Although I consider that, by this testimonial, the secret and shameful accusations against me have been sufficiently refuted, still, for my more perfect exculpation, I shall also produce the testimony of the magistrates and sheriffs of this place, which will not, certainly, be found less favourable. I cannot possibly believe that your right reverend Council, after I have proved a portion of the accusation to be untrue, will carry out in full severity the sentence of the 30th January.
I beg, therefore, humbly to request, should the sentence be so far modified as to leave me in possession of my office, that I may be translated as soon as possible, seeing that even in the exercise of all Christian forbearance, it must still be disagreeable for me to live so near my false accuser, and to eat at his table.
In the lively hope that your right reverend Board will not publicly condemn me on false accusation, marring my earthly prospects, and robbing me of my credit as a citizen; but, on the contrary, that it will remove my Suspension, I shall await here the arrival of a very different decision, especially as the production of the necessary witnesses, and the arrangement of my affairs, require my presence here for some days longer.
As for the rest, I have announced my suspension to Mr. Hoffmann, and shall not venture on the performance of any priestly functions until the arrival of the longed-for reversal, which must most clearly show, that my non-appearance in the Seminary does not proceed from contumacy.*
Besides my own Defence, and the voluntary Declaration by which the town of Grottkau nobly and honourably annihilated the accusations heaped upon me, I sent to the right reverend Council (about six days later) the testimonials from the authorities of Grottkau, which I applied for to assist in my vindication. They run thus:—
Soon after receipt of the Decree of Suspension, I discontinued my official duties, but remained a few days longer in Grottkau, to take the necessary steps for clearing my character from the calumnies of Kaspar Hoffmann, and Ebel the apothecary and president of the body of delegates,* who had brought their silly accusations against me under cover of the Church. By the other inhabitants of the town I was most kindly treated, and the partially evasive testimonies which were afterwards given in by a soi-disant Church community of Grottkau, are only to be accounted for by the employment of Chapter influence. Various reports were, of course, in circulation, for but few were aware of the actual cause of my suspension, or of the manner in which I had been treated; and I was obliged to keep silence—to allow every report to circulate unchecked—deeply though I felt the altered looks of those I had accounted friends. But it would have been unreasonable in me to have expected of them a more thorough appreciation of the circumstances of my case, for no one knew how the slave-yoke of Rome had galled me, nor how my indignation was aroused to see my native land distracted and enthralled by a set of knavish Roman priests and their German assistants. I felt it as a joy and pride to suffer undeserved reproaches for my fellow-citizens, even for those who persecuted me, as they fancied, to the credit and in the name of the Church. I felt an assured confidence that the day of light would come, the day of emancipation from the tyranny of Rome, when my conduct should be made public, and my exculpation be complete; and I gave expression to these feelings in a few farewell words to the inhabitants of Grottkau, which I caused to be inserted in the weekly newspaper.
From Grottkau I travelled to Valtorf, near Neisse, where my friend the Count von Reichenbach offered me the shelter of his roof. Although I had relinquished certain competence, which the office of a Catholic clergyman secures, and knew not how long I might be a wanderer, yet the feeling that at length I had escaped from the cursed and ignominious yoke of Rome, under which I had groaned for three years, was indescribably delightful, and confiding in my righteous cause, and in my youthful strength, it seemed as if I had but just emerged from some dark, dismal prison, into the lovely light of heaven. New energy glowed in my veins; a new and beauteous world bloomed before me, in which I was to labour and to live as the free teacher, and the pastor of my own, the German people!
My joy was damped, however, and turned to sadness, when I thought upon the annoyances which my family, especially my four sisters, (our parents were dead) endured, owing to the numerous and often ill-natured reports that were spread regarding me. Homely country people, reared in the Catholic religion, young and inexperienced, they did not think the motives were sufficient, which led me to throw up my office. Although they placed unbounded confidence in me, it was doubtless somewhat shaken, when they found themselves disappointed in the prospect they had very properly indulged of future aid from me. They endeavoured, time after time, to prevail on me to resume my office, in consideration of the calumnies they had to bear. This has caused me hours of bitter sorrow.
About three weeks after the despatch of my Defence, and the testimonials from the magistrates, I received a negative reply from the right reverend Board.* In this reply no farther weight is given to the testimony of the magistrates of Grottkau, and the declaration of the inhabitants, than that they silenced the false accusations of Kaspar Hoffmann; and the representatives of Christian love and justice in the diocese of Breslau do not condescend to offer satisfaction for the annoyances to which I and mine had thereby been subjected. Although they might not consider themselves called upon to pay me a just debt, yet surely the united voice of an entire town was worthy of some little deference. But here we touch upon the second curse by which the hierarchy overlays the people. Even as the thraldom of the inferior clergy, in regard to their superiors, annihilates their manliness of character and self-respect, so the thraldom of the congregation in their relation to the clergy, keeps the great mass of the Catholic people in darkness and insensibility. That neither the congregations nor the inferior clergy have always been in this state of thraldom, is well known. It has been induced by their torpidity and ignorance. But had they never before enjoyed a state of greater freedom, the present times imperiously demand it.
With my convictions, to have remained one moment longer in my office, after receiving the answer of the right reverend Board, would have dishonoured me. How could I have met my fellow-citizens, and spoken to them of the unfettered moral dignity of man, while I myself had sacrificed religious conviction in a pitiful and cowardly manner, for a bit of bread, secured to me by my condition as a Romish priest? This was my fixed determination:—rather the grave than dishonouring punishment—rather starvation than self-degradation, and injury of the rights of my fellow-citizens and colleagues! In order, however, that I might leave no method untried of obtaining justice, I wrote to the Council, stating that 1 should appeal to the still unappointed bishop.
The confirmation of Bishop Knauer's appointment did at last take place; he was to enter Breslau in April 1843. I had gone to that town, partly to attend to my affairs, and partly to seek the means of future subsistence. After the the arrival of Bishop Knauer, I went to a Canon, whose name is appended to my Decree of Deposition, to ascertain at what time I might speak with the Bishop. This right reverend gentleman told me quite naively that I should have answered—"No, I am not the author of the article—bring it home to me!" with this addition, if I "desired to remain at my clerical trade." He further informed me, that although he had not read the article in question, it was said to contain terrible things.
What say the younger clergy to the expression, clerical trade! and what shall one think of the justice and indepedence of a spiritual tribunal, whose members are not even aware of the nature of the crime for which they condemn their fellow-men! Justice! how, indeed, could I expect it at the hands of those who were at once my judges and accusers!
I found the Bishop himself, when I preferred my complaint to him, essentially different from the greater number of the Catholic clergy. He received me in that winning manner, with which youth is easily fascinated by age. There was no trace in him of that quasi lowly spiritual pride, and vulgar affectation of pious condescension, so common in prelates. When I had made my request to him in few words, he replied, that the affair was not unknown to him, and that I only needed to apply to Dr. Ritter for a removal of the Suspension, to have the matter satisfactorily arranged. On my objecting, that I was of excitable temper, and that, under existing circumstances, I feared myself incapable of dealing calmly with that individual—he offered to hold a previous conference with Dr. Ritter. He then asked if I were the author of the article. I answered in the affirmative. "But why," continued he, "did you invite all this persecution?"—"Because," I answered, "it was my duty to give utterance to the unanimous feeling of the citizens and the clergy, seeing that no other priest considered himself called upon to do so." He said no more on this subject, but, speaking of the situation as tutor which I had accepted, he said that he needed my assistance in the diocese, and appointed that I should return to him in the afternoon. When I returned to the Bishop, he was embarrassed and reserved, in consequence of the conference with Dr. Ritter, who had inveighed against me in coarse language,* and asserted that I had been invited to appear before him and had not come (a falsehood! for surely condemnation is not invitation!). I proved, indeed, that Dr. Ritter had asserted an untruth; but Bishop Knauer, already eighty years of age, found it very inconvenient to quarrel with his canons, and excused himself by saying, that he had not so fully entered on the duties of his office as to qualify him as a competent judge. (This was on the day before his Inauguration.) Replying only by my looks, I took my leave, and set out for my new destination, Laurahütte, to engage in the teaching of the children of the functionaries of the place.
Lies near Beuthen in Upper Silesia, about half a mile from the Russian frontier. It is the most extensive foundry in Upper Silesia, and was only erected in 1839. It may easily be imagined that my spirits were not a little affected by the difficult circumstances in which I had been placed; for, besides seeing all my past labours brought to a fruitless termination, I had been compelled to submit in silence to all the attacks which had been made upon my character. Several of my Catholic friends had slighted me, or treated me unkindly; and the greater number of my Catholic fellow-citizens did not appear sufficiently to feel the oppressive yoke of Romish superstition.—The time had not yet come! My confidence had been severely tried by all these causes. I only clung the more closely, however, to my pupils at Laurahütte, and I often felt inclined to beg of them that they would not treat me so unkindly as other friends had done. I trembled if they left me for even half a day. I tried to find a resting place within their hearts, by building on their love. And truly, the brightest hours of my life have been passed in the school-room, cheered by their innocent and youthful hearts. My mind was gradually strengthened and refreshed, to which result the tender kindness of my friends at Laurahütte mightily conduced.
I employed my hours of leisure in work connected with my avocation, and several performances were already completed, when the day of my release arrived, which I had been long expecting, and with increased impatience and assurance the nearer it approached. Our feelings oftentimes outrun all reason, and my confidence of ultimate release had been rising ever since I left the Seminary. The day at length arrived!—the 1st day of October 1844. From the moment when I saw my article in print (I trembled lest it should be interdicted) I felt as if the month of May were come, and spring were budding in my Fatherland.
The hope of ultimate emancipation from the yoke of Rome, to which I now look forward with confident assurance, was excited by the slaves and blinded servants of the Roman Hierarchy and of the Jesuits, on seeing the extremes to which they carried their mockery of religion and trial of the patience of the German people.
A Tunic, of which they cannot even prove that it really was the tunic of Jesus Christ, is exhibited by these Baal-priests of avarice and greed, for public adoration; and the credulous multitude are not only allowed to offer homage to this garment, but are taught to hail it in these words:—"Holy garment, pray for us!" "Holy garment, I bow down before thee," &c. For such mockery of religion, such frenzy, assumed as piety, at the bidding of the Church, language is inadequate to the expression of our indignation; and my letter to Bishop Arnoldi, condemned as all too strong, is childlike in comparison of the sacrilegious offence committed by the Church upon religion and the human understanding.
It was, therefore, with unfeigned surprise that, in the beginning of November, after leaving Laurahütte (where a public school had been erected, and furnished, in the month of August, with two teachers) I received two written communications from the Chapter at Breslau, calling on me to retract what I had written, as offensive to that reverend body. I was less surprised when, after my refusal, I received the Decree of Excommunication.
I wondered less that Dr. Ritter should demand a recantation of my article—"Rome and the Chapter of Breslau," it being far less dangerous to him to place a lie upon the altar, in regard to circumstances which immediately after Silesia alone, as the carrying out of his designs were likely, therefore, to attract but limited observation. But that an entire Chapter should venture, in the face of Europe, and even of the world, to countenance such undisguised abuse as that of the adorable relic at Treves—such an unheard-of money-trafficking in the most sacred matters—such an insane mockery of reason and the Gospel, was not only ecclesiastically impolitic, but revolting to all Christendom.*
"To the late Curate Ronge, at Laurahütte."
"To the Right Reverend the Suffragan Bishop and-Vicar-General of the Diocese.
"On the 18th and 19th of this month I received two letters of identical import; one addressed to me as a 'Catholic Priest,' the other as 'the late Curate,' in which I am required, before the lapse of fourteen days, to answer questions upon various points. To this requisition I reply in the following terms:—
"As to the Article 'Rome and the Chapter of Breslau,' your Lordship observes, that I did not satisfactorily vindicate my conduct in regard to it. My reply to the inquisitorial queries of Dr. Ritter, must have been misunderstood, if it was considered in the light of a vindication. I have never endeavoured to vindicate myself in regard to that Article, nor have I ever denied its authorship;—but, on the other hand, I have never recognized the authority of Dr. Ritter, and the members of the right reverend Board, as at once my judges and my accusers in the matter. The inquisitorial questions which were then put to me, and the decision of the right reverend Board, by which, without citation, hearing, or defence, (accorded to the lowest criminal,) I was deposed, and condemned to dishonouring punishment in the Seminary, are, besides, an insult to the rights of the whole body of the inferior clergy. Shall not the lower clergy (like their fellow-citizens,) have the right to express an opinion opposed to that of their superiors, without perilling their existence? Are the truths of our religion so powerless, as to render necessary compulsion and coercion? Did Jesus found our Church upon such principles! Or, are the higher clergy the sole and infallible pillars of the truth?
"The assertion, that I endeavoured to save my living by a falsehood,—by which it was attempted to bring upon me the contempt of my fellow-believers and fellow-citizens, I have practically disproved—having relinquished my office in the face of beggary and want—although I might easily have escaped Suspension by submission. Honour, truth, and justice, are of higher value in my eyes than the crumb of bread that nourishes my body.
"I acknowledged to Bishop Knauer, my lawful superior, that I am the author of the Article alluded to; upon which his Grace asked me,—< But why did you thus court persecution?'—< Because,' I said,' I considered it a duty to give public expression to the universal discontent prevailing in the diocese, on account of the delay of Rome.' Besides, 1 shall not hesitate to vindicate my conduct in the eyes of my fellow-believers and my fellow-citizens.
"It is farther asserted by your Lordship, that I conducted myself in Grottkau in an unbecoming manner. The offences included in this charge have been sufficiently refuted, as calumnious and false, by the magistrates and citizens of Grottkau; and I shall claim the protection of the State and of the public against such accusations. Or have our spiritual rulers, perhaps, the arbitrary privilege to blast my reputation at discretion?
"As to the Article in regard to the exhibition of the so-called Holy Tunic at Treves, my name was plainly and distinctly affixed to it, and there has been no misuse in the matter. I only spoke the truth, and shall continue to do so without fear of men. I shall not hesitate to denounce abuses? even when they seek to hide themselves behind the altars of a thousand years. I have but done my duty in lending words to the almost universal indignation of my countrymen at the adoration of a piece of dress. It is truly marvellous that a high ecclesiastical authority should endeavour to defend so shameless an abuse. Is the abuse less blameable, because consecrated by a Bishop? What would have been said, had inferior members of the priesthood, or other Christians, sought to win fifty thousand dollars by the exhibition of that Holy Tunic 1 Did Christ, or the Apostles, do such things? Christ fed those who came to him—but did not rob them of their money; and He indignantly exclaimed in the Temple—'My father's house is a house of prayer—ye have made it a den of thieves.'
"I have spoken the truth, and shall never retract it, as is required of me. If, on this account, your Lordship should consider it your duty to degrade and excommunicate me—let it be so. I, for my part, am firmly convinced that the exalted Head of our religion numbers me among his disciples, notwithstanding; and I feel assured that my fellow-believers and my fellow-citizens will not exclude me from communion with them. For millions of men have heard my simple word, and they have gladly received it because convinced that it proceeded from an honest heart. Millions have loved me on account of it, and their love has not allowed itself to be deceived by the disgusting calumnies of embittered opponents. Their love will still support me. I can give no other reply.—I am, my Lord Bishop,
"Johannes Ronge, Catholic Priest.
"Breslau, November 30, 1844."
"Breslau, 4th Dec. 1844.
"In consequence of your reply, dated November 30, and received on the first day of this month, wherein you admit that you subscribed the Article 'On the Holy Tunic at Treves,' acknowledge it as your own composition, and refuse to recall it,—I find myself reduced to the highly painful necessity, in pursuance of my Decree of the 29th October, and on account of the gross offence against the Church, contained in the said Article, to issue the sentence of your degradation and excommunication, in accordance with, and by authority of, the canonical statutes and decrees.
"I therefore charge you to return to me, without delay, your letters of holy ordination. As you have not complied with my injunction to appear before me in person,* and have thereby deprived me of the wished-for opportunity of convincing you, by fatherly admonition and friendly conference, of your false and heterodox views generally, and, in particular, regarding the worship of relics—as the adoration of the Holy Tunic,—I can only add to the sentence, which I most reluctantly pronounce, my fervent prayer, that by God's grace you may be led to a right understanding of the Catholic faith, and to a discrimination of that worship of relics, which is permitted and approved by the Church, from the abuse of it, of which alone you seem to think.—
"D. Latussek, Suffragan Bishop, and Vicar-General of the Diocese.
"To the late Curate, Rev. Johannes Ronge."
The history of my life is now before my countrymen, and they may judge between me and my opponents and traducers. I have given documentary proof, that, on account of the Article entitled "Rome and the Chapter of Breslau," I have been deposed, and sentenced to disgraceful punishment, by the Board of Canons, without citation, hearing, or defence, which are accorded to the most ordinary criminal. I have further proved, that, on account of the well-known letter to the Bishop of Treves, I have been excommunicated by the same right reverend Board—that is to say, I have been placed without the pale of the Church, as an irreclaimable sinner.
As, however, I have conducted myself, in speech and action, in accordance with my calling and my duty as a teacher, as also in agreement with the Gospel; and have, in defiance of law and justice, by unrighteous and despotic fiats of the Romish Church, been deposed and excommunicated—I appeal to the justice of my countrymen against the Hierarchy and its slaves, and demand that the members of the Canonical Board at Breslau be forced to rescind their sentence. I do not prefer this accusation in my own behalf alone, but stand forth in vindication of the rights of the whole body of inferior clergy, which are trampled upon by their superiors—in vindication of the rights of congregations, which are trampled upon by the entire priesthood! Lastly, I stand forth for Christendom, and, in the name of all Christendom, arraign the Romish Hierarchy, which falsely calls itself the "Universal Church," because it does not fulfil, but directly opposes the Gospel call—the call to promote the perfect reconciliation of the family of man.
The Romish Hierarchy has reduced the Gospel teaching to a system of usury, compulsion, and oppression, profanely—prostituted religion to a revolting Jesuitism,—and, instead of promoting the improvement and the reconciliation of mankind, maintains in all their bitterness the antipathies of nations, and, kindling civil war, (look to Switzerland and other countries!) debases human nature by hypocrisy and vice.
It is the Roman Church which has to rend so wide asunder the yawning gulf which separates the higher from the lower classes, the ignorant from the educated, the poorer from the richer portions of all European nations; and it is she who is daily making that gulf still wider, by dint of Jesuitism and priestcraft. In order to escape from utter ruin, the overwhelming evil must be vigorously, resolutely met,—in compact phalanx. The nations—and above all the German nation—ought to call a free ecclesiastical convention, composed of laymen freely chosen, and of honest priests, to sweep away for ever all Jesuitism and priestcraft—to establish freedom of conscience on the ruins of hypocrisy—to purify religion, and to show the Church her actual calling, imposed upon her by the spirit of the times, and the exigencies of our people—namely, the reconcilement of the higher and the lower classes of humanity—the reconcilement of the nations and the peoples of the earth, by improving and ennobling them—by universal love and freedom. By our regard to our neighbour, we shew forth our love to God; for we are told by John, that "If a man say I love God, and hateth his brother, he is a liar."
Arise, then, men of Germany and of France; men of Great Britain, Italy, and Spain, arise! Men of Europe and America! let us unite with our governments in the noble enterprise! To the work, like men—the work of peace and freedom! The hour is come! let us break the yoke of faith and conscience—drag down lying priesthood and the Hierarchy—annihilate disdainful Jesuitism, insulting God and man—and usher in the glorious reign of truth, and light, and righteousness—of virtue, of freedom, and of love! Let us usher in the true reign of Christ upon the earth!
[This closes Ronge's Self-defence, which, in all probability, would never have seen the light, had it not been for the subsequent excitement caused by the affair of the Holy Coat. For however triumphant has been his exposure of the authorities with whom he has had to do, still such cases of arbitrary tyranny are far too common to excite more than a mere passing, or, at best, local interest. It required such a fact as that of Treves first to awaken a general interest, and thereby to secure a proportionate degree of attention to the details of such a personal narrative as we have now given. People desired to know about the history of the man who had brought home to their hearts and experience the abuses of the system which had hitherto ruled them as with a rod of iron. But especially as charges the most base and unfounded had been directed against Ronge, with regard to the real cause of his suspension, it became his duty to lay the whole facts before the public, and manfully to appeal to their sentence against that of the Church authorities of Breslau. We have inserted this Justification before noticing the movements which have taken place in consequence of the first letter, which, instead of appearing as a documentary part of the Justification, was inserted at a previous part of the narrative, and which gave its real personal and historical interest to his Self-defence.]
We must now return to the first letter, and notice the excitement created by it over the whole of Germany, Protestant and Catholic. The following appeared in the Mannheim Journal:—"The greatest attention has been lately directed to the admirable and pithy statement of a Catholic priest concerning the Holy Coat. It is peculiarly the citizen-class who have been electrified thereby. Not to have read it, (and it is impossible to escape the question)—is declared to be as bad as never having read anything. It is published in all the papers; and truly the spreading of truth and light in religious matters—and both it contains in rich measure—is not merely a matter of honour but of the heart!"
Weimar.—"There prevails here a complete frenzy to read the production of Ronge. A number of the citizens have caused it to be circulated gratis among the poorer inhabitants. For a very long period no production has created more sensation in the world,—and it is beyond doubt that Ronge's name will ever be distinguished in the history of the world and of the Church."
Westphalia.—"The excitement which Ronge's letter has made among friend and foe becomes daily more conspicuous from the public press. In Magdeburg the whole middle class is against the ultra-montanist movement, and even the majority of the clergy,—as this movement throws all power into the hands of the bishops."
West Prussia.—"While the Jesuits are interdicting, by Church censures and prohibitions, the 'wandering Jew' of Eugene Sue, Ronge's letter is being circulated by the thousand."
Kazbach.—"John Ronge—a true German man—a true Christian minister, has openly shewn that the spirit of Christ is not yet dead in the Catholic Church of Silesia. His letter is quite invaluable. Each community has treasured it as a true legacy to posterity, to preserve Christianity from being perverted by the Hierarchy, and to shew that a Silesian priest had courage thus openly to proclaim the truth. And has not the whole of Germany welcomed the earnest words of the worthy man with hearty joy! In a short space, they have travelled through every German province, from the Oder to the Rhine. Thousands of Germans feel inspired by his name, and declare him one of the most valiant combatants against the dark powers of hierarchical tyranny."
Ulm.—"The Germans of the south are determined not to be behind their brethren in other parts of Germany."
Such are ordinary specimens of the extracts with which the German journals are filled, up to the present date. It is in truth impossible to take up any journal, Catholic or Protestant, which does not contain some announcement on the subject. Ronge's name is in every one's lips—his portrait is to be found in every print-shop, along with engravings, in all styles of art, of the Holy Coat. Addresses have been poured upon him from all quarters, expressive of gratitude, and sympathy, and admiration. Take the following specimen from the city of
Dantzic:—"Highly Honoured Sir,—when more than 300 years ago the monk Luther declared war upon the Hierarchy, and introduced a new epoch into the history of the world, it could not but be that the man who declared 'I cannot do otherwise,' should be opposed, declared heretic, and persecuted. So shall it also be with you for your exposure of the Spectacle of the Holy Coat; in that letter which, through the press, has now been made the property of all. The enemies of the light shall not cease to calumniate and persecute you. As, moreover, the hearts of all lovers of the truth attached themselves to the monk Luther, and, as to-day, millions thank him for the light which surrounds them, so does the present generation with joy congratulate you, and future generations will preserve your memory in their thankful hearts, as of a man who, without human fear, declared the holy truth of God. Permit us, though we live far from you, to express to you, in name of all friends of the light, their most hearty thanks for the service which you have done by your open and noble opposition to the hierarchical spectacle of Treves. May the Almighty take you into his protection, and may his hand rest on you and bless you.
"Dantzic, 16th November, 1844."
This Address, and many of a similar nature, have been signed by Protestants and Catholics alike. Individual addresses also have been sent, signed exclusively by Catholics, and others signed exclusively by Protestants, as those from Leipsic and Berlin. Accounts from all parts of Germany are of a similar nature; even Bohemia, where the voice of Huss has long been silent, has come under the influence of the excitement,—Ronge's letter having crossed the frontier, and been circulated, no one could tell well how, by the thousand. It has now been translated into several of the languages of Europe, and it cannot admit of doubt, that on all hands the eyes of many are being opened by it, to see the awful bondage in which they and their fathers have so long been held.
While all this was going on, it was not to be expected that the Catholic party should remain silent. Accordingly, they have been striving per fas et nefas, to arrest the movement, by calumniations of the author—by defences of their conduct—by appeals to the evils of the Reformation, and occasional significant references to the "powers that be" in the Vatican. It ought to be stated, that several of the Catholic clergy, before the appearance of Ronge's letter, had denounced the intended pilgrimage, manfully declaring, in opposition to all the sayings and doings of Arnoldi, and even the Bull of Leo X., that this was no matter of Catholic doctrine, and that it remained open for each individual Catholic to treat the evidence for or against the genuineness of the relic, as his private judgment and free inquiry might lead him. From such quarters, the movement of Ronge could not well be opposed; and it is striking, that wherever a priest has so expressed his opinion, but few, indeed, of his people went to Treves. Whether many of this class may join the movement remains to be seen, but it certainly seems highly probable.
The ultra-Catholic party have expressed their opinions in two remarkable documents,—the one, An Address from the Clergy of Treves, and the other, from the Clergy of Breslau, with whom Ronge was connected, to Bishop Arnoldi. A few sentences will show the spirit of each. In the former it is stated, "that such scandalous Articles (as the publication of Ronge) must produce among all Catholics in Germany the greatest indignation, and shake to its foundation the peaceful relation of the two confessions; and this all the more, as before the ceremony alluded to, nothing had taken place to calumniate or asperse Protestant Christians. When, however, such a publication, by its tone and contents, alike unworthy of refutation, and calculated only to bring Catholics into contempt, is allowed to appear, by permission of the German Union or Prussia individually—this is a matter of deep sorrow to Catholics." After noticing the Constitution of Germany, in reference to religious matters, it proceeds,—"In so far as such calumnies are unattended to, is the rightfully guaranteed position of the German Catholics overthrown, and they are all the more called on to demand a guarantee, as many late events have shown but too clearly, that a section of the Protestants is disposed to maintain a hostile and intolerant position towards the Catholic Church, We, the Chapter of the Cathedral, accordingly pray that communications may be sent to his Majesty the King, and the German confederate States, to support the existing laws in opposition to what has taken place, to maintain the guaranteed rights of the Catholic Church, and to request the interference of the law against such abuses of the German press."
(Signed) "The Clergy of the City of Treves."
Nothing could be more artful or cowardly than this document, as if the great settlement at the Reformation had been infringed by the open expression of opinion on what has excited the disgust and ridicule of all intelligent Catholics. It is not difficult to trace in the above letter the very spirit which, in a former age, would have found no obstruction in executing, after its own fashion, that law, to which now they are obliged to make a respectful and almost degrading appeal. Most fortunate is it that Ronge is the subject of a Protestant Government, which has it now in its power so materially to advance the cause of the Reformation.
Let us now quote a portion of the address of the clergy of the Cathedral of Breslau. "Most worthy Lord Bishop! 'Troubles must come.' This saying of our Lord and Master has been confirmed so often in all ages, and especially in our times, that we need scarcely question that an Article in the Sächsische Vaterlands-blätter, from a Catholic priest, on the Holy Coat of Treves, should appear unexpected, amid the manifold experiences of your Grace. Nor do we believe that this scandal in Germany will at all affect the veneration in which your Grace is held, or cast the slightest shadow on your high and holy office. Taught and accustomed to suffer shame for the cause of the Lord, and comforted by the promise, 'Blessed are you, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake,' we would have passed by this calumny in silence, as a drop of the teeming ocean of blasphemies with which the Lord honours his Church, to see them dashed on its Eternal Bock,—if it had not come from the midst of us—from one who calls himself a Catholic priest. * * * The name of the blasphemer is Ronge, who was consecrated to the priesthood in Breslau. The spirit by which he has lately been actuated was not long in manifesting itself in him. An Article of similar stamp, calumniating his ecclesiastical superiors, and the supremacy of the Church, subjected him to an examination. Not being in a position to defend himself, and too haughty and hardened to seek forgiveness, by repentance and penance, he was obliged to give up his office, after the suspension of the Church had been pronounced against him. Since this period, Ronge has had nothing to do with the care of souls. What could be more welcome for the enemies of the Church, who looked with indignation on the crowds of pious pilgrims proceeding to the Cathedral of Treves, than that a pretended member of the Church—aye, a priest—should take the Holy Coat into his unclean hands, and tear it with logical power into pieces, while even his executioners left it from pious awe undivided. The holy ceremony is now at an end—the sacred shrine is closed—the holy relic, by the contemplation of which hundreds of thousands have been encouraged, and strengthened, and elevated, lies treasured up for future ages. The calumnies will be silenced—the blessings will remain, and when the holy treasure is again exposed to the worship of the believing multitudes, another race shall live and think in the pious prayers of those pilgrims who have completed their pilgrimage, and have attained from faith to sight. May this new race see better days—days of outward and inward peace—days of peace, which the world cannot give! May the pious bands who may then go on pilgrimage to Treves, attain the end of their undertaking, not amid the sneers of the scoffer, but amid the friendly congratulations of all, even of those who are connected with it! May the German people be then truly a people of brothers—one in that one thing which is needful—one in will, and deed, and faith, and struggles; and may the German fatherland, like the holy garment itself, be undivided! God grant you grace and strength for this great end!
"(Signed) "The Cathedral Clergy of Breslau.
"31st October 1844."
This document, like the preceding, is its own commentary. We leave our readers to weigh it along with the exposure made in Ronge's "Justification." It is not difficult now to see what influences have been at work in procuring its suppression, and it is deeply to be lamented, that a government so liberal as the Saxon, should have interfered in keeping back a statement so important, in the defence of truth and justice.
We do not deem it necessary to make long quotations from the ordinary Catholic journals on this part of the subject. They breathe the same spirit. Many of them are filled with appeals, of which a single sentence may suffice as a specimen:—"Laity and priesthood! have you already forgotten whither such proceedings lead? Know you not the causes and consequences of the Reformation? Will you lead the way to a second breach in the Church, as if the first had not been deplorable enough, both for the Church and country?" &c. All of such extracts are proofs strong enough, how sensible all parties of Catholics are of the danger to be apprehended from Ronge's movement.