The San Francisco Call. Newspaper, January 23, 1896, Page 10

10 THE SAN FRANCISCO CALL, THURSDAY, JANUARY 23, 1896. FATHER YORKE T0 REV. MR, WENDTE, Continues to Point Qut Al- leged Fatal Fal- lacies. AUTHORITIES QUOTED. The Catholic Champion Argues at Length in Support of His Faith. MR. HITTELL GIVES THANKS. The Historian Grows Sarcastic in| Responding to Father Yorke's Recent Letter. The following communication from Rev. Father Yorke, addressed to Tug CAL ution to the controversy DEAR Stz On the | is good for the | Wendte ha. poul—the o @evoted the an e mea ter, drew wat “I blus- | rprised that he tive “bull- Wendte Atew days ago pout to retire out would v for ed that he was v o Chureh of R appear that he is about to hi: p Editor, in the very be- t that Dr. Wendte seems f 1 have said | facts I am ch have pained a 1 have eady written and 1 am unsble to sce w n 1 have of- fended. Perhaps, however, Dr. Wendte has | no learned that for those who would | the rocky road of controversy there are ; CONCERNIX HITTELL. | Dr. Wendte seems to_be scre that I have | spoken so severely of Mr. Hit e | at I did not'doso wit I have given Mr. I b | to keep what I had to say out of Dr. controv I put it ina separate if ever & _hnmbug deserved exposure er. that humbug is John S. I bu benevo! h exceedi an who has position. or not, Dr. Wenate resent me twice in as paragrapl first accuses me of at cooks and tailors. 1 do not imag- | the 200ks and tailors have interreted | s in such fa 1 did not duce | sion, | m forward in ment against Whether has contrived to . He brought i e'es & chesp ergu cultured congrega- joyful with the oil of ied out: ‘Behold 1 condemn th: ntative of & church 0d- s out of the mouths of cooks an 5. n with righteous indignation he otested against this method of argumenta- n, he cries out that Iam sneering at the humble folk who make up the larger part of the Roman Catholic congregation throughout | the count Let me now inform Dr. Wendte that Romen Catholic_ congregation throughout the country can, in intelligence, | in worldly goods, in social station compare with Protestant or Unitarian congrega Let me say that those whom he contemptu- v denominates as plain people have often brains in their little fingers than those have in their whole body who gather in cush- foned pews to admire Dr. Wendte, to drink tea | to -talk twaddle. There are no “humble in the Catholic church. Before God's r the cook and thetailor are as great and as high as the multi-millionaire. The cook and the tailor have built our churches, and they are able to support them, t0o. Iam sur- prised that a defender of the American system of government should so far forget himself as 10 speak of the men and women of “humble estate.” There is no “humble estate” in the Catholic church or in the American constitu- ton. Before our God all men are on & level as before the law all men are equal. ABOUT REFERENCES. 's second misrepresentation con- s atement that 1 have found it im- possible to verify the references to original sources, because I could not gasn admission to Mayor Sutro’s library. Let me remind Dr. Wendte that as there were kings before Aga- memnon, so there were libraries before Mayor Sutro’s. 1went to Mayor Sutro’s, library sim- ply because Dr. Wendte mentioned it, and be- cause itis in the next block. When I discov- ered that I could not getin I knew half a dozen libreries where I could find what I wanted and where I or any gentleman would be made wel- come without the formality of an official permit. As a matter of fact the difficulty of verifying quotations is not so great as Dr. Wendte im- agines. Even among the Philistines on this uncultured side of the bay there are many magnificent collections of authorities. Iam sure that the Athens of the Pacific and the University of Califoania are not surpassed in this respect by & mere money grubbing em- porium. I fear the difficulty in the matter arises altogether from the sad but suficient fact that as in the case of Sairey Gsmp's {riend, Mrs. Harris, there ain’t no such quota- tions. As to the amount of time required to verify references evidently Dr. Wendle exaggerates the extent of & work to which he is unac- customed. Of course, the labor itself is a nuisance, but under proper conditions it is gone through rapidly enough. Including the time spent in streetcars it took me a little over three hours to 100k up all those contained in his first letter, and more than half of this time was occupied in hunting for an allocution that was never delivered. His references this morning I was able to yerify before breakfas Of course, it may be one of the methods of “Protestant scholarship” to waste much time over nothing, but ordinary, unlettered Papists find they can'get through' very quickly when they know where to look. LITERARY ETHICS. Here I may again remark that Dr. Wendte does not seem to realize_the pecullar position in which his methods of arguing have placed him. He hasgiven his autnorities at second end third hand and he has not taken the trouble todiscover whether these authorities were correcily cited or not. 1f in the ordinary affairs of life & man repeats the idle tales which come to his ears sensible people put him down asan irresponsible gossip. When these tales contain serious charges and seriously affect the character of others the repetition ofsthem is knownbya harder name. The just man believes that it is his duty to_examine into the truth of & serious accusation before he makesit. No one cousiders it suflicient excuse o urge that the examination is difficult or that it will be made later on. We are not bound to chal- lenge the good name of our neighbor, but if we take the task on ourselves we are bound in the very beginning to be sure of our facts, Dr. Wendte does not think that he owes this Chris- tian caution to himself or 10 us when he is dealing with Catholics. He backt up his charges with arguménts drawn from Catholic writers and he promises “to gratify us soon” with the information rhether Catholic writers ever used these words or not. Dr. Wendte's scholarly and judicial plan is to hang us first and try us aiterward, 1f in describing the manner of acting I have used strong language 1 think the fair-minded American public will agree that I have received provocation. If 1 should in these letters make a false quotation or aseribe on {alse testimony opinions to men which they repudiate I would be ashamed to appear before the people without a humble apology. The meanest thing thet crawls urnn the earth has right to justice. Is it only in controversy hich is ecarried on in the name of religion t justice may be flouted? Dr. Wendte admits that in at least one case I have dis- proved an authority which he cited. Iremark 4hat he has not penned a syllable to show that he regrets having circulated the forgery. PEOTESTANT SCHOLARSHIP. Dr. Wendte is strong on Protestant scholar- ship. He declares that all Protestant writers are iearned, judicial, fair and accurate. It makes no difference whether, like Gladstone, they spring into the arena, smarting after political defeat, snd proceed to lay.the lash | iu | opinions he abhorred as much as does Dr. Protestant denies this. | make m on_the shoulders of those they blame for their fall. Beeause they are Protestants they are . 1t does not matter whether. like Bis- marck, they would rule by blood and iron, and find the only obstacle to their despotism in & courageous minority who believe in liberty of conscience and in freedom of speech, they and all their parasites are pre-eminently Tair. 1t does not matter whether, like Doellinger, they conceive their talents slighted and their hobbies attacked, because they pitch into the Pope they are marvelously accurate. Charity covers a multitude of sins, but Protestantism, in addition, infuses all the virtues and all the sciences. To be a Catholic is to be cunning, unfair, flliterate, stupid and untrustworthy. Surely this is an exceedingly comfortable doc- trine for those who are on the Protestant side of the argument, but how does it appear to the un- prejudiced looker-on? When one undertakes to prove that the teachings of any society are of & certain char- acter legitimate ratiocination requires that these teachings be produced in the words in which the society clothes them and that they be explained in the sense in which the socie uses them. Hence, when giving Catholic doc- ; trine, Dr.Wendte should have appealed to Catholic authorities who were enzaged in writing briefs against Catholicism. Above all things he should be careful not to detach sen- | tences from their context nor to stop short be fore an explanation which puts an entirely different consiruction on the preceding words. Yet [ am sorry to state that thisIs precisely what Dr. Wendte has done—not once or twice, but many times. 53 A PECULIAR OMISSION. In his quotation from the encyclical of Pope Leo XI1I he employed this ingenious device in order to allow the patriotic imagination to run Tiot among the racks, thumbscrews and autos da fe with which he filled up the vacuum. Bishop Gilmour's pastoral he treated in like manner in order to make that prelate express Wendte. To-day I find him pursuing the same tactics with Father Jouin in_order to prove that the young Catholies of California are taught in our schools that the church claims temporal power over the state. After enunciating the truism that the laws of the state must be founded on the eternal law of right and justice, Jouin says that in this sense the church is above the state. 1shall be very much surprised 1f Dr. Wendte or any The state is not the ginutor of the moral law. That law existed I there wes ever & state, and will exist when States are no more. Against this law the laws of the civil power have no effect. All the acts of Congress in the world could not der a virtue or theft guiltless. Does Dr. Wendte think otherwise? Why cannot the state change the nature of good and evil? For the simple_reason that the moral law which marks the boundary of €00 and evil 1s higher than the state. Whether this law Is manifested through the individusl conscience or through the organized conscience known as the church, the fact re- mains the same. Does Dr. Wendte consider that the state can command him tolie? If itdid so he would refuse to obey. The only reason that he could offer is that his conscience is su- perior to the state and that he must obey God rather than man. Is it logical to conclude, therefore, that Dr. Wendte considers that he has supreme power over the civil government? But Dr. Wendte will not allow_Catholics what he would claim for himself. If he appeals to the “higher law” it is American patriotism. If we appeal to the “‘higher law’’ we are seeking after temporal power. This conclusion he must enforce right or wrong; and behold how he does it. w | Jou DTE. “xo fears need be en-| “No fears need be en- tertained that the church teriained that the church ever will encroach upon ever will encroach upon the rignts of the state/the rights of the state and ¢ ail its authority, and curtail its authority, ause, not being a hi because. not being & hu- ian institution, she s man institution, she Is guided by the Holy guided by the Holy Ghost. |Ghost. If any of the local anthorities of the church presume to inter- |fere unduly with the rights of the state the Pope will ever be ready {to restrain their ambi- 10n. Moreover, the ch wields a spiritual power only: she has not, the statehas, material er at her disposal,” ete. his s the doctrine taught,” etc. I Let me ask Dr. Wendte is this fair. Is hiscase so bad that he must_suppress the truth? His thesis is that the church is superior to the state in temporal things. Why did he leave out the words “Moreover the church wields a spiritual power only.” This is the very point Ihave been insisting on all along. Why did Dr. Wendte suppress it? Is this Protestant scholarship? Is this American fairness? I call on Protestants and Americans to judge be- tween Dr. Wendte and us HERR VON TEUFELSDROEKH. Dr. Wendte cails in an eminent friend of his to glve testimony against the church, Baron von Holtzendorff. This shows by the way that Dr. Wendte can lay the whole world under contribution ana back up the oral testimony of his cook by the autograph of a baron. Dr. Wendte, however, conceals the fact that this professor with the unmanageable name was one of the bitterest opponents of Catholicism during the Bismarckian persecutions and that his opinion is as free from bias as the opinion of a butcher trying a sheep for its life. 1t may be well just here to give a short sketch of the Falck Jaws which Dr. Wendte evi- dently approves as just and satisfactory arrangements between the church and the state. In the year 1849 the fifteenth article of the German " constitution affirmed that “Every religious society shall order and manage its own affairs independently, but shall remain subject to the general power of the state.” Such was the law until 1872. Under it Catho- lics were peaceful and loyal to the state. They served it in peace, they fought for it in war. They helped to found the empire in their blood. Yet this blood was hardly dry before Bis- marck charged them with disloyalty and con- spiracy. He never produced a perticle of evi- dence, yet he Tushed through the Legislature bills Wwhich broke the old constitution in pieces and subjected the church to an intoler- able slavery. Among other provisions the new laws banished the religious orders, made gov- ernment consent necessary to the nomination of a parish priest; fined and imprisoned Bishops for the exercise of their spiritual office; subjected to the state the education of the clergy, even to the examination for orders. and established a final tribunal of ecclesias- tical appeal in Berlin. Let Americans consider what this means. Thechurch was to be turned into a department of the civil seryice. Not & pastor could be appointed to & congre- gation unless he had a political pull. Not a candidate for orders could hope to realize the object of his ambition unless he went through the Germgn sausage machine. And yet on shores of the Pacific at the end of the nine. teenth century an apostle of sweetness and light faces the American people and glorifies this brutal despotism. 1am ashamed of you, Dr. Wendte. 1 thought that as a lover of lib: erty your sympathies would rather ve with the conféssors of the faith who endured exile and 1mprisonment rather than bend their necks to such a yoke. I thought that every freemen would in spirit take his stand with Windthorst and his gallant band who fought the man of blood and iron and who sent him to Canossa. The German Catholics triumphed in the fight because they had justice and the eternal decrees of the God of liberty on their side. It is sad that an American citizen should be so blinded with prejudice as to refuse honor to men who rightly struggled to be free. THE ORIGIN OF THE FALCK LAWS. Contrary to what Dr. Wendte insinuates and his baronial friend openly states, the persecu- tion was not occasioned by the action of the church. The persecution was caused by the desire of Bismarck to turn the Catholic or- ganization intoa ?olilicul machine. Dr. Fried- berg, professor of law at Leipsic and one of the chief advisers of the Government, together with Dr. Wendte's friend Von Holzendorf, let out the scheme, The fact was that as long as the church was separated from the state, that is, up to 1872, she had grown too powerful. AS Bishop von Kettler says, “The true reason of all those measures aimed against the lawful rights of the church is that the spiritual power of the church is based upon the foundation of freedom.” Friedberg has well said that if the church was separated from the siate it would become too united to the people. He instanced the United States, and with Teutonic frankness de- clared, ‘“Tne whole question has become one of main force and the state must go so far as to deprive the church of her influence over the people in order that its own power may be firmly established.” Von Holzendorff said of the Protestant church in his Year Book of the German Em- pire (p. 478. Leipsic, 1872): “It has no intel- lectual unity, because a shortsighted orthodoxy has sown and fostered indifference toward the church, and also from the fact thatthe Pro- testant church did not create a constitution suited to its own spirit. Who could count upon the High Cousistory of the court of Ber- lin outliving for & day the separation of the church from the state? or that the fiercest gflrly strife would not break it up into sects? ut “what an opportunity for the impact mass of the Catholic church as opposed to these dismembered elements.” From which we learn that the Falck laws and Dr. Wendte's friends First—Were opposed to the separation of church and state, Second—Because if the Protestant church were separated from the state it would fall to pieces and the Catholics would get the lion’s share of the fragments. Third—Because as long as the Catholic church is free as in the United States it is the church of the people. Fourth—Therefore, in order to turn it into a golmcal engine it must be brought under overnment control. These were the motives which inspired the Maylaws. These ure the principles which are admired by our defender of Americanism. These be thy Gods, O Israel. THE BULL UNAM SANCTAM. Dr. Wendte imagines that he has an infallible argument against Catholics in the bull Unam Sanctam. It will be easy to show that there is not a principle in that bull which is opposed to the constitution of the United States and to American jurisprudence. First, let us see see what Dr. Wendte says: Sut now, to gratify the oft-repeated request of onr friend. Chancellor Yorke, I will cite none but Catholic witnesses to establish what follows: T observe that his denials of my citations from Popes do not include Pope Boniface’s famous, or infamous, bull. Unam Sanctam Ecclesiam of No- vember 18, 1302, In this he asserted ihat Chriss had subjected the whole human race to the author- ity of the Roman Pontift; that Christ had granted a twofold power to his church, the spiritual and the temporal sword, and that the temporal sword weilded by the monarch was borne only at the will and by the permission of the Pontiit, and that the Jatter had the right to expel the king and absolve his subjects from their allegiance, I did not deny the aunthenticity of the bull because, unlike Dr. Wendte, I make no asser- tions or denials until I haye studied the mat- ter thoroughly and know of my own knowl- edge whereof I speak. The Bull Unam Sanctam is an authoritative document and it defines the relations of the spiritual and civil powers. As to Dr. Wendte's summary of its contents, I wish to say that it is both wisleading and un- true. First—The definition contained in the bull, or that part which is summed up in the sen: tence: “Moreover, we declare, affirm, define and pronounce it to be necessary to salvation for every human creature to be subject to the Roman Pontiff.” The meaning of this definition is that the Roman Pontiff is the head of the church, and that “out of the church there is no salvation.” Any one who knows the church to be the true church and does not join it is disobeving what he knows to be the will of God. The Pope has spiritual authority over this church and to that spiritual anthority God wishes all men to be subject. Sgcond—That the Pope in speaking of spirit- ualauthority is clear from the distinction he makes between the two swords, the spiritual and the temporal. Among the writers of the Middle Ages the word sword was used as & synonym for power or authority. The United States” constitution makes the same distinc- tion, and, by refusing to interfere with re- ligion, acknowledges that the temporal sword and the spiritual sword are separate and dis- tinet. Third—Boniface did not say that Christ had granted the spiritual and the temvoral sword to the Pope. He says that ““both swords are in the power of the church.” The spiritual sword is to be used by the church, the tem- poral sword by civil rulers on behalf of the church. 4. Boniface wrote at a time when Europe was all Catholic. There was but one society. This society had a twofold aspect. As a tem- poral society it was the empire, as & religious society it was the church. The body of men who formed the State and the body of men who formed the church were identics Hence When Boniface says that temporal and spir- itual authority were in the power of this body of men he but enunciated a fact, a truism. The same thing is true of America to-day. One can well say that the two swords are in the power of the United States. The body of men who use the temporal sword is pre- cisely the same as the body of men who in va- rious manners use the spiritual sword. In the Middle Ages the figure was more striking, be- cause then the peo{\le all believed in one an- thority, and the spiritual power was not di- vided up es with u swords are in different One is used by tne church, the other by the state in behalf of the church. In these United States the spiritual power is wielded by the church or the churches. The temporal power 18 used by the state in behali of the chuteh. Every law, every ordinance which makes for morality is the half of the church. Moreoyer, thestate protects every church, assures it libert; tection. Stilimore intimately in behaif of the church when force the rules and regulations eccclesiastical society. Wendte's congregation should transgress the Dby-laws or ordinances made and provided the civil sword will be used in behalf of the con- the sword used of each gregation and the offender will be compelled | to submit or get out. 1f Dr. Wendte found any one infringing his clerical rights and the rights of his church he would not hesitate to | call on the temporal sword, which would be used at his bidding and at his sufferance. 6. Boniface does not say that the temporal sword is borne only at the will and by permi: sion of the Pontiff. He says that the spiritual sword is wielded by the hand of the priest and the temporal sword by the hand of kings and soldiers in behalf of the church at the sugges- tion and sufferance of the priest. This signifies that civil authority must be guided by the higher law. In the middle ages the only exponent of -that law w the 3 priest and the word ‘‘priest” was therefore used 83 a synonym for the “moral order” just as the word sword was used as a synonym | ior the civil or ecclesiastical authority. When, therefore, it is said that the sword is issued at the suggestion and sufferance of the priest, it means that the civil anthority is not free to violate the law of God and (o run contrary to morality. The “suggestion” of the priest is the moral order preseribing the enforcement of certaln rules of com- duct. The “sufferance of the priest” is the moral saying thus far shalt thou Fo and no further.” The jurisprudence of the United States is built ou this principle. The | temporal sword is borne at the suggestion of the “priest,” because all our laws are fodnded on what isknown as Christian morality. We do ot legalize polygamy or the exposure of children as some states do, because* the suffer- ance of the priest” does hot extend that far. In this regard as in other matters the power of the temporal sword is restrained and why? Simply because the “spiritual sword,” the “public conscience,” the “priest” or whatever you wish to call the “higher law” will not grant its sufferance. DOELLINGER'S TESTIMONY. That this is the true explanation of the bull Unam Sanctam is the teaching of Catholic theologians. Even Doellinger, whom Dr, Wendte recognizes as an_authority, and whose interest it would be to interpret the bull against the Pope, confesses as much. At the risk of unduly extending this letter, I copy the extract in full. Bonitace opened the council, at which were present from France four archbishops, thirty- five bishops and six abbots, in November, 1302, One consequence of this council ap. ears to have been the celebrated decretal ngm Sanctum, which was made on the 18th of November and which contains an exposi- tion of the relations between the spiritual and temporal powers. In the church, it says, there are two powers, & temporal and spiri ual, end as far as they are both in_the cnurch they have both the same end. The temporal power, the inferior, is subject to the spirit- ual, the higher and more noble: the former must be guided and directed by the latter, as the body is by the soul. It receives from the spiritual its consecration and its direction to its highest objects, and must, therefore, should itever depari from its destined path, be cor- rected by the spiritual power. Itisa truth of faith that all men, even kings, are subject to the Pope; if, therefore, they should be guilty of grievous sins, in Jpeace or in war, or in the government of their kingdoms and the treat- ment of their subjects, and should thus iose sight of the object to which the power of.a Christian prinee should be directed, and should ive public scandal to the people, the ‘ope can admonish them, since in regard to sin they are subject to_the spiritual power; he can correct them and, if necessity should re- quire it, compel them by censures to remove such scandals. For if théy were not subject to the censures of the church, wheaever they might sin in the exercise of the power en- trusted to them, it would follow that, as kings, they were out of the church; that the two powers would be totally distinct from each other, and that they were descended from_ distifict and even opposed principles, which would be an error approaching to the heresy of the Manichees. 1t 1was, therefore, the indirect power of the cburch 'over the temporal power of kings which the Pope defended in these bulls and he had designediy extracted the strongest faunlies of them from the writings of two rench theologians, St. Bernard and Hugo of St. Vietor.”” Let it be always well understood that this in- direct power claimed for the Pope is purely & spiritual power and that its temporal effects arose irom the peculiar conditions of the Mid- dle Ages. Itis precisely the snme power which every preacher claims for himself when he denounces Superyisors or excoriates legisla- tors. That it had such far-reaching results in the Middle Ages arose from the constitution of the States at that period, not from the nature of the power itself. THE JESUITS. Dr. Wendte cannot resist having a blow at the Jesuits. With this portion of my letter I must be ver{ brief. I have already éxceeded alllimits, e says: But Father Yorke, avoiding the issue, tells us that the Jesuits were advocates of popular rights ind upheld ihe people agaiust the King—so el larmine, Suarez, Marianna and others. True, and why? Because. as Dr. Francis Lieber tells us in his” work on_political ethics, the Jesuits were eager to secure the derosition of Protestant Queen Elizabeth from the English throne and of Henry 111 from that of France. Hence they taught that disloyaity t0 a Prince after he had been excommu- nicated wns a duty. They further taught that to murder him (regicide) was aliowable. (See among others Saurez Def. Fidei Catholical lib.B. C. 4, col. 1614.) But Bellarmine is careful to maintain that the Pope is superior to all; tochurch councils and the monarchy. If rellgion requires it he may de- e o king. (See his De Conciliorim Autoritate, . 17; aiso his De Romaus Pontifico, V. 8.) It was not Iove of popular liberties, which the church has always dreaded and opposed, but_hatred of hereti- cal kings which made the Jesuits advocate the cause of the people against their monarch. 7helr teaching bore its legitimate fruits in the assassina- ton of Henry IIL Henry IV and William of Orange at the instigation of the priesthood. Why did not Dr. Wendte quote Mr. Hubbell of Jacksonville as well as Dr. Francis Lieber? Oae is sboup a8 u'n:mudtoud &3 the other, I 1l sword used in be- | peace and pro- | 1 the courts en- | If a member of Dr. | beg to state now that I have examined Dr. Wendte's references and_that I can assert that Deither Bellarmine or Suarez held that regi- cide was lawful. There is not a solitary syl- lable in_the places quoted referring to that crime. This is an_extremely grave gharge, and T call on Dr.Wendte to substantiate by auoting the passages on which he bases his as- sertion. Moreover, I now state that neither Bellar- mine or Suarez claims for the Pope anything but a spiritual power and in the sense in Which I have explained it in these letters. Finally, I indignantly deny that the assas- sination of the princés mentioned was the result of Jesuit teaching, or that they were instigated by the priesthood. This is another grnv? charge. Ichallenge him to produce his Proofs. To-morrow I will examine the remaining portions of Dr. Wendte’s letter, namely, the persecution of heretics and the syllabus. In conclusion let me answer Dr. Wendte’s ques- tion, “Can & man be a loyal, consistent Catho- lic and a good citizen?” I reply unhesitat- ingly, yes. The constitution and laws of these United States I have sworn to uphold, and I would uphold them against any Pope. There- by I am not a traitor to my ecclesiastical vows. There is nothing, as I have said again and again, in American principles which conflicts with my creed. In fact, I believe that Catholi- cism is the only religion which in its respect for authority, in its orderly liberty, in its democratic organization, comes nearest the ideal church for this ideal republic, Now, will Dr. Wendte be as frank with me and say what he would do if & state came in conflict with his church? Yours truly, . C. YorkE. WENDTE TO YORKE. The Unitarlan Clergyman Con- tinues His Rejoinder to the Priest’s Reply. Rev. Charles W. wendte, continuing his rejoinder in yesterday’s Examiner to the reply of the Rev. Father Yorke to his paper on the relation of the Catholic church to temporal government, says, after denying that Father Yorke has been able to disprove more than one of the au- thorities cited in previous pavers: But it may be asked, “If you must often quote from secondary sources, why not from Roman Catholic books rather than Protes- tant?” 1 answer, because the former are not likely to contain anything unfevorable to their church—at all events, not to make it prominent. But great Protestant scholars, who enjoy the freedom of thought, criticism and utterance which is so largely unknown where Catholicism is in control, have given especial attention to these topics and have un- earthed many & veluable testimony from the huge folios of ecclesiastical literature which Roman Catholic authors find it “mighty con- venient” for the time being to forget.” The works of Doellinger, Carl Hase, Lipsius, Zeller, | Bauer, Schankel, Ranke, Gregorovius, Hatch, | Lecky, Gladstone, Milman and others are monuments of learning, judicial fairness and accuracy. What they say they abundantly establish by proofs end citations. Even Father Yorke uses their testimony when it suits his purpose, and of course denies its value when it does not. a | To-day I will cite one more such witness to show that my statement—the Roman Catholic | Church bas always claimed o be a supreme | power over the state—was correct. 1t is the eminent Baron von Holizendor#, late prof sor of international and civil law at the Ger- man University of Munich. This great author- ity sent me, with an autograpn letter which I | cherish, a printed article on “The Prussian | Church'Laws.” My copy does not so state, but | | 1 think it will be found in the nm\'dell\xl’_lcll 871. king on this very subject at issue, Pro- r von Holtzendorf! says: “Since the time of Gregory VII, of Innocent III end of Bonifacius VIl the cardinal doc- trine of the Roman Catholics has continued to maintain the supremacy of the papal power, its preponderance in all matters, even of civil International Review, sbout the year Speu. L perors under the absolute authority of priesthood, their liapility to deposition in cases of heresy and rebellion aguinst the eter- nal laws of the Christian church The Pope is the sovereign of the world, the king of kings. According 1o the doctrines of the canon law there cannot be any sovereign political power, nor any individual Independence beyond the limits ‘assigned by the ecclesiastical power, The consequence is that all civil government must remain under the higher control of the Pope. Neither the opposition which the spir- 1tual supremacy had to encounter in the mid- dle ages on the side of the emperors and the Ghibellines, nor the more powerful revolution of Protestanism, have been strong er.ough to entirely subdue’ the aspirations of that theoc- racy in Europe. The Popes, it must be remem- | bered, have not at all times been acting on the principle of ecclesiastical supremacy. “In order to win over to their temporal inter- | est the monarchs of Spain. France and Austria they sometimes receded from their principles, Théy could not always escape the necessity of granting coucessions to the temporal power and of recognizing its equality in their treaties of alliance or in their concordats. Neverthe- less, and in spite of apparent modesty, the medieval doctrine has without any interrup- tion been taught as Christian truth in the cler- ical instruction of Roman seminaries and col- { leges. However weak in practice the theory | of papal supremacy has been considerably strengthened since the times of Loyola, and | the doctrine of eternal war to be waged against the Protestant heresy has been the constant preaching of Jesuitism, whenever it was ad- mitted to profess its tenets. A new world of inventions has grown up around us, which we cannot help seeing, yet the papal doctrine does either ignore or condemn it. “At no time whatever has the right of individ- ual liberty and couscience been acknowledged by the Roman court.’” But, now, to gratify the oft-repeated request of our friend, Chaucellor Yorke, I will cite none but Catholic witnesses to establish what follows. I observe that his denialsof my citations from Popes do not include Pope Boniface’s fa- mous, or infamous, bull, Unam Sanctam Ec- clesiam, of November 18, 1302. In this he asserted that Christ had subjected the whole human race to the authority of the Roman Pontiff; that Christ had granted a twofold power 1o his church, thespiritual and the tem- poral sword, and that the temporal sword wielded by the monarch was borne only at the will and by the permission of the Pontiff, and that the latter had the right to expel the king and absolve his subjects from their allegiance. As a matter of history we know that Popes Zacharlas, Leo 111, Adrian II, John VIII, Greg- ory VII, Innocent III and others did exercise the rights enumerated above. But Father Yorke avoiding this issue tells us that the Jesuits were advocates of popular rights and upheld the people against the king —<0 Bellurmine, Suarez, Marianna and others, True, and why? Because, as Dr. Francis Lieber tells’us in his work on political ethics, the Jesuits were eager to secure the deposition of Protestant Queen Elizabeth from the English tnrone, and of Henry III from that of France. Hence they taught that disloyalty to a prince after he had been excommunicated was a duty. They further taught that to murder him (regi- ¢) wasallowable. (See among others Suarez Def. Fidel Catholical lib. B. C. 4, col. 1614.) But Bellarmine is careful to maintain that the Pope is superior to all, to the church councils and the monarchy. If religion requires it he may depose a king. (See his De Conciliorim Autoritate, C. 17.) 1 proceed with my main argument. Oif August 13, 1333, Pope Gregory XV te- sued an encyclical letter to e - Catholic world, in_which he lays down clearly and strongly the true Catholic doctrine, that there is no_salvation out of the Catholic church; that it is an ‘‘insanity” to believe that freedom of conscience should be granted to all. He declares that freedom of opinion leads to the destruction of the state and the church and destroys the soul, and that freedom of the pressis horrible, and cannot be sufficiently condemned. (He illustrates this by the ex- ample of the Apostle Paul burning the books of the magicians at Ephesus.) It Catholicism were triumphant in ourland it is evident that no suchliree discussion as our San Francisco newspapers are now offering the people would be permitted. But I cite a_still more recent testimony, which Father Yorke has challenged me to pro- duce. Following his immediate predecessor's example, on the 8th of December, 1864. and in the nineteenth year of his pontificate, Pope Pius IX issued bis famous encyclical letter to all the Roman Catholic Bishops, and through them to the church. In this letter nearly all the achicvements which form e glory of modern society—free schools, a free science, a free press, liberty of conscience and of religious worship—are indicted by name and con- demned with the anathemas of the church, and mankind is enjoined under penalty of all the terrors and disabilities at the command of the Roman See to bend ih penitence at the footstool of &t. Peter. I will cite those passages from this eneyclical which bear directly uj the subject we are discussing. I have lheg? in original, but give llt;ere & correct translation. Says the infallible ope: "Alllmulfh we have not omitted often to pro- scribe and reprobate the chief errorsof this kind, yet the cause oi the Catholic church, the calvation of souls divinely committed to us, and the welfare of human society itself, alto- gether demand that we again stir up your Dbastoral golicitude to overthrow other "evil opinions, which flow from these errors as from fountains. These false and perverse opinions are the more to be detested because they chiefly tend to impede and remove that salu- tary power which. the Catholic church, ac- cording to the institution and commission of her divine Author, should freely exercise to the end of time—not only over individual men, but over nations, peoples and their sovereign rulers; and S:end also) to take away that mu- tual fellowship and concord of counsels be- tween the priesthood and the civil govern- went, Which bas ever proved itself propitioys government, the_subjection of kings and em- ¢ ;ng salutary to religious as well as civil inter- ests. “For you well know, venerable brethren, that at this time not few are found, who, ap- plying to civil society the impious and absurd principle of paturalism, as they eall it, dare to teach. that ‘the best interests of public soclety and civil progress absolutely require that human society be constituted and governed Wwithout any regard to religion, as though re- ligion did not exist, or at least without any discrimination between the true religion and the false ones.’ And they do_not hesftate, against the doctrine of the sacred Scriptures, of the church, and"of the holy fathers, to assert that ‘that condition of society is the best in which the civil power does not recognize the obligation 1o coerce by enacted penalties the violation of the Catholic religion, except so far as the public peace may require it.’ Proceeding from this totally false idea of social Govern- ment they do not fear to foster that erro- Dneous opinion most fatal to the Cath- olic church and to the saivation of souls, which was designated by our predecessor, Gregory XVI, of recent memory, as insane nonsense, namely, that ‘liberty of conscience and worship is the personal right of every man, which ought to be proclaimed by law and as- serted in every rightiy constituted society; and that citizens have an inherent right to the complete liberty, which must not be restrained by any ecclesiastical or civil authority, of openly and publicly manifesting and declaring any of their thoughts whatever, either in speech, orin print, or in any other manner.’ But, while they have the temerity toaffirm this, they do not think and consider that they ere Frgaching the liberty of perdition, and that, *if t is always allowed to debate with human per- suasions, there can never be wanting men who dare to resist the truth and to put faith in the loguacity of human wisdom, whereas we know from the very institution of our Lord Jesus Christ, how faith and Christian wisdom must avoid this most hurtful vanity.’” In view of what I have said.mz original question is in order—can a man be a loyal, consistent Catholic and a good citizen? Father Yorke evades this question. To answer in & frank, direct manner would impale him on the hornsof a dilemma; for if he says, *‘I would obey the laws of my country sgainst the decrees of my Pope,” he is a traitor to his ec- clesiastical vows. If he says, “I would be true to the supreme Pontiff,” he stands discredited as an American citizen. Hence he seeks to evade the issue, to entangle men in a new dis- cussion about my own course if I were in Armenia! But we are not in Armenia. We are in the United States. Again there isno just parallel between the two cases, as 1 could \-’\“ly show. Let Father Yorke answer for him- self. As for my reference to Cardinal Newman, Father Yorke’s contention is not with me, but with Gladstone. Says the latter (“Vaticanism,” P- 29): ‘“‘Statesmen of the future, recollect the woras, and recollect from whom they came; from the man who by his genius, piety and learning towers above all the eminences of the Anglo-Papal communion. The lesson received is this: Although pledges were given, al- though their validity was firmly and even pas- sionately asserted, aithough the subject-matter was one of civil allegiance, ‘no piedge from Catholics was of aniy value 10 which Rome was not & party’ (p. 14). With this I conclude this long, but, I trust, not ineffective reply. CHARLES W. WENDTE, Minister Unitarian Church. THANKS FATHER YORKE. John S. Hittell Replles to Criticisms With Sarcasm. To the Editor of the San Francisco Call : 1 thank Father Yorke for proving that I | committed forgery by quoting Doellinger correctly, by understanding Doellinger to hold Aquinas responsible for the ideas written by his partner in a book which the two composed conjointly, and by briefly and indirectly asserting that re- sponsibility, which I supposed L could assert safely since the idea is one implied in many passages of the writings of Aquinas. Itnank him for the furious antics and frenzied shrieks with which he swings what he supposes to be my scalp, while I, putting my hand to the top of my head and finding it all right, look with astonish- ment at the tableau. I thank him for his impressive illustra- tion of the meekness of the papal religion. I thank him for his beautiful exemplifi- cation of the gentlemanly spirit dominant in the striztly disciplined sacerdotal regi- ment of which he is the authorized public advocate. I thank him for indicating the weakness of hiscause by giving the most prominence and space to petty and personal matters while he dodges the important points or misrepresents their force. And the saintly Wendte hopes to meet Father Yorke in heaven. Perhaps he will have a chance to cool the fiery priest’s tongue (isuke xvi:24) in the other place. Jonx 8. HITTELL, January 22, 1896. DEBS WESTWARD BOUND The Popular American Railway Union President Will Stand by Or- ganized Labor. The regular meeting of the American Railway Union No. 345 was held last even- ingand a letter was read that caused great enthusiasm. Several times recently di patches from the East bave appeared in the local papers announcing that the president of the National A. R. U., Eu- gene V. Debs, was about to retire from the presidency and have nothing More to do with labor unions. The secretary of the local union at once wrote to Mr. Debs’ pri- vate secretary, Mr. Benedict, at Terre Haute, Ind., asking if these reports were true. He said that the members of the A. R. U. were much disturbed over the re- vorts. Last evening the secretary re- ceived a letter.from Secretary Benedict in which the latter wrote: There is no truth in the published report that Brother Debs is going out of organized la- bor. He is president of the A.R.U. and he will win out in this fight, or die. There will be no let up of our batteries, you may depend upon it. The letter caused great rejoicing, Presi- dent Debs is now in Texas lecturing and working in every city and town where the railroads _have so much as a water-tank tender. More than that he is working toward California, and is liable at most any time to bob up in this State. What his plans are but few people know. Hereaiter when a member in good stand- ing of the Brotherhood of Carpenters and Joiners becomes ill or is in need of medi- cines he can secure the seryices of a physi- cian and purchase medicines at a very small cost. The District Council of the carpenters and joiners fected arrangements to this end at its meeting last evening. The final arrangements were made where- by a member of the craft upon the presen- tation of his workinfi—cnrd can receive the services of a reputable doctor at the rate of §1a visit and all prescriptions will be filled at the carpenters’ drugstores for 25 cents each. Last evening a letter was read at the Dis- trict Council from the National secretary, P. J. McGuire, at Philadelphia wmmené- ing the local unions for making this pro- vision for their sick brothers. The National secreiarg also approved of the by-laws recently adopted by the local unions. The National secretary sent something :esides approval. It was a draft for $100, hich will be used for organizing pur- poses in San Francisco, San Jose, Sacra- mento and Stockton. ions will also be formed in every town where there are enough carpenters to secure a charter. Org’:mzer E. L. Maulsbury will start out on his work at once. He will probably go to Sacramento first. No miissionary work will be necessary in Santa Cruz, as a stron young union has been recently formefi there, ‘The Granite-cutters’ Union met last evening and a letter was read from the National headquarters stating that the National union is in a better condition than it has been for vears, there being more money in the treasury than there has been for years. An important matter was disciissed. At a recent meeting the sczle of wages was changed so that work will be paid for by the piece, on a basis of $3 50 for eight hours’ labor. A committee presented the nmew biil to the principal contractors and last evening the report of the conference was made. It was that the contractors did not oppose the new bill very energetically, but they expressed a preference for the sliding scale system and payment by the hour. The granite-cut- ‘t)eur: adopted the provisions of the mnew REV. DR, BROWN STILL VERY ILL, He Is Carefully Nursed and Cared For by His Wife. WAS BETTER YESTERDAY The Pastor’s Name Not Directly Mentioned at the Prayer- Meeting. LETTER FROM A MRS. BADDIN. Deacon Dexter Says He Was Not a Member of the Henry Ward Beecher Committee. The exclusive story published in THE CALL of yesterday concerning the pre- carious mental condition of Rev. Dr. Brown, said to be due to the severe strain of the last three weeks, came in the nature of a shock to the members of his congrega- tion and even to many of his intimate friends. . There is no longer any effort made to conceal the fact that the pastor has been | for several days past on the verge of a complete mentai collapse. He is being | carefully nursed and guarded, and is vis- | ited four or five times each day by his | physician, Dr. Palmer. One peculiar feature connected with the reverend gentleman’s illness is that he does not seem to be awzre of his condition. He insists on attending to his duties and | is most anxious to make his statement | before the investigating committee. The joint committee received substantial proof of Dr. Brown’s condition when he appeared before them last Friday night. He had come to the meeting almost by force, as his physician and wife did every- thing in their power to prevent his ap- pearance. It was only intended that he | should make a statement at that time as | to what he would undertake to prove | when the trial was fairly on. | *‘He was in the midst of his preliminary | remarks,” said a prominent member of the | committee yesterday, ‘“when suddenly his | face began to palé and flush by turns. | night sweats, allays soren His eyes had a#n unnatural expression, and | finally his face became so rigid and set | tnat I was convinced he was about to die. I was ereatly startled. | ‘At length, however, the paroxysm, or | whatever it may be called, passed away, | and Dr. Brown, with an effort, attempted | to proceed with his remarks.” It was no | use, however. While he fully understood | what he was about, words did not come | readily to bim, and with evident em- | barrassment he was forced to ask the com- mittee to ;r:mt him a few days’ rest. The meeting Monday night was called at his request, and he would have been present | had his condition so admitted.” There was some doubt expressed vester- | day as to the genuineness of Dr. Brown’s | illness. Some went so far as to say that | he was merely makinga play fortime. On | this point Deacon D. Gilbert Dexter spoke | very emphatically. | “It is very uncharitable at this time,” | he said, “for people to say such things. | Dr. Brown has been and is still a very sick | man. Every member of the committee | understands this, and they will only give him such latitude as the case demands.” | Considerable prominence has been given | in some of the published reports of the Brown-Davidson scandal to the alieged | purpose of the joint committee of the Bay Association and the First Congregational Cnurch to have the case of Mrs. Davidson set for as early a date as possible. These have gone so far as to say that D. Gilbert Dexter had been appointed a committee of one to look after the matter and that he was busy in connection with it. The utter absurdity of such reports is best appreciated when it is known the case of Mrs. Davidson isin such a condi- tion that it is impossible at this time to do anything to bring about its early hearing. To begin with, the prosecution has until Saturday next to file its information against Mrs. Davidson and has.not yet filed it ‘The case will then be placed on the calendar and assigned. And only after 1t has been assigned to one of the Superior Courts can anything be accomplished in the way of baving it advanced for trial. It is understood that Judge Bahrs will be asked to try Mrs. Davidson on the charge of extorting $500 from Rev. Dr. C. 0. Brown. Deacon Dexter did not serve as one of the investigating committee in the Henry ‘Ward Beecher scandal. “There was some doubt expressed by the Congregationalists of Boston concerning this famous pastor’s guilt,” said Mr. Dexter, “and a private committee composed of two from each church was appointed at the request of Dr. Cushing to look into this matter. I was among the number, and we met at the bouse of Dr. Wright, every day, until the investigation was completed. ““Beecher came on to Boston and pre- sented his documentary evidence. It was im})o:mble with the lights then before us to form any other conclusion than that he was innocent. This was strictly a private affair, however, ana had nothing what- ever to do with the investigation, which afterward took place in Brooklyn. I was nota member of that committee, and I wish it so understood.” The mysterious Elizabeth Jane Baddin, the woman to whom Mrs. Davidson claims to have paid the $500 received from Dr. Brown, has again been heard from. That is to say, a letter has been received by a member of the First Congregational Church from a person who uses that name, in which the writer declares that the story told by Mrs. Davidson is true in every de- tail. Itisfurther stated that if immunity from prosecution is guaranteed she is will- ing to come forward and swear to this. The letter is postmarked San Francisco, but in it the writer takes the recaution, necessary or otherwise, of de aring that she is in Southern California, The lady who received the letter is inclinea to view it in the light of a hoax, though she is in a quiet way investigating it. Dr. Brown did not appear at the usnal w_eekl% prayer-meeting last night at the F:_r;th ongregational Church. His friends said he s was too ill to leave his home, and it could have been gathered from the con- versation and apparent misgivings of the congregation that the pastor was indeed a very sick man. One of the ladies present asked a frien ““Can it be true that Dr. Brown is dan- gerously sick? I have tried to learn some- zhmf to-night of his condition, but nobody would say how bad he was."’ Mrs. Brown was there with a smile for all her old friends and received the kindly words from all who offered their consola- tion with becoming graciousness. She was the last one to go home when a little knot of sympathizers said good-night at the side entrance to the church on Mason street. Senior Deacon Dexter presided and led the meeting fervently. Mr. Dexter announced at the close of the prayer-meeting that the church committee would meet immediately thereafter in the pastor'’s study. 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