Some heretics assert that, by this formula, humble3 in appearance, the popes mean to express a sort of feudal4 system, of which God is chief; whose high vassals5, Peter and Paul, are represented by their servant the pontiff; while the lesser6 vassals are all secular7 princes, whether emperors, kings, or dukes.
They doubtless found this assertion on the famous bull In c?na Domini, which is publicly read at Rome by a cardinal8-deacon every year, on Holy Thursday, in the presence of the pope, attended by the rest of the cardinals9 and bishops11. After the ceremony, his holiness casts a lighted torch into the public square in token of anathema12.
This bull is to be found in Tome i., p. 714 of the Bullaire, published at Lyons in 1673, and at page 118 of the edition of 1727. The oldest is dated 1536. Paul III., without noticing the origin of the ceremony, here says that it is an ancient custom of the sovereign pontiffs to publish this excommunication on Holy Thursday, in order to preserve the purity of the Christian13 religion, and maintain union among the faithful. It contains twenty-four paragraphs, in which the pope excommunicates:
1. Heretics, all who favor them, and all who read their books.
2. Pirates, especially such as dare to cruise on the seas belonging to the sovereign pontiff.
3. Those who impose fresh tolls14 on their lands.
10. Those who, in any way whatsoever15, prevent the execution of the apostolical letters, whether they grant pardons or inflict16 penalties.
11. All lay judges who judge ecclesiastics17, and bring them before their tribunal, whether that tribunal is called an audience, a chancery, a council, or a parliament.
12. All chancellors18, counsellors, ordinary or extraordinary, of any king or prince whatsoever, all presidents of chanceries, councils, or parliaments, as also all attorneys-general, who call ecclesiastical causes before them, or prevent the execution of the apostolical letters, even though it be on pretext19 of preventing some violence.
In the same paragraph, the pope reserves to himself alone the power of absolving20 the said chancellors, counsellors, attorneys-general, and the rest of the excommunicated; who cannot receive absolution until they have publicly revoked21 their acts, and have erased22 them from the records.
20. Lastly, the pope excommunicates all such as shall presume to give absolution to the excommunicated as aforesaid: and, in order that no one may plead ignorance, he orders:
21. That this bull be published, and posted on the gate of the basilic of the Prince of the Apostles, and on that of St. John of Lateran.
22. That all patriarchs, primates23, archbishops, and bishops, by virtue24 of their holy obedience25, shall have this bull solemnly published at least once a year.
24. He declares that whosoever dares to go against the provisions of this bull, must know that he is incurring26 the displeasure of Almighty27 God and of the blessed apostles Peter and Paul.
The other subsequent bulls, called also In c?na Domini, are only duplicates of the first. For instance, the article 21 of that of Pius V., dated 1567, adds to the paragraph 3 of the one that we have quoted, that all princes who lay new impositions on their states, of what nature soever, or increase the old ones, without obtaining permission from the Holy See, are excommunicated ipso facto. The third bull In c?na Domini of 1610, contains thirty paragraphs, in which Paul V. renews the provisions of the two preceding.
The fourth and last bull In c?na Domini which we find in the Bullaire, is dated April 1, 1672. In it Urban VIII. announces that, after the example of his predecessors28, in order inviolably to maintain the integrity of the faith, and public justice and tranquillity29, he wields30 the spiritual sword of ecclesiastical discipline to excommunicate, on the day which is the anniversary of the Supper of our Lord:
1. Heretics.
2. Such as appeal from the pope to a future council; and the rest as in the three former.
It is said that the one which is read now, is of a more recent date, and contains some additions.
The History of Naples, by Giannone, shows us what disorders31 the ecclesiastics stirred up in that kingdom, and what vexations they exercised against the king’s subjects, even refusing them absolution and the sacraments, in order to effect the reception of this bull, which has at last been solemnly proscribed32 there, as well as in Austrian Lombardy, in the states of the empress-queen, in those of the Duke of Parma, and elsewhere.
In 1580, the French clergy33 chose the time between the sessions of the parliament of Paris, to have the same bull In c?na Domini published. But it was opposed by the procureur-general; and the Chambre des Vacations, under the presidency35 of the celebrated36 and unfortunate Brisson, on October 4, passed a decree, enjoining37 all governors to inform themselves, if possible, what archbishops, bishops, or grand-vicars, had received either this bull or a copy of it entitled Litter? processus, and who had sent it to them to be published; to prevent the publication, if it had not yet taken place; to obtain the copies and send them to the chamber38; or, if they had been published, to summon the archbishops, the bishops, or their grandvicars, to appear on a certain day before the chamber, to answer to the suit of the procureur-general; and, in the meantime, to seize their temporal possessions and place them in the hands of the king; to forbid all persons obstructing39 the execution of this decree, on pain of punishment as traitors40 and enemies to the state; with orders that the decree be printed and that the copies, collated41 by notaries42, have the full force of the original.
In doing this, the parliament did but feebly imitate Philip the Fair. The bull Ausculta Fili, of Dec. 5, 1301, was addressed to him by Boniface VIII., who, after exhorting43 the king to listen with docility44, says to him: “God has established us over all kings and all kingdoms, to root up, and destroy, and throw down, to build, and to plant, in His name and by His doctrine45. Do not, then, suffer yourself to be persuaded that you have no superior, and that you are not subject to the head of the ecclesiastical hierarchy46. Whosoever thinks this, is a madman; and whosoever obstinately47 maintains it, is an infidel, separated from the flock of the Good Shepherd.” The pope then enters into long details respecting the government of France, even reproaching the king for having altered the coin.
Philip the Fair had this bull burned at Paris, and its execution published on sound of trumpet48 throughout the city, by Sunday, Feb. 11, 1302. The pope, in a council which he held at Rome the same year, made a great noise, and broke out into threats against Philip the Fair; but he did no more than threaten. The famous decretal, Unam Sanctam, is, however, considered as the work of his council; it is, in substance, as follows:
“We believe and confess a holy, catholic, and apostolic church, out of which there is no salvation49; we also acknowledge its unity50, that it is one only body, with one only head, and not with two, like a monster. This only head is Jesus Christ, and St. Peter his vicar, and the successor of St. Peter. Therefore, the Greeks, or others, who say that they are not subject to that successor, must acknowledge that they are not of the flock of Christ, since He himself has said (John, x, 16) ‘that there is but one fold and one shepherd.’
“We learn that in this church, and under its power, are two swords, the spiritual and the temporal: of these, one is to be used by the church and by the hand of the pontiff; the other, by the church and by the hand of kings and warriors51, in pursuance of the orders or with the permission of the pontiff. Now, one of these swords must be subject to the other, temporal to spiritual power; otherwise, they would not be ordinate, and the apostles say they must be so. (Rom. xiii, 1.) According to the testimony52 of truth, spiritual power must institute and judge temporal power; and thus is verified with regard to the church, the prophecy of Jeremiah (i. 10): ‘I have this day set thee over the nations and over the kingdoms.’ ”
On the other hand, Philip the Fair assembled the states-general; and the commons, in the petition which they presented to that monarch53, said, in so many words: “It is a great abomination for us to hear that this Boniface stoutly54 interprets like a Boulgare (dropping the l and the a) these words of spirituality (Matt., xvi. 19): ‘Whatever thou shalt bind55 on earth, shall be bound in heaven;’ as if this signified that if a man be put into a temporal prison, God will imprison56 him in heaven.”
Clement57 V., successor to Boniface VIII., revoked and annulled58 the odious59 decision of the bull Unam Sanctam, which extends the power of the popes to the temporalities of kings, and condemns61 as heretics all who do not acknowledge this chimerical62 power. Boniface’s pretension63, indeed, ought to be condemned64 as heresy65, according to this maxim66 of theologians: “Not only is it a sin against the rules of the faith, and a heresy, to deny what the faith teaches us, but also to set up as part of the faith that which is no part of it.” (Joan. Maj. m. 3 sent. dist. 37. q. 26.)
Other popes, before Boniface VIII., had arrogated67 to themselves the right of property over different kingdoms. The bull is well known, in which Gregory VII. says to the King of Spain: “I would have you to know, that the kingdom of Spain, by ancient ecclesiastical ordinances68, was given in property to St. Peter and the holy Roman church.”
Henry II. of England asked permission of Pope Adrian IV. to invade Ireland. The pontiff gave him leave, on condition that he imposed on every Irish family a tax of one carolus for the Holy See, and held that kingdom as a fief of the Roman church. “For,” wrote Adrian, “it cannot be doubted that every island upon which Jesus Christ, the sun of justice, has arisen, and which has received the lessons of the Christian faith, belongs of right to St. Peter and to the holy and sacred Roman church.”
Bulls of the Crusade and of Composition.
If an African or an Asiatic of sense were told that in that part of Europe where some men have forbidden others to eat flesh on Saturdays, the pope gives them leave to eat it, by a bull, for the sum of two rials, and that another bull grants permission to keep stolen money, what would this African or Asiatic say? He would, at least, agree with us, that every country has its customs; and that in this world, by whatever names things may be called, or however they may be disguised, all is done for money.
There are two bulls under the name of La Cruzada — the Crusade; one of the time of Ferdinand and Isabella, the other of that of Philip V. The first of these sells permission to eat what is called the grossura, viz., tripes, livers, kidneys, gizzards, sweet-breads, lights, plucks, cauls, heads, necks, and feet.
The second bull, granted by Pope Urban VIII., gives leave to eat meat throughout Lent, and absolves69 from every crime except heresy.
Not only are these bulls sold, but people are ordered to buy them; and, as is but right, they cost more in Peru and Mexico than in Spain; they are there sold for a piastre. It is reasonable that the countries which produce gold and silver should pay more than others.
The pretext for these bulls is, making war upon the Moors70. There are persons, difficult of conviction, who cannot see what livers and kidneys have to do with a war against the Africans; and they add, that Jesus Christ never ordered war to be made on the Mahometans on pain of excommunication.
The bull giving permission to keep another’s goods is called the bull of Composition. It is farmed; and has long brought considerable sums throughout Spain, the Milanese, Naples, and Sicily. The highest bidders71 employ the most eloquent72 of the monks73 to preach this bull. Sinners who have robbed the king, the state, or private individuals, go to these preachers, confess to them, and show them what a sad thing it would be to make restitution74 of the whole. They offer the monks five, six, and sometimes seven per cent., in order to keep the rest with a safe conscience; and, as soon as the composition is made, they receive absolution.
The preaching brother who wrote the “Travels through Spain and Italy” (Voyage d’Espagne et d’Italie), published at Paris, avec privilège by Jean-Baptiste de l’épine, speaking of this bull, thus expresses himself: “Is it not very gracious to come off at so little cost, and be at liberty to steal more, when one has occasion for a larger sum?”
Bull Unigenitus.
The bull In c?na Domini was an indignity75 offered to all Catholic sovereigns, and they at length proscribed it in their states; but the bull Unigenitus was a trouble to France alone. The former attacked the rights of the princes and magistrates76 of Europe, and they maintained those rights; the latter proscribed only some maxims77 of piety78 and morals, which gave no concern to any except the parties interested in the transient affair; but these interested parties soon filled all France. It was at first a quarrel between the all-powerful Jesuits and the remains79 of the crushed Port-Royal.
Quesnel, a preacher of the Oratory80, refugee in Holland, had dedicated81 a commentary on the New Testament82 to Cardinal de Noailles, then bishop10 of Chalons-sur-Marne. It met the bishop’s approbation83 and was well received by all readers of that sort of books.
One Letellier, a Jesuit, a confessor to Louis XIV. and an enemy to Cardinal de Noailles, resolved to mortify84 him by having the book, which was dedicated to him, and of which he had a very high opinion, condemned at Rome.
This Jesuit, the son of an attorney at Vire in Lower Normandy, had all that fertility of expedient85 for which his father’s profession is remarkable86. Not content with embroiling87 Cardinal de Noailles with the pope, he determined88 to have him disgraced by the king his master. To ensure the success of this design, he had mandaments composed against him by his emissaries, and got them signed by four bishops; he also indited89 letters to the king, which he made them sign.
These man?uvres, which would have been punished in any of the tribunals, succeeded at court: the king was soured against the cardinal, and Madame de Maintenon abandoned him.
Here was a series of intrigues90, in which, from one end of the kingdom to the other, every one took a part. The more unfortunate France at that time became in a disastrous91 war, the more the public mind was heated by a theological quarrel.
During these movements, Letellier had the condemnation92 of Quesnel’s book, of which the monarch had never read a page, demanded from Rome by Louis XIV. himself. Letellier and two other Jesuits, named Doucin and Lallemant, extracted one hundred and three propositions, which Pope Clement XI. was to condemn60. The court of Rome struck out two of them, that it might, at least, have the honor of appearing to judge for itself.
Cardinal Fabroni, in whose hands the affair was placed, and who was devoted93 to the Jesuits, had the bull drawn94 up by a Cordelier named Father Palerno, Elio a Capuchin, Terrovi a Barnabite, and Castelli a Servite, to whom was added a Jesuit named Alfaro.
Clement XI. let them proceed in their own way. His only object was to please the king of France, who had long been displeased95 with him, on account of his recognizing the Archduke Charles, afterwards emperor, as King of Spain. To make his peace with the king, it cost him only a piece of parchment sealed with lead, concerning a question which he himself despised.
Clement XI. did not wait to be solicited96; he sent the bull, and was quite astonished to learn that it was received throughout France with hisses97 and groans98. “What!” said he to Cardinal Carpegno, “a bull is earnestly asked of me; I give it freely, and every one makes a jest of it!”
Every one was indeed surprised to see a pope, in the name of Jesus Christ, condemning99 as heretical, tainted100 with heresy, and offensive to pious101 ears, this proposition: “It is good to read books of piety on Sundays, especially the Holy Scriptures;” and this: “The fear of an unjust excommunication should not prevent us from doing our duty.”
The partisans102 of the Jesuits were themselves alarmed at these censures103, but they dared not speak. The wise and disinterested104 exclaimed against the scandal, and the rest of the nation against the absurdity105.
Nevertheless, Letellier still triumphed, until the death of Louis XIV.; he was held in abhorrence106, but he governed. This wretch107 tried every means to procure34 the suspension of Cardinal de Noailles; but after the death of his penitent108, the incendiary was banished109. The duke of Orleans, during his regency, extinguished these quarrels by making a jest of them. They have since thrown out a few sparks; but they are at last forgotten, probably forever. Their duration, for more than half a century, was quite long enough. Yet, happy indeed would mankind be, if they were divided only by foolish questions unproductive of bloodshed!
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1
reigning
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| adj.统治的，起支配作用的 | |
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disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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feudal
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| adj.封建的，封地的，领地的 | |
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vassals
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| n.奴仆( vassal的名词复数 )；（封建时代）诸侯；从属者；下属 | |
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lesser
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| adj.次要的，较小的；adv.较小地，较少地 | |
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secular
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| n.牧师，凡人；adj.世俗的，现世的，不朽的 | |
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cardinal
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| n.(天主教的)红衣主教；adj.首要的，基本的 | |
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cardinals
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| 红衣主教( cardinal的名词复数 )； 红衣凤头鸟（见于北美，雄鸟为鲜红色）； 基数 | |
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bishop
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| n.主教，（国际象棋）象 | |
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bishops
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| （基督教某些教派管辖大教区的）主教( bishop的名词复数 )； （国际象棋的）象 | |
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anathema
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| n.诅咒；被诅咒的人(物)，十分讨厌的人(物) | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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tolls
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| （缓慢而有规律的）钟声( toll的名词复数 )； 通行费； 损耗； （战争、灾难等造成的）毁坏 | |
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whatsoever
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| adv.（用于否定句中以加强语气）任何；pron.无论什么 | |
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inflict
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| vt.(on)把…强加给，使遭受，使承担 | |
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ecclesiastics
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| n.神职者，教会，牧师( ecclesiastic的名词复数 ) | |
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chancellors
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| 大臣( chancellor的名词复数 )； （某些美国大学的）校长； （德国或奥地利的）总理； （英国大学的）名誉校长 | |
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pretext
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| n.借口，托词 | |
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absolving
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| 宣告…无罪，赦免…的罪行，宽恕…的罪行( absolve的现在分词 )； 不受责难，免除责任 [义务] ,开脱（罪责） | |
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revoked
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| adj.[法]取消的v.撤销，取消，废除( revoke的过去式和过去分词 ) | |
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erased
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| v.擦掉( erase的过去式和过去分词 )；抹去；清除 | |
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primates
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| primate的复数 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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obedience
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| n.服从，顺从 | |
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incurring
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| 遭受，招致，引起( incur的现在分词 ) | |
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almighty
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| adj.全能的，万能的；很大的，很强的 | |
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predecessors
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| n.前任( predecessor的名词复数 )；前辈；（被取代的）原有事物；前身 | |
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tranquillity
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| n. 平静, 安静 | |
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wields
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| 手持着使用（武器、工具等）( wield的第三人称单数 )； 具有； 运用（权力）； 施加（影响） | |
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disorders
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| n.混乱( disorder的名词复数 )；凌乱；骚乱；（身心、机能）失调 | |
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proscribed
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| v.正式宣布（某事物）有危险或被禁止( proscribe的过去式和过去分词 ) | |
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clergy
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| n.[总称]牧师，神职人员 | |
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procure
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| vt.获得，取得，促成；vi.拉皮条 | |
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presidency
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| n.总统(校长，总经理)的职位(任期) | |
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celebrated
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| adj.有名的，声誉卓著的 | |
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enjoining
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| v.命令( enjoin的现在分词 ) | |
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chamber
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| n.房间，寝室；会议厅；议院；会所 | |
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obstructing
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| 阻塞( obstruct的现在分词 )； 堵塞； 阻碍； 阻止 | |
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traitors
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| 卖国贼( traitor的名词复数 )； 叛徒； 背叛者； 背信弃义的人 | |
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collated
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| v.校对( collate的过去式和过去分词 )；整理；核对；整理（文件或书等） | |
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notaries
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| n.公证人，公证员( notary的名词复数 ) | |
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exhorting
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| v.劝告，劝说( exhort的现在分词 ) | |
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docility
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| n.容易教，易驾驶，驯服 | |
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doctrine
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| n.教义；主义；学说 | |
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hierarchy
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| n.等级制度；统治集团，领导层 | |
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obstinately
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| ad.固执地，顽固地 | |
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trumpet
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| n.喇叭，喇叭声；v.吹喇叭，吹嘘 | |
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salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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unity
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| n.团结，联合，统一；和睦，协调 | |
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warriors
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| 武士，勇士，战士( warrior的名词复数 ) | |
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testimony
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| n.证词；见证，证明 | |
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monarch
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| n.帝王，君主，最高统治者 | |
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stoutly
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| adv.牢固地，粗壮的 | |
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bind
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| vt.捆，包扎；装订；约束；使凝固；vi.变硬 | |
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imprison
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| vt.监禁，关押，限制，束缚 | |
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clement
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| adj.仁慈的；温和的 | |
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annulled
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| v.宣告无效( annul的过去式和过去分词 )；取消；使消失；抹去 | |
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odious
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| adj.可憎的，讨厌的 | |
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condemn
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| vt.谴责，指责；宣判(罪犯)，判刑 | |
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condemns
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| v.（通常因道义上的原因而）谴责( condemn的第三人称单数 )；宣判；宣布…不能使用；迫使…陷于不幸的境地 | |
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chimerical
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| adj.荒诞不经的，梦幻的 | |
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pretension
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| n.要求；自命，自称；自负 | |
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condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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heresy
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| n.异端邪说；异教 | |
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maxim
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| n.格言，箴言 | |
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arrogated
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| v.冒称，妄取( arrogate的过去式和过去分词 )；没来由地把…归属（于） | |
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ordinances
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| n.条例，法令( ordinance的名词复数 ) | |
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absolves
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| 宣告…无罪，赦免…的罪行，宽恕…的罪行( absolve的第三人称单数 )； 不受责难，免除责任 [义务] ,开脱（罪责） | |
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moors
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| v.停泊，系泊（船只）( moor的第三人称单数 ) | |
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bidders
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| n.出价者，投标人( bidder的名词复数 ) | |
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eloquent
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| adj.雄辩的，口才流利的；明白显示出的 | |
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monks
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| n.修道士，僧侣( monk的名词复数 ) | |
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restitution
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| n.赔偿；恢复原状 | |
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indignity
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| n.侮辱，伤害尊严，轻蔑 | |
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magistrates
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| 地方法官，治安官( magistrate的名词复数 ) | |
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maxims
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| n.格言，座右铭( maxim的名词复数 ) | |
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piety
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| n.虔诚，虔敬 | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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oratory
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| n.演讲术；词藻华丽的言辞 | |
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dedicated
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| adj.一心一意的；献身的；热诚的 | |
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testament
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| n.遗嘱；证明 | |
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approbation
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| n.称赞；认可 | |
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mortify
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| v.克制，禁欲，使受辱 | |
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expedient
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| adj.有用的，有利的；n.紧急的办法，权宜之计 | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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embroiling
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| v.使（自己或他人）卷入纠纷( embroil的现在分词 ) | |
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determined
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| adj.坚定的；有决心的 | |
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indited
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| v.写（文章，信等）创作，赋诗，创作( indite的过去式和过去分词 ) | |
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intrigues
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| n.密谋策划( intrigue的名词复数 )；神秘气氛；引人入胜的复杂情节v.搞阴谋诡计( intrigue的第三人称单数 )；激起…的好奇心 | |
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disastrous
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| adj.灾难性的，造成灾害的；极坏的，很糟的 | |
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condemnation
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| n.谴责; 定罪 | |
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devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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displeased
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| a.不快的 | |
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solicited
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| v.恳求( solicit的过去式和过去分词 )；（指娼妇）拉客；索求；征求 | |
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hisses
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| 嘶嘶声( hiss的名词复数 ) | |
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groans
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| n.呻吟，叹息( groan的名词复数 )；呻吟般的声音v.呻吟( groan的第三人称单数 )；发牢骚；抱怨；受苦 | |
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condemning
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| v.（通常因道义上的原因而）谴责( condemn的现在分词 )；宣判；宣布…不能使用；迫使…陷于不幸的境地 | |
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tainted
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| adj.腐坏的；污染的；沾污的；感染的v.使变质( taint的过去式和过去分词 )；使污染；败坏；被污染，腐坏，败坏 | |
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pious
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| adj.虔诚的；道貌岸然的 | |
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partisans
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| 游击队员( partisan的名词复数 )； 党人； 党羽； 帮伙 | |
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censures
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| v.指责，非难，谴责( censure的第三人称单数 ) | |
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disinterested
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| adj.不关心的，不感兴趣的 | |
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absurdity
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| n.荒谬，愚蠢；谬论 | |
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abhorrence
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| n.憎恶；可憎恶的事 | |
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wretch
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| n.可怜的人，不幸的人；卑鄙的人 | |
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penitent
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| adj.后悔的；n.后悔者；忏悔者 | |
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banished
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| v.放逐，驱逐( banish的过去式和过去分词 ) | |
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