The Council, in its third session, laid the basis of its doctrinal work by reaffirming the Niceo-Constantinopolitan Creed with the _filioque_ clause added, and significantly called it: Symbolum fidei quo sancta ecclesia _Romana_ ut.i.tur. This done, it was ready to proceed with the codification and definition of doctrines.

On the 18th of April 1546, the Commission which had to do with the preparation of the subject reported, and the Council proceeded to discuss the sources of theological knowledge or the Rule of Faith. The influence of the Reformation is clearly seen not merely in the priority a.s.signed to this subject, but also in the statement that the "purity of the Gospel" is involved in the decision come to. The opposition to Protestantism was made emphatic by the Council declaring these four things:

It accepted as canonical all the books contained in the Alexandrine Canon (the Septuagint), and therefore the Apocrypha of the Old Testament, and did so heedless of the fact that the editor of the Vulgate (afterwards p.r.o.nounced authoritative), Jerome, had thought very little of the Apocrypha. The Reformers, in their desire to go back to the earliest and purest sources, had p.r.o.nounced in favour of the Hebrew Canon; the Council, in spite of Jerome, accepted the common mediaeval tradition.

It declared that in addition to the books of Holy Scripture, it "receives with an equal feeling of piety and reverence the traditions, whether relating to faith or to morals, dictated either orally by Christ or by the Holy Spirit, and preserved in continuous succession within the Catholic Church."[703] The practical effect of this declaration, something entirely novel, was to a.s.sert that there was within the Church an infallibly correct mode of interpreting Scripture, and to give the ecclesiastical authorities (whoever they might be) the means of warding off any Protestant attack based upon Holy Scripture alone. The Council were careful to avoid stating who were the guardians of this dogmatic tradition, but in the end it led by easily traced steps to the declaration of Pope Pius IX.: _Io sono la tradizione_, and placed a decision of a Pope speaking _ex cathedra_ on a level with the Word of G.o.d.

It proclaimed that the Vulgate version contained the authoritative text of Holy Scripture. This was also new, and, moreover, in violent opposition to the best usages of the mediaeval Church. It cast aside as worse than useless the whole scholarship of the Renaissance both within and outside of the mediaeval Church, and, on pretence of consecrating a text of Holy Scripture, reduced it to the state of a mummy, lifeless and unfruitful.[704]

It a.s.serted that every faithful believer must accept the sense of Scripture which the Church teaches, that no one was to oppose the unanimous consensus of the Fathers--and this without defining what the Church is, or who are the Fathers.[705] The whole trend of this decision was to place the authoritative exposition of the Scriptures in the hands of the Pope, although at the time the Council lacked the courage to say so.

It must not be supposed that these decisions were reached without a good deal of discussion. Some members of the Council would have preferred the Hebrew Canon. Nacchianti, Bishop of Chioggia, protested against placing traditions on the same level as Holy Scripture;[706] some wished to distinguish between apostolical traditions and others; but the final decision of the Council was carried by a large majority. The most serious conflict of opinion, however, arose about the clause which declared that the Vulgate version was the only authoritative one. It was held that such a decision entailed the prohibition of using translations of the Scripture in the mother tongue. The Spanish Bishops, in spite of the fact that translations of the Scriptures into Spanish had once been commonly used and their use encouraged, would have had all Bible reading in the mother tongue prohibited. The Germans protested. The debate waxed hot. Madruzzo, of Trent, eloquently declared that to prohibit the translation of the Scriptures into German would be a public scandal.

Were children not to be taught the Lord's Prayer in a language they could understand? A Bull of Pope Paul II. was cited against him. He replied that Popes had erred and were liable to err; but that the Apostle Paul had not erred, and that he had commanded the Scriptures to be read by every one, and that this could not be done unless they were translated. A compromise was suggested, that each country should decide for itself whether it would have translations of the Scriptures or not.

In the end, however, the Vulgate was proclaimed the only authentic Word of G.o.d.

In the fifth session (June 17th, 1546) and in the sixth session (Jan.

13th, 1547) the Council attacked the subjects of Original Sin and Justification. The Reformation had challenged the Roman Church to say whether it had any _spiritual_ religion at all, or was simply an inst.i.tution claiming to possess a secret science of salvation through ceremonies which required little or no spiritual life on the part of priests or recipients. The challenge had to be met not merely on account of the Protestants, but because devout Romanists had declared that it must be done. The answer was given in the two doctrines of Original Sin and Justification, as defined at the Council of Trent. They both deserve a much more detailed examination than s.p.a.ce permits.

The Legates had felt that the Council as const.i.tuted might come to decisions giving room for Protestant doctrine, and pled with the Pope to send them more Italian Bishops, whose votes might counteract the weight of northern opinion (June 2nd, 1546). They were extremely anxious about the way in which the Council might deal with those two doctrines.

The first, the definition of Original Sin, _seems_ to reject strongly that Pelagianism or Semi-Pelagianism which had marked the later Scholasticism which Luther had been taught in the Erfurt convent. It appears to rest on and to express the evangelical thoughts of Augustine.

But a careful examination shows that it is full of ambiguities--intentional loop-holes provided for the retention of the Semi-Pelagian modes of thought. s.p.a.ce forbids our going over them all, but one example may be selected from the first chapter. It is there said that Adam lost the holiness and righteousness _in which he had been const.i.tuted_. Why not _created_? The phrase may mean created, and all the New Thomists at the Council doubtless read it in that way. By the Fall man lost what Thomas, following Augustine, had called increated righteousness. But the phrase _in qua const.i.tutus fucrat_ could easily be interpreted to mean that what man did lose were the superadded _dona supernaturalia_ whose loss in no way impaired human nature; and, if so interpreted, room is provided for Pelagianism.[707] Again, while the Augustinian doctrine of the Fall seems to be taught, it is added that by Original Sin _liberum arbitrium_ is _minime extinctum viribus licet attenuatum_, which is Semi-Pelagian.[708] The whole definition closes with a statement that it is not to be applied to the Blessed Virgin, the doctrine about whom has been expressed in the Const.i.tutions of Pope Sixtus IV. of happy memory.[709]

The statement of the Doctrine of Justification is a masterpiece of theological dexterity, and deserves much more consideration than can be given it. The whole treatment of the subject was the cause of considerable anxiety outside the Council. On the one hand, the Emperor Charles V., who was greatly disappointed at the course taken by the Council, and saw the chance of conciliating the Protestants diminishing daily, wished to defer all discussion; while the Pope, bent on making it impossible for the Protestants to return, desired the Council to define this important doctrine in such a way that none of the Reformed could possibly accept it. The Emperor's wishes were speedily overruled; but it was by no means easy for the Legates to carry out the desires of the Pope. There was a great deal of Evangelical doctrine in the Roman Church which had to be reckoned with. So much existed that at one time it had actually been proposed at the Vatican to approve of the first part of the Augsburg Confession in order to win the Protestants over. The day for such proposals was past; but the New Thomism was a power in the Church, and perhaps the strongest _theological_ force at the Council of Trent, and had to be reckoned with. If the Protestant conception of Justification be treated merely as a doctrine,--which it is not, being really an experience deeper and wider than any form of words can contain,--if it be stated scholastically, then it is possible to express it in propositions which do not perceptibly differ from the doctrine of Justification in the New Thomist theology. At the conference at Regensburg (Ratisbon) in 1541, Contarini was able to draft a statement of the doctrine which commended itself to such opponents as Calvin and Eck.[710] Harnack has remarked that the real difference between the two doctrines appeared in this, that "just on account of the doctrine of Justification the Protestants combated as heretical the _usages_ of the Roman Church, while the Augustinian Thomists could not understand why it should be impossible to unite the two."[711] But the similarity of statement shows the difficulty of the Legates in guiding the Council to frame a decree which would content the Pope. They were able to accomplish this mainly through the dexterity of the Jesuit Lainez.

The discussion showed how deeply the division ran. Some theologians were prepared to accept the purely Lutheran view that Justification was by Faith alone. They were in a small minority, and were noisily interrupted. One of them, Thomas de San Felicio, Bishop of La Cava, and a Neapolitan, came to blows with a Greek Bishop. The debate then centred round the mediating view of the doctrine, which Contarini had advocated in his _Tractatus de Justificatione_, and which may be said to represent the position of the New Thomists. It seemed to commend itself to a majority of the delegates. The leader of the party was Girolamo Seripando (1493-1553), since 1539 the General of the Augustinian Eremites, the Order to which Luther had belonged.[712] He distinguished between an imputed and an inherent righteousness, a distinction corresponding to that between prevenient and co-operating grace, and to some extent not unlike that between Justification and Sanctification in later Protestant theology. In the former, the imputed righteousness of Christ, lay the only hope for man; inherent righteousness was based upon the imputed, and was useless without it. The learning and candour of Seripando were conspicuous; his pleading seemed about to carry the Council with him, when Lainez intervened to save the situation for the strictly papal party. The Jesuit theologian accepted the distinction made between imputed and inherent righteousness; he even admitted that the former was alone efficacious in Justification; but he alleged that in practice at least the two kinds of righteousness touched each other, and that it would be dangerous to practical theology to consider them as wholly distinct. His clear plausible reasoning had great effect, and the ambiguities of his address are reflected in the looseness of the definitions in the decree.

The definition of the doctrine of Justification which was adopted by the Council is very lengthy. It contains sixteen chapters followed by thirty-three canons. It naturally divides into three divisions--chapters i.-ix. describing what Justification is; chapters x.-xiii. the increase of Justification; and chapters xiv.--xvi. the restoration of Justification when it is lost. Almost every chapter includes grave ambiguities.

The first section is the most important. It begins with statements which are in themselves evangelical. All men have come under the power of sin, and are unable to deliver themselves either by their strength of nature or by the aid of the letter of the law of Moses.[713] Our Heavenly Father sent His Son and set Him forth as the propitiator through faith in His blood for our sins.[714] It is then said that all do not accept the benefits of Christ's death, although He died for all, but only those to whom the merit of His pa.s.sion is communicated; and this statement is followed by a rather confused sentence which suggests but commits no one to the Augustinian doctrine of election.[715] This is followed up by saying that Justification is the translation from that condition in which man is born into a condition of grace through Jesus Christ our Saviour; and it is added that this translation, in the Gospel dispensation, does not happen apart from Baptism or _the wish to be baptized_.[716] In spite of some ambiguities, these first four chapters have quite an Evangelical ring about them; but with the fifth a change begins. While some sentences seem to maintain the Evangelical ideas previously stated, room is distinctly made for Pelagian work-righteousness. It is said, for example, that Justification is wrought through the _gratia praeveniens_ or _vocatio_ in which adults are called apart from any merit of their own; but then it is added that the end of this calling is that sinners may be _disposed_, by G.o.d's inciting and aiding grace, to _convert themselves_ in order to their own justification by freely a.s.senting to and co-operating with the grace of G.o.d.[717] This was the suggestion of Lainez. The good disposition into which sinners are to be brought is said to consist of several things, of which the first is faith--defined to be a belief that the contents of the divine revelation are true. In the two successive chapters faith is declared to be only the beginning of Justification; and Justification itself, in flat contradiction to what had been said previously, is no longer a translation from one state to another; it becomes the actual and gradual conversion of a sinner into a righteous man. It is scarcely necessary to pursue the definitions further. It is sufficient to say that the theologians of Trent do not seem to have the faintest idea of what the Reformers meant by faith, and never appear to see that there is such a thing as religious experience.

The second and third sections of the decree treating of the increase of Justification and of its renewal in the Sacrament of Penance, were drafted still more emphatically in an anti-evangelical spirit, though here and there they show concessions to the Augustinian feeling in the Church. The result was that the Pope obtained what he wanted, a definition which made reconciliation with the Protestants impossible.

The New Thomists were able to secure a sufficient amount of Augustinian theology in the decree to render Jansenism possible in the future; while the prevailing Pelagianism or Semi-Pelagianism foreshadowed its overthrow by Jesuit theology.

While these theological definitions were being discussed and framed, the Council also occupied itself with matters of reform. They began to make regulations about preaching and catechising, and this led them insensibly to the question of exemptions from episcopal control. The Popes had for some centuries been trying to weaken the authority of the Bishops, by placing the _regular_ clergy or monks beyond the control of the Bishops within whose diocese their convents stood, and this exemption had been the occasion of many ecclesiastical disorders. The discussion was long and excited. It ended in a compromise.

When the decree on Justification was settled, the Council, guided by the Legates, proceeded to discuss the doctrine of the Sacraments, with the intention of still more thoroughly preventing any doctrinal reconciliation with the Protestants. This action called forth remonstrances from the Emperor, whose successes at the time in Germany were alarming the Pope, and making him anxious to withdraw the Council from Germany altogether. He sent orders to the Legates to endeavour to persuade the members at Trent to vote for a transfer to Bologna, where the papal influence would be stronger, and where it would be easier to pack the Synod with a pliant Italian majority. A pretext was found in the appearance of the plague at Trent; and although a strong minority, headed by Madruzzo of Trent, opposed the scheme, the majority (38 to 14) decided that they must leave Trent and establish themselves at the Italian city. The Spanish Bishops, however, remained at Trent awaiting the Emperor's orders.

Charles V. had suffered many disappointments from the Council he had laboured to summon, and this action made him lose all patience. He ordered the Spanish Bishops not to leave Trent; the Diet of Augsburg refused to recognise the prelates who had gone to Bologna as the General Council. After much hesitation, Pope Paul III. felt compelled to suspend the proceedings of the Council at Bologna (September 17th, 1549). This ended the first part of the sittings of the Council.

-- 4. _Second Meeting of the Council._

Pope Paul III. died November 10th, 1549. At the Conclave which followed, the Cardinal del Monte, the senior Legate of the Council, was chosen Pope, and took the t.i.tle of Julius III. (February 7th, 1550). He and the Emperor soon came to an agreement that the Council should return to Trent. It accordingly reopened there on May 1st, 1551. The Cardinal Marcello Crescentio was appointed sole Legate, and two a.s.sistants, the Archbishop of Siponto and the Bishop of Verona, were ent.i.tled Nuncios.

The second meeting of the Council did not promise well. The Pope had agreed that something was to be done to conciliate the Protestants, and that it should be left an open question whether the preceding decisions of the Council might not be revised. But before its a.s.sembly the policy of the Pope again ran counter to that of the Emperor, and the Protestants had ceased to expect much. The delegates themselves showed little eagerness to come to the place of meeting. The Council was forced to adjourn, and it was not until the 1st of September that it began its work.

The earlier proceedings showed that there was little hope of conciliatory measures. There was no attempt to revise these former decisions, and the Council began its work of codifying doctrine and reformation at the place where it had dropped it.

During the later months of the first meeting, the question of the Sacraments had been under discussion, and so far as the second meeting is concerned it may be said that the whole of its theological work was confined to this subject.

Little pains were taken to conciliate the Protestants. The decisions arrived at pa.s.s over in contemptuous silence all the Protestant contendings. The relations of the Sacraments to the Word and Promises of G.o.d, and to the faith of the recipient, are not explained. The thirteen Canons which sum up the doctrine of the Sacraments in general, and the anathemas with which they conclude, are the protest of the Council against the whole Protestant movement.

This did not prevent the Council being confronted with great difficulties in their definitions--difficulties which arose from the opposition between the earlier and more Evangelical Thomist and the later Scotist and Nominalist theology. It would almost appear that the fathers of Trent despaired of harmonising the mult.i.tude of Scholastic theories on the nature of the Sacraments in general. They did not venture on constructing a decree, but contented themselves for the most part with merely negative definitions. They declare that there are seven Sacraments, neither more nor fewer, all positively inst.i.tuted by Christ. They sever the intimate connection between faith and the Sacraments, attributing to them a secret and mysterious power. They practically deny the universal priesthood of believers (Can. 10).

Perhaps the most important Canon is the last: "If any one shall say that the received and approved rites of the Catholic Church, commonly used in the solemn administration of the Sacraments, may be contemned, or without sin omitted at pleasure by the ministrants, or be changed by any pastor of the churches into other new ones: let him be anathema" (Can.

13). It enables us to see how, while not going beyond the verbal limits of the definitions of the Thomist theology, the Council provided room for subsequent aberrations of doctrine by raising the use and wont of the Roman Church to the level of dogma.

In their definitions of the single Sacraments the Council could and did found on the _Decretum pro Armenis_ of the Council of Florence (1439), incorporated in the Bull _Exultate Deo_ of Pope Eugenius IV. The real substance of the definition of Baptism is found in that Canon (3), which declares that "the Roman Church, which is the mother and mistress of all Churches, has the true doctrine of the Sacrament of Baptism." The common practice for the Bishop to confirm, an historical testimony to the original position of Bishops as pastors of congregations, is elevated to the rank of a dogma. The decree and canons on the Eucharist are a dexterous dove-tailing of sentences making a mosaic of differing scholastic theories. One detail only need concern us. Most of the theologians present wished the denial of the cup to the laity to be elevated into a dogma, and a decree was actually prepared. But the secular princes and a widespread public opinion made the theologians hesitate, and the question was settled in a late meeting (Session xxi., July 16th, 1562) in a dexterously ambiguous way. It was declared that "from the beginning of the Christian religion the use of both _species_ has not been unfrequent," but it was added that no one of the laity was permitted to demand the cup _ex Dei praecepto_, or to believe that the Church was not acting according to just and weighty reasons when it was refused, or that the "whole and entire Christ" was not received "under either species alone." Few statements have been made in such defiance of history as this decree, with its corresponding canons, when one and another practice of the mediaeval Church are said to have existed from the beginning.

The decree on Penance is one of the most carefully constructed and least ambiguous. It is a real codification of Scholastic doctrine. On one portion only was there need for dexterous manipulation, and it received it. The immoral conception of _attrition_ was verbally abandoned and really retained. _Contrition_, which is G.o.dly sorrow, is declared to be necessary; and _attrition_ is declared to be only a salutary preparation. But the real distinction thus established is at once cancelled by calling _attrition_ an _imperfect contrition_, by distinguishing between _contrition_ itself and a more perfect _contrition_--contrition perfected by love; and place is provided for the reintroduction of the immoral conceptions of the later Scotist theologians.[718]

When the theological decrees and canons of the Council of Trent are read carefully in the light of past Scholastic controversies and of varying principles at work in the Roman Catholic Church of the sixteenth century, it is scarcely possible to avoid the conclusion that while the older and more Evangelical Thomist theology gained a verbal recognition, the real victory lay with the Scotist party now represented by the Jesuits. On one side of its activity, the general tendency of Scotist theology had been to produce what was called "theological Scepticism"--a state of mind which was compelled to dissent intellectually from most of the great doctrines of the mediaeval Church, and at the same time to accept them on the external authority of the Church--to show that there were no really permanent principles in dogmatic, and that there was need everywhere for reference to a permanent and external source of authority who could be no other than the Roman Pontiff.

The Curialist position, that the Universal Church was represented by the Roman Church, and that the Roman Church was, as it were, condensed in the Pope, was not confined to the sphere of jurisdiction only. It had its theological side. Scripture, it was held, was to be interpreted according to the tradition of the Church, and the Pope alone was able to determine what that tradition really was. Hence, the more indefinite theology was, the fewer permanent principles it contained, the more indispensable became the papal authority, and the more thoroughly religion could be identified with a blind unreasoning submission to the Church identified as the Pope. This had been the thought of Ignatius Loyola; the training of the mind to such a state of absolute submission had been the motive in his _Spiritual Exercises_ and the Jesuit theologians at the Council, Lainez and Salmeron, did very much to secure the practical victory won by Scotist theology, in spite of the fact that the phrases of the decrees came from the theology of their opponents.

The second meeting of the Council of Trent ended on April 28th, 1552.

The Peace of Augsburg (1555) showed that the Protestants had acquired a separate legal standing within the Empire, and most people thought that the work of the Council had been wasted. Things were as if it had never been in existence. Pope Paul III. died on March 24th, 1555, and the Conclave elected Cervini, who took the t.i.tle of Marcellus II. The new Pope survived his elevation only three weeks. He was succeeded by Cardinal Caraffa, Paul IV., and the Counter-Reformation began in earnest.

Paul IV., hater of Spaniards as he was, was the embodiment of the Spanish idea of what a reformation should be. He believed that the work of reform could be done better by the Pope himself than by any Council, and he set to work with the thoroughness which characterised him. There was to be no tampering with the doctrines, usages, or inst.i.tutions of the mediaeval Church. Heresy and Schism were to be crushed by the Inquisition, and the spread of new ideas was to be prevented by the strict examination of all books, and the destruction of those which contained what the Pope conceived to be unwholesome for the minds or morals of mankind. But the Church needed to be reformed thoroughly; the lives of the clergy, and especially of the higher clergy, had to be amended; and abuses which had crept into administration had to be set right.

For some time any real reformation was r.e.t.a.r.ded by the influence of his nephews, who played on the old Pontiff's hatred of the Spaniards, and easily persuaded him that his first duty was to expel the Spaniards from the Italian peninsula. But the evil deeds of these near kinsmen gradually reached his ears. In an a.s.sembly of the Inquisition, held in 1559, he was told by Cardinal Pacheco that "reform must begin with _us_." The old man retired to his apartments, inst.i.tuted a searching inquiry into the conduct of his nephews, and within a month had deprived them of all their offices and emoluments, and banished them from Rome.

Free from this family embarrasment, the Pope prosecuted vigorously his plans for reformation. The secular administration of the States of the Church was thoroughly purified. A Congregation was appointed to examine, cla.s.sify, and remedy ecclesiastical abuses. Many of the abuses of the Curia were swept away. The Jesuits taught him, although he had no great love for the Order, that spiritual services should not be sold for money. He prohibited taking fees for marriage dispensations. He was a stern censor of the morals of the higher clergy. Under his brief rule Rome became respectable if not virtuous. He restored some of the privileges of the Bishops which had been absorbed by the Papacy. All the while his zeal for purity of doctrine made him urge on the Inquisition and the Index to use their terrible powers. He spared no one. Cardinal Morone, one of the few survivals of the liberal Roman Catholics, was imprisoned, and the suppression of all liberal ideas was sternly prosecuted.[719]

-- 5. _Third Meeting of the Council._

Paul IV. died on the 18th of August 1559. He was succeeded by Giovanni de' Medici (Dec. 26th, 1559), a man of a very different type of character, who took the t.i.tle of Pius IV. The new Pope was by training a lawyer rather than a theologian, and a man skilled in diplomacy. He recognised, as none of his predecessors had done, the difficulties which confronted the Church of Rome. The Lutheran Church had won political recognition in Germany. Scandinavia and Denmark were hopelessly lost.

England had become Protestant, and Scotland was almost sure to follow the example of her more powerful neighbour. The Low Countries could not be coerced by Philip and Alva. More than half of German Switzerland had declared for the Reformation. Geneva had become a Protestant fortress, and Calvin's opinions were gaming ground all over French Switzerland.

France was hopelessly divided. Bohemia, Hungary, and Poland were alienated from Rome, and might soon revolt altogether. The Pope was convinced that a General Council was necessary to reunite the forces still on the side of the Roman Catholic Church. He saw that it was vain to expect to do this without coming to terms with the Romanist sovereigns. It was the age of autocracy. He pleaded for an alliance of autocrats to confront and withstand the Protestant revolution. He tried to persuade the Emperor (now Ferdinand), Francis II. of France, and Philip of Spain that the independent rule of Bishops was one side of the feudalism which was hostile to monarchy, and that the Pope and the Kings ought to work together. His representations had some effect as time went on.

A papal Bull (Nov. 29th, 1560) summoned a Council at Trent on April 6th, 1561. Five Legates were appointed to preside, at their head Ercole di Gonzaga, Cardinal of Mantua. They reached Trent on the 16th of April (1561), and were received by Ludovico Madruzzo, who had succeeded his uncle, the Cardinal, in the bishopric. The delegates came slowly. The first session (xvii^{th}) was not held till Jan. 18th, 1562, and was unimportant. The real work began at the second session (xviii^{th}), held on Feb. 26th (1562).

The Protestants had been invited to attend, but it was well known that they would not; the a.s.sembly represented the Roman Catholic Powers, and them alone. Its object was not to conciliate the Protestants, but to organise the Romanist Church. The various Roman Catholic Powers, however, had different ideas of what ought to be involved in such a reorganisation.

The Emperor knew that there were many lukewarm Protestants on the one hand and many disaffected Romanists on the other. He believed that the former could be won back and the latter confirmed by some serious modifications in the usages of the Church. His scheme of reform, set down in his instructions to his Amba.s.sadors, was very extensive. It included the permission to give the cup to the laity, marriage of the priests, mitigation of the prescribed fasts, the use of some of the ecclesiastical revenues to provide schools for the poor, a revision of the service books in the sense of purging them of many of their legends, singing German hymns in public worship, the publication of a good and simple catechism for the instruction of the young, a reformation of the cloisters, and a reduction of the powers of the Roman Pontiff according to the ideas of the Council of Constance. These reforms, earnestly pressed by the Emperor in letters, had the support of almost all the German Roman Catholics.

The French Bishops, headed by the Cardinal Lorraine, supported the German demands. They were especially anxious for the granting the cup to the laity, the administration of the Sacraments in French, French hymns snug in public worship, and that the celebration of the Ma.s.s should always be accompanied by instruction and a sermon. They also pressed for a limitation of the powers of the Pope, according to the decisions of the Council of Basel.

The Spanish Bishops, on the other hand, were thoroughly opposed to any change in ecclesiastical doctrine or usages. They did not wish the cup given to the laity; they abhorred clerical marriage; they protested against the idea of the services or any part of them in the mother tongue. But they desired a thorough reformation of the Curia, of the whole system of dispensations; they wished a limitation of the powers of the Pope, and to see the Bishops of the Church restored to their ancient privileges.

France and Germany desired that the Council should be considered a new Synod; Spain and the Pope meant it to be simply a continuation of the former sessions at Trent.

These difficulties might well have daunted the Pope; but the suave diplomatist faced the situation, trusting mainly to his own abilities to carry matters through to a successful issue. He knew that he must have command of the Council, and to that end several resolutions were pa.s.sed mainly by the adroit generalship of the Legates. It was practically, if not formally, resolved that the Synod should be simply a continuation of that Council which had begun at Trent in 1545. This got rid at once of a great deal of difficult doctrinal discussion, and provided that all dogmas had to be discussed on the lines laid down in previous sessions.

It was decreed that no proxies should be allowed. This enabled the Pope to keep up a constant majority of Italian Bishops, who outnumbered those of all other nations put together. By a clever ruse the Council was induced to vote that the papal Legates alone should have the privilege of proposing resolutions to the Council. This made it impossible to bring before the Council any matter to which the Pope had objection.

The Pope knew well, however, that it mattered little what conclusions the Council came to, if its decisions were to be repudiated by the Roman Catholic Powers. He therefore carried on elaborate negotiations with the Emperor and the Kings of Spain and France while the Council was sitting, and arranged with them the wording of the decrees to be adopted. His tactics, which never varied during the whole period of the Council, and which were finally crowned with success, were simple. He maintained at all costs a numerical majority in the Synod ready to vote as he directed. This was done by systematic drafts of Italian Bishops to Trent. Many of the poorer ones were subsidised through Cardinal Simonetta, whose business it was to see that the mechanical majority was kept up, and to direct it how to vote. His Legates had the exclusive right of proposing resolutions; couriers took the proposals drafted by the various Congregations to Rome, and the Pope revised them there before they were laid before the whole Council to be voted upon; spies informed him what were the objections of the French, Spanish, or German Bishops, and the Pope was diligent to bring all manner of influences to bear upon them to incline them to his mind; if he failed, he prevented the proposals being laid before the Council until he had consulted and bargained with the monarchs through special agents. The papal post-bags, containing proposed decrees or canons, went the round of the European Courts before they were presented to the Council, and the Bishops spoke and voted upon what had been already settled behind their backs and without their knowledge.

In spite of all this dexterous manipulation, the Council, composed of so many jarring elements, did not work very smoothly. The papal diplomacy sometimes increased the disturbances. Men chafed under the thought that they were only puppets, and that the matters they had been called together to discuss were already irrevocably settled.