MONKS, POPES, AND THEIR POLITICAL INTRIGUES

By John Alberger

"Like lambs have we crept into power; like wolves have we used it; like dogs have we been driven out; like eagles shall we renew our youth."—St. Francis Borgia.

"Eternal vigilance is the price of liberty."—Washington.

Contents

PREFACE.

The object of the present work is to show the political nature of the Catholic church, and its treasonable designs with regard to the American republic.

In the course of the following pages the author has endeavored to show that the Catholic Church is intrinsically a gigantic conspiracy against the liberties of the world; ingenious in its construction, opulent in its resources, extensive in its ramifications, and formidable in its character. In proof of this assertion he submits to the consideration of the reader a mass of irrefragable authority, and indisputable historical incidents. The authorities on which he chiefly relies are papal bulls, briefs, and encyclical letters; the canons of Catholic councils; Catholic periodicals under the supervision of priests, such as the Civita Cattolica, Bronsoris Review, the Boston Pilot, the Toilet, the Rambler, the Shepherd of the Valley, the Paris Univers; also the works of Dens, the author of the Catholic system of Divinity; of Llorente, the secretary of the Spanish Inquisition; of Bellarmine, the celebrated Catholic controversialist; of Ferraris, the author of the Catholic Ecclesiastical Dictionary; of Fra Paola, the Catholic ecclesiastical historian; of St. Thomas Aquinas, entitled by the church "the Angelic Doctor" "the Angel of the School," "the Fifth Doctor" of St. Bernard, called "the Honeyed Teacher" and his works "Streams from Paradise;" of Labbeus, of St. Liquori, of Moscovius, and of a host of other oracles of Catholicism.

By means of these authorities the veil of piety which conceals and decorates the papal church is partly drawn aside, and her monarchial character, political organization, despotic nature, ambitious designs and treasonable principles, are distinctly presented to view.

The author pretends to no originality. The diction and logic are, of course his own, but the facts and principles upon which he bases his charges are the avowals of the church, the records of history, and the official affirmations of civilized nations.

The Infidels, as faithful sentinels on the watch tower of liberty, have often uttered the cry of warning; the Protestant pulpit has at intervals startled from its drowsy slumbers, and echoed the same alarm; but neither the one nor the other has been able to arouse the people from their profound slumber. Gavazzi has lectured, Hogan, Colton, Hopkins have written, but so profound and death-like is the torpidity which holds the senses of Americans in indifference, that the warnings of writers and speakers have died away with the tones in which they were uttered. But Americans must awake—they will awake—if not soon enough to avert the impending doom overhanging their country and their posterity, yet soon enough! alas, too soon! to weep in despair over their present apathy and indifference, amid the ruins of their republic.

Baltimore, Md. July 4th, 1871.

MONKS, POPES, AND THEIR POLITICAL INTRIGUES

CHAPTER I. CATHOLICISM A POLITICAL ORGANIZATION

Guizot, speaking of the Christian Church, says: "I say the Christian Church, and not Christianity, between which a broad distinction is to be made." (Gen. Hist. Civilization, Lecture 11, p. 48.) The Catholic Church has little except the name of Christianity, while it is secretly a political organization to establish "the supremacy of the Pope over all persons and things," which, according to Bellarmine's view, "is the main substance of Christianity."

If we have recourse to the lexicon to ascertain the signification of the term religion, we may arrive at a definite conclusion respecting its classical use: but if we are guided in our inquiry by the popular acceptation, we will discover that its definitions are as numerous as the inhabitants of the globe, and as various as their features. We have Natural religion, Pagan religion, Hindoo religion, Jewish religion, Christian religion, and Mahometan religion. Among Christian sects some believe religion to consist in individual feeling, some in baptism, some in reverence for the clergy, some in problematical creeds and dogmas, some in observances of church ordinations, some in rhapsodies, and some in a species of sentimentalism.

The Boston Pilot says: "There can be no religion without an Inquisition;" but Thomas Paine, with nobler philosophy, thinks "religious duties consist in doing justice, loving mercy, and endeavoring to make our fellow creatures happy." The diversity and discordance which have arisen respecting the import of this term, originate from its compound nature adapting it to designate one idea, or a variety of ideas. But while we rarely encounter two persons exactly concurring in an opinion of what is religion, we find all readily admitting that it essentially consists in just principles and correct conduct. Principles are the fountains of thought and feeling; to be just, they must be formed in accordance with truth and reason. Conduct to be correct must be in harmony with the rights of others, and the principles and designs of the human organism. According to this definition, religion may exist with or without ceremonial observances. All forms are merely external appendages, unessential to the nature of religion, and as distinct from it as the casket is from the gem, or the body from the vital principle. If this definition should be construed into a definition of mere morality, it cannot invalidate any objection founded on it to Catholicism, as every such objection will then become demonstrative proof that the Catholic Church is not only destitute of religion, but even of morality.

The signification of a corporate organization is well understood, but how shall we ascertain its principles and designs? Not from the tenor of its professions; but from the nature of its constitution, the tendency of its measures, the sanctions which it has given, the recognitions which it has made in its official capacity; and above all, from the avowals it has uttered, under such a prosperous condition of affairs as made disguise unnecessary. In courting popular favor, an organization concocted to subvert the rights and interests of the people, would, from motives of policy, be prompted to conceal its nature and design; but when wealth and power had sufficiently fortified its security to enable it to scorn and defy public opinion, it would then as naturally unfold its latent principles, as a summer's sun would hatch an innocently looking cluster of eggs into a nest of poisonous asps.

If among the members of an organization, which professes to be of an exclusively religious character, men should be found who are unquestionably religious or moral, this fact would no more prove it to be a religious or moral institution, than would the membership of the same persons to a railroad or municipal corporation prove such a corporation to be a religious and not a secular organization. But if at periods in its history, its most irreproachable and credible members should denounce it as a political power, and labor to transform it into a purely religious institution, and for such a "damnable heresy" were burnt alive, and their ashes thrown into a river to prevent the people from worshipping them, what would be the legitimate inference from such facts? Would it not be that it claimed to be a political organization? that it was high treason in its estimation to question its right to this character? and that to utter such a question in its domains was to provoke its heaviest penalty? Did not all these facts occur in Home respecting Arnold of Brecia? And in Catholic history have not similar facts, from his time down to the Reformation, been incarnadined in human blood too deeply for audacity to deny or time to obliterate?

But what is a religious organization? If religion is moral goodness, a religious organization must be an embodiment of its principles, a practical exemplification of its maxims, and a scheme in measures and policy adapted to extend the observance of its obligations. Such an organization must be consistent with itself, and in harmony with the natural principles of man. In integrity it must be invulnerable; in adherence to right inflexible; in hostility to wrong, uncompromising. It must be the champion of the rights of human nature; the friend of freedom, equality and liberality; the enemy of bigotry, intolerance, and despotism. Its claims must be commended by truth; its measures sanctioned by reason and conscience; its triumphs won by argument and persuasion. Its hands must be unstained with blood. It must never perpetrate a fraud, nor descend to intrigue, nor dissemble, nor cherish malice, nor slander an opponent, nor traffic for self-aggrandizement, nor prostitute its principles to political objects, nor accommodate itself to the vices of any age or country. Amid general corruption it must always be pure, amid bigotry it must always be tolerant, amid oppression it must always advocate the cause of justice, and amid ignorance the cause of education.

Such are some of the essential characteristics of a religious or moral organization. Any departure from them in an institution, proves its secularism. No church in which they form not a distinguishing feature, has any claims to be a religious or moral corporation.

Now when we see an institution, professing to be of an exclusively religious character, organizing its departments upon a financial basis; enjoining on its members the vow of unconditional obedience, in order to subject them to its despotic domination; the vow of absolute poverty, in order to enable them more successfully to administer to the increase of its wealth; the vow of celibacy, in order to prevent them from having legitimate heirs, to divert the ecclesiastical possessions from the church; when we see it establishing schools to select and mould to its designs the most promising among youth, instituting universities to enrich itself by the sale of their honors, absolving sins for money, selling indulgences for the commission of premeditated crime, erecting missionary stations among Pagans for the purpose of traffic and emolument, manufacturing evidence, committing forgeries, and corrupting and interpolating the text of ancient authors, denouncing reason, crushing liberty, circumscribing knowledge, anathematizing those who disbelieve in its arbitrary dogmas, torturing those who question its supreme authority, burning those who oppose its pretensions; having a national cabinet, ministerial offices, accredited ambassadors, maintaining a standing army, a naval force, religious military orders to extend and enlarge its domains, carrying a national banner, wearing a political crown, declaring war, concluding national covenants, coining money, and exercising all the rights of an acknowledged independent monarchy, it is more than credulity can admit, to concede that such an organization is not a corrupt, cruel, despotic, and political institution. That such is the constitution of the Catholic Church is a fact, attested by the existing Papal Government, and by the spirit and acts of its past history; and that it is now what in the past it has been, is established by the unanimous testimony of its acknowledged expounders. Simplicity has been amused by modern Catholic apologists, who assert that the Papal monarch has resigned his former pretensions to universal temporal sovereignty, and that he now merley maintains his right to supreme spiritual authority. But this subterfuge can mislead only a superficial, ignorant mind. As spiritual sovereignty is absolute dominion over reason and conscience, it unavoidably involves temporal sovereignty; nay, temporal sovereignty of the most despotic and unlimited authority reason and conscience lay at the foundation of all political power; and if Catholicism is adapted to govern them, it transcends in despotism the most ingeniously contrived monarchy that tyranny has ever elaborated, or by which the faculties of man have ever been enthralled. Spain, Russia, or any other government is less tyrannical in its constitution than is the Catholic Church. He who would establish the contrary opinion, must first obliterate the Papal bulls, the decrees of the Councils, and the authorities of the Catholic Church; he must go to Rome and convert the present Pope and his college of Cardinals; nay, he must attend the coming Ecumenical Council and induce it to annul the canons of all the previous Councils, and to declare that all the preceding Popes were "damnable heretics," and have them accordingly excommunicated. These preliminary steps must be taken before he can avoid absurdity or the imputation of wilful prevarication.

But the Papal See has never resigned its preposterous claim to universal temporal sovereignty. The bulls and canons asserting this pretension have never been annulled. They still form the canon law of the Church. No official declaration has announced an abrogation of them. The Pope's reiterated and blasphemous claim to infallibility precludes the possibility of such a sensible act. Infallibility is inconsistent with change of principle or error of conduct, and when the Church of Rome arrogates such a divine attribute, she avers that her past history indicates her present character and future intentions. In this opinion all her authorities concur. Bishop Kendrick says: "All doctrine of definitions already made by general Councils and former Pontiffs are marks which no man can remove." (Primacy, p. 356). Brownson says: "What the Church has done, what she has expressly or tacitly approved in the past, is exactly what she will do, expressly or tacitly approve, in the future, if the same circumstances occur." (Review, Jan. 1854). Again: "The Catholic dogma, in regard to every subject whatever, has always been the same from the beginning, remains always unchangeably the same, and will always continue in every part of the world immutable." (Review, Jan., 1850). Again: "Catholicity, as long as it continues Catholicity, cannot be carried to excess. It will be all or nothing." (Review, Jan., 1854). The editors of the Civilita Cattolica, the Pope's organ at Rome, say: "From the darkness of the catacombs she (the Catholic Church) dictated laws to the subjects of Emperors, abrogating decrees, whether plebeian, senatorial or imperial, when in conflict with Catholic ordinances. To-day, as in all time, the Church commands the spiritual part of man; and, in ruling over the spirit, she rules the body, rules over riches, over science, over affections, over interests, over associations—rules, in fine, over monarchs and their ministers." The Dublin Tablet, Feb. 24,1865, the accredited organ of Romanism in the British realm, says: "The Pope is at this moment interfering in Piedmont, defending one class of citizens against the government; and in the House of Representatives of the United States, a Christian, Mr. Chandler, in his speech, Jan., 1865), denies the right! Governments may and do prohibit good works, and the Pope interferes. They also commit evil, and the Pope interferes; and good Christians (Catholics) prefer the Pope's authority to that of the State. The godless (non-Catholic ) colleges of Ireland, the troubles of Piedmont, all bear witness against the unchristian opinion." The Paris Univers says: "A heretic examined and convicted by the Church, used to be delivered over to the secular authority to be punished with death. Nothing has appeared to us more necessary. More than 100,000 persons perished in consequence of the heresy of Wickliffe, and a still greater number for that of John Huss; and it would be impossible to count the bloodshed caused by Luther, and it is not yet over." De Pratt, formerly an Abbe of the Pope, says: "The Pope is chief of 150,000,000 of followers. Catholicism cannot have less than 500,000 ministers. The Pope Commands more subjects than any sovereign—more than many sovereigns together. These have subjects only on their own territory, the Pope commands subjects on the territory of all sovereigns" (Flag of the Union.) But the testimony is voluminous, and I forbear further quotations on this point.

To understand, then, the past history of the Catholic Church, is of paramount importance to every freeman. What is it? It is the development of her nature. It is the unfolding of her treason to the world. It is uncovering the cruelty and despotism concealed under her religious profession. It is the revelation of her animosity to the rights of men, to the progress of society, and to the exercise of reason and conscience. It shows her to be a secret political organization, skilfully constructed for the acquisition of supreme political power, and hypocritically disguised under the semblance of religion. If in her infancy she did not always avow her ambitious designs, she always secretly cherished them; and, if in her adversity she has moderated her tone, she has not her natural thirst for secular power. As she grew in strength, she grew in arrogance and despotism; and when, by a system of artful intrigues and bold usurpations, she had created a colossal power that overawed the united monarchies of Christendom, she unsheathed the double sword, the symbol of ecclesiastical and political power, and asserted her right, as Vicar of Christ, to rule with or in preference to Princes, invaded the rights and liberties of independent nations, crowned and uncrowned monarchs, destroyed freedom everywhere, anathematized, shackled, tortured and burnt all who opposed her monarchical pretensions. Her triumphal processions have been the most magnificent when her hands were the bloodiest, and her Te Deum was chaunted with the most fervor when the smoke of her stakes ascended in the thickest volumes, and the gore shed by the double sword streamed in the broadest and deepest currents.

When Time, the avenger, hurled her from her despotic throne, she supplicated, because she could not command, and moderated her pretensions, because she dare not assert them. But if she presumes not now to tear the crown from the head of the mighty, who would annihilate her for her audacious attempt; if she does not now absolve subjects from allegiance to their governments, whose artillery, to avenge the insult would be marshalled against her; if she does not now attempt to burn at the stake those who reject her absurdities, and who would burn her for an attempt—the reason of the extraordinary change in her infallible holiness is palpable. It is not because she has discarded the doctrines consecrated by so many bulls, battles and treaties, but because she cannot carry them out without peril to her existence. But let Brownson, whom Pope Pius IX., in a letter dated April 29, 1854, blessed with an apostolic benediction for services rendered, solve this point. He says: "The Church, who possesses an admirable gift of discretion, has prudently judged that she would not declare all things explicitly from the beginning, but at a given time, and in suitable circumstances, would bring into light something which was hitherto in concealment, and covered with a certain obscurity." (Review, January, 1854).

CHAPTER II. THE POLITICAL MACHINERY OF THE PAPAL POWER

That the Holy Catholic Church is artfully constituted to subjugate all secular and ecclesiastical power under its authority, and that its object is not to advance the interests of moral goodness, but to acquire temporal dominion, must be admitted by every one that fully comprehends the principles upon which its religious Orders are organized. These Orders were founded by Catholic saints and Bishops. They have been confirmed by Popes and Councils. And though they have been suppressed, on account of their corrupt tendency and political intrigues, in kingdom after kingdom, yet in pontifical bulls they have been defended as being the most useful and pious class of the Catholic community. They may therefore be regarded as having been authoratively acknowledged to be constituted in harmony with the principles and designs of the Catholic Church. In fact they form the body of its organization, as the Pope does its head, and the Councils do its members.

In investigating the intrinsic nature of these orders, we are naturally led back to that period of their history which allowed them an unembarrassed development. As they are sanctioned by a church which claims the attribute of infallibility, whatever changes the advance of civilization has effected in them, must be regarded as a mere prudent accommodation to existing circumstances, to be tolerated no longer than they are imperative. If in 1900 the Catholic Church gain the supremacy in the United States which she hopes to gain, she will restore the despotism and superstition which characterized her domination during the dark ages. Pope Gregory XVI. in his Encyclical Epistle of 1832, says: "Ever bearing in mind, the universal church suffers from every novelty, as well as the admonition of Pope St. Agatho, that from what has been regularly defined nothing can be taken away—no innovation introduced there, no addition made, but that it must be preserved untouched as to words and meaning."

The religious Orders consist of anchorites, monks, nuns and knights. The anchorites in general lived separately, but sometimes in communities. The nuns lived in perpetual solitude, as also did the monks, with the exception of such as devoted themselves to the administration of the public affairs of the church. The knights were soldiers of the cross, instituted to defend and propagate the Romish faith by the force of arms. The orders differed from one another chiefly in the style of their dress, in degrees of rigidness of discipline, and in the assumption of additional vows. They all assumed the vow of absolute poverty, of perpetual celibacy, and of unconditional obedience to the rules of their Order, and to the commands of their superior. Each member was subject to the absolute authority of his superior, who resided in the monastery; each superior to the absolute authority of his general, who resided at Rome, and each general to the absolute authority of the Pope, who was the head and the chief engineer of the whole machine. By means of this machinery the monarchical power of the Pope has been, and is still, although the machinery in some places is somewhat damaged, exerted in every kingdom, in every republic, in every city, and over every Catholic mind in Christendom.

When a novice assumed the monastic vows, he became the absolute property, or chattel, of the institution which he entered, as irreversibly as if he had signed, sealed, and delivered a deed conveying to it his soul and body. By this act of piety he yielded up his personal freedom, and became ironed with the shackles of an eternal slavery. A culprit might hope for liberty when his time would expire, but the recluse could only expect disenthralment by death. If disappointed in finding the holiness which he fancied to hallow the place, or if, relieved of the misanthropic gloom, the isolating superstition, or the delusive representations which had induced him to enter the monastic walls, he should escape, he was pursued, and if captured remanded back by the civil authorities to the cold solitude of his prison house. Not only have these cruel deeds been perpetrated in the dark ages, but in this age of civilization—not only in despotic Europe, but in free America. True, the civil authority in. Protestant countries has not interfered, but Catholic ingenuity has discovered means equally efficacious. How many escaped nuns have unaccountably disappeared from society? What infamous means have Catholic priests adopted to fill their nunneries? A young girl in Baltimore, who had just passed her sixteenth year, was carried to a nunnery, and although her mother and relatives invoked the interposition of the civil authorities, yet they were unable to reclaim her, because she had arrived at age. Who that has any conception of the numerous applications of distracted mothers at the police station-houses of some of our large cities, for their children, who have mysteriously disappeared; or that has read the account recently published in the New York papers, (of the recovery of the body of a young female who had been drowned, when in one day eight mothers called at the dead-house to see if the corpse was not that of a daughter whom each had missed), can avoid believing that if the nunneries were open to public inspection, some of these mysteries might be resolved?

After the ceremonies were concluded which sepulchred the novice forever in his monastic cloister, his thoughts, feelings, and desires were henceforth to be regulated, not by the operations of the brain, but by the rules of his Order. The most secret recesses of his mind were to be opened to the inspection of his confessor. For the intrusion of a natural thought he was liable to the infliction of the severest penalty; and the voice of the superior was the only reason, the only conscience, the only instinct he was at liberty to obey. Subjected to a systematic course of rigid discipline adapted to paralyze reason, suppress conscience and stifle instinct, he became a passionless, soulless, mechanical automaton, as well formed to bless, pray and preach, as to curse, forge and murder, and equally ready to do either at the mandate of his superior.

When the superstition of the masses, the ignorance of princes, the ambition of politicians, and the intrigues of the priesthood had favored or cultivated the growth of Catholicism until it was matured into a colossal monarchy, it was discovered that while its centre was in Rome, its branches extended to every section of Christendom. Its monasteries conveniently and strategetically located in different parts of the world, its confessors penetrating the secret designs and wishes of statesmen and princes, its spiritual advisers scrutinizing the conduct of opulent and distinguished personagas, its spies, under the license of Papal indulgences, professing all opinions, and entering all associations and societies, and its agents in constant communication with their superiors, their superiors with their generals, and their generals with the Pope, and all acting in concert in every part of Christendom toward the accomplishment of one grand design; the See of Rome became the receptacle of accurate accounts of the condition, events and characters of the various sections of the globe, and was capable of improving every occurrence to its best advantage, and of commanding in its support the power of every locality. As nothing was too great to transcend its aspirations, so nothing was too minute to escape its scrutiny. Monarchs, legislators, judges, jurists, statesmen, generals, bankers, merchants, actors, schools, colleges, men, women, children—all were objects which its spiritual machinery sought to control. Invisible, but omniscient, the Pope was seen nowhere, while his power was felt everywhere. He touched the secret springs of his machinery and the world was roused to arms or silenced to submission; kings were astounded with applauding subjects, or sat powerless on their thrones; armies rushed to battle or grounded their arms; statesmen were blasted, none could tell for what crime; miscreants were ennobled, none could tell for what virtue; men's business or domestic affairs were disarranged, none could tell for what cause. So sudden, secret and terrible were the revolutions wrought in the fate of individuals and nations, that they seemed like the vengeful interposition of Providence, and the mystery which concealed the hidden cause led the ignorant and stupefied world to interpret them, under the instruction of a crafty priesthood, as the manifestations of divine wrath. When we calmly consider the disposition of the Catholic organization, it seems that all the inventions of ancient tyranny were condensed in it with improved malignancy. The ambition of Caesar, which hurried him on to the destruction of the liberties of his country, while he imagined the cold hand of his departed mother clasped his heart; the jealousy of Commodus, who never spared what he could suspect; the cruelty of Mithridates, who fed on poison to escape the secret revenge of his injured subjects; the inhumanity of Caligula, who wished the world had but one neck, that he might cut off its disobedient head at one blow, are, indeed, terrible examples of despotism, but they were limited to one nation, and left reason and conscience unshackled. But in the Papal organization we find a scrutiny which penetrated all secrets, a despotism that ironed reason and conscience, an ambition that grasped heaven and earth, a malignity that blasted for time and eternity—a policy in which all the elements of bigotry, terror, malice, duplicity and obduracy were incorporated in their most frightful proportion. Before this conception we might well shudder, for its irons are secretly manacling our own limbs. Its triumphs, written in the blood of the millions it has butchered, commemorated by the monuments of ecclesiastical rubbish which it has erected, seen in the gloom of superstition it has cast upon the world, utter a solemn admonition to the freemen of America. Think not that the present attainment in civilization is proof against this all-blasting tree, whose sap is poison and whose fruit is death. Think of Egyptian, Asiatic, Grecian civilization, and tremble lest their fate become your own. Let not confidence beget an apathy that may close the eye of vigilance, or enervate the powers of resistance. Listen to Pope Pius IX. when he declares that "the Catholic religion, with its rights, ought to be exclusively dominant, in such sort that every other worship shall be banished and interdicted." Listen to Father Hecker, who says: "The Catholic Church now numbers one-third of the American population, and if its membership increase for the next thirty years, as it has for the thirty years past, in 1900 Rome will have a majority, and be bound to take the country and keep it." Read the statistics and learn the fearful probability of the fulfillment of Hecker's prophesy. Then dream no more that your liberties are safe.

CHAPTER III. THE MONASTIC VOW OF PERPETUAL SOLITUDE

The religious Orders were the fundamental principle of the growth of the Papal monarchy. These orders assumed certain vows, the nature and tendency of which we will proceed to investigate in the spirit of candid inquiry. The first vow to which we will invite attention, is the vow of perpetual solitude and seclusion. Although at the first introduction of these monastic orders into the church, this vow, and those which we shall hereafter examine, were not formally assumed, yet they were invariably observed; and in the year 529, under the auspices of St. Benedict, the express assumption of them became an indispensable condition of membership. Until the tenth century, the hermits and the Benedictine monks and nuns were the only Catholic Orders that existed; the former generally, and the latter entirely, lived in solitary seclusion.

The devout misanthropy of the hermits induced them to select for their habitations the most gloomy, cheerless, and inhospitable regions they could hunt up. Piously scorning the salubrious and magnificent localities, so prodigally furnished by nature, they constructed their huts at the bottom of dismal pits, among the cliffs of rugged rocks, in barren deserts, and in solitary wildernesses. Some lived under trees, others under shelving rocks, some on the top of poles, and others in the deserted caverns of wild beasts. Some buried themselves in the gloomy depth of trackless forests, isolated from human contiguity, and assimilated in aspect and habits to the brute creation. Their bodies divested of decent apparel, and covered with a profusion of hair, and their aspect horrid and revolting beyond description, the hermits sought to acquire the reputation of saints by attaining the nearest possible approximation to wild beasts. Another class of these eccentric devotees constructed a number of contiguous dungeons, and formed themselves into a sort of monastic community. In these vaults they imprisoned themselves for life, the door being locked, and sometimes walled up, a small window only was allowed, through which to receive aliment and give pious advice. In these dungeons they manacled their limbs with ponderous chains, encircled their necks with massive collars, and clothed their legs with heavy greaves. In the depth of winter they would immerse themselves in icy water, and sing psalms. To make themselves revolting; to imitate the habits of wild animals, until they became more horrible, because more unnatural; to subject themselves to voluntary torture, severe and bloody flagellations, were deemed the highest acts of piety. Whatever conspired to comfort they considered profane; whatever was pleasurable they avoided as sinful; and whatever was absurd, filthy, and disgusting, they imagined allied them to gods and angels. St. Anthony, who was so holy that he never washed himself, nor wore any apparel except a shirt, was canonized by the Catholic Church for his extraordinary attainment in sanctification. The approbation which the church so readily conferred on oddity and singularity might at the first appear surprising, but when we recollect the immense pecuniary and political advantage she derived from them, we will no longer doubt her motive, nor avaricious sagacity. A singular custom suggested by this ludicrous institution may be worthy of a passing notice. The abbots of the monasteries, in order to dispose of a brother abbot, whose celebrity surpassed their own, or whose circumventive genius they feared, or who had excited their suspicion, jealousy or revenge, would congregate together, and declare that the fated brother had arrived at a degree of sanctification that better qualified him for the hermit's cell than for an abbotship of a monastery, and that to protect him from the contamination of the world, and to enable him to perfect his holiness, it was necessary to wall him up in eternal seclusion. In accordance with this pious regard for their brother's sanctity, they adepted summary measures for its forcible execution.

Silence, gloom and solitude, according most congenially with the designs of the monastic institutions, they were generally located in sterile wastes, dense and trackless forests, and other localities adapted to excite the sensation of loneliness, dreariness and desolation; but when secular considerations suggested they occupied picturesque and luxuriant localities, commanding the sublimest prospects of Nature. These edifices, which often rivalled gorgeous palaces, were nothing but religious penitentiaries, in which the inmates endured all the privations, and were shackled with all the irons with which criminals are punished in ordinary penal institutions; and though they were ostensibly constructed for religious purposes, they were really designed for the infliction of punishment, in accordance with the ecclesiastical code. With regard to this code Guizot says: "The Catholic Church did not draw up a code like ours, which took account only of those crimes that are at the same time offensive to morals and dangerous to Society, and punishing them only because they bore this two-fold character; but prepared a catalogue of all those actions, criminal more particularly in a moral point of view, and punished all under the name of sins." (Gen. Hist. Civil., Lee. x., p. 118). In what light these religious penitentiaries have been regarded by their inmates their eternal seclusion has prevented them from publicly divulging, but the few who have broken their enthralment, and the "heretics" who have been confined in them, have described them as the most intolerable of dungeons. In fact the modern penitentiary system has originated from them. Guizot thinks this is one of the great blessings which Catholicism has bestowed on society—(see Gen. Hist. Civil., Lect. vi., p. 135).

The vow of perpetual seclusion comprises a renunciation of the pleasures and business of life, an abnegation of the claims of consanguinity, friendship and society; and an abjuration of all filial, parental and natural affection. This vow is in contravention of the obligations imposed on man by Nature, to improve society by contributing to the advancement of its financial, social, political and scientific welfare. It precludes the exercise, and consequent development, of the varied powers of the human organism. It surrenders the personal refinement and moral strength which may be acquired by social intercourse, and conflict with opposing habits and principles. It ignores the imperative duty of understanding and judiciously relieving human want and misery, and of aiding the execution of efficient schemes of public utility and philanthropy. It is not only in violation of the obligations of humanity, and the noblest principles of human enjoyment, but it debars the recluse from correcting any error into which he may have been betrayed by false representations, or an overheated fancy; or, of modifying his condition according to the change which experience and reflection may have effected in his opinion and feelings. Yet, although such are the absurd nature and injurious consequences of the vow of perpetual seclusion, it is proposed by the church of Rome, as the surest means of obtaining the sanctification of the soul and the crown of eternal happiness. If to bury our talents, to wall ourselves up in a dungeon; to sit for years upon a pole; to scorn the society of human beings; to reject the comforts of civilized life; to retrograde into barbarism; to assume the habits, and acquire the aspect of wild animals; to imprison ourselves where we can never respond to the demands of consanguinity, society, friendship and patriotism: where we can never contribute to the knowledge, wealth or prosperity of the country of our nativity—if this is religion, then Catholicism has the honor of confirming the most revolting condensation of these monstrosities that has ever disgusted the spirit of civilization. But if religion really consists in fair dealing, in noble deeds, in moral integrity amid moral turpitude, in individual purity amid general corruption, in unwavering virtue among the strongest incentives to guilt, then the organization that sanctions vows subversive of these attainments cannot be admitted, consistently with the most indulgent liberality, to be of a religious character.

Thus far in our judgment, we have presumed that the novices, in assuming their vow, were actuated by the laudable desire of obtaining the highest degree of moral purity. This worthy ambition was doubtless the governing motive of a proportion of them. Either from the instigations of moral insanity, or from the vagaries of a distempered fancy, or from the misrepresentation of artful and designing priests, or from the despondency which misfortune is apt to engender in weak, or too sensitive minds, or from a misconception of the natural tendency of solitude, men and women have at times been led to assume the vows, and submit to the penance prescribed by the religious orders. But there were other motives equally, and perhaps more generally, active. Ludicrous as were their holy isolation and penance, still the sanctity which the monks imitated, and the tortures which they self-imposed, were rewarded by a credulous and superstitious world with profound homage and admiration. By undergoing sufferings which appeared intolerable to human fortitude, they acquired the reputation of being sustained by divine agency; and, as their popularity increased in proportion to their wretchedness, they labored to extend their fame by adding to their misery. Their sufferings and fortitude alike incomprehensible to human reason, an awe-struck fancy betrayed the public into the delusion that what it beheld was the results of superhuman sanctity; of a sublime elevation above ordinary humanity; and of the interposition of divine power. These misconceptions, artfully cultivated by the priesthood, extended the fame of the self-tormentors beyond the celebrity of heroes, poets and philosophers. Kings and queens visited them with superstitious reverence; statesmen consulted them on abstruse questions of governmental policy; peace and war were made at their mandates; and pilgrims from remote regions bowed at their feet and begged their blessing. Thus favored by the profound homage of all classes of Christendom, they were enabled with more facility than any other profession to become opulent bishops, royal cardinals, or monarchical popes. Such being their eligibility to the honors and emoluments of the spiritual dignities of the church, vanity was quick to perceive that the anchorite's hut and the monk's cloister were the surest paths to universal adulation; religion, that they were the most respectable methods of becoming honored in life, and worshipped after death; avarice, that they were the most available means of obtaining lucrative positions; and ambition, that thay were the shortest roads to dignity and power. With these attractive facts glaring on the eye of sacred aspirants, it requires but little knowledge of human nature to conceive with what avidity the ambitious would crowd into the most repulsive cloisters; with what eagerness they would adopt the revolting habits and ludicrous privations of the recluse; and with what ingenuity they would indurate and torture the body, in order to win the applause of the world, and the privilege of selecting its most advantageous positions. Accordingly, monastery after monastery arose with sudden and astonishing rapidity, and their cells became supplied—not with aspirants after holiness and heaven—but with aspirants after secular and ecclesiastical dignities, and the indolence, luxury, and licentiousness which they afforded.

The pious flattery that was lavished on voluntary suffering, and the distinguished rewards which recompensed it, strongly tempted the feeble conscience of monks and hermits, to task their ingenuity in inventing contrivances for magnifying the apparent and diminishing the real sufferings of their self-imposed torture. By the aid of an improved invention an artful hypocrite could procure a greater reputation for sanctity than a contrite penitent, and become more eligible to the worldly honors and emoluments of the church. St. Simeon Stylltes, who sat upon a pole for thirty years, convinced Christendom, by his wonderful absurdity, that he was miraculously supported; while living he enjoyed its profoundest respect, and when dead was canonized by the Catholic Church. But an observer by describing the numerous gesticulations of this sainted mountebank, disclosed the secret of his artifice. By means of a system of gymnastics, he kept up a vigorous circulation of blood through his frame, and thus acquired a health and longevity which would have been incompatible with a state of inactivity. But it appears that he was tormented with an ulcer on the thigh, inflicted by the devil, who had tempted him to imitate Elijah in flying to heaven, but who maliciously smote him upon his raising his foot to make the ascension. His mystical gesticulations not healing, but probably inflaming the wound, may have shortened the natural term of his miserable existence. As he had gradually arisen from a pole of seven feet high to one of fifty feet high, if had not been for his vanity and his evil company he might have gained a still higher position; but whether by this means he would ever have reached heaven may be questioned by astronomy and heresy: but there is no doubt he acquired by his folly and artifice the beatification of the Catholic Church.

The apathy with which the self-tormenters endured their excruciating penance and the severe rigors of the seasons, was chiefly the effect of artificial callousness, induced by an ingenious discipline, calculated to destroy the susceptibility of the nervous system to the influence of external agents. A similar course of training has always been practiced by the religious orders of the Hindoos and the Mohametans, who, like those of the Catholic Church, endure self-imposed torture which seems to surpass human fortitude, and acquire by this species of ambition unbounded popularity. Even the uncleanness of the holy brotherhood was an artifice. It formed a protecting incrustation on the surface of the skin, which, by covering the the papillae, the sentient, organs, or destroying their capacity for sensation, enable the hermits to endure without apparent emotion the cold winters and bleak winds of inhospitable forests. This secret is known and practised by some African tribes, upon whom washing is consequently inflicted as a penalty for crimes. To the eye of superstition, clouded with ignorance, and fascinated by the ignes fatui of sacred fiction, the calmness of the monks and hermits under torments and exposures which seemed insufferable to humanity, appeared a palpable demonstration of miraculous interposition, and consecrated them in its estimation. Their acts, however, were as much tricks as are the mysterious capers of a conjurer. As the more artful and callous could endure the severity of penitential acts with greater indifference than the candid and sensitive they acquired a higher reputation for holiness, advanced to the enjoyment of more distinguished honors, and finally became canonized as paragons of virtue and objects of adoration.

Such are the nature and consequences of the vow of perpetual seclusion. Such is a portion of the "doctrinal definition already made by the general councils and former pontiffs," which, according to Bishop Kendrick, "are landmarks which no man can remove." (Primacy, p. 356). Such are some of the Catholic dogmas, which, "in regard to every subject whatever," according to Brownson "have been always the same from the beginning, remain always unchangeably the same, and will always continue in every part of the world immutable." (Review, January, 1850). Such is in part "what the church has done, what she has tacitly or expressly approved in the past," and according to the same authority "is exactly what she will tacitly or expressly approve in the future, if the same circumstances occur." (Review, January, 1854). "The same circumstances" is the universal church, which Jesuit Hecker, in his recent speech in Chicago, thinks the United States needs, and which the people (Catholics) will at no distant day proclaim.