, called "A History of the Catholic 
 Church and Half Hours With the Servants of 
 God," says: "In no age of Christianity has the 
 Church had any doubt that in her hands, and only 
 in hers, was the deposit of the true faith and re- 
 ligion . . . and that, as it is her duty to 
 teach this to all nations, so she is bound by all 
 practicable means to restrain those who resist the 
 teacher. Some have maintained that no means 
 of coercion are lawful for her to use, but the 
 overwhelming majority of the canonists take the 
 opposite view — namely, that the Church can and 
 ought to visit with fitting punishment the heretic 
 and the revolter; and since the publication of the 
 numerous encyclical letters and allocutions of the 
 pope, treating of the relations between Church 
 and State, and the inherent rights of the Church, 
 the view that the Church had no right of punish- 
 ment can no longer be held by any Catholic. 
 
 "In 1492 an edict was issued for the banish-^ 
 
120 AMERICA OR ROME, WHICH? 
 
 ment from Spain of all Jews refusing to embrace 
 the Catholic religion. About a hundred thousand 
 went into banishment, and an equal or greater 
 number remained in Spain, where they gave em- 
 ployment to the Inquisition for centuries. 
 
 '^The canon law assumes that all bishops, being 
 themselves inquisitors ex vi termini into the purity 
 of the faith in their respective dioceses, will co- 
 operate with the special inquisitors. Each may 
 inquire separately, but the sentence ought to pro- 
 ceed from both; if they disagree, reference must 
 be made to Home. 
 
 "The Catholic Church lays down, as its princi- 
 ple and ground of faith, that all mankind must 
 believe whatever she decides and sanctions. She 
 interdicts the use of private judgment in matters 
 of faith now — she has ever interdicted it — and 
 she will continue to interdict it to the end of time. 
 Free inquiry, individual preference, liberty of 
 mind, freedom of thought, private judgment, in 
 the domain of faith are words which she has no 
 ears to hear. She will not, she can not, listen to 
 them. They would rend the rock on which she 
 rests. She takes her unchanging stand. Her 
 teaching is absolute, unerring. No creeds of 
 human origin can rear their heads within her pale, 
 except to be branded with her loud and withering 
 anathemas. She will never recognize any appeal 
 
ROME AND RELIGIOUS LIBERTY. 121 
 
 from her tribunal. In all places, at all times, in 
 all circumstances, her voice is unchanging." 
 (Pages 77, 78). 
 
 Father Fidelis, at the dedication of the Roman 
 Catholic University, in Washington, declared: 
 "Either the Catholic Church is God's agency set 
 in operation and maintained by Him for the sal- 
 vation of mankind, or else there is no hope from 
 God. . . . Protestantism has had its day, 
 and is passing, as all human systems of phi- 
 losophy or religion must surely pass." 
 
 Stephen Keenan, in his "Controversial Cate- 
 chism," approved by a cardinal, says: 
 
 "Q. Must all who wish to be saved die united 
 to the Catholic Church? 
 
 "A. All those who wish to be saved must die 
 united to the Catholic Church, for out of her there 
 is no salvation. 
 
 "Q. Have Protestants any faith in Christ? 
 
 "A. They never had. 
 
 "Q. Why not? 
 
 "A. Because there never lived such a Christ as 
 they imagine and believe in. 
 
 "Q. In what kind of a Christ do they believe? 
 
 "A. In such a one whom they can make a liar, 
 with impunity; whose doctrine they can interpret 
 as they please, and who does not care what a 
 man believes, providing he is an honest man be- 
 fore the public. 
 
122 AMERICA OR ROME, WHICH? 
 
 "Q. Will such a faith, in such a Christ, save 
 Protestants? 
 
 ''A. ~No sensible man will assert such an ab- 
 surdity. 
 
 "Q. What will Christ say to them on the day 
 of judgment? 
 
 "A. I know you not, because you never knew 
 me, 
 
 "Q. Are Protestants willing to confess their 
 sins to a Catholic priest, who alone has power 
 from Christ to forgive sins? 'Whose sins you 
 shall forgive, they are forgiven. ' 
 
 "A. No; for they generally have an utter aver-^ 
 sion to confession, and therefore their sins will 
 not be forgiven throughout all eternity. 
 
 "Q. What follows from this? 
 
 "A. That they die in their sins and are damned?" 
 
 Pius IX., in his encyclical letters, dated De- 
 cember 8, 1849, December 8, 1864, August 10, 
 1863, and in his allocution of December 9, 1864, 
 says: "It is not without sorrow that we have 
 learned another not less pernicious error, which 
 has been spread in several parts of Catholic 
 countries, and has been imbibed by many Catho- 
 lics, who are of the opinion that all those who are 
 not at all members of the true Church of Christ 
 can be saved. 
 
 "Hence they often discuss the question con- 
 
ROME AND RELIGIOUS LIBERTY. 12a 
 
 cerning the future fate and condition of those who 
 die without having professed the Catholic faith, 
 and give the most frivolous reasons in support of 
 their wicked opinion. It is indeed of faith, that 
 no one can be saved outside the Apostolic Koman. 
 Church; that this Church is the one ark of salva- 
 tion, that he who has not entered it will perish in 
 the deluge. 
 
 "We therefore must mention and condemn 
 again that most pernicious error which has been, 
 imbibed by certain Catholics, who are of the 
 opinion that those people who live in error and 
 have not the true faith, and are separated from 
 Catholic unity, may obtain life everlasting." 
 
 Pope Pius IX. further states: "The Catholic 
 religion, with all its votes, ought to be exclusively 
 dominant in such sort, that every other worship 
 shall be banished and interdicted." 
 
 The Catholic press is equally explicit. 
 
 The New York Tablet says: "They have, as 
 Protestants, no authority in religion, and count 
 for nothing in the Church of God. They have 
 from God no right for propagandism, and relig- 
 ious liberty is in no sense violated when the 
 national authority closes their mouths and their 
 places of holding forth." 
 
 The Shepherd of the Valley^ St. Louis, l^ovem- 
 ber 28, 1851, said: "If Catholics ever gain a 
 
124 AMERICA OR ROME, WHICH? 
 
 sufficient majority in this country, religious free- 
 dom is at an end; so our enemies say; so we be- 
 lieve." 
 
 The Watchma7i, St. Louis, says: "Protestant- 
 ism! We would draw and quarter it. We would 
 impale it and hang it up for crows' nests. We 
 would tear it with pinchers and fire it with hot 
 irons. We would fill it with molten lead, and 
 sink it in hell fire a hundred fathoms deep." 
 
 THE STATE MUST EXECUTE THE WILL OF KOME. 
 
 4. The State must be ready and willing to ex- 
 ecute the will of the Catholic Church. The State 
 is subordinate to the Church, and must become 
 the executive power of the Church. Such is the 
 claim of Rome. The Church is bound to respect 
 no claim of the State, but the State is bound to 
 accede to the claims of Rome. 
 
 Pope Innocent III., A. D. 1215, condemned 
 every step taken to secure the Magna Charter and 
 the document itself. He says: "We are not in- 
 clined to cloak the audacity of so great a display 
 of malice, tending to contempt of the Holy See, 
 and the detriment of regal rights the disgrace of 
 the English nation, and serious danger to the 
 whole affairs of the Crucified One, which would 
 certainly be realized unless by our authority all 
 things were revoked which had been extorted in 
 
ROME AND RELIGIOUS LIBERTY. 125 
 
 such a way from so great a prince, now bearing 
 the sign of a crusader, although he himself were 
 willing to observe these engagements. We, on 
 behalf of Almighty God, Father, Son, and Holy 
 Spirit, also by the authority of his Apostles, Peter 
 and Paul, and by our own, with the general ad- 
 vice of our brethren, reprobate and utterly con- 
 demn an agreement of this kind, prohibiting, 
 under a threatened anathema, said king from pre- 
 suming to keep it; and the barons, with their ac- 
 complices, from demanding that it should be 
 observed. We completely annul and quash both 
 the charter and the bonds or securities which 
 have been given for its observance, that at no 
 time they may have any validity.'' (Matt. Paris, 
 A. D. 1215, p, 267). 
 
 Sixtus y., on the 22nd day of March, 1590, 
 told Olivarez, the ambassador of Philip II., that: 
 ' 'The pope is appointed of God as the superior of 
 every other sovereign." (Ranke's Hist. Popes, 
 vol. 2, p. 28). 
 
 Innocent IV., in the Council of Lyons, July 16, 
 1245, issued a decree against Frederic, Emperor 
 of Germany, in which he says: "We hoJd on 
 earth the authority of our Lord Jesus Christ . . . 
 and we do hereby declare the above-named prince, 
 who has rendered himself unworthy of the honors 
 of sovereignty, and for his crimes has been de- 
 
126 AMERICA OR ROME, WHICH? 
 
 posed from his throne by God, to be bound by 
 his sins, and cast off by the Lord, and deprived 
 of all his honors, and we do hereby sentence and 
 deprive him, and all who are in any way bound to 
 him by an oath of allegiance, we forever absolve 
 and release from that oath, and by the apostolic 
 authority, strictly forbid any one from obeying 
 him, or in any way whatever attempting to obey 
 him as emperor or king; and we decree that any 
 who shall henceforth give him assistance or ad- 
 vice, or show favor to him as emperor or king, 
 shall be ipso facto excommunicated; and those in 
 the empire upon whom the election of an emperor 
 devolves, may freely elect a successor in his 
 place." (Matt. Paris, A. D. 1245). 
 
 Gregory Yll. presents the claims of the pope 
 in the boldest light. He says: "Go to, there- 
 fore, most holy princes of the apostles, and what 
 I said, by interposing your authority, confirm; 
 that all men may now at length understand, if ye 
 can bind and loose in heaven, that ye also can 
 upon earth take away and give empires, king- 
 doms, and whatsoever mortal can have ; for, if ye 
 can judge things belonging unto God, what is to 
 be deemed concerning these inferior and profane 
 things? And if it is your part to judge angels, 
 who govern proud princes, what becometh it you 
 to do toward servants? Let kings, now, and all 
 
ROME AND RELIGIOUS LIBERTY. 127 
 
 secular princes, learn, bj tins man's example, 
 what ye can do in heaven, and in what esteem je 
 are with God; and let them henceforth fear to 
 slight the commands of holy Church; but put 
 forth suddenly this judgment, that all men may 
 understand that, not casually, but by your means, 
 this son of iniquity doth fall from his kingdom."" 
 And, further: "That royal authority is ordained 
 of God, and should remain within its proper 
 limits, subordinate to the papal power, which is 
 sovereign over all." (Pope's Supremacy, p. 7). 
 
 A very significant letter from Pius IX. was 
 found on Maximilian, the Emperor of Mexico, 
 when he was shot. It reads as follows: "Your 
 majesty is well aware that in order effectually to 
 repair the evils occasioned by the revolution, and 
 to bring back, as soon as possible, happy days 
 for the Church, the Catholic religion must, above 
 idl things, continue to be the glory and the main- 
 stay of the Mexican nation, to the exclusion of 
 every other dissenting worship; that the bishops 
 must be perfectly free in the exercise of their 
 pastoral ministry; and the religious orders should 
 be reestablished or reorganized, comformable 
 with the instructions and the powers which we 
 have given; that the patrimony of the Church, 
 and the rights which attach to it, may be main- 
 tained and protected; that no person may obtain 
 
128 AMERICA OR ROME, WHICH? 
 
 the faculty of teaching and publishing false and 
 subversive tenets; that instruction, whether pub- 
 lic or private, should be directed and watched 
 over by the ecclesiastical authority; and that, in 
 short, the chains may be broken which, up to the 
 present time, have held down the Church in a 
 state of dependence, and subject to the arbitrary 
 rule of the civil government. " (Appleton's Annual 
 Cyclopaedia, 1865, p. 749). 
 
 Another fact that will show the living hatred of 
 Rome to all who will not bow to her authority. I 
 subscribe the awful curse pronounced by Fope 
 Pius IX. upon Yictor Emmanuel, King of Italy: 
 "By authority of the Almighty God, the Father, 
 Son, and Holy Ghost; and of the Holy Canons, 
 and of the undefiled Virgin Mary, mother and 
 nurse of our Saviour; and of the celestial virtues, 
 angels, archangels, thrones, dominions, powers 
 cherubim and seraphim, and of all the holy patri- 
 archs and prophets; and of the apostles and 
 evangelists; and of the holy innocents, who, in 
 the sight of the Holy Lamb, are found worthy to 
 sing the new song; and of the holy martyrs and 
 holy confessors, and of the holy virgins, and of 
 the saints, together with all the holy and elect of 
 God; we excommunicate and anathematize him, 
 and from the threshold of the holy Church of 
 God Almighty we sequester him, that he may be 
 
ROME AND RELIGIOUS LIBERTY. 129 
 
 tormented in eternal excruciating sufferings, to- 
 gether with Dathan and Abiram, and those who 
 say to the Lord God, 'Depart from us; we desire 
 none of thy ways.' And as fire is quenched by 
 water, so let the light of him be put out forever- 
 more. May the Son who suffered for us, curse 
 him. May the Father who created man, curse 
 him. May the Holy Ghost which was given to 
 us in our baptism, curse him. May the Holy Cross 
 which Christ, for our salvation, triumphing over 
 his enemies, ascended, curse him. May the holy 
 and eternal Virgin Mary, mother of God, curse 
 him. May St. Michael, the advocate of holy souls, 
 curse him. May all the angels and archangels, 
 principalites and powers, and all the heavenly 
 armies, curse him. May St. John, the precursor, 
 and St. Peter and St. Faul, and St. John the 
 Baptist, and St. Andrew, and all other Christ's 
 apostles, together curse him. And may the rest 
 of his disciples and four evangelists, who, by 
 their preaching, converted the universal world — 
 and may the holy and wonderful company of 
 martyrs and confessors, who by their holy work 
 are found pleading to God Almighty — curse him. 
 May the Choir of the Holy Yirgins, who for the 
 honor of Christ have despised the things of this 
 world, damn him. May all the saints who from 
 the beginning of the world, and everlasting ages 
 
130 AMERICA OR ROME, WHICH? 
 
 are found to be beloved of God, damn him. May 
 the heavens and the earth, and all things remain- 
 ing therein, damn him. 
 
 "May he be damned wherever he may be; 
 whether in the house or in the field, whether in 
 the highway or in the byway, whether in the wood 
 or in the water, or whether in the church. May 
 he be cursed in living and dying, in eating and 
 drinking, in fasting and thirsting, in slumbering 
 and sleeping, in watching or walking, in standing 
 or sitting, in lying down or walking mingendo 
 cancando, and in all bloodletting. May he be 
 cursed in all the faculties of his body. May he 
 be cursed inwardly and outwardly. May he be 
 cursed in his hair. May he be cursed in his brain. 
 May he be cursed in the crown of his head and in 
 his temples. In his forehead and in his ears. In 
 his eyebrows and in his cheeks. In his jawbones 
 and his nostrils. In his foreteeth and in his 
 grinders. In his lips and in his throat. In his 
 shoulders and in his wrists. In his arms, his 
 hands, and his fingers. May he be damned in his 
 mouth, in his breast, in his heart, and in all the 
 viscera of his body. May he be damned in his 
 veins and in his groin; in his thighs; in his hips 
 and in his knees; in his legs, feet and toe nails. 
 
 "May he be cursed in all the joints and articu- 
 lations of his body. From the top of his head to 
 
ROME AND RELIGIOUS LIBERTY. 131 
 
 the sole of his foot may there be no soundness in 
 him. May the Son of the living God, with ali 
 the glory of His Majesty, curse him; and may 
 heaven, with all the powers that move therein, 
 rise up against him, curse him and damn him! 
 Amen! So let it be! Amen." 
 
 Fellow-Americans, you may answer if we are 
 going to permit such a power to dominate the 
 United States. 1 will give a few other facts for 
 your consideration. Rome has always denied 
 that statement that no faith was to be kept with 
 heretics. Here it is in a decree of the Council of 
 Constance, A. D. 1414: "The holy council de- 
 clares that no safe conduct given by the emperor, 
 by kings, or by other secular princes, to heretics, 
 or reputed heretics, thinking thereby to reclaim 
 them from their errors, however binding the in- 
 strument may be considered, shall be of any force, 
 or ought to be, to the prejudice or hindrance of 
 the Catholic faith, or ecclesiastical jurisdiction; 
 so as to prevent the proper ecclesiastical judge 
 from inquiring into the errors of the party, and 
 otherwise proceeding against them, as justice may 
 require, should they obstinately refuse to renounce 
 their errors; although they may have come to the 
 place of trial, relying on the said safe-conduct, 
 and otherwise would not have come. Nor shall 
 he who gave the safe-conduct continue to be 
 
132 AMERICA OR ROME, WHICH? 
 
 bound thereby in any respect, seeing that he has 
 done all that is in his power." 
 
 Bellarmine declared: "There is no other rem- 
 edy for the evil but to put heretics to death." 
 
 Cardinal Manning, speaking in the name of 
 the pope, says: "I acknowledge no civil power; 
 I am the subject of no prince; and I claim 
 more than this: I claim to be the supreme judge 
 and director of the consciences of men." 
 
 Brownson says in his Review for June, 1851: 
 "The power of the Church exercised over sover- 
 eigns in the middle ages was not a usurpation, 
 was not derived from the concessions of princes 
 or the consent of the people, but was and is held 
 by divine right, and who so resists it rebels 
 against the King of Kings and Lord of Lords." 
 
 THE INQUISITION. 
 
 5. The Inquisition is a standing memorial of 
 the hatred of Catholics toward Protestants. It 
 was established by Pope Innocent III., and 
 the measures proposed by him were revised by 
 the Council of Toulouse, in 1229. It is claimed 
 that, directly or indirectly, fifty millions of peo- 
 ple lost their lives by the Inquisition. I have no 
 "words which can describe this diabolical spiritual 
 court of infamy. 
 
 Yoltaire, in speaking of the inquisitors, says: 
 
ROME AND RELIGIOUS LIBERTY. 133 
 
 "Their form of proceeding is an infallible way to 
 destroy whomsoever the inquisitors wish. The 
 prisoners are not confronted with the accuser or 
 informer. Nor is there any informer or witness 
 who is not listened to. A public convict, a notori- 
 ous malefactor, an infamous person, a common 
 prostitute, a child, are in the holy office, though 
 nowhere else, credible accusers and witnesses. 
 Even the son may depose against his father, the 
 wife against her husband." The wretched pris- 
 oner is no more made acquainted with his crime 
 than with his accusers. His being told the one 
 might possibly lead him to guess the other. To 
 avoid this, he is compelled, by tedious confine- 
 ment in a noisome dungeon, where he never sees 
 a face but the jailer's, and is not permitted the 
 use of either books or pen and ink, or, should 
 confinement alone not be sufficient, he is com- 
 pelled, by the most excruciating torture, to inform 
 against himself, to discover and confess the crime 
 laid to his charge, of which he is often ignorant. 
 "This procedure," continues the historian, "un- 
 heard of till the institution of this court, makes 
 the whole kingdom tremble. Suspicion reigns in 
 every breast. Friendship and quietness are at an 
 end. The brother dreads his brother, the father 
 his son. Here taciturnity is become the char- 
 acteristic of a nation, endued with all the vivacity 
 
134 AMERICA OR ROME, WHICH? 
 
 natural to the inhabitants of a warm and fruitful 
 climate. To this tribunal we must likewise im- 
 pute that profound ignorance of sound philosophy 
 in which Spain lies buried, whilst Germany, Eng- 
 land, France, and even Italy, have discovered so 
 many truths, and enlarged the sphere of our 
 knowledge. Never is human history so debased 
 as where ignorance is armed with power." (Uni- 
 versal History, vol. 2, ch. cxviii). 
 
 No words can picture the horrors inflicted upon 
 persons tortured. Llorente, formerly Secretary of 
 the Inquisition, and Chancellor of the University 
 of Toledo, Spain, says: "I shall not describe 
 the different modes of torture employed by the In- 
 quisition, as that has been done by many his- 
 torians already; I shall only say that none of 
 them can be accused of exaggeration." (Llorente's 
 History of the Inquisition, p. 30). 
 
 The dead did not escape the inquisitor. If he 
 left money that the Church desired, some charge 
 was trumped up against him. Ferdinand Yaldes, 
 Archbishop of Seville and Inquisitor General in 
 1561, among eighty-one rules for the Holy Office, 
 issued the following: "When sufficient proof ex- 
 ists to authorize proceeding against the memory 
 and property of a deceased person, according to 
 the ancient instruction, the accusation of the 
 fiscal shall be signified to the children, the heirs 
 
ROME AND RELIGIOUS LIBERTY. 135 
 
 or other interested persons, each of whom shall 
 receive a copy of the notification. If no person 
 presents himself to defend the memory of the ac- 
 cused, or to appeal against the seizure of his 
 goods, the inquisitors shall appoint a defender 
 and pursue the trial, considering him as a party. 
 If any one interested appears, his rights shall be 
 respected. Until the affair is terminated, the 
 sequestration of the property cau not take place, 
 because it has passed into other hands, yet the 
 possessors shall be deprived of it if the deceased 
 is not found guilty." (Llorente's History of the 
 Inquisition, p. 92). 
 
 If a man could not be proved guilty of heresy 
 in any other way he was tortured so that he would 
 implicate himself. Limborch says: "They never 
 proceed to torture unless there is a lack of other 
 proofs; when the prisoner can not make his in- 
 nocence appear plainly to the judge, and at the 
 same time he can not be fully convicted by wit- 
 nesses or the evidence of the thing." (Lim- 
 borch's History of the Inquisition, p. 408). 
 
 In this century we have evidence of diabolical 
 cruelty. The historian of the Napoleonic wars, in 
 describing the capture of Toledo, incidentally re- 
 fers to the Inquisition in these words: "Graves 
 seemed to open, and pale figures like ghosts issued 
 from dungeons which emitted a sepulchral odor. 
 
136 AMERICA OR ROME, WHICH? 
 
 Bushy beards hanging down over the breast, and 
 nails grown like birds' claws, disfigured the skel- 
 etons, who with laboring bosoms, inhaled for the 
 first time for a long series of years, the fresh air. 
 Many of them were reduced to cripples, the head 
 inclined forward and the arms and hands hanging 
 down rigid and helpless. They had been con- 
 fined in dens so low they could not rise up in 
 them, and in spite of all the care of the [army] 
 surgeons many of them expired the same day. 
 On the following day Gen. Lasalle minutely in- 
 spected the place, attended by several officers of 
 his staff. The number of machines for torture 
 thrilled even men inured to the battlefield with 
 horror. 
 
 "In a recess in a subterranean vault, contigu- 
 ous to the private hall for examinations, stood a 
 wooden figure made by the hands of monks and 
 representing the Yirgin Mary. A gilded glory 
 encompassed her head, and in her right hand she 
 held a banner. It struck all at first sight as sus- 
 picious, that notwithstanding the silken robe, de- 
 scending on each side in ample folds from her 
 shoulders, she should wear a sort of cuirass. On 
 closer scrutiny it appeared that the fore part of 
 the body was stuck full of extremely sharp nails 
 and small, narrow knife blades, with the points 
 of both turned toward the spectator. The arms 
 
ROME AND RELIGIOUS LIBERTY. 137 
 
 and hands were jointed, and machinery behind 
 the partition set the figure in motion. One of the 
 servants of the Inquisition was compelled by com- 
 mand of the General to work the machine as he 
 termed it. When the figure extended her arms, 
 as though to press some one lovingly to her heart, 
 the well tilled knapsack of a Polish grenadier was 
 made to supply the place of a living victim. The 
 /Statue hugged it closer and closer, and when the 
 attendant, agreeably to orders, made the figure 
 unclasp her arms and return to her former posi- 
 tion, the knapsack was perforated to the depth of 
 two or three inches, and remained hanging on the 
 points of the nails and the knife blades." 
 
 The doors of the Inquisition were forced in 
 Home in 1849. I shall give what Father Gavazzi, 
 the chaplain of the Koman army testified he saw: 
 "He found in one of its prisons a furnace and the 
 remains of a woman's dress; that everything com- 
 bined to persuade him that it was used for horri- 
 ble deaths, and to consume the bodies of victims 
 of inquisitorial hate. He saw between the great 
 hall of judgment and the apartment of the chief 
 jailer a deep trap, a shaft opening into the vaults 
 under the Inquisition. As soon as the prisoner 
 confessed his offense, he was sent to the Father 
 Commissary to receive a relaxation of his punish- 
 ment. With the hope of pardon he approached 
 
138 AMERICA OR ROME, WHICH? 
 
 the apartment of the holy inquisitor, but in the 
 act of setting his foot at tlie entrance, the trap 
 opened and the world of the living heard no more 
 of him. He examined some of the matter in the 
 pit below this trap, and he found it to be com- 
 posed of common earth, rottenness, ashes and 
 human hair, fetid to the smell and horrible to the 
 sight of the beholder. He says popular fury 
 reached its greatest height at the cells of St. Pius 
 Y. To reach them you must descend into the 
 vaults by ve^-y narrow stairs, and along a corridor, 
 equally cramped, you approach the separate cells, 
 which for smallness and stench, are a hundred 
 times more horrible than the dens of lions and 
 tigers in the Coliseum. Looking around he dis- 
 covered a cell full of skeletons without skulls, 
 buried in lime. The skulls detached from the 
 bodies had been collected in a hamper by the 
 visitors. Those persons never died a natural 
 death; they were doubtless immersed in a bath of 
 slaked lime gradually filled up to their necks, the 
 lime, by little and little, enclosed the sufferers or 
 walled them up all alive. The torment was ex- 
 treme, but slow. As the lime rose higher and 
 higher, the respiration of the victims became 
 more and more painful, because more difiicult, so 
 that, with the suffocation of the smoke and the 
 anguish of a compressed breathing, they died in 
 
ROME AND RELIGIOUS LIBERTY. 139 
 
 a manner most horrible and desperate. Some 
 time after death the heads would naturally sepa- 
 rate from their bodies and roll away into the 
 hollows left by the shrinking of the lime. So 
 great are the atrocities of the Inquisition that they 
 would more than suffice to arouse the detestation 
 of a thousand worlds." He adds: "The Koman. 
 Inquisition is under the shadow of the Yatican 
 palace, and its prefect is the pope in person." 
 (Rule's History of the Inquisition, pp. 430, 431). 
 
 If the United States should be so unfortunate 
 as to fall under the control of Rome, the Inqui- 
 sition would be introduced in this country, as it 
 has been in every popish country of earth. Free^ 
 America, just yet, is not ready for such a tribunal. 
 
 6. Roman Catholics have offered rewards to 
 those who have killed heretics. This is recom- 
 mended by the Canon Law of the Catholic Church. 
 It says: "The execution of papal commands for 
 the persecution of heretics causes remission of 
 sins." I will give one illustration of this law. 
 In the massacre of St. Bartholomew, the messen- 
 ger who brought the news to Rome, received from 
 Cardinal Lorraine 1,000 crowns, and the priests- 
 went wild with joy. 
 
140 
 
 AMERICA OR ROME, WHICH? 
 
 CHAPTER Y. 
 
 THE ATTITUDE OF ROME TOWARD MARRIAGE. 
 
 THE attitude of Rome toward marriage is of 
 intense interest to the American people. 
 The claims of Rome are of such a character that 
 they can not be tolerated for a moment. She holds 
 
 that all Protestants, 
 indeed, all persons 
 who have not been 
 married by a priest, 
 are living in adultery 
 and that their chil- 
 dren are born out of 
 wedlock. The posi- 
 tion of Rome is so 
 infamous, and often 
 couched in such scan- 
 dalous terms, that I 
 will state as deli- 
 cately as I can her 
 position. 1. Rome 
 puts a stigma upon 
 marriage by forbidding her priests and nuns to 
 marry, and unduly exalts celibacy. The Council 
 
ROME AND MARRIAGE. 141 
 
 of Trent decreed: "If any one shall say that 
 marriage is preferable to virginity or celibacy, 
 and that it is not better and happier to remain in 
 virginity or celibacy than to be bound in wedlock, 
 let him be accursed." (Canon X.) The Mission- 
 Book says: ''It must not be forgotten that there 
 is a state still higher and holier, and that all are 
 not called to marriage either by nature or by the 
 will of God." (Sacrament of Matrimony, p. 450). 
 The Mission-Book lays down this impediment to 
 marriage: "All persons who have made solemn 
 vows of chastity, by entering into some religious 
 order, are incapable of contracting marriage; and 
 so are all orders of the clergy, beginning with 
 sub-deacons and upward." (Mission-Book,p.456). 
 This position is contrary to the holy Scriptures. 
 We at least know that some of the apostles were 
 married, and that none of them were forbidden to 
 marry. Peter was a married man when he was 
 chosen an apostle (Matt. 8:14, 15); and he had his 
 wife with him long years afterward (1 Cor. 9:5). 
 Philip was a married man and had children (Acts 
 21:9). While Paul was not married, he claimed 
 the right to marry (1 Coro 9:5). One of the qual- 
 ifications of a bishop was that he should be "the 
 husband of one wife"; and one "that ruleth his 
 own house, having his children in subjection with 
 all gravity." A forceful reason was added for 
 
142 AMERICA OR ROME, WHICH? 
 
 this: "For if a man know not how to rule his 
 own house, how shall he take care of the church 
 of God?" (1 Tim. 3:2, 4, 5). Again, we read in 
 Heb. 13:4: "Marriage is honorable in all, and 
 the bed undefiled.''' There is no exception made 
 of a priest or nun. One of the express signs of 
 having departed from the faith was "forbidding to 
 marry." (1 Tim. 4:3). That was written to a 
 preacher and for his guidance. I can not, there- 
 fore, believe that Roman Catholicism is in accord 
 with the Word of God. 
 
 The fathers ril tell us that the ministry married, 
 and history tells us that the priesthood married 
 for more than a thousand years. I can only give 
 a few statements out of hundreds which might be 
 quoted. I select my quotations almost at random. 
 
 Eusebius quoted Clement of Alexandria as say- 
 ing: "Peter and Fhilip begat children; Philip 
 also gave his daughters in marriage. And Paul 
 does not hesitate, in one of his epistles, to greet 
 his wife, whom he did not take about with him, 
 that he might not be inconvenienced in his min- 
 istry." (Eccl. Hist., lib. iii., c. 30. Patrologise, 
 vol. 2, p. 278). 
 
 Tertullian, arguing against second marriages, 
 said to a widower: "That you may then marry 
 in the Lord, according to the law and apos- 
 tles, if you are still concerned for this, have 
 
ROME AND MARRIAGE. 143 
 
 you such assurance as to demaDd that (second) 
 marriage, which is not lawful for them to enter 
 upon from whom ye demand it, that is from the 
 bishop who is once married, and from the presby- 
 ter and deacons in the same state, and from the. 
 widows whose society you refuse." (De Monog- 
 ama, c. ii. Patrologiae, vol. 2, p. 979). 
 
 Socrates says: "There have been among them 
 (the clergy) many bishops who have had children 
 by their lawful wives during their episcopate." 
 (Eccl. His., lib. 2, c. xliii). 
 
 Gregory the Great, bishop of Rome, who died 
 A. D. 605, was the grandson of another pope. 
 Gregory was by nation a Roman, a son of Gordian, 
 deducing his race from ancestors that were not 
 only noble, but religious. And Felix, once bishop 
 of the same Apostolic See, a man of great honor 
 in Christ and in his Church, was his great grand- 
 father. (Bede's Eccl. Hist., lib. ii., c. i). 
 
 Gregory Yll. was the man who did more against 
 the marriage of the clergy than any other. He 
 called a synod, 1074, and ordered the separation 
 of men and women. Matthew, of Westminster 
 said of that synod: "Some priests who had taken 
 wives he deposed and removed from office by a 
 new example, and, it seemed to many, an incon- 
 siderate prejudice, in contradiction to the ancient 
 fathers." (At A. D. 1075). 
 
144 AMERICA OR ROME, WHICH? 
 
 Roman Catholic authorities freely admit that 
 the early ministers were permitted to marry. 
 
 Thaunus, an excellent historian, says: "No 
 papal writer denies that the first who opposed the 
 clergy's being married was Pope Calixtus, in the 
 year 220; until which time the marriage of the 
 clergy, in both the Eastern and Western Churches, 
 was lawful, and that Maximilian II. then urged 
 against him, that the priests of the old law and 
 most of the blessed apostles were married men." 
 
 Cardinal Cajetan says: "Setting aside all other 
 laws and standing on those we have from Christ 
 and the apostles, it can not appear by reason, or 
 by any authority, that holy orders can be any 
 hindrance to marriage, either as it is an order or 
 as it is holy." (Cajet., tom. i., tract. 25). 
 
 Nicolas Causanus says: "Till the time of Pope 
 Cyricius, in 385, it was lawful for all priests to 
 marry, nor vow, nor law, nor other restraint 
 being to the contrary." (Nichol. Cusan,, ep. 2, ad 
 Boem). 
 
 Polydore Yergil says: "The marriage of the 
 clergy could not be prevented till Pope Gregory 
 YIL, in the year 1074, determined it; in which, 
 however, he was resisted, as introducing a custom 
 never received. " (Pol.Yergl. de invent., v. i.,c.4). 
 
 Bellarmine "grants that for some hundreds of 
 years the Church of Rome permitted her Greek 
 
ROME AND MARRIAGE. 145 
 
 priests to have their wives, and proves by argu- 
 ments that by the law of God this is not for- 
 bidden." (Bellar. de Cleric, 1. i., c. 18). 
 
 Indeed, the matter was never fully settled until 
 the Council of Trent. 
 
 THE CLEKGY MUST NOT MARKY. 
 
 The forbidding of the clergy to marry in the 
 Church of Rome has led to the most fearful ex- 
 cesses. One who has never read the lives of the 
 popes, or a history of the priesthood, can have no 
 conception of these enormities. They are almost 
 beyond human belief. They are so foul that I 
 can not go into detail. I shall content myself 
 with a general statement. You will notice, how- 
 ever, that my authorities are all from Catholic 
 sources. If Catholics say this much about the 
 pollution of the priesthood, what must be the 
 pollution and rottenness which is so foul that no 
 man dares to write or print it? 
 
 Was not Pope John' XII. killed in the very act 
 
 of adultery by the woman's husband? Nor did 
 
 Baronius scruple to tell the world "that for one 
 
 hundred and fifty years together St. Peter's chair 
 
 was filled, not with apostles, but apostates, put in 
 
 fraudulently by vile prostitutes, viz., Marozia, 
 
 Theodora, etc. A papal writer says of Pope 
 
 Clement Y. : "He was a public debauchee; 
 10 
 
146 AMERICA OR ROME, WHICH? 
 
 from that time forth all discipline and religion 
 failed among the cardinals," etc. (Faral. Ursp. 
 Gen. in Clement Y., Papa): St. Bernard said: 
 ''The portraiture of these times (12th century) is 
 made up of fornications, adulteries, incests, de- 
 testible villainies and acts of utmost filthiness. " 
 And Honnorius of Athus ranks in order, "princes, 
 monks, priests, nuns and nunneries, and all orders 
 of men have been thus defiled." See the account 
 of the horrible pollutions of the 13th century by 
 Matthew Paris; of those of the 14th, by Alvarez 
 Pelagius (a defender of Pope John XXII). He 
 sets forth "the cloisters as places of prostitution, 
 in which debauchery, drunkenness, impure and 
 filthy discourses, etc., etc., did reign, and that 
 even the horrid sin of Sodom reigned in the most 
 august and venerable churches." (Jurien, by 
 Whitaker, p. 316). Of those of the 15th century, 
 hj Eneas Sylvius; of those of the 16th, by Cor- 
 nelius Mus, Bishop of Bitanto. He thus spoke 
 publicly in the Council of Trent: "There is no 
 filthiness, how monstrous soever, no villainy, no 
 impurity with which the people and clergy were 
 not defiled." (P. 370). Cardinal Bembo records: 
 "That Pope Leo X. was an atheist; and that he 
 one day told him, 'This fable of Jesus Christ had 
 done them good service.' " 
 
 Cormenin, a Boman Catholic historian, says: 
 
ROME AND MARRIAGE. 147 
 
 "The Roman Church was transformed into a 
 shameless courtezan, covered with silk and precious 
 stones, which publicly prostituted itself for gold; 
 the palace of the Lateran was becoming a dis- 
 graceful tavern, in which ecclesiastics of all nations 
 disputed with harlots the price of infamy. Never 
 did priests, and especially popes, commit so many 
 adulteries, rapes, incests, robberies and murders, 
 and never was the ignorance of the clergy so 
 great. . . . During more than two centuries, 
 incestuous and pedantic priests soiled the steps 
 of the altar! Finally, fifty pontiffs, apostates, 
 murderers and wantons occupied the chair of St. 
 Peter. Platinus, Gonebrard, Stella, Baronius, in 
 their writings, call the pontiffs of that age 
 simoniacal priests, magicians, sodomites, tyrants, 
 robbers and assassins." (History of the Popes, 
 vol. 1, pp. 274, 275). 
 
 Cardinal Baronius says: "What was then (A. 
 D. 911) the face of the holy Roman Church? 
 How exceeding foul it was! When most power- 
 ful, and sordid and abandoned women ruled at 
 Rome, at whose will the Sees were changed, 
 bishops were presented, and, what is horrid to 
 hear, false pontiffs, their lovers, were intruded 
 into the chair of St. Peter, who are only written 
 in the catalogue of Roman pontiffs for the sake of 
 
148 AMERICA OR ROME, WHICH? 
 
 marking the times." (Baronii Annales Ecclesi- 
 astici, Antverpise, 1618). 
 
 Father Reeve, a Jesuit, says: "Simony and 
 incontinence had struck deep root among the 
 clergy of England, Italy, Germany and France. 
 The evil began under those unworthy popes, who 
 so shamefully disgraced the tiara by their im- 
 moral conduct in the 10th century; the scandal 
 spread, and had now continued so long, that the 
 inferior clergy pleaded custom for their irregu- 
 larities. Many even of the bishops were equally 
 unfaithful to their vow, and with greater guilt. 
 Hence the corrupt laity being under no apprehen- 
 sion of reproof from men as deeply immersed in 
 vice as they, gave free scope to their passions. 
 To stem the torrent of so general a licentiousness 
 which then deluged the Christian world, required 
 the zeal and fortitude of an apostle." (Hist. 
 Christian Church, sect, ix., p. 270). 
 
 Charles Butler, the able Romish historian and 
 apologist, says: ''The beginning of the 14th cen- 
 tury may be assigned for the era of the highest 
 elevation of the Roman pontiffs. On some occa- 
 sions they carried their pretensions to a length 
 which excited the disgust, and even provoked the 
 resistance of the most timid. It must also be ad- 
 mitted that the popes were sometimes engaged in 
 enterprises evidently unjust ; and the lives of some 
 
ROME AND MARRIAGE. 149 
 
 of them were confessedly dissolute. All Chris- 
 tendom was divided between the popes. During 
 the period of the schism, two and sometimes 
 three rival popes were wandering over Christen- 
 dom, dividing it by their quarrels and scandali- 
 zing it by their mutual recriminations. " (Historical 
 Memoirs, v. i., pp. 43—45). 
 
 In Fleury's elaborate and extensive Komish 
 ecclesiastical history, we are told, that on the 
 opening of the Komish Council of Trent, on the 
 13th of December, 1545, the three legates ap- 
 pointed by Pope Paul III., read a long exhorta- 
 tion, of which the following is a brief extract: 
 "Let us consider the three evils which at this day 
 afflict the Church; let us examine their origin, 
 and we shall be obliged to acknowledge that we 
 are ourselves the cause. If we have not intro- 
 duced heresy, have we not contributed to it, at 
 least, by neglecting our duty to sow good doctrine 
 and pull out the tares? As to the corruption of 
 morals, there is no need to speak of it, because 
 no one can be ignorant that the clergy and the 
 pastors were corrupters and corrupted." 
 
 Nor have I reason to think that Rome has re- 
 formed. It is a notorious fact that in Mexico and 
 other popish countries priests live with concu- 
 bines. I shall give the statements of two ex-priests, 
 whose testimony has never been refuted. Ex- 
 
150 AMERICA OR ROME, WHICH? 
 
 priest Hogan says: ''I have seen husbands un- 
 suspiciouslj and hospitably entertaining the very 
 priest who seduced their wives in the confessional, 
 and was the parent of some of the children who 
 sat at the table with them, each of the wives un- 
 conscious of the other's guilt, and the husbands 
 of both not even suspecting them. The husband 
 of her who goes to confession has no hold upon 
 her affections. If he claims a right to her confi- 
 dence, he claims what he can never receive — he 
 claims what she has not to give. She has long 
 since given it to her confessor, and he can never 
 recover it. She looks to her confessor for advice 
 in everything. She may appear to be fond of her 
 husband; it is even possible that she -may bain 
 reality. 
 
 "She may be gentle, meek and obedient to her 
 husband; her confessor will advise her to be so; 
 but she will not give him her confidence — she can 
 not; that is already in the hands of her confessor. 
 He stands an incarnate fiend between man and 
 wife, mother and daughter. All the ties of 
 domestic happiness and reciprocal duties are thus 
 violated with impunity, through the instrument- 
 ality of auricular confession. ' ^ (Popish Nunneries, 
 p. 132). 
 
 Father Chiniquy was for twenty-five years a 
 priest of high standing and endorsed by the lead- 
 
ROME AND MARRIAGE. . 151 
 
 ing authorities of Rome. He was led to say: 
 " 'How many times my God has spoken to me as 
 He speaks to all the priests of Rome, and said 
 with a thundering voice: 'What would that 
 young man do could he hear the questions you 
 put to his wife? Would he not blow out your 
 brains? And that father, would he not pass his 
 dagger through your breast if he could know what 
 you ask from his poor, trembling daughter? 
 Would not the brother of that young girl put an 
 end to your miserable life if he could hear the un- 
 mentionable subjects on which you speak with her 
 in the confessional?' 
 
 "I was compelled by all the popes, the moral 
 theologians and the Councils of Rome to believe 
 that this warning voice of my merciful God was 
 the voice of Satan. I had to believe, in spite of 
 my own conscience and intelligence, that it was 
 good, nay, necessary, to put those polluting, 
 damning questions. My infallible Church was 
 mercilessly forcing me to oblige those poor, 
 trembling, weeping, desolate girls and women to 
 swim with me and all their priests in those waters 
 of Sodom and Gomorrah, under the pretext that 
 their self-will would be broken down, their fear 
 of sin and humility increased, and that they would 
 be purified by our absolutions." (Fifty Years in 
 the Church of Rome, p. 584). 
 
152 AMERICA OR ROME, WHICH? 
 
 The Right Rev. A. A. Feijo, Ex-Regent of the 
 Empire of Brazil, has written a very strong book, 
 urging the abolition of celibacy in that empire. 
 He says: "All Brazil knows the necessity of 
 abolishing a law that never was, is not, and never 
 will be observed. All Brazil is a witness of the 
 evils which the immorality of the transgressors of 
 that law entails upon society." 
 
 This startling statement was lately made by 
 Rrof. L. T. Townsend, of the Boston University: 
 "We hold in our hands here a slip of paper con- 
 taining the names of one hundred and one Roman 
 Catholic priests of the diocese of Archbishop 
 Williams, of the city of Boston, who within a few 
 years have been dismissed, suspended or other- 
 wise disqualified, and who, taken together, were 
 guilty of almost every crime in the calendar of 
 crimes. And we are to bear in mind that rarely 
 are Roman Catholic priests disciplined unless their 
 irregularities and iniquities become notorious. 
 Here before us, we repeat, are the names of one 
 hundred and one disgraced Roman Catholic clergy- 
 men. Archbishop Williams can give you a dupli- 
 cate of this list, if he chooses to do so." 
 
 Suppose the same could be said of any Prot- 
 estant denomination — the daily press would join 
 all its forces to hold that denomination up to pub-' 
 lie execration. Suppose the Sun and the World 
 
ROME AND MARRIAGE. 153 
 
 and t\iQ Herald should turn their editorial light in 
 the direction of Rome! {^Christian Inquirer). 
 
 Why be surprised at the above? The supposed 
 heartfelt piety is a thing nearly unknown among 
 Catholic priests. 
 
 We do not charge that all priests are corrupt, 
 l)ut when we come to consider the freedom of the 
 confessional, the questions asked and the evil 
 suggestions put into the minds of females there, 
 that priests are frequently convicted of rape, the 
 scandals that appear in the public press, we are 
 led to believe that there is something terribly 
 ^rong in the Romish system. 
 
 NTJNNEEIES. 
 
 Neither do I charge that all nunneries are 
 houses of prostitution, but the history of certain 
 nunneries attest most damaging facts. I shall 
 content myself by giving only a few facts Here 
 is an account of some outrages perpetrated 
 upon young girls in the Saints Joseph and 
 Theresa Convent, in the outskirts of the city 
 •of Naples, Italy. I quote from the leading 
 German paper in the United States, the New 
 York Staats Zeitung^ November 8, 1894:: "Silvia 
 Palmieri, a Neapolitan girl, was sent to Saints 
 Joseph and Theresa Convent to be educated. The 
 
154 AMERICA OR ROME, WHICH? 
 
 mother superior, Theresa Ferrante, seventy years- 
 of age, promised the parents of the girl that when 
 she finished her education she could leave the con- 
 vent or remain there and take the veil. But when 
 the girl's parents called to take her home they 
 were met by the mother superior, who told them 
 that their daughter was very happy and wished to- 
 remain in the convent and bid farewell to the out- 
 side world, and did not desire to see her parents. 
 They begged for a few moments' interview with 
 their daughter, but were refused. They then ap- 
 pealed to the District Attorney and Police Com- 
 missioner, who with a number of police went tO' 
 the convent and forced an entrance. When they 
 entered, instead of finding a happy young girl, 
 they found her in tears, and she begged the offi- 
 cers to take her away from the convent. She said 
 she had been seduced by gentlemen from Naples 
 who visited the convent by consent of the mother- 
 superior, and to ascertain whether the girl's story 
 was true or not a physician was called in to make- 
 an examination, and he stated that the girl spoke 
 the truth. Upon these statements the mother 
 superior was placed under arrest, Father Rasto, 
 the father confessor, was dismissed, and the other 
 girls were sent to their homes and the convent 
 was closed. There is great excitement in Naples 
 over the disclosure of this horrible affair, and all 
 
ROME AND MARRIAGE. 155- 
 
 the papers have taken it up. This same convent 
 was raided and cleaned out four years ago." 
 
 In the memoirs of Scipio de Kicci, a Roman 
 prelate, are found the following, among other 
 statements: "The nuns of Pistoia (a town of 
 Tuscany) testified that the monks taught them 
 omnia flagita(all vile things), and that they should 
 look upon it as a great happiness libidines satis- 
 facere potuerunt sine infantum incommodo. The 
 Jesuits also taught the nuns pudenda exhibere 
 virtus est (to exhibit their private parts is a virtue), 
 assuring them that they thereby performed an act 
 of virtue, because they overcame a natural re- 
 pugnance." (Yol. L, pp. 131, 132). 
 
 I have no language to express my abhorence of 
 such pollution. But Rome claims that an adul- 
 terous priest is a better one than a married priest. 
 This is so incredible that I offer the proof. 
 
 Hossius, President of the Council of Trent,. 
 says: "Pighius is blamed, who wrote that a 
 priest, who through infirmity of the flesh, hath 
 fallen into whoredom, sins less than if he should 
 marry. This doctrine with some is vile, but with 
 Catholics it is most honest." (Hossius, Confes., 
 c. 56). 
 
 Costerus says: "Should a priest indulge in un- 
 cleanness, nay, keep a concubine in his own houses 
 although he is thereby guilty of a great sacrilege^ 
 
156 AMERICA OR ROME, WHICH? 
 
 yet he sins more heinously if he marry. " (Coster. 
 deCoel., ib. Sacerdot.). 
 
 Cardinal Campeggio says: "That for priests 
 to become husbands, is by far a more grievous 
 sin than if they should keep many prostitutes in 
 their houses. " (Card. Camp. , op. Sleid. , com. 1, 4). 
 
 Mathias Aquensis says: "That a man who, 
 after vowing continency, doth marry, offends 
 naore than he who, through human frailty, goes 
 astray with an hundred different women. " (Math. 
 Aquen. Oper.). 
 
 Yet the pope granted dispensations to ecclesi- 
 astics to marry, and it was accounted no sin. It 
 was, however, the old story of good pay. The 
 pope gave such dispensations to Mauritio, son of 
 the Duke of Savoy; to Cardinal C. Borgia, who, 
 in the year 1500, became Duke of Yalenza and 
 married a wife, and to Cardinal Camillo, nephew 
 to Pope Innocent X., in 1654. 
 
 But I am not done. These sins were not only 
 permitted, but indulgences were sold and the 
 revenue was used to support the Catholic Church. 
 My meaning will plainly appear from the quota- 
 tions I submit from Catholic authors. 
 
 Espencseus says: "Instead of chaste and pure 
 celibacy, there hath succeeded impure and filthy 
 whoredom." (Espen., lib. 2, cap. 7, de Conti- 
 nentia). So that St. Bernard was compelled to 
 
ROME AND MARRIAGE. 15T 
 
 state: "This whoredom, it is so common, neither 
 can be concealed ; nor doth it seek to be liid, it is 
 become so brazen; both the clergy as well as the 
 laity having permission given them to cohabit 
 with their concubines upon the payment of a 
 yearly sum of money, this toleration or indulgence 
 hath got a firm footing; and this payment being 
 made, they are at liberty to keep a concubine or 
 not. O, execrable wickedness." (De per sec, 
 cap. 29). In his comment on Titus he further 
 complains: "Bishops, archdeacons and oflScials 
 do ride about their dioceses and parishes, for the 
 most part, not to deter the wicked from their 
 vices, but to draw out and to defraud both clergy 
 and laity of their money, whom, upon the pay- 
 ment of a yearly revenue, they permit to cohabit 
 with concubines and prostitutes. And this they 
 exact in some places of even the chaste, for he 
 may, say they, have a concubine if he please. 
 And how often are those who keep concubines, 
 and they so many, punished in any other way than 
 by thus paying money." 
 
 C. Agrippina mentions "that Pope Sixtus lY. 
 erected in Home brothels, out of which a large 
 weekly revenue was paid." (De Yenitat. scien, 
 p. 64)'. 
 
 Thaunus says: "In the year 1515 Pope Leo 
 X., a man giving himself to all licentiousness^, 
 
158 AMERICA OR ROME, WHICH? 
 
 that ho might from all parts scrape up money for 
 his vast expenses, at the instigation of Cardinal 
 Lorenzo Puccio, sent his bulls of indulgences, 
 wherein he promised the expiation of all sin and 
 eternal life, through all the kingdoms of the 
 Christian world; and there was a price set, what 
 ■every one should pay, according to the grievous- 
 ness of his sins. He appointed collectors and 
 treasuries through the provinces, with preachers 
 to recommend to the people the greatness of the 
 benefit; and those did mightily extol their power 
 in drawing souls out of purgatory, shamelessly 
 spending the money every day in brothels and 
 taverns, at dice and most filthy uses." (Thaunus' 
 Histor., 1. i., p. 13). 
 
 Fasciculus Rerum says: "A number of Roman 
 princes assembled at Nuremberg, A. D. 1522 and 
 1523, and stated an hundred grievances; the 
 third is about the increase of the intolerable burden 
 of indulgences, by which, under a show of piety 
 to churches, or from an expedition against the 
 Turks, the popes suck the marrow of their estates; 
 and, which heightens the imposture, they say, by 
 their hireling criers and preachers. Christian 
 piety is banished, while, to advance their markets, 
 they cry up their wares, for the granting of won- 
 derful, unheard-of, preemptory pardons, not only 
 of sins already committed, but of sins which 
 
ROME AND MARRIAGE. 159 
 
 shall be committed, and also the sins of the dead; 
 so that, by the sale of these wares, together with 
 being spoiled of our money, Christian piety is 
 extinguished, while any one may promise himself 
 impunity, upon paying the rate that is set upon 
 the sin he hath a mind to commit. Hence, whore- 
 dom, incests, adulteries, perjuries, murders, thefts, 
 etc., and all manner of wickedness, have at once 
 their offspring. What wickedness will mortal 
 man be afraid to commit when they promise 
 themselves license and impunity in sinning while 
 they live, and, for a little more money, indul- 
 gences may be purchased for them when they are 
 dead. "(FasciculusRerum expectend. ,fol. 177, 178). 
 
 What Nicolas Clemangis, a papal archdeacon, 
 writes about cardinals, prelates, nuns and their 
 horrible abominations is enough to shock any 
 mind. Of the priests he says: "That being 
 drunkards, and of all men most incontinent, in- 
 stead of wives they shamelessly keep prostitutes," 
 etc. , and what he says of the nuns I will not men- 
 tion. (Lib. de corrupto statu ecclesise, an. 1417). 
 
 St. Bridget, a canonized woman, said of the 
 pope: ''Thou art like unto Lucifer, more unjust 
 than Pilate, more savage than Judas, more abom- 
 inable than the Jews. Thy throne shall be sunk 
 like a great stone cast into the sea, that stoppeth 
 
160 AMERICA OR ROME, WHICH? 
 
 not till it shall have arrived at the very depths of 
 the ocean." (Brigitt. Rev., 1. i., c. 41). 
 
 A book of rates was published and publicly 
 sold. In it is fixed the tax for all manner of un- 
 cleanness and debauchery. The sums for such 
 sins as incest, perjury, murder, etc., are given. 
 (Taxa. , etc., p. 326). Espencseus, after telling 
 that it was openly sold, remarks: "It is a wonder 
 that, at this time, in this schism, such an infamous 
 index, of such filthy and to be abhorred wicked- 
 ness, is not suppressed. There is neither in Ger- 
 many, Switzerland, nor in any other place where 
 there is a defection from the Roman See, a book 
 more to their reproach. It teacheth and encour- 
 ageth such wickedness as we may be afraid to 
 hear named, and a price is set to all buyers; and 
 yet it is not suppressed by the favorers of Rome. " 
 (Tit., c. i., digr. 2, p. 479). 
 
 This tariff was first established in 1316 by Pope 
 John XXII., and first published by Pope Leo X. 
 in 1514. Many editions have been published in 
 Latin and French. An English translation was 
 printed in this country in 1846. I give at random 
 a few prices: 
 
 Robbing a church $ 2 25 
 
 Simony 2 25 
 
 Perjury, forgery and lying 2 00 
 
 Robbery 3 00 
 
 Burning a house 2 75 
 
ROME AND MARRIAGE. 161 
 
 Eating meat in Lent 2 75 
 
 Killing a layman 1 75 
 
 Striking a priest 2 75 
 
 Procuring abortion 1 50 
 
 Priest to keep a concubine 2 25 
 
 Ravishing a virgin 2 00 
 
 Murder of father, mother, brother, sister or wife . . 2 50 
 
 Nun for fornication in or out of the nunnery 5 00 
 
 Marrying on a day forbidden 10 00 
 
 Adultery committed by a priest with nuns and others 10 00 
 Absolution of all crimes together 12 00 
 
 Indulgences are still sold. I had cards of that 
 character in my hand only the other day. Indul- 
 gences are regularly sold in all parts of the United 
 States. 
 
 The following promulgation was printed in the 
 Courier- Journal^ Louisville, Monday morning, 
 July 22, 1895: 
 
 CATHOLIC PKOMULGATION. 
 
 EXTRAOKDINARY INDULGENCE GRANTED ST. MART 
 MAGDALENE CHURCH. 
 
 Yesterday at St. Mary Magdalene Catholic 
 church the pastor, the Yery Rev. Louis G. Dep- 
 pen, gave the following important promulgation: 
 ''The Holy Father, Pope Leo XIII. , in an audi- 
 ence given on October 2, was pleased to grant to 
 the church of St. Mary Magdalene, on Brook 
 street, the extraordinary indulgence of the Forti- 
 
 uncula, commonly called the pardon. Accordingly 
 11 
 
162 AMERICA OR ROME, WHICH? 
 
 all the faithful of both sexes, no matter to what 
 parish they belong, who being truly penitent and 
 having gone to confession and. to holy communion, 
 will visit the church of St. Mary Magdalene, on 
 Brook, near College street, at any time from the 
 first vespers on the feast of St. Peter's Chains, 
 August 1, until sunset on the following day, the 
 2d of August, and while in the church will de- 
 voutly -pray for some time for the propagation of 
 the faith, and according to the mind of his Holi- 
 ness, may gain the great indulgence or pardon. 
 And, furthermore, they may gain the indulgence 
 not only once, but as often as they repeat the 
 visits within the above specified time and praying 
 as stated. This indulgence may also be applied 
 to the holy souls in purgatory. The peculiarity of 
 this privileged indulgence is that it can be acquired 
 several times on that day, or as often as a person 
 shall visit the church of St. Mary Magdalene 
 from 3 P.M., August 1, to 7 p.m., on August 2. 
 
 ''The indulgence will begin with solemn ves- 
 pers and benediction of the Most Blessed Sacra- 
 ment, after which confessions will be heard and 
 the visits may be made until 11 o'clock at night. 
 
 "August 2, Feast of the Dedication of Our Lady 
 of the Angels, 8:30 a.m., solemn high Mass and 
 sermon with exposition of the blessed sacrament, 
 continuing until sunset. Holy communion will 
 
ROME AND MARRIAGE. 163 
 
 be given at 4:30, 5, 5:30, 6, 6:30, T, and 7:30 
 o'clock on the morning of this day. At 4 p.m. 
 the solemn second vespers and benediction of the 
 blessed sacrament will be held. The time for 
 gaining the indulgence will terminate at T p.m. 
 Confessions also will be heard and holy com- 
 munion given from 4: to 11:30 a.m. on August 2." 
 
 A writer in Harjper^ s Magazine for July, 1854:, 
 page 162, writing from Rome, says: "That par- 
 don for every crime has its price, is no fiction in 
 the annals of Rome; not that the trafiic in abso- 
 lution is openly indulged or always abused, but 
 that it is in some cases openly avowed, I know, 
 and sermons preached containing the detestable 
 doctrine and the price attached to the greatest 
 crimes against the law of God. Such a one was 
 heard by a friend of mine, in Spain, in which the 
 tariff was distinctly laid down. Good priests of 
 every persuasion will reprobate this evil; but the 
 Church of Rome, from which it sprung, still per- 
 nios a practice so fruitful in profit to her treasury. " 
 
 If you desire to know why Rome, in the face 
 of these dark sins, still insists upon the celibacy 
 of the clergy, the reason is not' far to seek. I 
 prefer, however, to give that reason in the lan- 
 guage of Cardinal Radolpho Rio di Carpi, which 
 he used before the Council of Trent. He says: 
 "That priests having house, wife and children, 
 
164 AMERICA OR ROME, WHICH? 
 
 will not depend on the pope, but their prince, 
 and their love for their children will cast their 
 Church in the shade; that the authority of the 
 Apostolic See will be confined to Rome. Before 
 single life was instituted, the See of Kome re- 
 ceived no profit from other nations and cities. 
 Now the See is the patron of many beneficiaries 
 of which the marriage of priests would deprive 
 it." (Sarpi's Hist. Coun. Trent, p. 527). 
 
 THE LAW or DIVORCES. 
 
 2. The theory of Catholicism is that marriage 
 is a sacrament, and under no condition shall a 
 man be divorced from his wife, except for forni- 
 cation, and then only from his bed and board, and 
 under no conditions shall he marry again so long 
 as his wife lives. I have not one word of defense 
 to make for the lax divorce laws of this land. 
 They are evil and a disgrace. But the Bible does 
 permit marriage again in case of adultery. 
 Matthew 19:9 reads: "Whosoever shall put away 
 his wife, except it be for fornication, and shall 
 marry another, committeth adultery; and whoso 
 marrieth her which is put away doth commit 
 adultery." That Scripture settles the question 
 beyond doubt. 
 
 But, with all their boasting, the Koman Cath- 
 
ROME AND MARRIAGE. 165 
 
 olics have violated this law of divorce time and 
 again. They have granted divorces not only for 
 fornication, but for all manner of reasons. I 
 shall point out a few notable instances. 
 
 The pope desired to unite Spain and England 
 against his old enemy, Louis XII. of France. So 
 the pope, while Henry YIII. was still a true 
 Catholic, granted him a dispensation to marry his 
 brother's wife, and would have granted as many 
 more divorces as Henry desired if his politics had 
 continued to suit the pope. (See Burnet's Hist. 
 Reformation, vol. 1., p. 46). 
 
 Alphonsus, of Portugal, 1243, divorced his 
 queen and espoused the Princess Beatrix. The 
 repudiation and nuptials were authorized by a bull 
 of his Holiness. (Mariana, v. 3, p. 29). 
 
 A man, says Henry, Canon of Worms, was, in 
 the Lavonian dominions, allowed to have two 
 living wives, and a woman a plurality of hus- 
 bands. (Henry in Lenfran., vol. 1., p. 53). Yet 
 that was a good Catholic country. 
 
 Ladilas, king of Hungary, divorced Beatrix, of 
 Aragon, and married Anne of Foix. The sepa- 
 ration from the one and the union with the other 
 were by the express authority of Pope Alexander. 
 (Mariana, vol. 5, p. 299). 
 
 Louis, the French king, disliked his queen, 
 Jeanne, who was crooked, infirm, barren and de- 
 
166 AMERICA OR ROME, WHICH? 
 
 formed. He accordingly dismissed her and mar- 
 ried Anne. Pope Alexander obliged him with a 
 divorce. His Holiness, however, charged his 
 fee. Thirty thousand ducats, the title and duchy 
 of Yalentino, with a revenue of twenty thousand 
 pounds; the Princess Charlotta, sister of the 
 Queen of Navarra, to his son, Borgia." (Daniel, 
 vol. 7, p. 10). 
 
 3. Rome has put barriers around the marriage 
 rite that the New Testament does not direct. 
 
 E-ome claims that the pope can change the 
 terms of the Bible on this point, and pronounces 
 a curse upon all who deny it. The Council of 
 Trent decreed: "If any man shall say that only 
 those degrees of consanguinity and aflBnity ex- 
 pressed in Leviticus can hinder men from con- 
 tracting matrimony or dissolve it when contracted^ 
 and that the Church can not dispense with some 
 of these degrees, or appoint that others may 
 hinder and dissolve it; let him be accursed." 
 (Canon III.). 
 
 Home claims that she can forbid marriage at 
 certain seasons of the year. The Council of Trent 
 decreed: "If any one shall say that a prohibition 
 of the solemnization of marriage at certain sea- 
 sons of the year is a tyrannical superstition, pro- 
 ceeding from the superstition of the heathen, or 
 shall condemn the benedictions or other cere- 
 
ROME AND marriage; 167 
 
 monies which the Church uses in it, let him be 
 accursed." (Canon XI.). 
 
 Rome declares that second cousins shall not 
 marry. The Council of Trent says: "In the 
 second degree no dispensation shall ever be 
 granted unless between great princes, and for a 
 public cause." (Cap. Y.). We suppose the rea- 
 son for this difference between great princes and 
 poor men is that "great princes" can pay high 
 for the privilege and poor men can not. I was 
 told of a man, iu Mexico, who paid the pope 
 one hundred thousand dollars for the privilege of 
 marrying his own sister. The dispensation was 
 duly granted. 
 
 Rome lays down, in the United States, the fol- 
 lowing impediments to marriage: 
 
 "l. Consanguinity is that impediment which 
 exists between blood relations to the fourth de- 
 gree inclusively. In other words, marriage is 
 forbidden between third cousins, or any nearer 
 degree of kindred. And this impediment exists 
 when the relationship arises from an illegitimate 
 birth. 
 
 "2. Affinity is relationship by marriage. It is 
 forbidden to marry the third cousin, or any nearer 
 blood relation, of one's former husband or wife. 
 The same is true of a person, and the blood rela- 
 tions of any one with whom he has had unlawful 
 
168 AMERICA OR ROME, WHICH? 
 
 connection; but, in this case, the impediment ex- 
 tends only to the second degree (first cousin). 
 Spiritual afiinity is a species of relationship con- 
 tracted by means of the sacraments of baptism 
 and confirmation. For this reason parents can 
 not marry with the sponsors of their child, or 
 with any person who baptized it; nor can sponsors 
 marry with their god children. So, if one bap- 
 tizes the child of another, even although it were 
 a case of necessity, he can not afterward marry 
 with either the child or the parent. 
 
 "3. Public decency is an impediment which 
 forbids one to marry with a parent, a child, with 
 a brother or a sister of the person to whom one 
 has been validly engaged by a promise of mar- 
 riage. Also, if one has contracted an invalid 
 marriage, or a valid marriage which, however, 
 was never consummated, it is forbidden, in such 
 case, to marry with the blood relations of the other 
 party, as far as the fourth degree; that is to say, 
 with a third cousin, or anything nearer. 
 
 "4. Crivie is sometimes an impediment. Per- 
 sons who are guilty of homicide and adultery, 
 with an engagement to marry, are rendered in- 
 capable of contracting marriage together. 
 
 "5. Difference of religion is an impediment 
 which makes a marriage null and void between a 
 baptized person and one who was never baptized. 
 
ROME AND MARRIAGE. 169 
 
 "6. Yows. All persons who have made solemn 
 T'ows of chastity, by entering into some religious 
 order, are incapable of contracting marriage; and 
 so are all orders of the clergy, beginning with 
 subdeacons and upward. 
 
 ''7. Clandestine inarriag es. ' i]i2iii^^ tho^Q^hich. 
 are contracted without the presence of the parish 
 priest and of two witnesses, are made null and 
 void by the Council of Trent. In the United 
 States, however, where the decrees of the Council 
 have not yet been published (the decrees have been 
 published in St. Louis, New Orleans and Detroit; 
 in these dioceses, therefore, clandestine marriages 
 are invalid), these marriages, although sinful, are 
 valid. It is a most wicked and detestable thing, 
 that Catholics should ever so far forget aM 
 dictates of faith and piety as to be coupled like 
 heathens before a civil magistrate, and even 
 sometimes before a heretic preacher, in contempt 
 of the Church of God and the sanctity of this 
 sacrament. In case of necessity, as when those 
 who desire to marry live very far from any church 
 or priest, they may lawfully apply to a magistrate 
 for that purpose, and it is better to do so, in order 
 that their marriage may be more public and be 
 recorded; but it is never lawful to have recourse 
 to a heretical minister. Such a marriage is indeed 
 binding, but it binds like a curse. 
 
170 AMERICA OR ROME, WHICH? 
 
 "8. The hond of a ])r€,mo%is marriage is an im- 
 pediment which death alone can remove. The 
 Catholic Church holds that, by the institution and 
 ordinance of Almighty God, marriage is indis- 
 soluble. No power on earth, no prince, no judge, 
 no legislature, can break the bond which unites 
 husband and wife. For certain just causes, espe- 
 cially for adultery, they may live separately, but 
 they are still married and can not marry again. 
 If, after such a separation, or after a divorce 
 granted by the law of the land, either party 
 should marry another person, it would be no true 
 marriage before God, but an adultery. 
 
 "Let it be remembered, then, that no divorce^ 
 no guilt, no desertion, however wanton and un- 
 feeling, no years of absence, can ever break the 
 marriage bond. Nothing but a certain hnovjledge 
 of the death of one party can make it lawful for 
 the other to marry. Although it might cause 
 public scandal, although the honor of whole fam- 
 ilies may be at stake, although children would be 
 exposed to shame and destitution by a separation, 
 the guilty parties to these false second marriages 
 must separate, under pain of hell fire." (Mission- 
 Book, pp. 454-460). 
 
 These laws of Rome are as contrary to the laws 
 of our country as they are to the spirit and pre- 
 cepts of the New Testament. They are a part of 
 
ROME AND MARRIAGE. 171 
 
 that system which binds a man body and soul. 
 
 4. Rome declares civil and Protestant mar- 
 riages null and void. The consequences of this 
 declaration are fearful to contemplate. 
 
 Rome makes marriage an ecclesiastical and not 
 a civil contract; therefore marriage by a Prot- 
 estant preacher is null and void. The XII. canon, 
 Council of Trent, reads: "If any one shall say 
 that matrimonial causes do not belong to ecclesi- 
 astical judges, let him be accursed." 
 
 MARRIAGE MUST BE BEFORE A PRIEST. 
 
 It would, therefore, follow that all marriages 
 must be before a priest, and that other marriages 
 are null and void. This is expressly decreed by 
 the Council of Trent: "They who shall try to 
 contract matrimony otherwise than in the presence 
 of the parish priest, or some other priest by his 
 permission, or by the license of the ordinary in 
 the presence of two or three witnesses (shall fail), 
 and the holy synod renders them utterly incapable 
 of thus contracting it; and decrees such contracts 
 void and null; and it makes them void and annuls 
 them by the present decree." 
 
 To make the matter still plainer, it is claimed 
 that if Catholics marry before a Protestant 
 preacher or civil magistrate, such a marriage is 
 void. I quote from Dens, who is a competent 
 
172 AMERICA OR ROME, WHICH? 
 
 authority. He says: "Whether raatrimony be- 
 tween two Catholics, in the United Provinces of 
 Belgium, contracted without the presence of a 
 priest, who can easily be obtained, in the presence 
 of a magistrate or non-Catholic minister is valid? 
 Answer. Negatively; because the doctors are 
 unanimous that the law of the Council of Trent 
 is there sufficiently received in the Catholic com- 
 munity. Catholics, indeed, are there compelled 
 to contract marriage before a magistrate or a non- 
 Catholic minister (otherwise their marriages in 
 civil matters are not valid), but the matrimonial 
 contract before these is not valid; but afterward, 
 in the presence of a priest, they are compelled to 
 be married anew, and rites of the Church pre- 
 scribed by the Council of Trent being observed, 
 and then the marriage is properly valid." (De 
 Martr.,No. 113). 
 
 The same law holds in the United States in 
 reference to a Protestant preacher. We have 
 already quoted from the Mission-Book that "it is 
 a wicked and detestable thing" to be married by 
 a "heretic preacher." A Catholic is not per- 
 mitted to marry a Protestant without a dispensa- 
 tion and upon the most dishonorable conditions. 
 I quote again from the Mission-Book: "Mixed 
 marriages are forbidden, viz., the union of a 
 Oatholic with heretics, and persons excommuni- 
 
ROME AND MARRIAGE. 17^ 
 
 cated by the Church. This prohibition is founded 
 on reasons of the highest importance. In the 
 first place, there is always something repugnant 
 and unnatural in these unions. 'Bear not the 
 yoke with unbelievers,' says the Apostle Paul to 
 the Corinthians. 'What fellowship hath light with 
 darkness? or what part hath the faithful with the 
 unbeliever?' Such marriages are, moreover, un- 
 favorable to domestic peace. 'How,' asks St. 
 Ambrose, 'can there be a sincere union of the 
 affections when persons are divided in religion?' 
 But the worst feature in this sort of marriage is, 
 that they are dangerous to the faith of the Cath- 
 olic party and of the children. Either domestic 
 attachment, or fear, or ridicule, soon weakens the 
 faith and dampens the fervor of the Catholic hus- 
 band or wife, whilst the children easily follow in 
 practice the example of the parent whose religion 
 affords the greatest liberty of indulgence." (Mis- 
 sion-Book, pp. 4:61, 462). 
 
 In our land a Catholic is not permitted to marry 
 a Protestant without a dispensation and only upon 
 dishonorable conditions. I quote again from the 
 Mission-Book: "When some grave reason exists, 
 and the danger of perversion is removed, a dis- 
 pensation may be obtained which will make such 
 a marriage lawful. No valid dispensation can be 
 given, however, unless upon the following con- 
 
174 AMERICA OR ROME, WHICH? 
 
 ditions: 1st, it must be mutually agreed upon 
 that the Catholic husband or wife shall enjoy a 
 perfect liberty in the exercise of the Catholic re- 
 ligion; and, 2nd, that all of the children shall 
 be educated in the Catholic faith; 3rd, besides 
 this, the Catholic party must promise to seek the 
 conversion of the other by prayer, good example, 
 and other prudent means. When a dispensation 
 has been obtained upon these conditions, the mar- 
 riage may take place without sin ; but still it must 
 not be supposed that such unnatural unions are 
 approved by the Church. She only permits them 
 reluctantly and mournfully. She forbids them to 
 be celebrated within church walls, or to receive 
 the solemn benediction of the priest." (Mission- 
 Book, pp. 462, 463). 
 
 ILLEGITIMACY. 
 
 5. 1 am not, therefore, astonished to find that 
 the per cent, of illegitimate births in Catholic 
 countries far exceed those of Protestant countries. 
 A comparison from official figures of the illegiti- 
 mate births in Protestant England and popish 
 Austria is significant. There are only 6 per cent, 
 of such births in England, against 45 per cent, 
 in Austria. A comparison between Austria and 
 Protestant Prussia will reveal much the same 
 state of facts. Austria has 45 per cent, of illegiti- 
 
ROME AND MARRIAGE. 175 
 
 mate births, against 15 per cent, in Prussia. 
 Here are some more interesting figures: "Stock- 
 holm was said, a few years ago, to rank the worst 
 in respect to illegitimacy of any Protestant city 
 in Europe — namely, 29 per cent, of all the births. 
 But the following Poman Catholic cities outrank 
 this, the worst of all Protestant cities: Paris, 33 
 per cent. ; Brussels^ 35 per cent. ; Munich, 48 per 
 cent.; Vienna, 51 per cent.; Laybach, 38 per 
 cent. ; Brunn, 42 per cent. ; Lintz, 46 per cent. ; 
 Prague, 4T per cent. ; Lemberg, 4T per cent. ; 
 Klagenfurt, 56 per cent. ; Gratz, 65 per cent. 
 
 "Papal Rome, under the reign of Pius IX., 
 showed 143 illegitimate to 100 legitimate births; 
 while London, England, showed only four to 100. 
 Rome murders were one for every 750 inhabitants, 
 while in Protestant England there was one for 
 every 187,000." 
 
 In some of the Catholic countries of South 
 America 75 per cent, of the children are illegiti- 
 mate. And in making all these estimates it must 
 not be forgotten that many of the illegitimate 
 children born in Protestant countries are of Cath- 
 olic parentage. 
 
 From the facts presented in this chapter, the 
 man who runs may read, and I leave you to draw 
 your conclusions. 
 
176 AMERICA OR ROME, WHICH? 
 
 CHAPTER YI. 
 
 THE ATTITUDE OF ROME TOWARD THE BIBLE. 
 
 PROTESTANTS hold that in all matters of 
 doctrine the Bible is the sole rule of faitli 
 and practice; and that traditions, written or un- 
 written, decrees of councils, and the interpreta- 
 tions of priests and popes are not necessary to a 
 right understanding of the Scriptures. They 
 think that the New Testament contained all that 
 entered into the faith and practice of the apos- 
 tolic churches. The authority of the Bible 
 stands out alone, and does not need to be sup- 
 plemented from any source. If any principle or 
 doctrine is not contained in this book it is not 
 necessary to be believed or maintained. 
 
 They understand this rule of faith, the Bible^ 
 to contain seven particulars: 1. It is inspired. 
 "Holy men of God spake as they were moved by 
 the Holy Ghost. ' ' (2 Pet. 1 :21). ' 'All Scripture is 
 given by inspiration of God." (2 Tim. 3:16). 2. 
 It is authoritative. "The word that I have spoken 
 the same shall judge him in the last day." (John 
 12:48). 3. It is intelligible. "But these are 
 written, that ye might believe that Jesus is the 
 
ROME AND THE BIBLE. 177 
 
 Christ, the Son of God; and that believing ye 
 might have life through His name." (John 
 20:31). 4. It is moral. "Search the Scriptures; 
 for in them ye think that ye have eternal life, and 
 they are they which testify of me." (John 5:39). 
 "The words of the Lord are pure words." (Ps. 
 12:6). 5. It is perpetual. "The word of the 
 Lord endureth forever." 6. It is universal. 
 "Preach the gospel to every creature." (Mark 
 16:15). 7. It is perfect. "The law of the Lord 
 is perfect, converting the soul." (Ps. 19:7; 
 2 Tim. 3:15). 
 
 With these facts before me, I think that the 
 Scriptures contain all of life and salvation that it 
 is necessary for us to know or do. The Catholics 
 admit the Scriptures, but they add many other 
 things to them as equally binding. By so doing 
 the Roman Catholic Church puts dishonor on the 
 Word of God. I shall specify some things con- 
 nected with the Catholic position: 
 
 1. The Roman Church is out of accord with 
 the fathers of the first centuries. That Church 
 holds that there must be "unanimous consent of 
 the fathers" upon any doctrine. This rule of the 
 Catholics would prove that their position on the 
 Scriptures is the wrong one. The fathers ap- 
 pealed to the Bible as their ultimate rule of faith. 
 
 I present the proof. 
 12 
 
178 AMERICA OR ROME, WHICH? 
 
 Tertullian, A. D. 150, says: "How can they 
 speak of the things of faith except from the 
 Scriptures of faith?" (De Praes. Hseret., c. 15. 
 Migne's Patrologise, vol. 2, p. 33). "He (the 
 Christian) acknowledges one God, the creator of 
 the universe, and Jesus Christ, the Son of the 
 Creator, from the Yirgin Mary, and the resurrec- 
 tion from the dead. He unites the law and the 
 prophets with the evangelical and apostolical 
 Scriptures, and from thence drinks his faith." 
 (De Praes. H8eret.,c. 26. Patrologi3e,vol. 2, p. 58). 
 
 Irenseus, A. D. 17T, says: "We ought to leave 
 all such questions to God who made us, knowing 
 most rightly that the Scriptures are truly 2yeif'fe<^t', 
 since they were dictated by the Word of God and 
 His Spirit.'.' (Contra Hsereses, lib. 2, c. xxviii., 
 sec. 2. Patrologige, vol. 7, pp. 804, 805). 
 
 Clement of Alexandria, A. D. 217, says: "For 
 we may not give our adhesion to men on a bare 
 statement by them, who might equally state the 
 opposite. But if it is not enough merely to state 
 the opinion, but if what is stated must be con- 
 firmed, we do not wait for the testimony of men, 
 but we establish the matter that is in question by 
 the voice of the Lord, which is the surest of all 
 demonstrations, or, rather, is the only demonstra- 
 tion; in which knowledge thou who have merely 
 
ROME AND THE BIBLE. 179 
 
 tasted Scriptures are believers." (Stromata, lib. 
 vii. , c. 16. Patrologige, vol. 9, 534). 
 
 Origen, A. D. 184-254, says: "He (the well- 
 instructed Christian) knows that the whole Scrip- 
 ture is a perfect and apt instrument of God, which 
 utters one harmony from many sounds to those 
 who wish to learn the voice of salvation. " (Evan- 
 gel. Mat., tom. I., pp. 204, 205). 
 
 Cyprian, A. D. 250, says: "From whence is 
 this tradition? Has it descended from the divine 
 authority of the gospel, or does it come from the 
 commands and epistles of the apostles? For God 
 testifies that those things are to be done which are 
 written. ... If, therefore, it is ordered in 
 the gospel, or is contained in the epistles or acts 
 of the apostles, that thou who came from any 
 heresy shall not be baptized, but shall only have 
 the impartation of hands in penitence, let this 
 divine and holy tradition be observed." (Epist. 
 Ixxiii.). 
 
 Athanasius, A. D. 278-373, says: "For the 
 orthodox church, rightly reading and exactly ex- 
 amining the divine Scriptures, builds herself upon 
 the Rock, that church which is the perfect dove, 
 which holds a rule of a right and pious faith in the 
 apostolic vessel, while the vast waves dash upon 
 the immovable Hock, and, cast backward upon 
 themselves, disappear in foam. And such waves 
 
180 AMERICA OR ROME, WHICH? 
 
 are all heresies." (Contra Omnes Hsereses, Pat- 
 rologise, vol. 28, p. 525). 
 
 Cyril of Jerusalem, A. D. 315-386, says: 
 "But in learning the faith and professing it, ac- 
 quire and keep that only which is now delivered 
 thee by the Church, and which has been built up 
 strongly out of all the Scriptures. For, since all 
 can not read the Scriptures, some being hindered 
 as to the knowledge of them by want of learning 
 and others by a want of leisure, in order that the 
 soul may not perish from ignorance, we comprise 
 the whole doctrine of the faith in a few lines. 
 I wish you also to keep this as a pro- 
 vision through the whol6 course of your life, and 
 besides this to receive no other, neither if we our- 
 selves should change and contradict our present 
 teaching, nor if an adverse angel, transformed 
 into an angel of light, should wish to lead you 
 astray. For, though we or an angel from heaven 
 preach to you any other gospel than that we have 
 received, let him be to you anathema. So, for 
 the present, simply listen while I say the creed, 
 and commit it to memory; but at the proper sea 
 son expect the confirmation out of the holy Scrip 
 ture of each part of the contents. For the articles 
 of the faith were not composed as seemed good to 
 men; but the most important parts collected out 
 of the Scripture make up one complete teaching 
 
ROME AND THE BIBLE. 181 
 
 of the faith." (De Fide et Symbolo, c. xii. Pat- 
 rologise, vol. 33, p. 519). 
 
 Ambrose, A. D. 340-395, says: "All truth 
 is in the New Testament." (Ex. Ps. 118:37. 
 Patrologise, vol. 15, p. 1541). 
 
 Jerome, A. D. 340-420, who was the trans- 
 lator of the Vulgate, says: "Our care is to say, 
 not what any one can or may, but what the Scrip- 
 tures authorize." (Patrologiae, vol. 23, p. 84). 
 
 Augustine, A. D. 353-430, says: "The City 
 of God (the Church) believes the holy Scriptures, 
 both New and Old, which we call canonical, from 
 which the faith itself is conceived by which the 
 just man liveth, by which we walk without doubt- 
 fulness, so long as we are absent from the Lord; 
 which faith being safe and certain, we may doubt 
 without censure concerning other things, which 
 we do not perceive either by the sense of reason, 
 which are not made clear to us by the canonical 
 Scriptures, nor brought under our notice by wit- 
 nesses whom it is absurd not to credit." (De 
 Civitate Dei. Patrologise, vol. 41, p. 646). 
 
 The fathers made their appeal to the Scriptures 
 and that appeal was final. They did more. They 
 were contrary to the spirit of Rome, in that they 
 translated the Bible into many living languages, 
 and did all they could to circulate it and have it 
 read. There was no printing press in those days, 
 
 % 
 
182 AMERICA OR ROME, WHICH? 
 
 but all possible pains were taken to have the Scrip- 
 tures transcribed. Constantine instructed Euse- 
 bius to have copies of the Scriptures prepared. 
 He gave orders that everything necessary to the 
 transcribing the Scriptures should be allowed to 
 Eusebius. The emperor further stated: '*Do you, 
 therefore, receive with all readiness my determi- 
 nation on this behalf. I have thought it expedient 
 to instruct your Prudence to order fifty copies of 
 the sacred Scriptures, the provision and use of 
 which you know to be most needful for the in- 
 struction of the Church, to be written on pre- 
 pared parchment in a legible manner, and in a 
 convenient, portable form, by professional trans- 
 cribers, thoroughly practiced in their art." (Life 
 Constantine, lib; lY., c. xxxvi.). 
 
 By the fifth century the Bible had been trans- 
 lated into most of the languages of the earth, and 
 there were no restrictions put upon the reading of 
 the Word of God. Theodoret, a Syrian bishop, 
 is pleased to say: . ''The Hebrew Scriptures are 
 not only translated into the language of the Gre- 
 cians^ but also of the Komans, the Indians, Per- 
 sians, Armenians, Sythians, Samaritans, Egypt- 
 ians; and, in a word, into all the languages that 
 are used by any nation." 
 
ROME AND THE BIBLE. 183 
 
 ADDITIONS TO THE BIBLE. 
 
 2. The Koman Catholic Church has added to 
 the Bible many things as of equal authority with 
 it. I mention: 
 
 The Apocrypha. Everybody knows that these 
 books are filled with foolish stories, are no part 
 of the Bible and were not so recognized by early 
 writers. It is from these books that Rome proves 
 some of her pet doctrines. I shall mention but 
 one ancient writer, but that one is authoritative 
 with Roman Catholics. He was the translator of 
 their Yulgate. Jerome, in speaking of the books 
 of Ecclesiasticus, the book of Wisdom, Judith, 
 Tobit, and the books of the Maccabees, says: 
 ^'The Church, indeed, reads them, but does not 
 receive them among the canonical books, only 
 reading them for the edification of the people and 
 not for the confirmation of ecclesiastical doctrine. " 
 (Tom. 3, p. 18). And in another place he calls 
 the History of Susannah, the Song of the Three 
 Children, Bel and the Dragon "fables.'' (Tom. 
 2, p. 154). 
 
 Rome has added to the Bible the authority of 
 oral tradition. The Little Catechism which is 
 taught to Roman Catholics as the law of God, 
 says: 
 
 "Q. Is it not enough for one to read the holy 
 
134 AMERICA OR ROME, WHICH? 
 
 [Scriptures and to believe only what he can find 
 in them? 
 
 "A. No; for two reasons. First, because the 
 Word of God is not contained in the Bible alone, 
 but also in the tradition of the Church; and, 
 secondly, because the Church is the only author- 
 ized teacher and interpreter of the Word of God. " 
 (The Mission-Book, p. 325). 
 
 The Council of Trent decreed: "The oral tra- 
 ditions of the Catholic Church are to be received 
 with equal piety and reverence as the books of 
 the Old and New Testament. " (Council of Trent, 
 session iv.). 
 
 Just think for a moment what that means. 
 These traditions include the acts and decisions of 
 the Church, embracing eight folio volumes of the 
 pope's Bulls, ten folio volumes of Decretals, 
 thirty-one folio volumes of the Acts of the Coun- 
 cils,fifty-one folio volumes of the Acta-Sanctorium, 
 or Doings and Sayings of the Saints. Add to 
 this not less than thirty-five volumes of the Greek 
 iind Latin fathers, from which they must have 
 unanimous consent. Add to these thirty-five 
 volumes the chaos of tradition which has accumu- 
 lated since. The exposition of every priest and 
 bishop must be added. No Catholic living can 
 declare his faith. An honest student could not 
 
ROME AND THE BIBLE. 
 
 185 
 
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 m i|,,n|»^jmpMBii],i' j||]||if5fiiii|;iiri!ii||;j>;,:;|j|,win^ 
 
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 li;:lL;''Jibi'ul!;3jyv 
 
186 AMERICA OR ROME, WHICH? 
 
 find out in a lifetime what a Catholic ought ta 
 believe. 
 
 3. The Roman Catholic Church annuls the 
 Word of God by declaring that the Church must 
 be the living expositor of the Bible. A man is 
 not allowed to think for himself. To become a 
 Catholic a man must become an intellectual im- 
 becile and accept all things without investigation. 
 He must read the Bible only as Rome interprets 
 it. Cardinal Gibbons says: "Now, the Scripture 
 is the great depository of the Word of God. 
 Therefore, the Church is the divinely appointed 
 Custodian and Interpreitt^r of the Bible. For her 
 office of infallible Guide were superfluous if each 
 individual could interpret the Bible for himself. 
 That God never intended the Bible to be the 
 Christian's rule of faith, independently of the 
 living authority of the Church, will be the subject 
 of this chapter." (Faith of Our Fathers, p. 94). 
 
 The Creed of Pope Fius IX. , to which every 
 Catholic must assent, reads: "I also admit the 
 sacred Scriptures, according to the sense in which 
 the holy mother Church has held and does hold, 
 to whom it belongs to judge of the true sense and 
 interpretation of the holy Scriptures; or will I 
 ever take or interpret them otherwise than accord- 
 ing to the unanimous consent of the fathers." 
 
 But a greater than Gibbons, a greater than the 
 
ROME AND THE BIBLE. 18T 
 
 pope, an infallible council has spoken. The 
 Council of Trent decreed: "It belongs to the 
 Church to judge of the sense and interpretation 
 of Scripture; and that no person shall dare 
 to interpret it in matters relating to faith and 
 matters of any sense contrary to that which the 
 Church has held, contrary to the unanimous con- 
 sent of the fathers. " (Council of Trent, session iv.). 
 This is regularly taught to their children. The 
 Mission-Book says: "Let no one say, I can read 
 the word of God for myself in the Bible ; of what 
 use is preaching to me? What! Do you care to 
 think that a human mind like yours, created, 
 limited, and full of darkness, is able, of itself, to 
 comprehend the mind of the eternal God? O! 
 beware, that you do not substitute your own 
 thought for that of God. No, dear Christian, the 
 Church of the living God alone, guided and en- 
 lightened as it is by the Holy Ghost, is able to 
 know the mind of God with infallible certainty, 
 and to interpret the holy Scriptures without dan- 
 ger or error. She it is who announces to us the 
 true doctrine of Jesus Christ by her bishops and 
 their fellow laborers, the priests, and they are the 
 teachers to whom we must listen, unless we are 
 willing, through a spirit of pride, to expose our- 
 selves to most dangerous errors." (The Mission- 
 Book, p. 58). 
 
188 AMERICA OR ROME, WHICH? 
 
 Bishop Spottswood pnts this in very strong 
 words. He says: "I would rather one-half the 
 people of this nation should be brought to the 
 stake and burned, than one man should read the 
 Bible and form his judgment from its contents." 
 
 A man can not be a Catholic and have an 
 opinion of his own on the subject of the Bible. 
 
 4. Rome has decided against the Scriptures in 
 the original Greek, and has declared as authentic 
 a Latin translation full of errors. The Council of 
 Trent decreed: ''Moreover, the- same most holy 
 council, considering that no small advantage will 
 accrue to the Church of God if, of all the Latin 
 editions of the sacred books which are in circula- 
 tion, some one shall be distinguished as that 
 which ought to be regarded as authentic, doth or- 
 dain and declare that the same old and Yulgate 
 edition, which has been approved of by its use in 
 the Church for many ages, shall be held as au- 
 thentic, in all public lectures, sermons and expo- 
 sitions; and that no one shall dare to presume to 
 reject it, under any pretense whatsoever.'' (Coun- 
 cil of Trent, session iv.). 
 
 The Yulgate, at the time that it was adopted as 
 authentic, was full of the most mischievous errors. 
 Dr. Jahn, an eminent Roman Catholic, was led to 
 say: "The more learned Catholics have never 
 denied the existence of errors in the Yulgate; on 
 
ROME AND THE BIBLE. 189 
 
 the contrary, Isadore Clarius collected eighty- 
 thousand." (Introduction to Old Testament, 
 sec. 65). 
 
 Twenty years dia not pass after the Council of 
 Trent till Sixtus Y. had great trouble with the 
 Yulgate. It was full of acknowledged errors. 
 He employed learned men to correct it, and then 
 published his edition with this bull: "We have 
 corrected it with our own hand . . . and 
 from our certain knowledge, and from the pleni- 
 tude of apostolic power, we deem that this Latin 
 Yulgate edition of the sacred page of the Old as 
 well as the New Testament, is to be esteemed, 
 without any doubt or controversy, as thoroughly 
 amended as it can be." 
 
 Yet only two years passed till Pope Clement 
 YIII. was compelled to call in the edition of 
 Sixtus Y. on account of errors and put out an- 
 other, which is the present standard edition. 
 The preface expressly states: "Although some 
 things were advisedly changed from the common 
 reading, there were others, which seem to require 
 a change, advisedly suffered to remain unaltered." 
 Now that is rich. Eighty thousand errors is a 
 large number to be in a book that is to be regarded 
 as authentic, and especially as we are not to "pre- 
 sume to reject it under any pretense whatsoever." 
 
 5. The Roman Catholic Church has never 
 
190 AMERICA OR ROME, WHICH? 
 
 printed nor circulated a cheap Bible. When a 
 Catholic Bible is exposed for sale it is at such a 
 price few can afford to buy it. The cheapest 
 Catholic Bible I could find, not long since, in 
 Louisville, was eight dollars. In Mexico I 
 was not able to buy one at all. In Rome 
 before the present administration came into 
 power, when the pope was ruler of the land, a 
 Bible could scarcely be secured at any price. I 
 liave two reputable witnesses. The Kev. J. A. 
 Clark, of the Protestant Episcopal church, St. 
 Andrews, Philadelphia, in a letter from Rome, 
 March 24, 1838, wrote: "The Bible in Rome is 
 a strange and rare book. The only edition of it 
 authorized to be sold here is in fifteen large vol- 
 umes, which are filled with popish commentaries. 
 Of course, none but the rich can purchase a copy 
 of the sacred Scriptures. Indeed, very few of 
 the common people here know what we mean by 
 the Bible." 
 
 The Rev. W. M. Seymour says: "This law is 
 always in force. And although it speaks of Cath- 
 olic editions, there is only one such to be found 
 in Italy — that by Martini, which is in twenty- 
 three volumes. These, however, could be bound 
 in four or six substantial volumes, sufficiently 
 cumbrous and inconvenient. 
 
 "The price for which it is sold is absolutely 
 
ROME AND THE BIBLE. 191 
 
 prohibitive. I could not procure one at Rome, 
 in 1845, for less than 105 francs; that is, pre- 
 cisely four guineas. The prohibitive nature of 
 this price may be seen from the fact that four 
 guineas is regarded as high wages, by the year, 
 for a servant girl in Rome; so that she would 
 have to give a whole year's wages for a copy of 
 the Scriptures." (Evenings With the Romanists, 
 p. 80). 
 
 These conditions are true of every popish land 
 on earth. 
 
 THE SCKIPTUKES PROHIBITED. 
 
 6. The Roman Catholic Church has either pro- 
 hibited the circulation of the Scriptures, or has 
 thrown such proscriptions around them as to pre- 
 vent their general circulation. I shall present 
 some facts which will prove these charges beyond 
 a doubt. 
 
 The Council of Toulouse, A. D. 1229, ''pro- 
 liibited laymen to have the books of the Old and 
 New Testament, unless a Psalter, a Breviary, 
 and a Rosary, and they forbade their translation 
 into the vulgar tongue." (Labbe,vol.l3,p.l239). 
 
 Indeed, as early as 1234, the Synod of Tarra- 
 gona, denounced as a heretic any one who having 
 R translation of the Bible, refused to surrender it 
 
192 AMERICA OR ROME, WHICH? 
 
 to be burned within the space of eight days, 
 (Library Ilniver. Knowl., vol. 2, p. 516). 
 
 Wickliffe's version was declared by Pope 
 Gregory, in a bull to the University of Oxford, 
 A. D. 1378, as having "run into a detestable 
 kind of wickedness." One of the canons of 
 Leicester said: "Master John Wickliffe has trans- 
 lated the gospel out of Latin into English, which 
 Christ has entrusted to the clergy and doctors of 
 the Church, that they might minister it to the 
 laity and the weaker sort, according to the state 
 of the times and the wants of men. So that by 
 this means the gospel is made vulgar^ and laid 
 more open to the laity^ and even the women who 
 can read^ than it used to be even to the most 
 learned of the clergy and those of the best under- 
 standing. And what was before the chief gift of 
 the clergy and doctors of the Church is made for- 
 ever common to the laity." (Anderson's Annals 
 of the English Bible, p. 21). 
 
 Archbishop Warham, A. D. 1530, issued a 
 proclamation against the printing of English 
 translations of the Bible. He says: "And, 
 whereas, report is made by many of our subjects 
 that it were to all men not only expedient but 
 also necessary to have m the English tongue both 
 the Old and New Testament, and that his High- 
 ness, his nobles and prelates were bounden to 
 
ROME AND THE BIBLE. 193 
 
 suffer them so to have it; his Highness hath there- 
 fore semblably thereupon consulted with the said 
 primates and other personages well versed in 
 divinity ; and b j them all it is thought that it is 
 not necessary the said Scripture to be in the Eng- 
 lish tongue and in the hands of the common peo- 
 ple; and that, having respect to the malignity 
 of this present time, with the inclination of the 
 people to erroneous opinions, the translation of 
 the Bible into the vulgar English should rather 
 be the occasion of continuance or increase of 
 errors among the said people than any benefit or 
 commodity to the weal of their souls." (Wilk., 
 III., p. 741). 
 
 Tyndale's version was condemned by the Ro- 
 man Church in 1546. 
 
 The Encyclopaedia Britannica is very conclu- 
 sive on this point. It says: "Several of the 
 early translations of the Bible were suppressed. 
 Tyndale's version among others. As many copies 
 of that book as the superior clergy could buy up^ 
 were publicly burned at St. Paul's, on Shrove 
 Tuesday, 1527, Fisher, bishop of Rochester, 
 preaching a sermon on the occasion." (Encyc. 
 Brit., vol. 3, p. 659). 
 
 In Knight's great History of England, p. 247, 
 
 may be found the following: "Many copies of 
 
 Tyndale's translation (of the New Testament) had 
 13 
 
194 AMERICA OR ROME, WHICH? 
 
 been brought into the country, which books the 
 common people used and daily read privily; 
 which the clergy would not admit, for they pun- 
 ished such persons as had read, studied or taught 
 the same, with extremity. Wolsey (a Catholic 
 bishop) made strenuous efforts to restrain the 
 printing of the Scriptures in the people's tongue. 
 Which led to the burning of the English Testa- 
 ment in St. Paul's church yard." 
 
 Pope Leo X. published a yile bull against 
 Luther when he translated the Bible into German. 
 
 In a mandate A. D. 1526, Archbishop Warham 
 complains that "some children of iniquity and 
 partisans of the Lutheran faction had cunningly 
 and deceitfully translated into the English tongue, 
 not only the holy gospels, but the other parts of 
 the New Testament; instilling pernicious and 
 scandalous heresies into the minds of the simple 
 and profaning the hitherto unsullied majesty of 
 the holy Scriptures by nefarious and distorted 
 comments." All who possess such translations 
 are therefore enjoined, on pain of ecclesiastical 
 censures, to deliver them to the diocesan within 
 thirty days, that they might be committed to the 
 flames. (Hart's Eccl. Records, pp. 396, 39T). 
 
 The Synod of Ely, A. D. 1528, decreed: "That 
 the rectors and curates of the diocese of Ely shall 
 on no account use in their churches the Bible ac- 
 
ROME AND THE BIBLE. 195 
 
 cording to the new translation, or suffer any of 
 those who frequent their churches to use it." 
 (Wilk., iii., p. 719). 
 
 The Spanish Inquisition solemnly condemned 
 the Bible of Pope Sixtus Y. 
 
 Pope Clement XI., in his famous bull, Unigeni- 
 tus^ A. D. 1713, condemned the French New 
 Testament of Quesnel as false, captious, shock- 
 ing, offensive to pious ears, scandalous, per- 
 nicious, rash, seditious, impious, blasphemous. He 
 further condemns that "it is useful and necessary, 
 at all times, in all places, and for all sorts of 
 persons, to study and know the spirit, piety and 
 mysteries of the Scriptures. The reading of the 
 Bible is for all." 
 
 The Council of Trent put so many proscriptions 
 around the Bible that it practically prohibits the 
 reading of the Scriptures. The ten "rules for 
 prohibited books" adopted by the Council of 
 Trent were confirmed by Pius lY. March 24,1564. 
 The fourth rule is: "Since it is clear from experi- 
 ence that if the holy Scriptures are everywhere 
 indiscriminately permitted in the vulgar tongue^ 
 more detriment than profit arises therefrom by 
 reason of the rashness of men. In this matter 
 let it be the option of the bishop or inquisitor, so 
 that with the advice of the parish priest, or the 
 confessor, they can permit to them the reading of 
 
196 AMERICA OR ROME, WHICH? 
 
 books translated by Catholic authors in the vulgar 
 tongue, even to such persons as, in their judg- 
 ment, would occur no loss, but obtain an increase 
 of faith and piety from this kind of reading, which 
 power they may have in respect to the Scriptures. 
 But whoever shall presume to 'keep or read them 
 without such power ^ let him not he able to ohtain 
 the ahsolution of his sins until the hoohs are re- 
 turned to the ordinary. But the bookseller who 
 shall sell the Bible, written in the vulgar tongue, 
 to any one not having the aforesaid power, or who 
 shall grant it in any other way, shall forfeit the 
 price of the books that it may be converted by the 
 bishop to pious uses and they shall be subject 
 to other punishments at the discretion of the 
 same bishop, according to the character of the 
 crime. But regulars may not read or buy them 
 unless they have obtained authority from those 
 placed over them." (Canones et Decret. Cone. 
 Trent, p. 232). 
 
 We have the famous words of Carranza as to 
 the prohibition of the reading of the Scriptures in 
 Italy and Spain. Carranza says: "Before the 
 heresies of Luther had come from the infernal 
 regions to the light of this world, I do not know 
 that the holy Scriptures in the vulgar tongue were 
 anywhere forbidden. In Spain Bibles were trans- 
 lated into it by order of the Catholic sovereigns,, 
 
ROME AND THE BIBLE. 197 
 
 at the time when the Moors and Jews were al- 
 lowed to live among the Christians according to 
 their own law. After the expulsion of the Jews 
 from Spain, the judges of religion found that 
 some of those who had been converted to our 
 holy faith instructed their children in Judaism, 
 and taught them the ceremonies of the law of 
 Moses by means of those Bibles in the vulgar 
 tongue, which they took care to have printed in 
 Italy, in the town of Ferrara. This is the real 
 cause why Bibles in the vulgar tongue were for- 
 bidden in Spain; but the possession and reading 
 of them were always allowed to colleges and 
 monasteries, as well as to persons of distinction 
 above all suspicion, " Carranza continues to give, 
 in a few words, the history of these prohibitions 
 in Germany, France, and other countries; then 
 he adds: "In Spain, which was, and still is, by 
 the grace and goodness of God, pure from the 
 cockle, care was taken to forbid generally all the 
 translations of the Scriptures in the vulgar tongue, 
 in order to prevent strangers having an oppor- 
 tunity of holding controversy with simple and 
 ignorant persons, and also because they had, and 
 still have, experience of certain particular cases, 
 and of the errors which began to arise in Spain 
 from the ill understood reading of certain pas- 
 sages of the Bible. What I have just stated is the 
 
198 • AMERICA OR ROME, WHICH? 
 
 real history of what took place; this is why the 
 Bible is prohibited in the vulgar tongue." (Pro- 
 logue to Christian Catechism). 
 
 The Rev. J. Balmes, a Catholic, commenting 
 on this passage, says: "This, curious passage 
 from Carranza shows us, in few words, the prog- 
 ress of things. At first there was no prohibition ; 
 but the abuse committed by the Jews provoked 
 one, although still confined, as we have just seen, 
 in certain limits. Afterwards came the Prot- 
 estants, upsetting all Europe by means of their 
 Bibles; Spain is- threatened with the introduction 
 of the new errors; it is discovered that some per- 
 sons have been misled by the false interpretations 
 of certain passages of the Bible they were com- 
 pelled to take away this weapon from these 
 strangers, who attempted to use it to seduce sim- 
 ple people; from that time the prohibition becomes 
 vigorous and general." (Protestantism Com- 
 pared with Catholicity, p. 165). 
 
 Besides the fact that the Bible was prohibited 
 in Spain and other countries, this passage would 
 go to show that the Catholi^cs do not think that 
 the reading of the Bible is likely to make con- 
 verts to their Church. 
 
 Pope Pius YII. issued a bull June 29, 1816, 
 against Bible Societies which were operating in 
 Poland. I shall quote somewhat freely from this 
 
ROME AND THE BIBLE. 199 
 
 bull. The pope says: "We have been truly 
 shocked at this most crafty device, by which the 
 very foundations of religion are undermined; 
 having, because of the great importance of the 
 subject, conferred m counsel with our venerable 
 brethren, the cardinals of the Holy Roman 
 Church, with the utmost care and attention, de- 
 liberated upon the measures proper to be adopted 
 by our pontificial authority, in order to remedy 
 and abolish this pestilence as far as possible. In 
 the meantime, we heartily congratulate you, ven- 
 erable brother, and we commend you again and 
 -again m the Lord, as it is fit that we should upon 
 the singular zeal that you have displayed under 
 circumstances so dangerous to Christianity, in 
 having denounced to the Apostolic See this defile- 
 ment of the faith so eminently dangerous to souls. 
 And, although we perceive that it is not at all 
 necessary to excite him to activity who is making 
 haste, since of your own accord you have already 
 shown an ardent desire to detect and overthrow 
 the impious machinations, yet, in conformity 
 with our office, we again and again exhort you 
 that whatever you can achieve by power, provide 
 for by counsel, or effect by authority, you will 
 daily execute with the utmost earnestness, pla- 
 cing yourself as a wall for the house of Israel. 
 "With this view we issue the present brief, 
 
200 AMERICA OR ROME, WHICH? 
 
 namely, that we may convey to you a signal tes- 
 timony of our approbation of your excellent con- 
 duct, and also may endeavor therein still more 
 and more to excite your pastoral solicitude and 
 diligence; for the general good imperiously re- 
 quires you to combine all of your means and 
 energies to frustrate the plans which are prepared 
 by its enemies for the destruction of our most 
 holy religion; whence it becomes an episcopal 
 duty that you, first of all, expose the wickedness 
 of this nefarious scheme, as you have already 
 done so admirably, to the view of the faithful, 
 and openly publish the same, according to the 
 rules prescribed by the Church, with all the erudi- 
 tion and wisdom which you possess, namely, 
 'that the Bible printed by heretics is to be num- 
 bered among other prohibited books, comform- 
 able to the rules of the Index (See 2:3); for it is 
 evident from experience that the holy Scriptures, 
 when circulated in the vulgar tongue, have, 
 through the temerity of men, produced more 
 harm than benefit' (rule 4). And this is the more 
 to be dreaded in times so depraved, when our 
 holy religion is assailed from every quarter with 
 great cunning and effort, and the most grievous 
 wounds are inflicted on our Church. It is there- 
 fore necessary for us to adhere to the salutary de- 
 cree of the Congregation of the Index (June 13, 
 
ROME AND THE BIBLE. 201 
 
 1757,), that no versions of the Bible in the vulgar 
 tongue be permitted, except such as are approved 
 by the Apostolic See, or published with annota- 
 tions extracted from the writings of holy fathers 
 of the Church." Given at Rome, at St. Mary 
 the Greater, June 29, 1816, the seventeenth year 
 of our pontificate. Pius, P., YII. (McGavin's 
 Protestant, vol. 1, p. 572). 
 
 We have another bull of Pius YII., Septem- 
 ber 18, 1819, in regard to Irish schools and the 
 •circulation of the Bible. He says: "The pre- 
 diction of our Lord Jesus Christ, in the parable 
 of the sower, the good seed fell in the fields, but, 
 while people slept, his enemy came and sowed 
 tares upon, the wheat, is, to the very great injury, 
 indeed, of the Catholic faith, and can be verified 
 in these, our days, particularly in Ireland, for in- 
 iormation has reached the ears of the sacred Con- 
 gregation that 'Bible schools, ' supported by funds 
 of the heterodox, have been established in almost 
 every part of Ireland, in which, under pretense of 
 charity, the inexperienced of both sexes, but par- 
 ticularly peasants and paupers, are deluded by 
 the blandishments, and even the gifts of the mas- 
 ters, and invested with the fatal poison of depraved 
 doctrines. It is further stated, that the directors 
 of these schools are, generally speaking, Metho- 
 ■dists, who introduce Bibles, translated into Eng- 
 
202 AMERICA OR ROME, WHICH? 
 
 lish by the 'Bible Society,' and abounding in 
 errors, with the sole view of seducing the youth, 
 and entirely eradicating from their minds the 
 truth of the orthodox faith. Under these circum- 
 stances, your lordship already perceives with 
 what solicitude and attention pastors are bound to 
 watch, and carefully protect their flocks from the 
 snares of wolves, who come in the clothing of 
 sheep,'' 
 
 His successor, Fope Leo XII., May 3, 1824, 
 said to the Irish clergy: "It is no secret to you, 
 venerable brethren, that a certain society, vulgarly 
 called the 'Bible Society, ' is audaciously dispread- 
 ing itself through the whole world. After de- 
 spising the traditions of the holy fathers, and in 
 opposition to the well-known decree of the Council 
 of Trent, the society has collected all of its forces, 
 and directs every means to one object, to the 
 translation, or, rather, to the perversion of the 
 Bible into the vernacular languages of all nations. 
 From this fact there is strong ground of fear, lest, 
 as in some instances already known, so likewise 
 in the rest, through a perverse interpretation, 
 there be framed out of the gospel of Christ a 
 gospel of man, or, what is worse, a gospel of the 
 devil." 
 
 Gregory XYL, May 25, 1844, declared: 
 "Amongst the principal machinations by which in 
 
ROME AND THE BIBLE. 203 
 
 this our age, the non-Catholics of various names 
 endeavor to ensnare the adherents of Catholic 
 truth, and to turn away their minds from the holi- 
 ness of the faith, a prominent position is held by 
 the Bible Societies. These Societies, first insti- 
 tuted in England, and since extended far and wide, 
 we now behold in one united phalanx, conspiring 
 for this object, to translate the books of the 
 divine Scriptures into all the vulgar tongues, to 
 issue immense numbers of copies, to disseminate 
 them indiscriminately among Christians and in- 
 fidels, and to entice every individual to peruse 
 them without any guide. Nothing is more likely 
 to happen, than that in versions of them multi- 
 plied by the Bible Societies, the most grievous 
 errors may be introduced, by the ignorance or 
 fraud of so many interpreters. ... To these 
 Societies, however, it matters little, or nothing, 
 into what errors the persons who read the Bible 
 translated into the vulgar tongues may fall, pro- 
 vided they be gradually accustomed to claim for 
 themselves a free judgment of the sense of the 
 Scriptures, to contemn the Divine Traditions as 
 taught by the Fathers and preserved in the Cath- 
 olic Church, and even to repudiate the Church's 
 directions. To this end these members of Bible 
 Societies cease not to calumniate the Church and 
 this holy See of Peter. . . . We have, how- 
 
204 AMERICA OR ROME, WHICH? 
 
 ever, great cause to congratulate you, venerable 
 brethren, that, at the impulse of your own piety 
 and with unbounded zeal to prevent the wheat 
 from being choked by the tares." 
 
 When a missionary, Mr. Isaac Wheelright, 
 February 8, 1838, had circulated some Bibles in 
 South America, Nicolas, Bishop of Quinto, wrote 
 the Secretary of the Interior. He said: "The 
 accompanying papers impugn these pernicious 
 maxims, and will convince the supreme govern- 
 ment that the circulation of the Bibles and tracts 
 alluded to ought to be prevented. They will also 
 inflame the zeal to cut up by the roots this crying 
 enormity." 
 
 Even the late Pope Pius IX. expressed his 
 anguish of heart at the triumph on every hand of 
 this great enemy of anti-Christ — the Bible. He 
 said: "Accursed be those very crafty and deceit- 
 ful societies called Bible Societies, which thrust 
 the Bible into the hands of the inexperienced 
 youth." 
 
 The British and Foreign Bible Society proposed 
 to publish the Douay version for free distribution. 
 The Catholic reply was: "The English Catholic 
 Board did not now intend to dispense gratuitously 
 even their own stereotype edition with notes; for 
 they could not go about to desire persons to receive 
 Testaments, because the Catholics did not in any 
 
ROME AND THE BIBLE. 205 
 
 wise consider the Scriptures necessary. They 
 learned and taught their religion by means of 
 catechisms and elementary tracts." (Glasgow 
 Protestant, vol. 1, p. 253). 
 
 Pope Leo XIII., in a letter to the Yicar Gen- 
 eral in Rome, June 26, 1878, said: "Here tem- 
 ples of Protestants, which have arisen with the 
 money of Bible Societies, likewise in the most 
 populous streets, as if by way of insult; here 
 schools, asylums and hospices, open to incau- 
 tious youth with the apparent philanthropic inten- 
 tion of assisting them in the culture of the mind 
 and in their material wants, but with the true aim 
 of forming of them a generation inimical to the 
 
 religion and to the Church of Christ 
 
 These heretical sects, which are now welcomed 
 with such honors, are endeavoring with the as- 
 sistance of these godless societies, to shake that 
 rock against which holy Scripture declares the 
 gates of hell shall not prevail." 
 
 Henry Lassarre, of France, in 1887, in his pre- 
 face to the Bible, remarks: ''The greater part of 
 the children of the Church know the divine books 
 only by the fragments contained in the prayer 
 book," and he adds: "the gospel, the most known 
 book among us, not three believers in each parish 
 have studied it. The Bible is not always so neg- 
 lected. . . . We must lead the faithful to 
 
206 AMERICA OR ROME, WHICH? 
 
 the fountain of living water which flows from the 
 inspired book. We must make them hear, taste 
 and relish the direct lessons of the Saviour's 
 words. . . . It is a notorious fact that the 
 gospels are hardly ever read by those who pro- 
 fess to be Catholics, and never by the multitude 
 of the faithful." 
 
 The Second Plenary Council, held in Balti- 
 more, in 1866, urged the clergy to "keep away 
 from their own flocks the Bibles corrupted by non- 
 Catholics, and permit them to pick out the uncor- 
 rupted food of the Word of God only from ap- 
 proved versions and editions." 
 
 Even the sweet-spirited Fenelon considered 
 Bible reading as dangerous to the laity. 
 
 McGuire, a representative Catholic, in his de- 
 bate with Fope, says: "The royal prophet 
 laughed at the gods of the Gentiles, because they 
 speak; those who make the Scriptures the sole 
 judge of controversies expose them to similar 
 contempt, because, at the best, they are but a 
 dumb judge, and, consequently, unable to pro- 
 
 nounce." 
 
 Der Wahrheist Freund^ the German organ of 
 the Roman Catholic Church, published in Cincin- 
 nati, February 7, 1839, says: "Bible Societies 
 have, in thinking Christians, produced a just sus- 
 picion that their zeal, which may place hypocrites, 
 
ROME AND THE BIBLE. 207 
 
 has for its foundation some secret, sinister inten- 
 tions. However that may be, so much is incon- 
 trovertibly true, that those very persons, and 
 those very nations, which have the cheapest Bibles 
 can least agree in regard to religion, and are the 
 most hostile to each other — that this unlimited 
 reading of the Bible has originated and still does 
 originate, especially in our fanatical America, the 
 most absurd abortions of phrensy and even scenes 
 of horrible crime. This is the verdict of experi- 
 ence, the judgment of the whole cultivated world. " 
 In Barcelona, Spain, by order of the govern- 
 ment, a large number of copies of the Bible were 
 recently burned — of course, at the instigation of 
 the Church of Rome. The following, translated 
 from the Catholic Banner^ the organ of papacy 
 there, shows that they approved and appreciated 
 the action. It said: "Thank God, we at last 
 have turned toward the times when those who 
 propagated heretical doctrines were punished with 
 exemplary punishment. The reestablishment of 
 the holy tribunal of the Inquisition must soon 
 take place. Its reign will be more glorious and 
 fruitful in results than in the past. Our Catholic 
 heart overflows with faith and enthusiasm; and 
 the immense joy we experience, as we begin to 
 reap the fruit of our present campaign, exceeds 
 all imagination. What a day of pleasure will 
 
208 AMERICA OR ROME, WHICH? 
 
 that be for us, when we see anti-clericals writhing 
 in the flames of Inquisition!" 
 
 The Rev. John L. Brandt, in a recent verj 
 able book upon "America or Rome, Christ or the 
 Pope," sajs: "They have 
 
 BUKNED OTJR BIBLES. 
 
 In November, 1842, several Jesuit missionaries held 
 a protracted meeting in the town of Champlain, 
 N. Y. A large number of Catholics from the 
 adjoining towns and county attended the meeting. 
 After the meetings were in progress for several 
 days, an order was issued, requiring all who had 
 Bibles to bring them to the priest, and on the 27th 
 of October a large number of Bibles, more than 
 one hundred, were brought out from the priest's 
 home and placed in a pile in the open yard, and 
 fire was set to them, and they were burned to 
 ashes. This was done in open day in the State 
 of New York, and in the presence of many spec- 
 tators. These Bibles were given to the Catholics 
 by the agent of a Bible Society. Immediately 
 meetings of the Protestants were held throughout 
 the county and resolutions were passed expressing 
 strong indignation as the insult offered to God 
 and His Book in our country. I have in my pos- 
 session a copy of the affidavit of four prominent 
 citizens of Champlain, N. Y., in which they tes- 
 
ROME AND THE BIBLE. 209' 
 
 tify to the truth of this account of Bible burning. 
 Of course, the priest in charge denied it, and 
 added in his denial: 'It would be better to burn 
 such translation of the Bible than to give it to 
 grocers and dealers to wrap their wares in. ' 
 
 "In the year 1854, the Catholics also burned 
 Bibles in York, Penn. The priest returned a 
 Bible to the agent of the society, with a note, 
 which closed with the following statement: 'If 1 
 find more such Bibles, I will not send them back, 
 but I will burn them, for they are worthy of it. "^ 
 
 "The agent for the American Bible Society in 
 Chili, in the year 1835, saw New Testaments, 
 without notes, publicly and ceremoniously burned 
 by priests in the public square of one of the cities. 
 Kev. J. C. Brigham, writing from Chili, states 
 that he saw a large number of copies of the New 
 Testament, that had been issued by the American 
 Bible Society, burned with great pomp and cere- 
 mony; and adds that the outrage was public, and 
 instead of being disowned was openly defended, 
 and done in compliance with the decree of an in- 
 fallible Council. As late as 1867 Bibles were 
 burned in Brazil by priests who found them in the 
 homes of their parishioners, where agents f or 
 foreign Bib]e Societies had left them. 
 
 "Mr. Charles Chiniquy, who is now residing 
 
 in Montreal, states when he was a child that the 
 14 
 
210 AMERICA OR ROME, WHICH? 
 
 priest came to his father's home and demanded 
 the Bible which Mr. Chiniquj and his child had 
 been reading. The priest said: 'You know it is 
 my painful duty to come here and get the Bible 
 from you and burn it.' His visit resulted in 
 arousing the ire of Mr. Chiniquy, who ordered 
 him to leave the house. 
 
 "I have confined my remarks on the subject of 
 'Bible burning' to events that occurred in this 
 century, and, sir, I need not go out of the State 
 of Ohio to find a man who will testify that a Prot- 
 estant Bible was taken out of his hands by a big- 
 oted Romanist and thrown into the fire. If Prot- 
 estants would burn the Bibles that bear the ap- 
 proval of the pope, and do it publicly, and in a 
 land where Catholics are numerous, it is highly 
 probable that blood would be shed. I must con- 
 fess that I am afraid of every influence that is 
 afraid of the Bible. Every influence that shuts 
 out this great light is a dangerous influence." 
 (Pp. 225, 226). 
 
 7. The Bible is not used as a text-book in a 
 single Roman Catholic seminary on earth where 
 the priesthood are educated. Parts of it are used, 
 but in no Catholic institution, where priests are 
 educated, is the whole Bible used as a text-book. 
 The Catholic priesthood have no profound under- 
 standing of the Word of God. 1 can further add 
 
ROME AND THE BIBLE. 211 
 
 that a large number C)f the priests do not possess 
 a copy of the Word of God. I go further, and 
 declare upon the authority of an infallible council 
 that a priest has no right to read the Bible except 
 by permission of his superiors. The Council of 
 Trent decreed: "The regular clergy can not read 
 them (the Scriptures) or purchase them, unless 
 with the permission of the prelates." 
 
 8. Eome claims that she preserved the Bible to 
 the world. There are three ancient manuscripts 
 of the Bible in existence, and only one of them 
 ever fell into the hands of Home. I let Prof. 
 C. E. Stowe tell what Rome did with it. He says: 
 ' 'The Vatican library in Rome was established 
 about A. D. 14:50, and the Vatican manuscript 
 became one of its treasures, with but little known 
 of its previous history. This manuscript has lost 
 several of its leaves, the epistles to Philemon, 
 Titus, the two to Timothy, the latter part of the 
 letter to Hebrews and the Apocalypse are all 
 wanting. The Papal Court has never allowed to 
 scholars the free use of it. In 1810 Napoleon 
 carried it to Paris, but the Duke of Wellington 
 had it returned at a later date. In 1843, Tisch- 
 endorf went to Rome to examine it. It was 
 locked in a drawer, and it was months before he 
 got a sight of it; and then with two prelati to 
 watch him, he was allowed to look at it on two 
 
212 AMERICA OR ROME, WHICH? 
 
 separate days, three hours each day, but was 
 previously searched and deprived of pen, ink and 
 paper, so as to preclude the possibility of making 
 a note, and if he even looked at a text with special 
 care, the attendants would snatch the book from 
 his hand. In 1844 Edward de Muralt was al- 
 lowed to examine it on three different days, but 
 under the same watchfulness. In 1855 Dr. 
 Tregelles went to Rome, armed with a letter from 
 Cardinal Wiseman, to examine the manuscript, 
 and, though he was allowed to see it, he was 
 effectually hindered from transcribing a word of 
 it." (Origin and History of Books of the Bible, 
 by Prof. C. E. Stowe, pp. 69, 70). 
 
 These facts prove as clearly as any proposition 
 can be proved that the Roman Catholic Church is 
 opposed to the free circulation of the Scriptures. 
 The Bible has been made a universal book of the 
 people only by the art of printing, by the spirit 
 of the Reformation, by popular education and the 
 Bible Societies of modern times. All of these 
 agencies are opposed to Rome, and Rome is op- 
 posed to all of these agencies. 
 
ROME AND PUBLIC SCHOOLS. 213 
 
 CHAPTEK YII. 
 
 THE ATTITUDE OF ROME TOWARD OUR PUBLIC 
 
 SCHOOL SYSTEM AND GENERAL 
 
 EDUCATION. 
 
 HOEACE GEEELEY wrote, in 1864, words 
 which are more true in 1895: "In New 
 York we are now having a struggle; the Old World 
 hierarchs are pressing us and attempting to de- 
 stroy our public school system, and to substitute 
 sectarian, theological schools, contrary to the 
 very spirit of our institutions. The time may 
 come when our children will separate in the 
 streets and go to sectarian schools attached to 
 their various churches, but when it does come we 
 shall have a nation different from what our fathers 
 intended. The American character and the Amer- 
 ican principle will then be radically changed; 
 then will be the death of our present institutions 
 founded on common schools and a free Bible. 
 These are our corner stones and, if our nation 
 stands at all, it must stand on these." 
 
 An irrevocable conflict is upon us. Eome is 
 opposed to our public schools and intends to de- 
 stroy them. The position of Eome is so char- 
 
214 AMERICA OR ROME, WHICH? 
 
 acteristic of her history and policy that I will 
 point out her attitude toward human learning. 
 
 EOME OPPOSED TO PUBLIC SCHOOLS. 
 
 1. She is the bitter opponent of the public 
 schools of the United States. She takes no pains 
 to conceal this. I quote some of her foremost 
 men and newspapers. Americans can not too 
 soon familiarize themselves with the public utter- 
 ances of Catholics on this subject. We may well 
 inquire what is meant when the second Plenary 
 Council of Baltimore says it ascribes to public 
 schools ' 'that corruption of morals which we have 
 to deplore in those of tender years," and when 
 the Second Provincial Council of Oregon, 1881, 
 says "swearing, cursing and profane expressions 
 are distinctive marks of our public school chil- 
 dren," and when it enjoined all "to preserve the 
 little ones from the poisoned atmosphere of these 
 godless institutions." 
 
 Archbishop Segher, in his lecture on the 
 Secular School System, says "It is a blot, a 
 blemish and a disgrace on this country, a living 
 scandal and an approbrium which covers its pro- 
 moters with shame and infamy." 
 
 Father Walker, on the Sabbath of March 14, 
 1875, in the St. Lawrence Catholic Church of 
 New York, said: "The public schools are the 
 
ROME AND PUBLIC SCHOOLS. 
 
 215 
 
 nurseries of vice. They are godless schools and 
 they who send their children to them can not ex- 
 pect the mercy of God. I would as soon admin- 
 ister the sacrament to a dog as to such Catholics. " 
 
 At the convention held at St. Louis, October 
 17, 1873, Father Phelan said: "The children of 
 the public schools turn out to be public horse 
 thieves, scholastic counterfeiters and well versed 
 in schemes of deviltry. I frankly confess that 
 
216 AMERICA OR ROME, WHICH? 
 
 Catholics stand before the country as the enemies 
 of the public schools. They are afraid that the 
 child that left home in the morning would come 
 back with something in his heart as black as hell." 
 
 Father McCarthy, in a sermon December 23, 
 188Y, said: "The public school is a national 
 fraud; it must cease to exist, and the day will 
 come when it will cease to exist." 
 
 Cardinal McCloskey says: "We must take 
 part in the elections, move in a solid mass in 
 every State against the party pledged to sustain 
 the integrity of the public schools." 
 
 Archbishop Hughes says: "The public school 
 system is a disgrace to the civilization of the nine- 
 teenth century." 
 
 Archbishop Ireland, in a speech at Rome, 1892, 
 said: "We can have the United States in ten 
 years, and I want to give you three points for 
 your consideration, the Indians, the negroes and 
 the public schools." 
 
 "The Judges of Faith vs. Godless Schools" is 
 a little book written by a Roman Catholic priest 
 and "addressed to Catholic parents." It bears 
 the endorsement of Cardinals Gibbons and New- 
 man, and of various dignitaries of that Church. 
 The prefatory note states that the book contains 
 "the conciliar or single rulings of no less than 
 three hundred and eighty of the high and highest 
 
ROME AND PUBLIC SCHOOLS. 217 
 
 Church dignitaries. Tliere are brought forward 
 twenty-one plenary and provincial councils, six 
 or seven diocesan synods, two Roman pontiffs, 
 two sacred congregations of some twenty cardinals 
 and pontificial officials, seven single cardinals, 
 who, with thirty-three archbishops, make forty 
 primates and metropolitans; finally, nearly eighty 
 single bishops and archbishops,^ deceased or living, 
 in the United States." All this mass of authority 
 is against our public schools; and the animus of 
 these ecclesiastics toward this cherished institution 
 is indicated by such epithets and appellations as 
 the following: "Mischievous," "baneful to so- 
 ciety," "a social plague, " "godless," "pestilen- 
 tial," "scandalous," "filthy," "vicious," "dia- 
 bolical," places of "unrestrained immorality," 
 where things are done the recital of which would 
 "curdle the blood in your veins." (Our Country, 
 p. 75). 
 
 The Catholic press is opposed to the public 
 schools. 
 
 The Colorado Catholic says: "The hideous 
 fetich, called the public school, is only an ugly 
 idol after all." 
 
 The Freemari's Journal^ December 11, 1869, 
 says: "Let the public school system go to where 
 it came from — the devil." 
 
 The Chicago Tahlet Q2iy^: "The common schools 
 
218 AMERICA OR ROME, WHICH? 
 
 of this country are sinks of moral pollution and 
 nurseries of hell." 
 
 The Catholic Telegraphy Cincinnati, says: "The 
 secular school is a social cancer. The sooner it 
 is destroyed the better. It will be a glorious day 
 for Catholics when, under the blows of justice 
 and morality, it will be shivered to pieces." 
 
 Recently there have been some very significant 
 oflScial utterances from Rome on the school ques- 
 tion. One of the first things that Satolli had to 
 consider, when he came to this country, was the 
 public school system. He reached a conclusion 
 that has been regarded as very ingenious. I will 
 allow the Hon. R. W. Thompson, ex-Secretary of 
 the Navy, to state the position of Satolli. He 
 says: Satolli ''claims for the 'Catholic Church' 
 both 'the duty and divine right' of teaching reli- 
 gion to 'all nations,' and 'of instructing the 
 young'; that is, 'she holds for herself the right of 
 teaching the truths of faith and law of morals in 
 order to bring up youth in habits of Christian 
 life.' Nevertheless, 'there is no repugnance in 
 their learning the first elements and higher 
 branches of the arts and natural sciences in public 
 schools controlled by the State, which protects 
 them in their persons and property.' 'But,' he 
 continues, 'the Catholic Church shrinks from 
 those features of public schools which are opposed 
 
ROME AND PUBLIC SCHOOLS. 219^ 
 
 to the truth of Christianity and to morality,' 
 wherefore he insists that every effort shall be 
 made, both by the bishops and others, to remove 
 these 'objectionable features.' And he recom- 
 mends that the bishops and civil authorities shall 
 agree 'to conduct the schools with mutual atten- 
 tion and due consideration for their respective 
 rights'; that is, that the schools shall be under 
 their joint control, so that teachers 'for the secular 
 branches' shall be 'inhibited from offending Cath- 
 olic religion and morality,' and the Church be 
 permitted to shed her 'light' by 'teaching the 
 children catechism, in order to remove danger to 
 their faith and morals from any quarter whatso- 
 ever. ' " (Footprints of the Jesuits, pp. 397,398).. 
 This plan was submitted to Pope Leo XIII., 
 and his approval was conveyed to Cardinal Gib- 
 bons in an encyclical dated May 31, 1893. "The 
 approval of Mgr. Satolli's decision, however, has 
 this important condition attached to it by Leo 
 XIII. : 'That Catholic schools are to be most 
 sedulously promoted, and that it is to be left to 
 the judgment and conscience of the ordinary to 
 decide, according to the circumstances, when it 
 is lawful and when unlawful to attend public 
 schools.' This is a most significant condition. 
 In the first place, it takes away from the parents 
 the right to direct the education of their children,. 
 
220 AMERICA OR ROME, WHICH? 
 
 and places it in the hands of the ordinary, who 
 officially represents the papal power. In the 
 second place, it leaves the papal condemnation 
 and censure still resting upon our system of com- 
 mon schools, and only removes it here and there 
 from such local and particular schools as the or- 
 dinaries of the Church may find acceptable to 
 them. And in the third place, it is a positive 
 and unqualified affirmance of what multitudes of 
 priests have said, that our schools are 'godless,' 
 -and that in order to counteract their irreligious 
 influences 'Catholic schools are to be most sedu- 
 lously promoted.' 
 
 "But there is another condition attached by Leo 
 XIII. which is equally significant as that just 
 named. It is due to him that this should be stated 
 in his own words. He says: 'As we have already 
 declared in our letter of the 23rd of May of last 
 year to our venerable brethren, the archbishop 
 and bishop of the province of I^ew York, so we 
 again, as far as need be, declare that the decrees 
 which the Baltimore Councils, agreeably to the 
 directions of the Holy See, have enacted concern- 
 ing parochial schools, and whatsoever else has 
 been prescribed by the Roman pontiffs, whether 
 directly or through the sacred congregations, con- 
 cerning the same matter, are to be steadfastly ob- 
 served.' " (Footprints of the Jesuits, p. 399). 
 
ROME AND PUBLIC SCHOOLS. 221 
 
 I have already showed that the Baltimore 
 Council was opposed to onr common school sys- 
 tem. This decision of the pope leaves Rome, 
 even more than ever, the enemy of our public 
 schools, and waiting to take charge of them at 
 her first opportunity. 
 
 I transcribe a part of the decree of the Third 
 Plenary Council of Baltimore: 
 
 ''We determine and decree: 
 
 "I. That hard by every church, where it does 
 not already exist, a parochial school is to be 
 erected within two years from the promulgation 
 of this council (January 6th, Feast of Epiphany, 
 1886), and to be kept up in the future, unless the 
 bishop see fit to grant a further delay on account 
 of more than ordinary grave difficulties to be over- 
 come in its establishment. 
 
 "II. That a priest, who, within the aforesaid 
 time, hinders, by serious negligence, the building 
 and maintenance of a school, or does not regard 
 the repeated admonitions of the bishop, deserves 
 removal from that Church. 
 
 *'III. That the mission (missionem) or parish 
 neglecting to aid the priest in the erection and 
 support of a school, so that on account of this 
 supine negligence the same can not exist, is to be 
 reprimanded by the bishop, and by every prudent 
 
222 AMERICA OR ROME, WHICH? 
 
 and efficient means urged to supply the necessary 
 helps (subsida). 
 
 "lY. That afl Catholic parents are bound to 
 send their children to parochial schools, unless 
 they provide sufficiently and fully for their Chris- 
 tian education at home or at other Catholic 
 schools. They may, however, be permitted for a 
 good reason, approved by the bishop, and using 
 meanwhile the necessary precautions and rem- 
 edies, to send them to other schools. But it is 
 left to the judgment of the ordinary to decide 
 what is a Catholic school." 
 
 PIJBLIO MONEY FOE SECTARIAN SCHOOLS. 
 
 2. Rome claims the right to take money from 
 the public treasury to run her parochial schools, 
 and when this can not be done she uses every ex- 
 ertion to put in Catholic teachers and nuns as in- 
 structors in the public schools. State aid for 
 religious schools is one of the most dangerous 
 attacks that can be made upon our liberties. 
 
 President Garfield used these wise words: "It 
 would be dangerous to our institutions to apply 
 any portion of the revenue of the nation or the 
 State to the support of sectarian schools." (Let- 
 ter of Acceptance, July 12, 1880). 
 
 General Grant said: "Encourage free schools 
 and resolve that not one dollar appropriated to 
 
ROME AND PUBLIC SCHOOLS. 223 
 
 tliem shall be applied to the support of any sec- 
 tarian school." (To the Army of the Tennessee, 
 Des Moines, 1876). 
 
 Rome seeks upon every occasion to take money 
 from the public fund for her schools. The proof 
 of this declaration may be obtained, if neces- 
 sary, from many States. Nobody denies this, 
 as it is the avowed purpose of Rome. What is 
 more significant is that Rome has carried this 
 fight into national politics. The ex-Commissioner 
 of Indian Affairs, Gen. T. J. Morgan, in an article 
 on the "Papacy and the Indians," in the ]Vatio7i, 
 April, 1895, speaks in no uncertain terms of the 
 attitude of the Catholic Church in the last Presi- 
 dential election. Gen. Morgan says: "Harrison 
 was defeated; Cleveland was elected. How far 
 the attitude of the Roman Catholic Church con- 
 tributed to this result probably never will be 
 known; it is probably true that their attitude was 
 not the determining factor; many causes combined 
 to bring about a change of administration. Never- 
 theless it is true, and a truth of great signifi- 
 cance, and needs to be carefully pondered by 
 every patriotic American, viz., that the Roman 
 Catholic Church threw itself almost solidly into 
 the Presidential struggle of 1892, and sought to 
 bring about the defeat of Harrison, because he 
 sympathized with the public schools and was op- 
 
224 AMERICA OR ROME, WHICH? 
 
 posed on principle to appropriating public money 
 for the support of Roman Catholic schools among 
 the Indians. The Roman Catholic newspapers 
 boasted, after the election, that the victory was 
 theirs, brought about by them; and the Church 
 had sought to secure from the then incoming Dem- 
 ocratic administration the reward of its labors in 
 behalf of Cleveland. The startling fact presents 
 itself thus, that the Roman Catholic Church in 
 this country, which claims a following of ten 
 millions, with a voting population probably of a 
 million and a half or more, can be used as a 
 machine for determining Presidential elections; 
 that it holds — as it has boastingly said by one of its 
 champions — the balance of power, which it is 
 prepared at any time to use for its own advantage. 
 The Roman Catholic Church thus enters the lists, 
 not to promote the public welfare, not in the in- 
 terest of patriotism, but to promote its own ad- 
 vantage and in the interest of the Roman Catholic 
 Church. In this fact there is great peril to re- 
 publican institutions; it is full of ominous threat- 
 enings, which indicate a storm that may at any 
 time burst upon this country with such fury as to 
 shake the very foundation of liberty." 
 
 Here is a bit of history worthy of study: "In 
 the year 1875, Hon. James G. Blaine presented 
 in the House of Representatives a constitutional 
 
ROME AND PUBLIC SCHOOLS. 225 
 
 amendment, which reads as follows: 'No State 
 shall make any law representing an establishment 
 of religion', or prohibiting the free exercise 
 thereof; and no money raised by school taxation 
 in any State, for the support of public schools, or 
 derived from any public fund therefor, nor any 
 public lands devoted thereto, shall ever be under 
 the control of any religious sect; nor shall any 
 money so raised, or land so devoted, be divided 
 among religious sects or denominations.' 
 
 "This amendment was recommended by Presi- 
 dent Grant; it was endorsed by the National Re- 
 publican Convention, held at Cincinnati June 15, 
 1876; and by the National Democratic Conven- 
 tion at St. Louis two weeks later. 
 
 "When it came up for action in the House, a 
 clause was added by the Judiciary Committee, 
 touching the power of Congress, and then it 
 passed by the extraordinary vote of 180 to 7, 
 This was on the 4:th of August, 1876. 
 
 "But in the Senate, the bill, after further 
 amendment, was lost by a vote of 28 to 16, want- 
 ing a majority of two-thirds. 
 
 "It was stated in the Senate by Senator Blair,, 
 
 as a matter of history, on the 15th of February, 
 
 1888, that the defeat of this amendment wa& 
 
 brought about by the Jesuits." (From "TwO' 
 
 Sides of the School Question"). 
 15 
 
226 AMERICA OR ROME, WHICH? 
 
 3. It is not, therefore, difficult for us to reach 
 the conclusion that Roman Catholicism claims the 
 right to control all education. Indeed, she does 
 not try to conceal this purpose. She never misses 
 an opportunity to proclaim it. On this point 
 Komanism is quite clear. 
 
 Pope Pius IX. said: "Education outside the 
 control of the Poman Catholic Church is a dam- 
 nable heresy. . . . Public schools open 
 to all children for the education of the youiig 
 should be under the control of the Poman Cath- 
 olic Church, and should not be subject to the 
 civil power, nor made to conform with the opin- 
 ions of the age." (Pius IX., Encyc. 47). 
 
 The words of Pius IX., in his syllabus in 1864, 
 were approved by Leo XIII. : ' 'The Church has 
 the right to deprive the civil authority of the en- 
 tire government of the public schools." And so 
 this is the present official status of Rome. 
 
 The Catholic World, April, 1871, says: "We 
 ourselves, as Catholics, are, as decidedly as any 
 other class of American citizens, in favor of uni- 
 versal education, as thorough and extensive as 
 possible — if its quality suits us. We do not, in- 
 deed, prize as highly as some of our countrymen 
 appear to do, the ability to read, write and cipher. 
 Some men are born to be leaders, and the rest are 
 l)orn to be led. We believe that the peasantry in 
 
ROME AND PUBLIC SCHOOLS. 227 
 
 old Catholic countries, two centuries ago, were 
 better educated — although for the most part un- 
 able to read or write — than are the great body of 
 American people of to-day." 
 
 O. A. Brownson says: "A struggle, which 
 will end in a victory for the Church, has begun 
 between Catholicity and the State, to see who 
 shall have the child." 
 
 Monsignor Segur says: "The authority of the 
 Church is a guard over human understanding in 
 whatever, directly or indirectly, affects religion; 
 which means in every kind of doctrines,- religious, 
 philosophical, scientific, political, etc." 
 
 Bishop McQuaid, in a lecture at Horticultural 
 Hall, Boston, February 13, 18T6, said: "The 
 State has no right to educate, and when the State 
 undertakes the work of education it is usurping 
 the powers of the Church." 
 
 The reason for this position is given by the 
 Catholic Review^ August 31, 1889. It says: 
 "The parochial school is necessary because Cath- 
 olic children can not be brought up Catholic and 
 attend the public schools. This is a recognized 
 fact. ... At the present moment the Cath- 
 olic Church in America depends more on the faith 
 of the Catholic immigrant than on the faith of the 
 generation which has received its education in the 
 public schools. ... We see no way of 
 
228 AMERICA OR ROME, WHICH? 
 
 making them (young Americans) Catholics than 
 by the parochial school. Our conscience forces 
 us to take up the work. 
 
 55 
 
 THE PAROCHIAL SCHOOL A FAILURE. 
 
 4. These papal or parochial schools in the 
 United States are failures, and will not meet the 
 wants of our nation. Outside of the fact that we 
 do not desire our children educated in papal super- 
 stitions, these schools are not patriotic and will 
 not make patriotic citizens. We can add that the 
 schools will not meet the educational demands of 
 our times. Catholic schools are not thorough. 
 All of this is freely confessed by Catholics. 
 
 Dr. Brownson said in relation to Catholic 
 schools: "They practically fail to recognize 
 human progress," and, "as far as we are able to 
 trace the effect of the most approved Catholic edu- 
 cation of our day, whether at home or abroad, it 
 tends to repress rather than quicken the life of 
 the pupil, to unfit rather than prepare him for 
 the active and zealous discharge either of his reli- 
 gious or his social duties. They who are edu- 
 cated in our schools seem misplaced or mistimed 
 iu the world, as if born and educated for a world 
 that has ceased to exist." 
 
 The Freeman^s Journal^ a Catholic paper, in 
 1881, called the parochial schools "apologies, 
 
ROME AND PUBLIC SCHOOLS. 
 
 229 
 
 compromises, systemless pretenses" in which a 
 ' 'smattering of the catechism is supplied to fit the 
 children for the duties of life." (Merrill's "Pa- 
 No. 8, p. 12). 
 
 triotic Sermons," 
 
 ILLITERACY. 
 
 5. The Catholic system is a recognized foe to 
 true education in every country. So great a 
 Catholic as Milner confessed: "The bulk of man- 
 
 kind can not read at all; and we do not find any 
 divine commandment as to their being obliged to 
 study letters. " (End of Controversy, p, 41). The 
 reason for this will appear when we remember 
 
230 AMERICA OR ROME, WHICH? 
 
 that a man must surrender his intelligence to be 
 a good Catholic. Pope Gregory XYI. says: "If 
 the holy Church so requires, let us sacrifice our 
 own opinions, our knowledge, our intelligence, 
 the splendid dreams of our imagination, and the 
 most sublime attainments of the human under- 
 standing." 
 
 Ignatius Loyola, founder of the order of the 
 Jesuits, says: "That we may, in all things, at- 
 tain the truth, that we may not err in anything, 
 we- ought ever to hold, as a fixed principle, that 
 what I see white, I believe to be black, if the 
 superior authorities of the Church define it to be 
 so. ' ' (Spiritual Exercise). 
 
 Such men are not proper teachers of youth. I 
 shall present some statistics that will illustrate 
 this thought. 
 
 "The United States Bureau of Education col- 
 lected the following statistics in 1890, showing 
 the ratio of illiteracy in Protestant and Romanist 
 countries: 
 
 KOMAN CATHOLIC. 
 
 Austria , 39 per cent. 
 
 Hungary 42 
 
 Italy.. 48 
 
 Portugal 82 
 
 Spain 63 
 
 Ireland 21 
 
 Belgium 15 
 
ROME AND PUBLIC SCHOOLS. 231 
 
 PROTESTANT. 
 
 Germany Less than 1 per cent. 
 
 Denmark Less than 1 " 
 
 Eng-land 9 " 
 
 Scotland 7 " 
 
 Norway Less than 1 ' ' 
 
 Sweden Less than 1 " 
 
 Switzerland. 2i " 
 
 "According to the report of the Minister of In- 
 struction of Papal Italy in 1864, only three 
 and a half of her twenty-one millions of people 
 could read and write. Since then the Italian 
 government has taken the education out of 
 the hands of the Church with the astonishing re- 
 sult that in 1878, instead of seventeen per cent., 
 fifty-two per cent, of the people could read and 
 write. During all the time of this progress the 
 pope publicly opposed the reform and denounced 
 the Italian government as 'wolves,' 'impious,' 
 'children of Satan,' 'enemies of God,' and 'mon- 
 sters of hell, ' and said that they were making the 
 city a sink of corruption, with devils walking 
 through its streets. 
 
 "Australia and tlie Argentine Republic have 
 the same area and population. In Argentina are 
 found but 3,233 schools, while Australia has 
 7,282. Argentina has 7,054 teachers, while 
 Australia has 15,083. Argentina teaches 249,700 
 pupils, while Australia teaches 745,300. Argen- 
 tina spends 12,600,000 on education, while Aus- 
 
282 AMERICA OR ROME, WHICH? 
 
 tralia spends $11,400,000. In Argentina illit- 
 eracy preponderates; in Australia popular intelli- 
 gence is the rule." 
 
 How large is the proportion of illiteracy in the 
 Central American States can be inferred from 
 statistics furnished by the publication of a gen- 
 eral census of Guatemala. The information was 
 gathered on February 26, 1893, and is, therefore, 
 sufficiently late as to insure that there have been 
 no material changes since. On that date there 
 were 1,364,678 inhabitants, of whom only 99,553 
 know how to read and write. The illiterates 
 numbered 1,240,092 as 25,000 others knew how 
 to read. Out of the whole number 526,666 lived 
 in cities and towns. The fact that 882,773 were 
 Indians mitigates the severity of the picture; but 
 as there were 11,331 foreigners the showing for 
 the natives is still bad. Guatemala is one of the 
 most flourishing and is the strongest of the Cen- 
 tral American States, yet little more than eight 
 per cent, of the whole population can read and 
 write. 
 
 Unfortunately for Catholicism statistics show 
 that a larger number of illiterates come to theUnited 
 States from Italy than from any other source, and it 
 sends fewer skilled laborers than any other Euro- 
 pean country except Russia, Poland and Austria- 
 Hungary. The report of the Superintendent of Im- 
 
ROME AND PUBLIC SCHOOLS. 233 
 
 migration for 1893, says the proportion of skilled 
 workmen among tlie immigrants that year was as 
 follows: From Scotland, 1 in 4; from England 
 and Wales, 1 in 5; from Belgium, 1 in T; France, 
 1 in 9; Germany and Norway, 1 in 10; Italy, 1 in 
 14; Bussia, 1 in 18; Poland, 1 in 23; Austria- 
 Hungary, 1 in 29. The percentage of illiterates 
 in the total immigration is 15. The number in 
 each hundred immigrants who could not read 
 and write their own language was as follows: 
 Switzerland, 4; Sweden and Norway, 1; Scotland 
 and Germany, 2; England and France, 3; Wales 
 and Ireland, 7; Russia, 26; Austria-Hungary, 
 ^9; Poland, 31; Italy, 36. 
 
 The total immigration from July 1, 1894, to 
 April 1, 1895, numbered 140,980 persons, of 
 wdiom the Italians, Poles, Russians and Austro- 
 Hungarians aggregated 57,467, or 38.8 per cent. 
 Of the remaining 61.2 per cent, came from the 
 United Kingdom, France, Germany and Scandi- 
 navia. Among all were three idiots, 1,071 
 paupers, eleven convicts, 353 contract laborers 
 and 123 who have since been deported for vari- 
 ous reasons. 
 
 The amount of money brought over by all was 
 12,395,846— only |17 to each person. These 
 :figures are furnished by the Superintendent of 
 Immigration. 
 
234 AMERICA OR ROME, WHICH? 
 
 "The Cyclopaedia of Education," 1877, in its 
 article on Illiteracy, gives a table containing sta- 
 tistics of thirty countries. Of these, five are 
 starred as "nearly free from illiteracy," and all 
 of them are Protestant. The highest percentage 
 of illiteracy given for any Protestant country in 
 the world is 33. In all of those countries where 
 50 per cent, or more are illiterate the religion is 
 Homan Catholic, Greek or heathen, viz. : Argen- 
 tine Pepublic, 83 per cent. ; China, 50 per cent. ; 
 Greece, 82 per cent. ; Hungary, 51 per cent. ; In- 
 dia, 95 per cent. ; Italy, 73 per cent. ; Mexico, 93 
 per cent. ; Poland, 91 per cent. ; Russia, 91 per 
 cent. ; Spain, 80 per cent. Here six Homan Cath- 
 olic countries, including Italy, the home of the 
 pope, where, until recent years, the Church has 
 had undisputed sway, are far more illiterate than 
 heathen China. Touching the education of the 
 masses — except in Protestant countries as ex- 
 plained above — we are forced to infer either the 
 indifference or the incompetence of the Church of 
 Rome. (^Our Country, p. 76). 
 
 I present an array of facts against the parochial 
 school which is overwhelming. These facts were 
 used by Dr. Sydney Strong in a public discussion 
 with Father Mulhane. Dr. Strong says: "It has 
 a bad record. In Italy and Spain the parochial 
 school — by which I mean tliat all education was 
 
ROME AND PUBLIC SCHOOLS. 235 
 
 under the control of the clergy and the Church — 
 has had full sway for centuries with this result: 
 In 1860, seven out of ten Spaniards were unable 
 to read or write; in 1862, eight out of every ten 
 Italians were unable to read or write; in 1860, 
 seven out of every ten married couples could not 
 sign their names to their own marriage certificates. 
 'Italy,' as Victor Hugo said, 'which taught man- 
 kind how to read, yet now knows not how to 
 read.' Yet Italy is the home of the parochial 
 school. The clergy largely control education in 
 Ireland, yet 'the Irish,' says an Irishman, 'have 
 fallen in intelligence so far behind other races 
 that thev have become mere "hewers of wood" 
 and "drawers of water" for other nations.' 
 
 "Call the roll of the republics of South and 
 Central America. From the first, education has 
 been in the hands of the clergy, and the only rec- 
 ognized school, the parochial. From Brazil, 
 Chili and the Argentine Republic, Mexico, and on 
 down through the list, there comes but one an- 
 swer: only a small per cent, are able to read and 
 write. Come to Massachusetts. In 1875 there 
 were 100,000 people in that State who were illit- 
 erate. Ninety-four thousand of them were for- 
 eign born. From what countries? Germany sent 
 less than 1,000. Germany has public schools. 
 Ireland sent 67,000. Every fourth Irishman that 
 
::30 AMERICA OR ROMK. WHICH? 
 
 landed in Boston Harbor was not able to write 
 his own name (^Census of Mass., 1885, \\ Ixxxix.). 
 Who mainly had charge of Ireland's education? 
 The Chm*ch, through parochial schools. 
 
 "1 consider one fact to be established: the 
 parochial school has failed to teach the people 
 how to read and write. In proof, I point to Spain, 
 Italy, Portugal, Ireland, France, South and Cen- 
 tral America — before thev shook off the parochial 
 school — and I see the masses dwelling in igno- 
 rance. 1 say, therefore, to the parochial school, 
 mention one nation whose children you have 
 taught to read and write, and your claims will be 
 considered. 
 
 *^The parochial school has been repudiated by 
 its former friends. Again, call the voW of the 
 nations of Europe. Italy. — Established conunon 
 schools in IS(>0. Attendance was made compul- 
 sory in ISTT. France. —Education was made 
 free, compulsory, and non-religious in 188ii. 
 England. — Parochial schools are found wanting, 
 and illiteracy on the increase. (^oninion schools 
 were established in ISTiK (lermany. The lead- 
 ing nation of Europe, is the leader in common 
 schools. The Netherlands. The same answer. 
 Norway. -Free, compulsory, ncm-religious, com- 
 mon schools. Switzerlnnd. The same. 
 
 "1 do not fear being disputed wlien 1 say. 
 
ROME AND PUBLIC SCHOOLS. 237 
 
 quoting from so sober an authority as the 'En- 
 cyclopsedia Britannica,' that in all Europe educa- 
 tion is passing from the control of the clergy into 
 the hands of the State; is becoming more 'secular 
 and less sectarian' (Vol. YIII., p. 712). Neither 
 is it a religious question. Roman Catholic Italy 
 in the South, Protestant Sweden in the North, are 
 alike moving to establish public schools, in which 
 the teacher shall only answer to the State, and the 
 instruction only be secular. Do we want to put 
 on the cast-off garments of Europe? 
 
 "What do Mexico, Central America and South 
 America think of the parochial school? I hold in 
 my hand a book published in 1888, entitled, 'The 
 Capitals of South America,' by William E. Curtis, 
 appointed in 1885, by President Arthur, Secre- 
 tary of the Spanish-American Commission. He 
 had exceptional advantages to ascertain the facts, 
 and is a fair writer. Let Mexico speak. Parochial 
 schools have been prohibited. Free public schools 
 have been established. Whoever sends a child 
 to a parochial school is fined (p. 4). Let the re- 
 publics of Central America speak: Guatemala. — 
 Children between the ages of eight and fourteen 
 are required to attend the public schools (p. 84). 
 San Salvador. — Education is free and compulsory 
 and under State control (p. 178). Costa Rica. — 
 Education under State control and is compulsory 
 
238 AMERICA OR ROME, WHICH? 
 
 (p. 218), Whoever sends a child to a parochial 
 school is subject to a heavy fine. 
 
 "Let the republics of South America, with 
 their 50,000,000 of people, speak: Remember 
 that until twenty years ago the education of the 
 children was in parochial schools under control of 
 the clergy. Argentine Republic. — Free public 
 schools under State control and a compulsory 
 law, closely modeled after the -system of the State 
 of Michigan (p. 557). Chili. — Public, non-sec- 
 tarian schools. Whoever sends a child to a paro- 
 chial school is fined (p. 494). Uruguay. — Parochial 
 schools have been closed, and free public schools 
 have been established (p. 611). Venezuela. — 
 Schools are supported by the government (p. 270). 
 Brazil. — The same (p. 678). So on through the 
 list, every one of them repudiating the parochial 
 school and establishing free public schools, until 
 we reach Ecuador. 
 
 "Ecuador is the only one of the South America 
 republics that has not struggled to take education 
 out of the hands of the clergy and destroy the 
 parochial school. And what of Ecuador? There 
 is not a railroad nor a stagecoach in the entire 
 country. Laborers get from two to ten dollars a 
 month. With a million inhabitants, there are 
 only forty-seven postofl&ces. Ecuador, by nature 
 one of the richest of the republics, yet sitting in 
 
ROME AND PUBLIC SCHOOLS. 239 
 
 ignorance, is the only one holding to the old 
 system of the parochiiil school (p. 306). 
 
 "The nations of South America send this mes- 
 sage to the United States: 'We have tried the 
 parochial school, but it has been found wanting. 
 The education of our children has for ages been 
 intrusted to the Church, but our children grew up 
 in ignorance. If education is to be universal and 
 broad, it must be placed in tlie hands of the State.' 
 Central America and Europe send the same mes- 
 sage. 
 
 "Neither is it through any enmity to the Church, 
 for the same message comes from Protestant 
 Germany, Sweden and England, and from Cath- 
 olic Italy and France, Chili arnd Brazil. In South 
 America Catholicism is the State religion; yet 
 they say emphatically, the Church is not able, 
 through its parochial schools, to teach the people. 
 They have, therefore, placed the work in the 
 hands of the State. 
 
 "Now, the parochial school knocks at our door 
 and claims the right to teach our children. Shall 
 we dismiss a school system which the nations of 
 the earth are examining and copying and borrow- 
 ing, and put in its place a system that nearly all 
 have turned off?" 
 
 I will sum up the paralyzing position of Rome on 
 liuman knowledge in the eloquent words of Yictor 
 
240 AMERICA OR ROME, WHICH? . 
 
 Hugo: "You claim the liberty of teaching. 
 Stop! Be sincere! Let us understand the liberty 
 you claim. It is the liberty of not teaching. 
 You wish us to give you the people to instruct. 
 Yery well; let us see your pupils. Let us see 
 those you have produced. What have you done 
 for Italy? What have you done for Spain? 
 Thanks to you, Italy, whose name no man who 
 thinks can longer pronounce without inexpressible 
 filial emotions — Italy, mother of genius and of 
 nations, which has spread abroad over all the 
 universe, all the marvels of poetry and the arts, 
 Italy, which has taught mankind to read, knows 
 not how to read. Spain, magnificently endowed 
 Spain, which received from the Komans her first 
 civilization; from the Arabs her second civiliza- 
 tion; from Providence, and in spite of you, a 
 world — America — Spain, thanks to you, a yoke 
 of stupor, which is a yoke of degradation and 
 decay. Spain has lost the secret power which it 
 had from the Romans; this genius of art which it 
 had from the Arabs ; this world which it had from 
 God; and in exchange for all that you have made 
 it lose, it has received from you the Inquisition; 
 the Inquisition which has burned on the funeral 
 pyre millions of men; the Inquisition which dis- 
 interred the bones of the dead to burn them as 
 heretics; the Inquisition which has declared the 
 
ROME AND PUBLIC SCHOOLS. 241 
 
 children of heretics infamous and incapable of 
 any public honors except such as denounced their 
 fathers. These are your masterpieces. This fire 
 which we call Italy you have extinguished. This 
 Colossus that we call Spain you have undermined 
 — the one in ashes, the other in ruins. This is 
 what you have done for two great nations." 
 16 
 
242 AMERICA OR ROME, WHICH? 
 
 CHAPTER YIII. 
 
 THE ATTITUDE OP ROME TOWARD THE FREE- 
 DOM OF THE PRESS. 
 
 THE Koman Catholic Church has placed a cen- 
 sorship upon human knowledge. The First 
 Amendment to the Constitution of the United 
 States provided that "Congress shall make no law 
 abridging the freedom of speech or of 
 the press." Rome is clearly hostile to this 
 amendment, and declares that a man is not to 
 speak unless he is in accord with Rome. 
 
 The Council of the Lateran, held at Rome, A. 
 .D. 1515, under Leo X., session 10th, thus en- 
 acted: "We ordain and decree that no person 
 shall presume to print, or cause to be printed, any 
 book or other writing whatsoever, either in our 
 -city (Rome) or in any other cities and dioceses, 
 unless it shall have first been carefully examined, 
 if in this city, by our vicar and the master of the 
 holy palace, or, if in other cities or dioceses, by 
 the bishops or their deputies, with the inquisitor 
 •of heretical pravity for the diocese, in which the 
 ;said impression is about to be made; and, unless 
 it also shall have received under their own hand, 
 
ROME AND THE PRESS. 243 
 
 their written approval given without price, and 
 without delay. Whosoever shall presume to do 
 otherwise, besides the loss of the books, which 
 shall be publicly burned, shall be bound by the 
 sentence of excommunication." (Carranza, p. 
 670). Carranza, from whom the above is ex- 
 tracted, more wisely than honestly, omits several 
 parts of this decree, such as: ''That the trans- 
 gressing printer was to pay two hundred duckts, 
 to help in building St. Peter's Cathedral at 
 Rome, be suspended a year from his trade," etc. 
 But it was reserved for the Council of Trent to 
 pass laws proscriptive of all literature that was 
 not acceptable to Rome. This duty was referred 
 to a committee. The following is the decree of 
 the Council in reference to this committee: "The 
 sacred and holy synod, in the second session, cele- 
 brated under our most holy lord, Pius lY., in- 
 trusted to certain chosen fathers, to consider what 
 ought to be done about various censures and 
 books, either suspected or pernicious, to report to 
 the holy synod itself. Hearing now that the 
 last hand had been put to that labor by them, 
 which, however, can not be distinctly and advan- 
 tageously decided by the holy synod, on account 
 of the variety and multitude of the books, in order 
 that, whatever has been done by them, may be 
 shown to the most holy Roman pontiff, that it 
 
244 AMERICA OR ROME, WHICH? 
 
 may be settled and published by his decision and 
 authority." And it commands that the same 
 should be done about the Catechism by the fathers 
 to whom that question was intrusted, and about 
 the Missal and Breviary. (De Indice Libr., sess. 
 XXV., p. 205, Canones et Decreta Cone. Trid., 
 Lipsise, 1863). 
 
 This committee finally framed ten rules which 
 were designed to keep Catholics in ignorance. I 
 subscribe these rules: 
 
 "1. All books condemned by the supreme 
 pontiffs, or general councils, before the year 1515, 
 and not comprised in the present Index, are, 
 nevertheless, to be considered as condemned. 
 
 "2. The books of heresiarchs, whether of those 
 who abroached or disseminated their heresies 
 prior to the year above mentioned, or those who 
 have been, or are, the heads or leaders of here- 
 tics, as Luther, Zwingle, Calvin, Balthasar Paci- 
 montanus, Swenchfeld and similar ones, are alto- 
 gether forbidden, whatever may be their names, 
 titles or subjects. And the books of other heretics, 
 which treat professedly upon religion, are totally 
 condemned; but those which do not treat upon 
 religion are allowed to be read, after being ex- 
 amined and approved by Catholic divines, by order 
 of the bishops and inquisitors. Those Catholic 
 books are also permitted to be read which have 
 
ROME AND THE PRESS. 245 
 
 been composed by authors who have afterwards 
 fallen into heresy, or who, after their fall, have 
 returned into the bosom of the Church, provided 
 they have been approved by the theological faculty 
 of some Catholic university or by the general In- 
 quisition. 
 
 "3. Translations of ecclesiastical writers, which 
 have been hitherto published by condemned 
 authors, are permitted to be read, if they contain 
 nothing contrary to sound doctrine. Translations 
 of the Old Testament may be allowed, but only to 
 learned and pious men, at the discretion of the 
 bishop; provided that .they use them merely as 
 elucidations of the Yulgate version, in order to 
 understand the holy Scriptures, and not the sacred 
 text itself. But translations of the New Testa- 
 ment made by authors of the first class of this 
 Index are allowed to no one, since little advan- 
 tage, but much danger, generally arises from 
 reading them. If notes accompany the versions 
 which are allowed to be read, or are joined to the 
 Vulgate edition, they may be permitted to be read 
 by the same persons as the versions, after the sus- 
 pected places have been expunged by the theolog- 
 ical faculty of some Catholic university, or by the 
 general inquisitor. On the same conditions also, 
 pious and learned men may be permitted to have 
 what is called Yatablus' Bible, or any part of it. 
 
246 AMERICA OR ROME, WHICH? 
 
 But the preface and prolegomena of the Bible 
 published by Isodorus Clarius, are, however, ex- 
 cepted; and the text of his editions is not to be 
 considered as the text of the Yulgate edition." 
 
 The fourth rule is given in another place, so we 
 do not reproduce it here. 
 
 "5. Books of which heretics are the editors, 
 but which contain little or nothing of their own, 
 being mere compilations from others, as lexicons, 
 concordances, apothegms, similes, indexes and 
 others of a similar kind, may be allowed by the 
 bishops and inquisitors, after having made, with 
 the advice of Catholic divines, such corrections 
 and emendations as may be deemed requisite. 
 
 "6. Books of controversy betwixt Catholics 
 and heretics of the present time, written in the 
 vulgar tongue, are not to be indiscriminately al- 
 lowed, but are to be subject to the same regula- 
 tions as Bibles in the vulgar tongue. As to those 
 works in the vulgar tongue which treat of moral- 
 ity, contemplation, confession and similar sub- 
 jects, and which contain nothing contrary to 
 sound doctrine, there is no reason why they 
 should be prohibited; the same may be said also 
 of sermons in the vulgar tongue, designed for the 
 people. And if in any kingdom or province any 
 books have been hitherto prohibited, as contain- 
 ing things not proper to be read, without selec- 
 
ROME AND THE PRESS. 247 
 
 tion, by all sorts of persons, they may be allowed 
 by the bishop and inquisitor, after having cor- 
 rected them, if written by Catholic authors. 
 
 "7. Books professedly treating of lascivious or 
 obscene subjects, or narrating, or teaching them, 
 are utterly prohibited, since not only faith, but 
 morals, which are readily corrupted by the perusal 
 of them are to be attended to; and those who 
 possess them shall be severely punished by the 
 bishop. But the works of antiquity, written by 
 the heathens, are permitted to be read, because 
 of the elegance and propriety of the language; 
 though on no account shall they be suffered to be 
 read by young persons. ♦ 
 
 "8. Bocks, the principal subject of which is 
 good, but in which some things are occasionally 
 introduced tending to heresy and impiety, divina- 
 tion or superstition, may be allowed, after they 
 have been corrected by Catholic divines, by the 
 authority of the general Inquisition. The same 
 judgment is also formed of prefaces, summaries, 
 or notes, taken from condemned authors, and in- 
 serted in the works of authors not condemned; 
 but such works must not be printed in future until 
 they have been amended. 
 
 "9. All books and writings of geomancy, 
 hydromancy, aeromancy, pyromancy, onomancy, 
 chiromancy and necromancy; or which treat of 
 
248 AMERICA OR ROME, WHICH? 
 
 sorceries, poisons, auguries, auspices or magical 
 incantations, are utterly rejected. The bishops 
 shall also diligently guard against any persons 
 reading or keeping any books, treatises or indexes 
 which treat of judicial astrology, or contain pre- 
 sumptuous predictions of the events of future 
 contingencies, and fortuitious occurrences, or of 
 those actions which depend upon the will of man. 
 But such opinions and observations of natural 
 things as are written in aid of navigation, agri- 
 culture and medicine are permitted." 
 
 If we regard these nine rules as tyrannical, a 
 strict application of the provisions of the tenth 
 rule would destroy all liberty of speech and 
 thought. A mere recital of this rule shows the 
 tyranny of the Catholic system. I quote again: 
 
 "10. In the printing of books and other writ- 
 ings, the rules shall be observed which were or- 
 dained in the 10th session of the Council of 
 Lateran, under Leo X. Therefore, if any book 
 is to be printed in the city of Rome, it shall first 
 be examined by the pope's vicar and the master 
 of the sacred palace, or other persons chosen by 
 our most holy father for that purpose. In other 
 places the examination of any book or manuscript 
 intended to be printed shall be referred to the 
 bishop or some skillful person whom he shall 
 nominate, and the inquisitor of heretical pravity 
 
ROME AND THE PRESS. 249 
 
 of the city or diocese in which the imp.ression is 
 executed, who shall gratuitously and without de- 
 lay affix their approbation to the work, in their 
 own handwriting, subject, nevertheless, to the 
 pains and censures contained in said decree; this 
 law and condition being added, that an authentic 
 copy of the book to be printed, signed by the 
 author himself, shall remain in the hands of the 
 examiner, and it is the judgment of the fathers of 
 the present deputation, that those persons who 
 publish works in manuscript, before they have 
 been examined and approved, should be subject 
 to the same penalties as those who print them; 
 and that they who read or possess them should be 
 considered as the authors, if the real authors of 
 such writings do not avow themselves. The ap- 
 probation given in writing shall be placed at the 
 head of the books, whether printed or in manu- 
 script, that they may appear to be duly author- 
 ized, and this examination and approbation, etc., 
 shall be granted gratuitously. 
 
 "Moreover, in every city and diocese, the 
 house or place where the art of printing is exer- 
 cised, and also the shops of booksellers, shall be 
 frequently visited by persons deputed for that 
 purpose by the bishop or his vicar, conjointly 
 with the ^inquisitor of heretical pravity, so that 
 nothing that is prohibited may be printed, kept, 
 
250 AMERICA OR ROME, WHICH? 
 
 or sold. Booksellers of every description shall 
 keep in their libraries a catalogue of the books 
 which they have on sale, signed by the said depu- 
 ties; nor shall they keep, or sell, nor in anyway 
 dispose of, any other books without permission 
 from the deputies, under pain of forfeiting the 
 books and being liable to such other penalties a& 
 shall be judged proper by the bishop or inquisitor, 
 who shall also punish the buyers, readers or 
 printers of such works. If any person import 
 foreign books into any city, they shall be obliged 
 to announce them to the deputies; or, if this kind 
 of merchandise be exposed to sale in any public 
 place, the public officers of the place shall signify 
 to said deputies that such books have been brought '^ 
 and no one shall presume to give, to read, or lend, 
 or sell, any book which he or any other person has 
 brouglit into the city until he has shown it to the 
 deputies and obtained their permission, unless it 
 be a work well known to bo universally allowed. 
 '•Heirs and testimentary executors shall make 
 no use of the books of the deceased, nor in any 
 way transfer them to others until they have pre- 
 sented a catalogue of them to the deputies and 
 obtained their license, under pain of the confisca- 
 tion of the books, or the inlliction of sucli other 
 punishment as the bishop or inquisitor shall deem 
 
ROME AND THE PRESS. 251 
 
 proper, according to the contumacy or quality of 
 the delinquent. 
 
 "With regard to those books which the fathers 
 of the present deputation shall examine, or cor- 
 rect, or deliver to be corrected, or permit to be 
 reprinted on certain conditions, booksellers and 
 others shall be bound to observe whatever is or- 
 dained respecting them. The bishops and gen- 
 eral inquisitors shall, nevertheless, be at liberty, 
 according to the power they possess, to prohibit 
 such books as may seem to be permitted by these 
 rules, if they deem it necessary for the good of 
 the kingdom, or province, or diocese. And let 
 the secretary of tliese fathers, according to the 
 command of our holy father, transmit to the 
 notary of the general inquisitor the names of the 
 books that have been corrected, as well as of the 
 persons to whom the fathers have granted the 
 power of examination. 
 
 "Finally, it is enjoined on all the faithful that 
 no one presume to keep or read any books con- 
 trary to these rules, or prohibited by the Index. ^ 
 But, if any one keep or read any books composed 
 by heretics, or the writings of any others suspected 
 of heresy, or false doctrine, he shall instantly inour 
 the sentence of excommunication; and those who 
 read or keep works interdicted on another account^ 
 
•252 AMERICA OR ROME, WHICH? 
 
 besides the mortal sin committed, shall be severely 
 punished at the will of the bishops." 
 
 Pope Pius TV. endorsed these oppressive rules 
 with all his heart, and sent them forth with an 
 eulogistic bulL He says: "By our apostolic 
 authority, we approve, by these presents, the In- 
 dex itself, together with the rules prefixed to it; 
 and we command and decree that it be printed 
 and published, and that it be received everywhere 
 by all Catholic universities, and by every one 
 whatsoever; and that these rules be observed; 
 prohibiting each and all, as well ecclesiastics, 
 secular and regular, of every grade, order and 
 dignity, as laymen, no matter what their honor 
 and dignity, that no one may dare to keep or read 
 any books contrary to the command of these rules, 
 and the prohibition of the Index itself." (Pius 
 lY., Ad Futuram Rei Memoriam, Canones et 
 Decreta. Cone. Trid., Lipsse, 1863). 
 
 That claim has been incorporated into the 
 Canon Law of Pome. The YII. article reads: 
 "The Church has the right to practice the uncon- 
 ditional censure of books." 
 
 Gregory XYL, upon his coronation, August 
 6, 1832, addressed an encyclical to the faithful. 
 The following are extracts from that letter: "To- 
 wards this point tends that most vile, detestable 
 and never-to-be sufficiently execrated liberty of 
 
ROME AND THE PRESS. 253 
 
 booksellers, namely, of publishing writings of 
 whatsoever kind they please; a liberty which 
 some persons dare with such violence of language 
 to demand and promote, 
 
 ' 'Far different was the discipline of the Church 
 in extirpating the infection of bad books, even in 
 the days of the apostles; who, we read, publicly 
 burned a vast quantity of books. 
 
 "Let it suffice to read over the laws passed on 
 that point in the First Council of Lateran, and the 
 constitution which subsequently was published by 
 our predecessor of happy memory, Leo X. Let 
 not that which was happily invented for the increas- 
 ing of the faith, and spread of good learning, be 
 converted to a contrary purpose, and bring harm ta 
 the salvation of faithful Christians. 
 
 "This matter also occupied extremely the at- 
 tention of the Fathers of Trent, who applied a 
 remedy to so great an evil by publishing a most 
 salutary decree, for compiling an index of books, 
 in which improper doctrine was contained. 
 Clement XIII. , our predecessor of happy memory, 
 in his encyclical letter on the suppression of ob- 
 noxious books, pronounces: 'We must contend 
 with energy such as the subject requires, and with 
 all our might exterminate the deadly mischief of 
 so many books; for the matter of error will never 
 
254 AMERICA OR ROME, WHICH? 
 
 be effectually removed unless the guilty elements 
 of depravity be consumed in the flames.' 
 
 ''So that by his continual solicitude, through 
 all ages, with which the holy Apostlic See has 
 €ver striven to condemn suspected and noxious 
 books, and to arrest them forcibly out of men's 
 hands; it is most clear how false, rash and in- 
 jurious to the said Apostolic See, and fruitful of 
 enormous evils to the Christian public, is the 
 doctrine of those who not only reject the censor- 
 ship of books as too severe and burdensome, but 
 even proceed to that length of wickedness as to 
 assert that it is contrary to the principles of equal 
 justice, and dare to deny to the Church the right 
 of enacting and employing it." 
 
 Pius IX. issued, December 8, 1864, his Sylla- 
 bus, and it is as binding as the decalogue. In it 
 he says: "She (the Church) has a right to de- 
 prive the civil authority of the entire government 
 of the public schools." "She has the power of 
 requiring the State not to permit free expression 
 of opinion." 
 
 Leo XIII., in a letter, June 17, 1885, said: 
 "Such a duty (obedience), while incumbent upon 
 all without exception, is most strictly so on jour- 
 nalists who, if they were not animated with the 
 spirit of docility and submission so necessary to 
 
ROME AND THE PRESS. 255 
 
 • 
 
 •every Catholic, would help to extend and greatly 
 aggravate the evils we deplore." 
 
 A writer for the Catholic World, July 18, 18T0, 
 in an article entitled "The Catholics of the Nine- 
 teenth Century," shows what would become of 
 free speech and the freedom of the press in the 
 event of Koman ascendency in the United States. 
 He says: "The supremacy asserted for the 
 Church in matters of education implies the addi- 
 tional and cognate function of the censorship of 
 ideas and the right to examine and approve or 
 disapprove all books, publications, writings and 
 utterances intended for public instruction, en- 
 lightenment or entertainment, and the supervision 
 of places of amusement. This is the principle 
 upon which the Church has acted in handing over 
 to the civil authorities for punishment criminals 
 in the world of ideas." 
 
 Lord Robert Montagu, a prominent Koman 
 Catholic, of England, wrote a book called "Pop- 
 ular Errors Concerning Politics and Religion." 
 He especially denounced the liberty of the press. 
 It is called "the most hurtful of liberties," and 
 restraints and "checks should be imposed upon the 
 press." It is condemned as a "crime," and, it 
 is said, "there is no right to a freedom of a 
 press." In order to prove how hard the popes 
 and councils have struggled to put a stop to "tell- 
 
256 AMERICA OR ROME, WHICH? 
 
 ing lies in public," by "newspaper editors," he 
 cites the "strict orders" issued by the Lateran 
 Council, under Leo X., that nothing should be 
 published which the bishops did not approve; and 
 the renewal of these orders by the Council of 
 Trent. He then enumerates the following popes, 
 who prescribed rules and injunctions to prevent 
 these commands from being evaded: Alexander 
 YIL, Clement YIIL, Benedict XI Y., Pius YL, 
 Gregory X.YL , the last of whom is represented as 
 saying that the freedom of the press is "detest- 
 able" and "execrable"; and, lastly, Pius IX. , in 
 the seventy-ninth proposition of his Syllabus. 
 (Pp. 328-333). 
 
 With these facts before us we are not surprised 
 that Rome has ever been the enemy of free 
 thought. She condemned Galileo, Copernicus, 
 Kepler and Newton. Pope Urban XIII. formulated 
 the following decree: "In the name and by the 
 authority of Jesus Christ, the plenitude of which 
 resides in His vicar, the pope, we declare that the 
 teaching that the earth is not the center of the 
 world, and that it moves with a diurnal motion, 
 is absurd, philosophically false and erroneous in 
 faith." 
 
 We are not, therefore, surprised to find that 
 CathoUcs desire a censorship over the press in 
 this country and that they are working to that 
 
ROME AND THE PRESS. 257 
 
 end. The Associated Press of the United States 
 is largely controlled by Catholics. It is well 
 known that its principal promoters and owners 
 are Catholics, and it is, therefore, nearly impossi- 
 ble to get anything unfavorable to Rome in the 
 secular papers. 
 
 The Catholic Truth Society was organized in 
 St. Paul, Minn., March 1, 1890. The avowed 
 purpose of this society was to control the utter- 
 ances of the press. Prof. Townsend says: "Re- 
 cently there has been published the fact that this 
 society is 'to beg, borrow or buy space in the 
 secular papers — the dailies, weeklies and month- 
 lies,' all over the civilized globe, that it may 
 thereby defend and extol the papacy. Another 
 purpose of this society is to overrun newspaper 
 offices with Roman Catholic employes, and to see 
 that Roman Catholic youths are properly qualified 
 for journalistic work. . . . Another object 
 is to control, in a quiet way, the utterances of 
 those publications that are owned and controlled 
 by men who are nominally Protestants." 
 
 Catholics openly boast that they control the 
 press. At a session of the Congress of the Cath- 
 olic Truth Society, held in Liverpool in 1892, an 
 English bishop said: "We can get a report in 
 the newspapers whenever we like." Father 
 
 Roth well said: "It is a greater gain for a Catli- 
 17 
 
258 AMERICA OR ROME, WHICH? 
 
 olic article to appear in a non-Catholic paper than 
 in a Catholic one." The following item also ap- 
 peared: "There is at least one Catholic journal 
 in every large town; the journals of America and 
 Europe have on their various staffs Roman Cath- 
 olics in larger numbers than their relative ability, 
 than their relative numerical strength in these 
 countries would warrant." 
 
 The fathers of the Third Plenary Council of 
 Baltimore decreed: "It is greatly to be desired 
 that in each of our large cities a Catholic daily 
 newspaper be maintained, fully, equal to the 
 secular daily papers in financial strength, and the 
 sagacity, vigor and power of its writers. Nor is 
 it necessary that the word Catholic be displayed 
 at the head of its pages. It is sufficient that, in 
 addition to recent occurrences and all those things 
 which in other daily newspapers are eagerly de- 
 sired, it defend, whenever a proper opportunity 
 presents itself, the Catholic Church from the as- 
 saults and calumnies of its enemy, and explain 
 its doctrine; and, moreover, that it carefully ab- 
 stain from placing before its readers anything 
 that is scandalous, indecent or unbecoming." 
 
 That these provisions are carried out we have 
 every reason to believe. Mr. Wolff said at the 
 Catholic Congress: "It is all-important that there 
 should be a vigorous, intelligent and ably con- 
 
ROME AND THE PRESS. 259 
 
 ducted Catholic newspaper press. . . . The 
 best way to keep bad newspapers out of a family 
 is to furnish it with good sound Catholic news- 
 papers. . . . The establishment of a Cath- 
 olic daily newspaper is necessary, because Cath- 
 olic weekly journals can not quickly expose and 
 refute the falsehoods and calumnies that are con- 
 stantly invented and spread abroad respecting the 
 Church, and especially respecting the holy See. 
 There is to-day more than enough capi- 
 tal invested by Catholics in non-Catholic news- 
 papers all over the land to amply provide for a 
 
 dozen or a score of Catholic dailies 
 
 There are, on the great non-Catholic dailies of 
 our large cities, Catholics who, in sagacity, quick- 
 ness, fullness of knowledge, and all that goes to 
 make a successful journalist, are peers to their 
 non-Catholic fellow-workers. 
 
 Gen. T. M. Harris says he has "good reasons 
 to believe that the Jesuits in the United States 
 have found means to colonize one or more of their 
 graduates in journalism on the staff of nearly 
 every great daily paper in our country." 
 
 And the Boston Citizen declares that "schools 
 are formed where boys and girls from the ten- 
 derest age are trained under the priesthood into 
 the intricacies of the printing office and other 
 places, and fitted to enter in their pupilage, the 
 
260 AMERICA OR ROME, WHICH? 
 
 various lines of drudgery opening before them, 
 from the printer's devil to editor — the work to be 
 kept up from year to year, for the purpose of sur- 
 veillance. This will enable them to have such a 
 cordon of pressmen, compositors, editors, etc , as 
 from time to time to fill offices in the establish- 
 ments. " 
 
 Catholics are well represented on the staff of 
 all the great papers in the cities. The WeeMy 
 Register says of the London press: * 'There is 
 not in London a single newspaper of which some 
 of the leading reporters and one or more of the 
 chief persons on its staff are not Roman Catholics. " 
 
 The Catholic Times says: ''The number of 
 Catholic journalists in London is very large. 
 Anti-papal Punch has its F. C. Bernard, who was 
 at one time on the point of entering the priest- 
 hood; and even the Standard^ which was estab- 
 lished with the special intention of attacking the 
 Catholic religion, now includes Catholics on its 
 staff. On the Times^ Morning NeiDS and the 
 Daily Chronicle Catholic pens are at work; also 
 on the Saturday Revieio^ the Spectator and 
 lighter weeklies, such as the World. The monthly 
 magazines have many contributors of the same 
 creed — in evidence of wliich we may mention 
 that a glance over the forthcoming number of 
 
ROME AND THE PRESS. 261 
 
 Tinsley shows us no fewer than four articles writ- 
 ten bj Catholics.'' 
 
 Boston IS equally well protected. Prof. Town- 
 send, in an address in Music Hall, said: "There 
 is a not a daily paper in Boston but has one or 
 more Catholics upon its reportorial staff; there is 
 not a paper in Boston, issuing a morning edition, 
 but has one or more Roman Catholics in the edi- 
 torial rooms; and the Protestant reporters on 
 these papers know, if they should present facts 
 for publication detrimental to the papal Church, 
 no matter how true or of how much public in- 
 terest, their communications would never see the 
 light. Such communications go from the edi- 
 torial rooms, not to the hands of the compositors, 
 but into the editorial wastebasket. " 
 
 This is confirmed by the American Citizen^ Jan- 
 uary 5, 1895, which says: "All are so tied to 
 Kome by financial, or political, or social obliga- 
 tions that they could not — ^without unwelcome 
 sacrifice — be true to American Protestant princi- 
 ples." 
 
 Nast, the celebrated artist, says in a letter, 
 June 5, 1895: "I think you will find a Catholic 
 spy in every newspaper office, and that he has 
 more or less influence.'' 
 
 The Catholic press is not free. It is not per- 
 mitted to express an opinion that is not fully in 
 
262 AMERICA OR ROME, WHICH? 
 
 accord with the principles of Rome. A Catholic 
 newspaper can have no liberty of thought. This 
 may be confirmed in many ways. 
 
 ^'In Joseph Keller's 'Life of FopeLeoXIIL,' " 
 says Brandt, "there is an account of 'over four 
 hundred members of the Catholic press, delegates 
 from thirteen hundred and thirty papers, and 
 representing fifteen thousand writers,' who were 
 admitted to an audience with the Sovereign Pon- 
 tiff, who, 'being seated on the throne, graciously 
 received their address, which was replete with 
 expressions of homage and implicit adherence to 
 the apostolic chair.' In turn his Holiness gave 
 forth expressions of great joy 'over their pledge 
 of allegiance,' recommended them 'to be dignified 
 in their language, to be united and faithful to the 
 teachings and views of the Church,' and con- 
 demned those who 'take it upon themselves to 
 decide and define, on their private judgment, 
 controversies which concern the condition of the 
 Apostolic See. ' " (Rome or America: Christ or 
 the Pope, p. 301). 
 
 The Third Plenary Council of Baltimore says 
 of editors who exercise free thought: "We de- 
 clare that they themselves, and those who assist 
 and encourage them in this most pernicious 
 abuse, are disturbers of good order, contemners 
 and enemies of the authority of the Church, and 
 
ROME AND THE PRESS. 263 
 
 guilty of the gravest scandal; and, therefore, 
 \vhen their guilt has been sufficiently proved, 
 should be punished with canonical censures." 
 
 Mr. Wolff stated in the Baltimore Catholic 
 Congress: ''We repeat it with emphasis, Cath- 
 olic newspapers, or their editors, or their writers, 
 have no mission, no authority to decide, upon 
 what is Roman doctrine. Their work is to de- 
 clare that doctrine as they have received it from 
 the Church, and to defend it against those who 
 assail it, misrepresent it, and who would prevent 
 and corrupt it, if they could. Obedience to 
 ecclesiastical authority is the third characteristic 
 laid down by the Council of Baltimore. The ob- 
 ligation is imperative, and its meaning unmistak- 
 able. . . . Catholics err most grievously 
 when they allow themselves to be deluded into 
 supposing that the subjects to which we are re- 
 ferring are mere matters of opinion, and that they 
 are at liberty to think, speak, write or act with 
 regard to them as they please. In so imagining, 
 they expose themselves to the imminent danger 
 of losing their faith and the spirit of true obedi- 
 ence to the authority and teaching of the Church, 
 and thus, they not only imperil their own souls, 
 but the souls also of all whom they influence. 
 With regard to the spirit of subordina- 
 tion and implicit obedience which must characterize 
 
264 AMERICA OR ROME, WHICH? 
 
 every true Catholic newspaper, there is, we be- 
 lieve, a steady and constant improvement." 
 
 There are a number of instances where Cath- 
 olic editors have been rebuked for expressing an 
 opinion contrary to the Romisli officials. I will 
 mention a few instances. 
 
 The Catholic Uerald endorsed some of the views 
 of Father McGlynn. The editor, Mr. O'Laughlin, 
 was censured by Archbishop Corrigan. The arch- 
 bishop said: 
 
 "452 Madison Avenue, N. Y., April 13, 1887. 
 To the Editor and Proiyrietor of the Catholic 
 Herald — Gentlemen: By this note, which is en- 
 tirely private and not to be published, I wish to 
 call your attention to the fact that the Third 
 Plenary Council of Baltimore, following the 
 leadership of Pope Leo XIII., has pointed out 
 the duties of the Catholic press, and denounced 
 the abuses of which journals styling themselves 
 'Catholic' are sometimes guilty. 'That paper 
 alone,' says the Council (decree No. 288), 'is to 
 be regarded as Catholic that is prepared to sub- 
 mit in all things to ecclesiastical authority. ' It 
 warns all Catholic writers against presuming to 
 attack publicly the manner in which a bishop 
 rules his diocese. 
 
 "For some time past the utterances of the Cath- 
 olic Herald have been shockingly scandalous. As 
 
ROME AND THE PRESS. 265 
 
 this newspaper is published in this diocese, I 
 hereby warn you that if you continue in this 
 course of conduct it will be at your peril. 
 I am, gentlemen, yours truly, 
 
 M. A. CORKIGAN, 
 
 Archbishop of New York." 
 
 Bishop Gilmour censured the CatJiolic Knigld 
 on account of a criticism it made on a musical en- 
 tertainment. The editor says: "The bishop cen- 
 sured us publicly in the press, and from several 
 altars and pulpits, and privately, wherever he got 
 a chance to introduce our name. He went so far 
 as to labor with the merchants to have them re- 
 fuse to trade with us. He tried to have Catholic 
 publishers refuse to sell us their books; those 
 whose 'ads' were in our columns were forced to 
 withdraw their patronage, etc." 
 
 The Cleveland Leader^ commenting on this, 
 says: "The editor of the Catholic Knight sup- 
 ported his Church with whatever ability he pos- 
 sessed, and the first time he manifested the slight- 
 est independence of mind, he finds her terrible 
 engines of despotism turned against him. He is 
 feeling the weight of the iron rod he has helped 
 to strengthen. He is forced to swallow a dose of 
 the medicine he has aided to administer to others.'' 
 
 Archbishop Kain censured the editor of the 
 
266 AMERICA OR ROME, WHICH? 
 
 Wester?} Watch?na?i in a letter to his priests. He 
 says: "The Wester7i Watchman^ a weekly paper 
 edited by the Kev. D. S. Phelan, and published in 
 this city, and professing to be devoted to the in- 
 terest of the Catholic Church in the West, is ad- 
 judged by us a most unfit paper to be introduced 
 into our Catholic families. We regard it as sub- 
 versive of ecclesiastical discipline, and even dan- 
 gerous to the faith of the Catholic people; and, 
 therefore, we feel bound to warn them against its 
 baneful influence and to entreat them not to give 
 it their support or encouragement. Inasmuch as 
 the reverend editor' pays no heed to our admo- 
 nitions, nay, even defiantly denies our authority in 
 the premises, we deem it our solemn duty, as the 
 guardian of the Church's interests, to thus pub- 
 licly warn the faithful under our pastoral charge, 
 against a newspaper which falsely claims to be an 
 exponent of Catholic thought. You are ordered 
 to read this letter at all the masses in your Church 
 on the first Sunday after its reception. Yours 
 very truly in Christ, John J. Kain, 
 
 Archbishop Coadjutor and Administrator, 
 St. Louis, Mo., March 15, 1894.'' 
 
 Owen Smith, editor of the Catholic Telegraphy 
 wrote some articles. In one of them he said: 
 "Almost ail of the priests of the diocese are look- 
 
ROME AND THE PRESS. 267 
 
 ing for big parishes. There is no concealing the 
 fact, there seems to be a j^^^^^^ct mania among^ 
 them.'' 
 
 Archbishop Elder demanded of the editor a re- 
 traction. He said: "1 call on you to publish in 
 the Catholic TelegTa2}h of this coming week, in 
 the usual place and type of editorial matter, a 
 declaration of your regrets for each of the three 
 articles mentioned above; your retraction of all 
 injurious assertions contained in them, and your 
 express promise that hereafter you will not allow 
 anything to appear in the paper which may con- 
 travene, neither the admonition of the Sovereign 
 Pontiff, nor the prohibition of the Council of 
 Baltimore. It will be necessary to let me see 
 the declaration and promise before it is published, 
 that I may be satisfied of its sufficiency. In case 
 you should not think proper to comply with this 
 requirement, it will become my duty to take what 
 other measures may be needed to abate the scan- 
 dal. Yery respectfully. 
 
 Your Servant in Christ, 
 William Henry Elder, 
 Archbishop of Cincinnati. 
 
 J? 
 
 As a result Mr. Owen retracted in these words: 
 '*I cheerfully subscribe my name to the follow- 
 ing disavowal, so kindly dictated by his Grace: 
 
268 AMERICA OR ROME, WHICH? 
 
 'As publisher of the Catholic Telegraphy I hereby 
 €orQply with the requirements of the above letter. 
 1 regret the appearance of the articles referred to. 
 I retract (or if you choose, disavow) all of the in- 
 jurious assertions and inferences contained in 
 them, and I make the required promise, which I 
 will keep loyally and honorably as long as I am 
 connected with the paper. Owen Smith. 
 
 5 55 
 
 With such a repressing influence the ignorance 
 of Koman Catholics is not a matter of wonder. 
 In speaking of the support of Catholic newspa- 
 pers, Bishop Cosgrove, of Iowa, confessed: "We 
 find about one Catholic in forty is a subscriber to 
 one of them. We find the combined circulation 
 of all the Catholic papers of the country to be less 
 than that of a single issue of the Police Gazette. 
 We find it less by thousands than the journal pub- 
 lished by another single establishment, the Meth- 
 odist Book Concern." (The Christian Advocate). 
 •'Protestant exchanges charge that our people are 
 ignorant, that they lack intelligence, etc., and 
 Tisually they have the best of the argument, for 
 the facts are very stern and hard to face." 
 
 Rome's policy is to put a limit to human 
 thought. She forbids a man to read Milton, 
 Dante and the most of the great writers. She 
 <3ondemns the reading of tlie great magazines. 
 
ROME AND THE PRESS. 269 
 
 The New York Catholic Mevieic^ November 2, 
 1889, condemns Scribner'^s Monthly. It says: 
 "Catholics must notice with regret the occasion- 
 ally unfortunate remarks and reflections on the 
 faith that are creeping into Scribner's fine maga- 
 zine. We look, of course, for partial blunders 
 now and then. Protestant and agnostic editors 
 can not avoid them absolutely; and we allow for 
 the spirit which has been abroad in the world for 
 nearly four centuries, and which will show itself, 
 even when precautions are taken. But we must 
 protest against such views as are expressed." 
 
 There is no step that Rome will not take. 
 Yictor Hugo rightly said: "Ah, we know you. 
 We know the clerical party. It is an old party. 
 This is that which has found for the truth those 
 two marvelous supporters — ignorance and error. 
 Every step which the intelligence of Europe has 
 taken has been in spite of it. Its history is writ- 
 ten in the history of human progress; but it is 
 written on the back of the leaf. It is opposed to 
 it all. This is that which caused Prinelli to be 
 scourged for having said the stars would not fall. 
 This it is which put Campanella seven times to 
 the torture for saying that the number of worlos 
 was infinite and for liaving caught a glimpse at 
 the secret of creation. This it is which persecuted 
 Harvey for having proved the circulation of the 
 
270 AMERICA OR ROME, WHICH? 
 
 blood. In tlie name of Jesus it shut up Galileo. In 
 the name of St. Paul it imprisoned Christopher 
 Columbus. To discover a law of the heav^ens 
 was an impietj, to find a world was a heresy. 
 This it is which anathematized Pascal in the name 
 of religion; Montaigne in the name of morality; 
 Moliere in the name of both morality and religion. 
 Por a long time, already, you have tried to put a 
 gag upon the human intellect; you wish to be the 
 master of education, and there is not a poet, not 
 an author, not a thinker, not a philosopher^ that 
 you accept. All that has been written, found, 
 dreamed, deduced, inspired, imagined, invented 
 by genius, the treasure of civilization, the vener- 
 able inheritance of generations, the common 
 patrimony of knowledge, you reject." 
 
ROME AND SECRET SOCIETIES. 271 
 
 . CHAPTER IX. 
 
 THE ATTITUDE OP ROME TOWARD SECRET SO- 
 CIETIES. 
 
 THE Roman Catholic Church is the most power- 
 ful secret society in the world. She ad- 
 ministers to her cardinals, bishops, priests and 
 people the most terrible oaths. But in this, as in 
 all other things, she proposes to remain mistress 
 of the world, so she opposes all other secret so- 
 cieties. Her main opposition is manifested 
 against the Free Masons,. Odd Fellows, Knights 
 of Pythias and Sons of Temperance. 
 
 It was in 1T38 that Clement XII. published 
 the bull '''-In Eminenti.^^ In this bull he sol- 
 emnly excommunicated the Free Masons. 
 
 We have an account of M. Tournan, who was a 
 Mason. In 1757 he was before the Inquisition 
 in Madrid on the charge of being a Free Mason, 
 and the following is a part of his examination: 
 ''Q. You are, then, a Free Mason? A. Yes. Q. 
 How long have you been so? A. Twenty years. 
 Q. Have you attended the assemblies of Free 
 Masons? A. Yes; in Paris. Q. Have you at- 
 tended them in Spain? A. No; I do not know 
 
272 AMERICA OR ROME, WHICH? 
 
 that there are any lodges in Spain. Q. Are you 
 a Christian, a Roman Catholic? A. Yes; I was 
 baptized in the parish of St. Paul at Paris. Q. 
 How, as a Christian, dare you attend Masonic 
 assemblies, knowing them to be contrary to reli- 
 gion? A. I did not know that; I never saw or 
 heard there anything contrary to religion. Q. 
 The Free Masons are an anti-religious body? A. 
 Their object is not to combat or deny the neces- 
 sity or utility of any religion, but for the exercise 
 of charity towards the unfortunate of any sect, 
 particularly if he is a member of the society. Q. 
 What passes in these lodges which it might be in- 
 convenient to publish? A. Nothing, if it is 
 viewed without prejudice. Q. Is it true that the 
 festival of St. John is celebrated in the lodges, 
 and, if so, what worship is given in such cele- 
 bration? A. His festival is celebrated by a re- 
 past, after which there is a discourse exhorting 
 the brethren to beneficence to their fellow crea- 
 tures in honor of God. There is no worship 
 given to St. John. Q. Is it true that the sun, 
 moon and stars are honored in the lodges? A. 
 No." (Lorente's Hist. Inquisition, p. 191). 
 
 Although he confessed "his great wrong," he 
 was heavily fined, imprisoned a year and then 
 banished from Spain. 
 
 The Mission-Book, which is very popular 
 
ROME AND SECRET SOCIETIES. 273 
 
 among Catholics in this country, under the ex- 
 amination preparatory to the confessional, under 
 the ten commandments, asks: "Have you ex- 
 posed your faith to danger by evil associations? 
 Have you united yourself to the Free Masons, or 
 Odd Fellows, or any similar society forbidden by 
 the Church?" (Mission-Book, p. 412). 
 
 More recently the Knights of Pythias have 
 been condemned. I subscribe a letter from the 
 Archbishop of Boston: 
 
 "Archbishopric of Boston, December 26,1894. 
 Rev, Dear Sir: — We learn by letters fromEome, 
 forwarded by his excellency, the apostolic dele- 
 gate at Washington, that our holy father has 
 forbidden all Catholics to join the societies of 
 Odd Fellows, Knights of Pythias or Sons of 
 Temperance. As to those who have already 
 joined any of these societies, they are to be ad- 
 monished to withdraw from them, and if they 
 refuse to do so they are to be denied the sacra- 
 ments. Yours very sincerely, 
 
 John J. Williams, 
 
 Archbishop of Boston." 
 
 Since then an encyclical has been issued by 
 Pope Leo XIII. confirming this letter and con- 
 demning the Knights of Pythias. As we are 
 
 going to press the letter has been ordered "pro- 
 18 
 
274 AMERICA OR ROME, WHICH? 
 
 mulgated," and all Knights of Pythias are de- 
 clared heretics, and, if Catholics, excommunicated. 
 Such is the intolerance and bigotry of Rome. 
 Header, will you answer which shall it be 
 
 AMERICA OR ROME? 
 
INDEX. 
 
 275 
 
 INDEX OF AUTHORS AND SUBJECTS. 
 
 Page 
 
 Adultery 44 
 
 Agrippina 157 
 
 Alg-ona 50 
 
 Alphonsus 165 
 
 Alzog 17 
 
 Ambrose, St 173, 181 
 
 American Citizen 261 
 
 American The 87 
 
 Amicus 48 
 
 Aphoris, St 44 
 
 Apocrypha 183 
 
 Aquensis, Matthew. . . . 156 
 Aquinas, St. Thomas, 
 
 45, 79, 117 
 
 Athanasius 179 
 
 Augustine 19, 181 
 
 Austria 32, 109, 174 
 
 Bagby, W. B 27 
 
 Balmes, J 198 
 
 Baltimore, Council of, 
 32, 206, 214, 220, 221, 
 258,262. Pastoral let- 
 ter of, 32. Profession 
 
 of Faith 77 
 
 Banner, The Catholic. . 207 
 
 Baronius 17, 145, 147 
 
 Bauny 40 
 
 Bavaria 32 
 
 Belgium 32 
 
 Bellarmine, Cardinal. 8, 
 
 18, 27, 132, 144 
 
 Bembo, Cardinal 146 
 
 Benedict VIII., 23; Ben- 
 edict XI., 23: Bene- 
 dict XIV 256 
 
 Bernard, St 146 
 
 Bible, The 176 
 
 Bishop's Oath 93 
 
 JPage 
 
 Bismarck 63 
 
 Blaine, James G 224 
 
 Boniface VIII.. 72 
 
 Boston Citizen 259 
 
 Brandt, John L. . . .208, 262 
 Brazil, Romanism in, 
 
 27 152 
 
 Bridget, St '. 159 
 
 Brownson. . . .36, 69, 82, 
 
 118, 132, 227, 229 
 
 Bussambaum 47 
 
 Butler, Charles 148 
 
 Butler Riban 17 
 
 Cajetan, Cardinal ..... 144 
 
 Campeggio, Cardinal . . 156 
 
 Canon Law.. 70, 77, 139, 252 
 
 Capitol at "Washington, 185 
 
 Cardinal's Oath 95 
 
 Cardenas 44 
 
 Carpi 163 
 
 Carranza 196, 243 
 
 Castelar 63 
 
 Catechism, the Little. . 183 
 Catholic Church, Mem- 
 bership 26 
 
 Catholic Truth Society, 256 
 
 Causanus, Nicolas 159 
 
 Celibacy 140 
 
 Charli 41 
 
 Chiniquy 150 
 
 Church, Expositor of 
 
 the Bible 186 
 
 Cities, worst governed . 36 
 
 Civil Liberty 60 
 
 Clan-na-Gael, Oath of. . 101 
 
 Clark, J. A 190 
 
 Clemangis, Nicolas. . . . 159 
 
276 
 
 INDEX. 
 
 Page 
 
 Clement, 20, 141, 178; 
 Clement v., 145; Clem- 
 ent VIIL, 189, 256; 
 Clement XT., 195; 
 Clement XXL, 271: 
 
 Clement XIII 253 
 
 Cleveland, Grover.. 90, 223 
 
 Coena, Domini, Bull.. . 115 
 
 Colorado Catholic 217 
 
 Confessional 56 
 
 Constance, Council of . . 79 
 Constitution of United 
 
 States > . 69 
 
 Cormenin 146 
 
 Corrigan, Archbishop. 264 
 
 Cosgrove, Bishop 268 
 
 Costerus 155 
 
 Courier- Journal 54, 161 
 
 Cyprian 179 
 
 Cyril of Jerusalem 180 
 
 Dens 57, 79, 171 
 
 Deserters 87 
 
 Dicastillo 50 
 
 Divorce Laws 164 
 
 Douay Bible 204 
 
 Doyle, Bishop 58 
 
 DuPin 19, 116 
 
 Elder, Archbishop 267 
 
 Ely, Synod of 194 
 
 Emmanuel, Victor 128 
 
 English, Bishop 77 
 
 Escobar 41,43, 50 
 
 Espencseus 156, 160 
 
 Eusebius 20, 142, 182 
 
 False Swearing 40 
 
 Eegeli, F. X 44, 50 
 
 Feijo, A. A 152 
 
 Fenelon 206 
 
 Fergundez 48 
 
 Fidelis, Father 121 
 
 Filiucius 40, 41 
 
 Fleury 149 
 
 Foley, M. F 31 
 
 France 32 
 
 Freedom of Worship . . 106 
 
 Page 
 
 Freeman'' s Journal . ..82, 
 
 217, 229 
 Freund, Der Wahrheist. 206 
 
 Galileo 256 
 
 Gambling 37 
 
 Gams 17 
 
 Garfield, President.... 222 
 
 Garcia 58 
 
 Gavazzi , 137 
 
 Gibbons, Cardinal. .26, 
 
 51, 90, 186, 216, 219 
 
 Gilmour, Bishop 69, 264 
 
 Gladstone 45, 61, 62 
 
 Globe,The 82 
 
 Gobatus 50 
 
 Gordonus 44 
 
 Grant, President . . .64, 225 
 
 Greeley, Horace 213 
 
 Gregory, the Great, 20, 
 l!43; Gregory VII., 
 126, 143; Gregory 
 XVI., 107, 202, 230, 
 
 252-256 
 Guimenius 49 
 
 Harper'' s Magazine 163 
 
 Harris, Gen. T. M 259 
 
 Hastings, H. L 28 
 
 Hecker, Father 82, 108 
 
 Henriquez 48 
 
 Henry, Canon Worms, 
 
 165; Henry IV., 47; 
 
 Henry Vltl 165 
 
 Herald, The Catholic. . . 264 
 Hershey, Dr. Scott F. . 83 
 Hist. Catholic Church, 119 
 
 Hogan, Bishop 52, 150 
 
 Honnorius of Athens. . 146 
 
 Hossius 155 
 
 Howard, Lord Edward, 31 
 Hughes, Archbishop. . 88 
 
 Hughes, Bishop 216 
 
 Hugo, Victor 239, 269 
 
 Huss, John 79 
 
 Illegitimacy 174 
 
 Illiteracy 229 
 
INDEX. 
 
 . 277 
 
 Page 
 
 Indulgences 158 
 
 Innocent III., 124, 132; 
 Innocent IV., 125; In- 
 nocent X ."*.... 156 
 
 Inquisition 132 
 
 Irenceus 20, 178 
 
 Ireland, Archbishop. . . 36 
 Ireland, Criminal Rec- 
 ord of 28, 30 
 
 Italy 231 
 
 Jahn, Dr 188 
 
 Jefferson, Thomas 61 
 
 Jerome 20, 181, 183 
 
 Jerusalem, Council of. . 11 
 
 Jesuits 66; oath of, 97 
 
 John XIL, 22, 145; John 
 XIX., 23; John 
 
 XXII 146, 160 
 
 Joly Cratineau 47 
 
 Kain, Bishop 265 
 
 Katzer, Archbishop. . . 72 
 
 Keating', Bishop 58 
 
 Keenan, Stephen 121 
 
 Knight, The Catholic. . . 265 
 Knights of St. John, 
 
 Oath of 103 
 
 Kinsilla, Bishop 58 
 
 Xta Croix 48 
 
 I-.adilas 165 
 
 Lafayette 61 
 
 Lansing, I.J 86 
 
 Lassarre, Henry 205 
 
 Lateran, Council of. 46, 
 
 80, 110, 242, 248, 253 
 
 Layman' 40 
 
 Leo X., 146, 160, 194, 
 242, 248, 253, 256; Leo 
 Xil., 202; Leo XIII., 
 73-75, 81, 90, 205, 219, 
 
 226, 254, 262, 264 
 iiguori.42, 43, 45, 56,57, 78 
 
 Limborch 135 
 
 Lincoln, Abraham. .64, 
 
 ■ 88, 89 
 Xilorente 134, 262 
 
 JPage 
 
 Lotteries 37 
 
 Loyola, Ignatius.. .105, 230 
 Luther 39, 243 
 
 Magna Charta 124 
 
 Manning, Arch. .69, 77, 132 
 
 Markoe 71 
 
 Marriage 140 
 
 Massacre of St. Bar- 
 tholomew 139 
 
 Maximillian, Emperor, 127 
 
 McCarthy, Father 216 
 
 McCloskey, Cardinal. . 216 
 
 McGlynn, Father... 37, 264 
 
 McGuire 206 
 
 McQuaid, Bishop 227 
 
 Menard 71 
 
 Mercury, The . . 52 
 
 Mexico... 109, 149, 167, 190 
 
 Milner 229 
 
 Milton, John 63 
 
 Mirror, The Catholic. . . 31 
 Mission-Book.. 141, 170, 
 
 172, 173, 184, 187, 273 
 
 Mohler 17 
 
 Molina , 42, 49 
 
 Money, Public, for Sec- 
 tarian Schools 222 
 
 Montagu, Lord 108, 255 
 
 Morals,26;inLiverpool, 30 
 
 Morgan, Gen. T. J . . . . 223 
 
 Munsey^s Magazine 72 
 
 Murder 45 
 
 Murray, Bishop. . . 58 
 
 Mus, Cornelius 146 
 
 Naples 32 
 
 Nast 261 
 
 New Grenada 109 
 
 Newman, Cardinal . . 19, 216 
 Nunneries. 153 
 
 Oaths, not Binding, 76; 
 
 of Priesthood 91 
 
 O'Connor, Bishop 107 
 
 Oregon, Council of 214 
 
 Origen 179 
 
278 
 
 INDEX. 
 
 Page 
 
 Pagi 17 
 
 Palao, Castro 41 
 
 Papal States 32 
 
 Paris, Matthew 146 
 
 Parochial Schools 228 
 
 Paul III 149 
 
 Pelagius, Alvarez 146 
 
 Peter, never a pope, 7: 
 married, 13, 141; chil- 
 dren of, 14; never in 
 Rome, 14; never trans- 
 ferred authority 118 
 
 Phelan, Father 215 
 
 Pius IV., 116, 195, 243, 
 252; Pius v., 138; Pius 
 VI., 256; Pius VII., 
 198, 201; Pius IX., 18, 
 45, 73, 86, 106, 118, 
 123, 127, 128, 175,186, 
 
 204, 126, 254, 256 
 
 Poland 198 
 
 Politics 80 
 
 Popes, Vile 21 
 
 Post, N. Y. Emning 37 
 
 Press, The 242 
 
 Preston, Vicar General, 73 
 Priesthood, immoral, 
 
 51; remiss in duty. . . 54 
 Prisons and convicts . . 29 
 
 Quesnel 1 95 
 
 BamUer.TYie 47, 106 
 
 Recci 155 
 
 Reeve, Father 148 
 
 Begister, The Weekly . 31 , 260 
 
 Religious Liberty 105 
 
 Bepublic,The St. Louis. . 52 
 
 RerumP 158 
 
 Beview, The Catholic. 'S4, 227 
 Rewards for killing 
 
 heretics 139 
 
 Ribbon Man, oath of. . 103 
 
 Rome aggressive 9 
 
 Rome, early pastors of, 19 
 
 Ryan, Archbishop 107 
 
 Sa, Emmanuel 44 
 
 Page- 
 
 Saloon-keepers 33 
 
 Sanchez 41, 78 
 
 Satolli 72, 74, 218, 219 
 
 Saurez 42, 47 
 
 Schools, Public 213 
 
 Schouppe, P. X 77 
 
 Scriptures Prohibited . 191 
 
 Secret Societies 271 
 
 Segher, Archbishop. . . 214 
 
 Seymour, W. M 190 
 
 Shanley, Bishop 39 
 
 Shepherd of the Valley. . . 123 
 Sherman, Col. Edwin . . 85 
 
 Shulte 70 
 
 Sicily 32 
 
 Sixtus IV 157 
 
 Sixtus V 125, 189, 195 
 
 Socrates 143 
 
 Spain 109 
 
 Spottswood, Bishop. .. . 188 
 
 Siaats Zeitung 153 
 
 Standard, The Catholic, 33 
 
 Stanley, Dean 19 
 
 State must be subject 
 
 to Rome 124 
 
 Stealing 43- 
 
 Steitz, G. E 66- 
 
 Stowe, C. E 211 
 
 Strong, Dr. Sydney 234 
 
 Sylvius. Eneas 146 
 
 Sylvester III 24 
 
 Taberna 41. 
 
 Tablet,T]ie 33,123, 217 
 
 Tarragona, Synod of. . . 191 
 Telegraph, The Catholic, 
 
 218, 266. 
 
 Temperance 33' 
 
 Tertullian 20, 142, 178' 
 
 Thaunus 144, 157 
 
 Theodoret 182 
 
 Thompson,Hon. R. W., 218 
 
 Times, The Catholic. . . . 260' 
 
 Tischendorf 211 
 
 Toulouse, Council of. . 
 
 132, 191 
 
 Townsend, L. T....152, 261 
 
 Tradition = . . . 183. 
 
INDEX. 
 
 279 
 
 P(ige 
 
 Traitors 85 
 
 Tregelles 212 
 
 Trent, Council of. .140, 
 145, 146, 149, 163, 166, 
 167, 171, 172, 184, 187- 
 189, 195, 243; cate- 
 chism of 115 
 
 Trullan Synod 51 
 
 Tuscany 32 
 
 Tyndale 193 
 
 Unara Sanctam 72 
 
 United American, The. 67 
 
 Universe, The 30, 31 
 
 Urban II., 51; Urban 
 
 XIII 256 
 
 Valdes, F 134 
 
 Vandeveld, Bishop 53 
 
 I'age 
 
 Vatican Manuscript. . . 211 
 
 Venill6t, M. Louis 119 
 
 Verg-il, Polydore 144 
 
 Voltaire 133 
 
 Vulgate 188 
 
 Walker, Father 214 
 
 Warham, Arch 192, 194 
 
 Washing-ton 61 
 
 Watchman, The 124, 265 
 
 Webster 61 
 
 Wheelrig-ht, Isaac 204 
 
 Wickliffe, John 192 
 
 Williams, Archbishop. 273 
 
 Wine a nd Spirit Gazette, 33 
 
 Wolff 263 
 
 World, The Catholic. 10, 
 
 82, 226 
 
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