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5. 51
Chapter 7
Communication
Overview
In this chapter we examine the process by which negotiators
communicate their own interests, positions, and goals—and in
turn make sense of those of the other party and of the
negotiation as a whole. Clearly, communication pervades the
negotiation process; accordingly, research on communication
sheds light on negotiation both as a process of interaction and
as a context for communication subtleties that may influence
processes and outcomes (Chatman, Putnam, and Sondak, 1991). This
chapter opens with a discussion of the basic mechanisms through
which messages are encoded, sent, received, and decoded. We then
will consider in some depth what is communicated in a negotiation,
followed by an exploration of how people communicate in
negotiation. The chapter concludes with discussions of how to
improve communication in negotiation and of special
communication considerations at the close of negotiations.
Learning Objectives
1. Basic models of communication.
2. What is communicated during negotiation?
3. How people communicate in negotiation.
4. How to improve communication in negotiation.
5. Special communication considerations at the close of negotiation.
I. Basic Models of Communication
A. Communication as an activity that occurs between two
people: a sender and a receiver.
1. A sender has a thought or meaning in mind. The sender
encodes this meaning into a message that is to be
transmitted to a receiver.
2. Once encoded, the message is then transmitted through a channel
or medium to the receiver. The receiver’s receptors—eyes and
ears—receive the transmission and then the brain decodes and
interprets it, giving meaning and understanding to the
receiver.

6. 52
B. Distortion in Communication – the elements of the model and the linkages among them
are subject to external factors that distort messages and their meaning, which inhibits
comprehension and mutual understanding. Distortions in communication occur due to
the following elements:
1. Individual Communicators (senders and receivers).
a) The more diverse the goal, the greater the likelihood that distortions and errors
will occur.
b) Individual characteristics of the sender and receiver contribute to a different way
of viewing the world.
2. Messages.
a) The symbolic forms by which information is
communicated.
b) Using symbols can distort communication.
3. Encoding.
a) The process by which messages are put into symbolic
form.
b) The encoding process will be affected by varying
degrees of skill in encoding (e.g., fluency in
language, skill at written and oral expression).
4. Channels and media.
a) The conduits by which messages are carried from one
party to another.
b) Messages are subject to distortion from channel noise,
a broad term used to describe various forms of
interference in the communication process.
5. Reception.
a) The process of translating messages from their
symbolic form into a form that makes sense.
6. Interpretations/Meanings.
a) The facts, ideas, feelings, reactions, or thoughts
that exist within individuals and act as a set of
filters for interpreting the decoded messages.
b) Meanings will vary depending on other aspects of the
communication sequence and the relationship between
the parties.
7. Feedback.
a) The process by which the receiver reacts to the
sender’s message.

7. 53
b) Feedback is useful to inform the sender that the
message was received, encoded, and ascribed with the
meaning the sender intended.
c) The absence of feedback can contribute to significant
distortions in communication.
II. What is Communicated During Negotiation?
A. Offers, counteroffers, and motives.
1. A negotiator’s preferences are communicated during a
negotiation – they can have a powerful influence on the
actions of the other party and on outcomes.
2. A communicative framework for negotiation is based on the
assumptions that:
a) The communication of offers is a dynamic process;
b) The offer process is interactive;
c) Various internal and external factors drive the
interaction and motivate a bargainer to change his or
her offer.
B. Information about alternatives.
1. The existence of a BATNA changes several things in a
negotiation:
a) Compared to negotiators without attractive BATNAs,
negotiators with attractive BATNAs set higher
reservation prices for themselves than their
counterparts did;
b) Negotiators whose counterparts had attractive BATNAs
set lower reservation points for themselves; and
c) When both parties were aware of the attractive BATNA
that one of the negotiators had, that negotiator
received a more positive negotiation outcome.
C. Information about outcomes.
1. Negotiators should be cautious about sharing their
outcomes or even their positive reactions to outcomes
with the other party, especially if they are going to
negotiate with that party again in the future.
D. Social Accounts.

8. 54
1. The method used by negotiators to explain things to the other
party, especially when negotiators need to justify bad
news.
2. Sitkin and Bies (1993) suggests that three types of
explanations are important:
a) Explanations of mitigating circumstances, where
negotiators suggest that they had no choice in taking
the positions they did;
b) Explanations of exonerating circumstances, where
negotiators explain their positions from a broader
perspective, suggesting that while their current
position may appear negative, it derives from positive
motives;
c) Reframing explanations, where outcomes can be
explained by changing the context.
E. Communication about process.
1. This can involve how well the process is going or what
procedures might be adopted to improve the situation.
Three key questions about what is communicated during
negotiations.
1. Are negotiators consistent or adaptive?
a) When it comes to communication patterns, negotiators
are more likely to be consistent in their strategies
than to vary their approach.
b) When it comes to making choices about communication,
many negotiators prefer sticking with the familiar
rather than venturing into improvisation.
2. Does it matter what is said early in the negotiation?
a) Recent research indicates that communication during
the first five minutes had no effects on the ability
of the parties to achieve joint gains.
b) Other research points to what negotiators do in the
first half of the process has a significant impact on
their ability to generate integrative solutions and
with high joint gains.
3. Is more information always better?
a) The influence of the exchange of accurate information
does not automatically lead to better understanding of
the other party’s preferences or to better negotiation
outcomes.

9. 55
b) The effect of exchanging information during negotiation
depends on the type of issues being discussed and the
negotiators’ motivation to use the information.
III. How People Communicate in Negotiation
A. Characteristics of language.
1. Language operates at two levels: the logical level (for
proposals or offers) and the pragmatic level (semantics,
syntax, and style).
a) The meaning conveyed by a proposition or statement is a
combination of one logical, surface message and
several pragmatic messages.
2. Gibbons, Bradac, and Busch suggest that threats can be
made more credible and more compelling by negatively
polarized descriptions of the other party and his or her
position.
3. No matter the intent, how parties communicate in
negotiation would seem to depend on the ability of the
speaker to encode thoughts properly, as well as on the
ability of the listener to understand and decode the
intended message(s).
4. Negotiators’ use of idioms or colloquialisms is often
problematic, especially in cross-cultural negotiations.
5. A negotiator’s choice of words may not only signal a
position but also shape and predict it.
B. Use of nonverbal communication.
1. Attending behaviors let the other know that you are listening
and prepare the other party to receive your message.
There are three important attending behaviors:
a) Make eye contact.
(1) When speaking, one should not keep their eyes
continually fixed on the other person – occasionally
look away.
(2) When persuading someone, it is important to make eye
contact when delivering the most important part of
the message.
(3) Maintain eye contact when receiving communication as
well as when speaking.

10. 56
b) Adjust body position.
(1) To ensure that others know you are attentive to
them, hold your body erect, lean slightly forward,
and face the other person directly.
c) Nonverbally encourage or discourage what the other
says.
C. Selection of a communication channel.
1. People negotiate through a variety of communication media: over the telephone, in
writing, and increasingly through such electronic channels as e-mail and
teleconferencing systems, instant messaging, and even text messaging.
2. There is evidence that negotiation through written
channels is more likely to end in impasse than
negotiation that occurs face-to-face or by phone.
3. There is also evidence that e-mail negotiators reach
agreements that are more equal than face-to-face
negotiators. Further, negotiators using e-mail need to
work harder at building personal rapport with the other
party if they are to overcome limitations of the channel
that would otherwise inhibit optimal agreements or fuel
impasse.
4. Thompson and Nadler (2002) identified four biases that
can threaten e-mail negotiations. Face to face or over
the phone interactions can help combat these biases:
a) Temporal synchrony bias.
b) Burned bridge bias.
c) Squeaky wheel bias.
d) Sinister attribution bias.
IV. How to Improve Communication in Negotiation
A. The use of questions.
1. The use of questions aids in clarifying communication and
eliminating noise and distortion.
2. Asking good questions enables negotiators to secure a
great deal of information about the other party’s
position, supporting arguments, and needs.
3. Nierenberg (1976) proposed that questions could be
divided into two basic categories:

11. 57
a) Manageable.
b) Unmanageable.
B. Listening.
1. Passive listening: involves receiving the message while
providing no feedback to the sender about the accuracy or
completeness of reception.
2. Acknowledging: When acknowledging the message, receivers
occasionally nod their heads, maintain eye contact, or
interject responses.
3. Active listening: When receivers are actively listening,
they restate or paraphrase the sender’s message in their
own language. Successful reflective responding is a
critical part of active listening.
C. Role Reversal.
1. In general, the research supports the following conclusions:
a) Role reversal is effective in producing cognitive changes and attitude changes.
b) When the parties’ positions are fundamentally compatible with each other, role
reversal is likely to produce acceptable results (cognitive and attitudinal change);
when the parties’ positions are fundamentally incompatible, role reversal may
sharpen the perceptions of incompatibility and inhibit positive attitude change.
c) Although role reversal may induce greater understanding of the other party’s
position and highlight possible areas of similarity, it is not necessarily effective
overall as a means of inducing agreement between parties.
V. Special Communication Considerations at the Close of
Negotiations
A. Avoiding fatal mistakes.
1. Karrass suggestions to negotiators:
a) Avoid making last minute remarks that may push a
wavering counterpart away from the agreement.
b) Recognize the other party’s faux pas and do not
respond to them.
c) Watch out for last-minute problems such as nit-picking
or second-guessing.
d) Reduce the agreement to written form.
B. Achieving closure.

12. 58
1. Keep track of what you expected would happen,
systematically guarding against self-serving
expectations, and making sure you review the lessons your
feedback has provided the next time a similar decision
comes along.
Summary
In this chapter we have considered elements of the art and
science of communication that are relevant to understanding
negotiations. We began with models that show communication as
prone to error and distortion. Such distortions are more likely
to occur when communicating parties have conflicting goals and
objectives or strong feelings of dislike for one another.
Distortion may occur as information is encoded, transmitted, and
decoded. The closure of the communication loop occurs through
feedback, by which the success of the intended communication can
be checked. During transmission and feedback, the problem of
“noise” or interference might affect the clarity with which the
message and response are sent and received.
We then moved to a discussion of what is communicated during
negotiation. Rather than simply being an exchange of preferences
about solutions, negotiations covers a wide-ranging number of
topics in an environment where each party is trying to influence
the other. This was followed by an exploration of three issues
related to how people communicate in negotiation: the use of
language, nonverbal communication, and the selection of a
communication channel.
In the final two sections of the chapter we considered: (1) how
to improve communication in negotiation, where we discussed
listening skills and the use of questions; and (2) special
communication considerations at the close of negotiation, where
we discussed avoiding last-minute mistakes and achieving
closure.

13. Discovering Diverse Content Through
Random Scribd Documents

14. Achilles of the city of God.” The particular topic of the book is the
relation of Greek philosophy to the Christian church. A remarkable
chapter on the foundation of the Roman Church, in which great use
is made of the discoveries of archæologists, precedes the treatment
of the Neostoic, Neopythagorean, and Neoplatonic schools, with
cognate topics. One of the most interesting and novel chapters is
that on Apollonius of Tyana, whose wonderful life, as related by
Philostratus, the author regards as a philosophic and anti-Christian
myth invented by the above-mentioned pagan writer, with only a
slight basis of historical truth. Mr. Allies has studied the deep,
thoughtful works of those German authors who give a truly
intelligent and connected history of philosophy, and his work is a
valuable contribution to that branch of science, as well as to the
history of Christianity. One of the most irresistible proofs of the
divine mission and divine personality of Jesus Christ lies in the
blending of the elements of Hellenic genius and culture, Jewish faith,
and Roman law into a new composite, by a new form, when he
founded his universal kingdom. A mere man, by his own natural
power, and under the circumstances in which he lived, could not
have conceived such an idea, much less have carried it into
execution. The most ineffably stupid, as well as atrociously wicked,
of all impostors and philosophical charlatans are those apostate
Christians who strive to drag Christianity down to the level of the
pagan systems of religion and philosophy, and reduce it to a mere
natural phenomenon. Mr. Allies shows this in a work which combines
erudition with a grace of style formed on classic models, and an
enlightened, fervent Catholic spirit, imbibed from the fathers and
doctors of the church. At a time when the popular philosophy is
decked in false hair and mock-jewels, as a stage-queen, it is
cheering to find here and there a votary of that genuine philosophy
whose beauty is native and real, and who willingly proclaims her
own subjection and inferiority by humbly saying, Ecce ancilla Domini.
The American Catholic Quarterly Review. Vol. I. No. 1.
January, 1876. Philadelphia: Hardy & Mahony.

15. A very large number of the most highly gifted and learned
Catholics throughout Christendom, both clergymen and laymen, are
at present employed in writing for the reviews of various classes
which have existed for a greater or lesser period of time within the
present century. Much of the very best literature of the age is to be
found in their articles, and a very considerable part of this is of
permanent value. In solid merit of matter and style, and in
adaptation to the wants of the time, the best of these periodicals
have improved steadily, and we may say of some of them that they
hardly admit of any farther progress. The advantage of such
periodicals is not only very great for their readers, but almost equally
so for those who are engaged in contributing to their contents. The
effort and practice of writing constantly for the public react upon the
writers. Each one is encouraged and instructed in the most useful
and effective method of directing his studies and giving verbal
expression to their results, so as to attain the practical end he has in
view—that of disseminating and diffusing knowledge over as wide an
extent as possible. The combination of various writers, each having
one or more specialties, under a competent editorial direction
secures variety and versatility without prejudice to unity, and
corrects the excesses or defects of individuality without checking
originality, thus giving to the resulting work in some respects a
superiority over that which is the product of one single mind, unless
that mind possesses the gifts and acquisitions in modo eminenti
which are usually found divided among a number of different
persons. To conduct a review alone is a herculean task, and Dr.
Brownson has accomplished a work which is really astonishing in
maintaining, almost by unaided effort, through so many years, a
periodical of the high rank accorded by common consent to the one
which bore his name and will be his perpetual monument. That, at
the present juncture, a new review is necessary and has a fine field
open before it; that in its management ecclesiastical direction and
episcopal control are requisite for adequate security and weight with
the Catholic public; and that full opportunity for efficient co-
operation on the part of laymen of talent and education is most
desirable, cannot admit of a moment’s doubt. It is therefore a matter

16. of heart-felt congratulation that the favorable moment has been so
promptly seized and the vacant place so quickly occupied by the
gentlemen who have undertaken the editing and the publishing of
the American Catholic Quarterly. It is probably known to most, if not
all, of our readers that the editors are Dr. Corcoran, professor in the
Ecclesiastical Seminary of Philadelphia; Dr. O’Connor, the rector of
that institution; and Mr. Wolff, who has long and ably edited the
Philadelphia Catholic Standard. It would be difficult to find in the
United States an equally competent triad. The publishers, who have
already the experience acquired by the management of a literary
magazine and a newspaper, will, we may reasonably hope, be able
to sustain the financial burden of this greater undertaking in a
successful manner, if they receive the support which they have a
right to expect, by means of their subscription list. The first number
of the new review presents a typographical face which is quite
peculiar to itself and decidedly attractive. Its contents, besides
articles from each of the editors, are composed of contributions from
three clergymen and two laymen, embracing a considerable variety
of topics. The clerical contributors are the Right Reverend Bishops
Lynch and Becker, and the Rev. Drs. Corcoran, O’Connor, and
McGlynn. The lay contributors are Dr. Brownson, John Gilmary Shea,
and Mr. Wolff. The names of F. Thébaud, Dr. Marshall, and General
Gibbon are among those announced for the next number. We extend
a cordial greeting with our best wishes to the American Catholic
Quarterly Review.
Manual of Catholic Indian Missionary Associations.
The Indian question continues to be one of the most troublesome
in our national politics. Its only real solution—and we believe this to
be President Grant’s opinion—is to Christianize the Indians. The task
is undoubtedly a hard one, but it would be far less so if wolves in
sheep’s clothing had not been sent among them. The only successful
attempt at civilizing the Indians has been made by Catholic
missionaries. But under the administration of the Indian Bureau, the
utter rottenness of which has been so recently exposed, missions

17. and reservations have been thrown to this religious agency and that
without the slightest regard for the wishes of those who, it is to be
supposed, were most to be benefited by the operation—the Indians
themselves. In this way flourishing Catholic missions were turned
over to the Methodist or other denominations, and the
representations of the missionaries, as well as of the chiefs and
tribes themselves, were of no avail whatever to alter so iniquitous a
proceeding. This little manual gives a brief sketch of the status of
Catholic Indians and working of the Bureau of Indian Missions. It
contains also an earnest appeal to the Catholic ladies of the United
States from the “Ladies’ Catholic Indian Missionary Association of
Washington, D. C.,” urging contributions and the formation of similar
associations throughout the country to aid in sustaining the Catholic
Indian missions.
A CORRECTION.
To the Editor of The Catholic World:
I have just received, through the Catholic Publication Society, the
following card from Mr. Gladstone:
“Mr. Gladstone desires to send with his compliments
his thanks to the Society for a copy, which he has
received, of Dr. Clarke’s interesting paper on Maryland
Toleration. Having simply cited his authorities, and
used them, as he thinks, fairly, he will be glad to learn,
if he can, the manner in which they meet the
challenge conveyed in the latter portion of this paper.
Mr. Gladstone’s present object is to say he would be
greatly obliged by a reference to enable him to trace
the “irreverent words” imputed to him on page 6, as

18. his Vatican Decrees have no page 83, and he is not
aware of having penned such a passage.
“4 Carlton Gardens, London, Jan. 24, 1856.”
Mr. Gladstone is right in disclaiming the words imputed to him in
this instance. They are, on investigation, found to be the words of
the Rev. Dr. Schaff. The Messrs. Harper, the American publishers of
Mr. Gladstone’s tracts, are largely responsible for the mistake, by
having inserted in their publication a tract of Dr. Schaff, paged in
common, and all covered by the outside title of “Rome and the
Newest Fashions in Religion. Gladstone,” and by the title-page giving
the authorship “By the Right Hon. W. E. Gladstone.” To a writer
making selections as needed from different portions of this book the
mistake was easy and natural; and though the authorship of Dr.
Schaff’s History of the Vatican Decrees containing the passage in
question is given, it is not so given as easily to reach the eye, and is
obscured by the introduction of Dr. Schaff’s tract into a volume
under Mr. Gladstone’s name, and by paging Dr. Schaff’s History in
common with Mr. Gladstone’s Vaticanism. On page 83 of this
publication of the Messrs. Harper the “irreverent words” are found. I
am only too much gratified at Mr. Gladstone’s disowning them, and
hasten, on my part, to make this correction through your columns, in
which my reply to Mr. Gladstone on Maryland Toleration first
appeared, and to beg his acceptance of this amende honorable.
Rich. H. Clarke
51 Chambers Street, New York, February 10, 1876.
In a notice, which appeared in last month’s Catholic World, of
certain works published by Herder, Freiburg, it was stated that the
publications of that house are imported by the firm of Benziger Bros.
Mr. Herder has a branch house in St. Louis, Missouri, where all his
publications may be procured.

19. PUBLICATIONS RECEIVED.
The First Annual Report of the New York Society for
the Prevention of Cruelty to Children.
Landreth’s Rural Register and Almanac, 1876.

20. FOOTNOTES
[1] Queen Mary: A Drama. By Alfred Tennyson, D.C.L. Boston:
J. R. Osgood & Co. 1875.
[2] It is proper to state that the present criticism is not by the
writer of the article on Mr. Tennyson in The Catholic World for
May, 1868.
[3] The preceding article was ready for the printers before a
copy fell into our hands of Mary Stuart—a drama by Sir Aubrey de
Vere—a poem which it had not been our good fortune to have
read before. The public would seem to have exhibited an
appreciation of this work we should scarcely have expected from
them, for it is, we believe, out of print. For ourselves, we must
say that for poetical conception, appreciation and development of
the several personages of the drama, it appears to us to be very
much superior to Queen Mary.
[4] The title of captal (from capitalis) was formerly a common
one among Aquitaine lords, but was gradually laid aside. The
Captals de Buch and Trente were the last to bear it.
[5] In the Journal of the Sisters of Charity of that time we read:
“Jan. 22.—M. Vincent arrived at eleven o’clock in the evening,
bringing us two children; one perhaps six days old, the other
older. Both were crying.…”
“Jan. 25.—The streets are full of snow. We are expecting M.
Vincent.”
“Jan. 26.—Poor M. Vincent is chilled through. He has brought
us an infant.…”
“Feb. 1.—The archbishop came to see us. We are in great need
of public charity! M. Vincent places no limit to his ardent love for
poor children.”
And when their resources are exhausted, the saint makes the
following pathetic appeal to the patronesses: “Compassion has
led you to adopt these little creatures as your own children. You

21. are their mothers according to grace, as their mothers by nature
have abandoned them. Will you also abandon them in your turn?
Their life and death are in your hands. I am going to take your
vote on the point. The charity you give or refuse is a terrible
decision in your hands. It is time to pronounce their sentence,
and learn if you will no longer have pity on them.”—Sermon of S.
Vincent to the Ladies of Charity in 1648.
[6] The Earl of Castlehaven’s Review; or, His Memoirs of His
Engagement and Carriage in the Irish Wars. Enlarged and
corrected. With an Appendix and Postscript. London: Printed for
Charles Brome at the Gun in St. Paul’s Churchyard. 1684.
[7] This was the title given at one time by the French courtiers
to Frederick I.
[8] Their first condition for a suspension of arms was a
payment to them of £25,000 per month. These were in large part
the same forces who afterwards sold their fugitive king for so
many pounds sterling to the Parliament, violating the rights of
sanctuary and hospitality, held sacred by the most barbarous
races. It is curious to observe the supreme boldness with which
Macaulay and the popular writers of the radical school essay to
gloss over the dishonorable transactions affecting the
parliamentary side in this contest between the King and
Commons. The veriest dastards become heroes; and the first
canting cut-throat is safe to be made a martyr of in their pages
for conscience’ sake and the rights of man.
[9] Apol. vii.
[10] Fundam. Phil. lib. vii. c. 7.
[11] Phil. Fundam. lib. vii. c. 7.
[12] Italian proverb: “If not true, it deserves to be true.”
[13] Written during the Pope’s exile, 1848
[14] The Secret Warfare of Freemasonry against the Church
and State. Translated from the German, with an Introduction.
London: Burns, Oates & Co. 1875. (New York: The Catholic
Publication Society.)
[15] S. Mark xiii. 22.
[16] “Vos ergo videte; ecce, prædixi vobis omnia.”—Ib. 23.
[17] “Videte, vigilate, et orate: nescitis enim, quando tempus
sit.”—Ib. 33.

22. [18] “Vigilate ergo … ne, cum venerit repente, inveniat vos
dormientes.”—Ib. 35, 36.
[19] “Quod autem vobis dico, omnibus dico: Vigilate!”—Ib. 37.
[20] “Sine parabola autem non loquebatur eis; seorsum autem
discipulis suis disserebat omnia.”—S. Mark iv. 34.
[21] “Vobis datum est nosse mysterium regni Dei: illis autem,
qui foris sunt, in parabolis omnia fiunt.”—Ib. 11.
[22] “Nescitis parabolam hanc; et quomodo omnes parabolas
cognoscetis.”—Ib. 13.
[23] “Nisi venerit discessio primum, et revelatus fuerit homo
peccati, filius perditionis, qui adversatur et extollitur supra omne,
quod dicitur Deus, aut quod colitur ita ut in templo Dei sedeat,
ostendens se, tamquam sit Deus.… Et nunc quid detineat, scitis,
ut reveletur in suo tempore. Nam mysterium jam operatur
iniquitatis, tantum ut qui tenet nunc, teneat, donec de medio fiat.
Et tunc revelabitur ille iniquus (ὁ άνομος), quem Dominus Jesus
interficiet spiritu oris sui, et destruet illustratione adventus sui
cum; cujus est adventus secundum operationem Satanæ in omni
virtute, et signis et prodigiis mendacibus, et in omni seductione
iniquitatis iis, qui pereunt; eo quod caritatem veritatis non
receperunt, ut salvi fierent. Ideo mittet illis Deus operationem
erroris, ut credant mendacio, ut judicentur omnes, qui non
crediderunt veritati, sed consenserunt iniquitati.”—2 Thess. ii. 3-
11.
[24] “Spiritus autem manifeste dicit, quia in novissimis
temporibus discedent quidam a fide, attendentes spiritibus erroris
et doctrinis dæmoniorum; in hypocrisi loquentium mendacium, et
cauteriatam habentium suam conscientiam.”—1 Tim. iv. 1, 2.
[25] “Hoc autem scito, quod in novissimis diebus instabunt
tempora periculosa: erunt homines seipsos amantes, cupidi, elati,
superbi, blasphemi, parentibus non obedientes, ingrati, scelesti,
sine affectione, sine pace, criminatores, incontinentes, immites
sine benignitate, proditores, protervi, timidi, et voluptatum
amatores magis quam Dei, habentes speciem quidem pietatis,
virtutem autem ejus abnegantes.”—2 Tim. iii. 1-5.
[26] “Venient in novissimis diebus in deceptione illusores, juxta
proprias concupiscentias ambulantes.”—2 Peter iii. 3.
[27] “In novissimo tempore venient illusores, secundum,
desideria sua ambulantes in impietatibus. Hi sunt, qui segregant

23. semetipsos, animales, Spiritum non habentes.”—S. Jud. 18, 19.
[28] “Filioli, novissima hora est, et sicut audistis, quia
Antichristus venit, et nunc Antichristi multi facti sunt: unde
scimus, quia novissima hora est.… Hic est Antichristus qui negat
Patrem et Filium.”—1 S. John ii. 18, 22.
[29] “Et omnis spiritus qui solvit Jesum, ex Deo non est; et hic
est Antichristus, de quo audistis, quoniam venit, et nunc jam in
mundo est.”—Ib. iv. 3.
[30] “Si quis habet aurem, audiat.”—Apoc. xiii. 9.
[31] “Hic sapientia est. Qui habet intellectum computet
numerum bestiæ.”—Ib. 18
[32] Histoire de la Révolution Française, v. ii. c. 3.
[33] The Secret Warfare of Freemasonry, p. 123.
[34] Ibid. 124.
[35] Those in this country who respect religion, law, and the
peace of society should not be imposed upon by the aspect of
Freemasonry here. The principles and modes of acting of the
society are those we have described. The application of them
depends wholly on time, place, and circumstances. The ordinary
observer sees nothing in the members of the craft here but a
number of inoffensive individuals, who belong to a soi-disant
benevolent association which, by means of secret signs, enables
them to get out of the clutches of the law, procure employment
and office, and obtain other advantages not possessed by the rest
of their fellow-citizens. But then the innocent rank and file are the
dead weight which the society employs, on occasion, to aid in
compassing its ulterior designs. Here there are no civil or religious
institutions which stand in their way, and their mode of action is
to sap and mine the morals of the community, on which society
rests, and with which it must perish. Of what it is capable, if it
seems needful to compassing its ends, any one may understand
by the fiendish murder of William Morgan. This murder was
decided on at a lodge-meeting directed by Freemason officials, in
pursuance of the rules of the craft, and was perpetrated by
Freemasons bearing a respectable character, who had never
before been guilty of a criminal action, who were known, yet
were never punished nor even tried, but died a natural death, and
who do not appear to have experienced any loss of reputation for

24. their foul deed. (See Mr. Thurlow Weed’s recent letter to the New
York Herald.)
[36] Before we proceed to expose the even yet more hideous
loathsomeness of this vile association, a few words of explanation
are necessary. In all we write we have in view an organization—
its constitution and motives—and that only. The individual
responsibility of its several members is a matter for their own
conscience; it is no affair of ours. We believe that the bulk of the
association, all up to the thirtieth degree, or “Knights of the White
Eagle,” or “Kadosch,” are in complete ignorance of the hellish
criminality of its objects. Even the Rosicrucian has something to
learn; although to have become that he must have stamped
himself with the mark of Antichrist by the abandonment of his
belief in Christ and in all revealed religion. But the vast majority,
whose numbers, influence, and respectability the dark leaders use
for the furtherance of their monstrous designs, live and die in
complete ignorance of the real objects and principles of the craft.
We ourselves know an instance of an individual, now reconciled
to the church, who was once a Master Mason, and who to this
moment is in utter ignorance of them. They are sedulously
concealed from all who have not dispossessed themselves of the
“prejudices of religion and morality.” The author of the work to
which we are indebted for almost all our documentary evidence
mentions the case of one who had advanced to the high grade of
Rosicrucian, but who, not until he was initiated into the grade of
Kadosch, was completely stunned and horrified by the demoniacal
disclosures poured into his ears. Most of the Freemasons,
however, have joined the body as a mere philanthropic institution,
or on the lower motive of self-interest. Nor is it possible to
convince these people of the fearful consequences to which they
are contributing. Of course, but few of these, it is to be hoped,
are involved in the full guilt of the “craft.” Every Catholic who
belongs to it is in mortal sin. For the rest, we cannot but hope
and believe that an overwhelming majority are innocent of any
sinister motives. But it is impossible to exonerate them entirely.
For, first, the “craft” is now pursuing its operations with such
unblushing effrontery that it is difficult for any but illiterate people
to plead entire ignorance; and next, no one can, without moral
guilt, bind himself by terrible oaths, for the breaking of which he
consents to be assassinated, to keep inviolable secrets with the
nature of which he is previously unacquainted. It cannot but be to

25. his everlasting peril that any one permits himself to be branded
with this “mark of the beast.”
[37] Secret Warfare of Freemasonry, pp. 51, 52.
[38] Ib. p. 65.
[39] Ib. 207.
[40] Ib. pp. 196-8.
[41] This journal, at the time of the first initiation of the Prince
of Wales into the “craft,” in an article on that event, heaped
contempt and ridicule on the whole affair. A recent article on the
young man’s initiation as Master may satisfy the most exacting
Mason.
[42] The writer refers to the highest grades.
[43] Secret Warfare of Freemasonry, pp. 232, 233.
[44] Utopia. By Sir Thomas More.
[45] A sort of divan, not unusual in the East at the present day.
The sultan, when receiving a visit of ceremony, sits on a sort of
sofa or post-bed. Traces of it were also found in the “palaces” of
Ashantec.
[46] “The new spirit made its appearance in the world about
the XVIth century. Its end is to substitute a new society for that
of the Middle Ages. Hence the necessity that the first modern
revolution should be a religious one.… It was Germany and
Luther that produced it.”—Cousin, Cours d’hist. de la philos., p. 7,
Paris, 1841.
[47] “Non a prætoris edicto, ut plerique nunc, neque a duo
decim Tabulis, ut superiores, sed penitus ex intima philosophia
haurienda est juris disciplina.”—Cic., De legib. lib. i.
[48] Cic., de fin. bon. et malor. i. 11.
[49] Plato, Des lois, liv. i.
[50] “Illud stultissimum (est), existimare omnia justa esse, quæ
scripta sint in populorum institutis et legibus.”—De legibus.
[51] “Neque opinione sed natura constitutum esse jus.”—Ibid.
[52] “Sæculis omnibus ante nata est, (ante) quam scripta lex
ulla, aut quam omnino civitas constituta.”—Ibid.
[53] “Quidam corum quædam magna, quantum divinitus adjuti
sunt, invenerunt.”—S. Aug., Civit. Dei, i. ii. c. 7.

26. “Has scientias dederunt philosophi et illustrati sunt; Deus enim
illis revelavit.”—S. Bonavent., Lum. Eccl., Serm. 5.
[54] The two following paragraphs are taken freely from the
treatise De legibus, passim.
[55] The following paragraph is also taken from Cicero.
[56] “Erat lux vera quæ illuminat omnem hominem venientem
in hunc mundum.”—S. Joan., i. 9.
[57] “Et vita erat lux hominum … in tenebris lucet, et tenebræ
eam non comprehenderunt.”—Id.
[58] Cont. gent. iv. 13.
[59] V. Lassalle, Das System der erworbenen Rechte, i. 2, not.
à la pag. 70.
[60] Considerat. sur la France.
[61] Arbeiter Programm., v. Ferd. Lassalle.
[62] Du suffrage universel et de la manière de voter. Par H.
Taine. Paris: Hachette, 1872.
[63] Bergier, after Tertullian.
[64] De Maistre, Princip. générat.
[65] Reflections on the Revolution in France.
[66] Corresp. entre le Comte de Mirabeau et le Comte de la
Marck. Paris: Le Normant. 1851.
[67] Politique. l. i. c.
[68] De civit. Dei. 19.
[69] De rebus publ. et princip. institut., l. iii. c. 9.
[70] Reflections on the French Revolution.
[71] “Universa propter semetipsum operatus est Dominus.”—
Proverbs xvi. 4.
[72] Polit., vii. 2.
[73] Id. ibid. c. 1.
[74] Aristotle knew no other state than the city.
[75] Isaias xxxiii. See also the words of Jesus to Pilate: “Tu
dicis quia Rex ego sum.”
[76] “Dabo legem in visceribus eorum.”—Jer. xxxi.

27. [77] Viri protestantici ad summum Pontificem appellatio.—
Londini, Wyman et fil, 1869.
[78] M. Em. Montaigut, in the Revue des Deux Mondes.
[79] M. Le Play.
[80] De Maistre, Considerat. sur la France.
[81] Fundam. Phil., book vii. ch. 6.
[82] Sicut punctum se habet ad lineam, ita se habet nunc ad
tempus. Si imaginemur punctum quiescere, non poterimus
imaginari ipsum esse causam lineæ: si vero imaginemur ipsum
moveri, licet in ipso nulla sit dimensio, nec aliqua divisio per
consequens, per naturam tamen motus sui relinquitur aliquid
divisibile.… Illud tamen punctum non est de lineæ essentia; quia
nihil unum et idem realiter omnimodis indivisibile potest simul in
diversis partibus ejusdem continui permanentis esse.… Punctum
ergo mathematice imaginatum, quod motu suo causat lineam,
necessario nihil lineæ erit: sed erit unum secundum rem, et
diversum secundum rationem; et hæc diversitas, quæ consistit in
motu suo, realiter est in linea, non identitas sua secundum rem.…
Eodem vero modo instans, quod est mensura mobilis sequens
ipsum, est unum secundum rem, quum nihil pereat de substantia
ipsius mobilis, cuius instans est mensura inseparabilis, sed
diversum et diversum secundum rationem. Et hæc ejus diversitas
est tempus essentialiter.
[83] Quia motus primus unus est, tempus est unum,
mensurans omnes motus simul actos.—Opusc. 44, De tempore, c.
2.
[84] Stans et movens se non videntur differre secundum
substantiam, sed solum secundum rationem. Nunc autem
æternitatis est stans, et nunc temporis fluens; quare non videntur
differre nisi ratione sola—De tempore, c. 4.
[85] Ista non possunt habere veritatem secundum ea, quæ
determinata sunt. Visum est enim, quod æternitas et tempus
essentialiter differunt. Item quæcumque se habent ut causa et
causatum, essentialiter differunt; nunc autem æternitatis, quum
non differat ab æternitate nisi sola ratione, est causa temporis, et
nunc ipsius, ut dictum est. Quare nunc temporis et nunc
æternitatis essentialiter differunt. Præterea nunc temporis est
continuativum præteriti cum futuro; nunc autem æternitatis non
est continuativum præteriti cum futuro, quia in æternitate non est

28. prius nec posterius, nec præteritum, nec futurum, sed tota
æternitas est tota simul. Nec valet ratio in oppositum, quum
dicitur quod stans et fluens non differunt per essentiam. Verum
est in omni eo quod contingit stare et fluens esse; tamen stans
quod nullo modo contingit fluere, et fluens, quod nullo modo
contingit stare, differunt per essentiam. Talia autem sunt nunc
æternitatis, et nunc temporis.—Ibid.
[86] Summa Theol., p. 1, q. 46, a. 2.
[87] Novitas mundi non potest demonstrationem recipere ex
parte ipsius mundi. Demonstrationis enim principium est quod
quid est. Unumquodque autem secundum rationem suæ speciei
abstrahit ab hic et nunc; propter quod dicitur quod universalia
sunt ubique et semper. Unde demonstrari non potest quod homo,
aut cœlum, aut lapis non semper fuit.—Ibid.
[88] Sicut enim si pes ab æternitate semper fuisset in pulvere,
semper subesset vestigium, quod a calcante factum nemo
dubitaret, sic et mundus semper fuit, semper existente qui fecit.—
Ibid.
[89] Et hoc utile est ut consideretur, ne forte aliquis quod fidei
est demonstrare præsumens rationes non necessarias inducat,
quæ præbeant materiam irridendi infidelibus existimantibus nos
propter eiusmodi rationes credere quæ fidei sunt.—Ibid.
[90] Uno modo dicitur æternitas mensura durationis rei semper
similiter se habentis, nihil acquirentis in futuro et nihil amittentis
in præterito et sic propriissime sumitur æternitas. Secundo modo
dicitur æternitas mensura durationis rei habentis esse fixum et
stabile, recipientis tamen vices in operationibus suis; et æternitas
sic accepta propria dicitur ævum: ævum enim est mensura
eorum, quorum esse est stabile, quæ tamen habent
successionem in operibus suis, sicut intelligentiæ. Tertio modo
dicitur æternitas mensura durationis successivæ habentis prius et
posterius, carentis tamen principio et fine, vel carentis fine et
tamen habentis principium; et utroque modo ponitur mundus
æternus, licet secundum veritatem sit temporalis: et ista
impropriissime dicitur æternitas; rationi enim æternitatis repugnat
prius et posterius.—Opusc., De tempore, c. 4.
[91] See The Catholic World, May, 1875, page 234 et seq.
[92] Deus aut prior est mundo natura tantum, aut et duratione.
Si natura tantum; ergo quum Deus sit ab æterno, et mundus est
ab æterno. Si autem est prior duratione, prius autem et posterius

29. in duratione constituunt tempus; ergo ante mundum fuit tempus:
quod est impossibile.—Summa Theol., p. 1, q. 46, a. 1.
[93] Deus est prior mundo duratione: sed per prius non
designat prioritatem temporis, sed æternitatis. Vel dicendum,
quod designat prioritatem temporis imaginati, et non realiter
existentis; sicut quum dicitur: supra cœlum nihil est, per supra
designat locum imaginarium tantum, secundum quod possibile est
imaginari dimensionibus cælestis corporis dimensiones alias
superaddi.—Ibid.
[94] Fundam. Philos., book vii. ch. 10.
[95] See The Catholic World, November, 1874, p. 272, and
January, 1875, p. 487.
[96] A new interest attaches to this church, in the eyes of
American Catholics, since it has been made the Title of the
Cardinal-Archbishop of New York.
[97] There is a vague tradition among the Penobscot Indians in
Maine that a Jesuit father crossed from the head-waters of the
Kennebec to the valley of the Passumpsic, east of the Green
Mountains, at an earlier date.
[98] Hist. Maryland, vol. ii. p. 352.
[99] History United States, vol. i. p. 238.
[100] Id. p. 241.
[101] Id. p. 244.
[102] Id. p. 247.
[103] History United States, vol. i. p. 248.
[104] Chalmers’ Annals, vol. i. pp. 207, 208.
[105] Story, Com. on the Constitution, sec. 107.
[106] Sketches of the Early History of Maryland by Thomas W.
Griffith, pp. 3, 4.
[107] Bancroft, Hist. U. S., vol. i. p. 238.
[108] The Brit. Emp. in America, vol. i. pp. 4, 5.
[109] Hist. Md., p. 232.
[110] Father Andrew White’s Narrative, Md. Hist. Soc., 1874, p.
32.
[111] Sketches, etc., p. 5.

30. [112] Davis’ Day-Star of Am. Freedom, p. 149.
[113] History of Maryland, p. 24.
[114] Bozman’s History of Maryland, p. 109.
[115] History of United States, vol. i. p. 241.
[116] History of Maryland, p. 24.
[117] Maryland Toleration, p. 36.
[118] History of Maryland, p. 33.
[119] History of United States, p. 257.
[120] Maryland Toleration, p. 40.
[121] Day-Star of American Freedom, p. 36.
[122] Day-Star of American Freedom, p. 38.
[123] History of Maryland, vol. ii. p. 85.
[124] History of the United States, p. 252.
[125] Day-Star of American Freedom, p. 138.
[126] Rev. Ethan Allen says this continued until 1649, when
Kent was erected into a county.—Maryland Toleration, p. 36.
[127] Day-Star of American Freedom, p. 143.
[128] Id. p. 160.
[129] The document at length, with the signatures, is given in
numerous histories of Maryland, and will be found in Davis’s Day-
Star of American Freedom, p. 71.
[130] Kent’s Commentaries on Am. Law, vol. ii. pp. 36, 37.
[131] Reprinted from advance sheets of The Prose Works of
William Wordsworth. Edited, with preface, notes, and illustrations,
by the Rev. Alex. B. Grosart; now for the first time published, by
Moxon, Son & Co., London. These works will fill three volumes,
embracing respectively the political and ethical, æsthetical and
literary, critical and ethical, writings of the author, and, what will
interest American readers especially, his Republican Defence.
[132] Afterwards Father Faber of the Oratory. His “Sir
Launcelot” abounds in admirable descriptions.
[133] “For us the stream of fiction ceased to flow,” (dedicatory
stanzas to “The White Doe of Rylstone”).

31. [134] See his sonnet on the seat of Dante, close to the Duomo
at Florence (Poems of Early and Late Years).
[135] “Evening Voluntary.”
[136] A Song of Faith, Devout Exercises, and Sonnets
(Pickering). The dedication closed thus: “I may at least hope to
be named hereafter among the friends of Wordsworth.”
[137] It may be well to remark here that in this century the
word domestic was familiarly used to designate one who was
attached to the house and fortunes of another.
[138] Mme. Louise, Duchess of Angoulême, and mother of
Francis I.
[139] By the statutes of præmunire, all persons were forbidden
to hold from Rome any provision or power to exercise any
authority without permission from the king, under penalty of
placing themselves beyond his protection and being severely
punished.
[140] Wolsey’s customary designation of Anne Boleyn.
[141] This corresponded to the court of marshalsea in England.
[142] During the memorable conclave at which Pius IX. was
elected, this office was held by Monsignor Pallavicino, who caused
to be struck, according to his right, a number of bronze and silver
medals with his family arms quartering those of Gregory XVI.
Above his prelate’s hat on the obverse were the words Sede
Vacante, and on the reverse the inscription Alerames ex
marchionibus Pallavicino sacri palatii apostolici præfectus et
conclavis gubernator 1846.
[143] It dates from the year 1535, when Paul III. permitted his
majordomo Boccaferri to assume on his coat-of-arms, as an
additament of honor (in the language of blazonry), one of the
lilies or fleurs-de-lis of the Farnese family. If the subject prefer to
do so, he may bear the Pope’s arms on a canton, carry them on
an inescutcheon, or impale instead of quartering them.
[144] While writing this, we hear of the elevation to the purple
of the majordomo Monsignor Pacca, whom we have had the
honor, when a private chamberlain to the Pope, of knowing and
of serving under. He was one of the most popular prelates at the
Vatican for his urbanity and attention to business. He is a
patrician of the bluest blood of Beneventum and nephew to the

32. celebrated Cardinal Pacca, so well known for his services to Pope
Pius VII. and for his interesting Memoirs.
[145] The grated prison for such offenders was a chamber
deep down among the vaults of the Cellarium Majus of the
Lateran.
[146] This office still exists, and is one of the important charges
at the papal court which is always held by a layman. It was
hereditary in the famous Conti family until its extinction in the last
century, when it passed, after a considerable interval, on the
same condition into that of Ruspoli as the nearest representative
of that ancient race.
[147] Ambassadors and foreign ministers accredited to the Holy
See claim the right of presentation or of access through the
Cardinal Secretary of State.
[148] It is well to observe that briefs are not sealed with the
original ring, which does not go out of the keeper’s custody
except the Pope demand it, but with a fac-simile preserved in the
Secreteria de Brevi. Since June, 1842, red sealing-wax, because
too brittle and effaceable, is no longer used; but in its stead a
thick red ink, or rather pigment, is employed.
[149] In England, by a similar fiction, the king (or queen) is
imagined to preside in the Court of King’s Bench.
[150] The first convent of the Dominicans in Rome, at Santa
Sabina on the Aventine, was in part composed of a portion of the
Savelli palace, in which Honorius, who belonged to this family,
generally resided, so that their founder could not help remarking
the misbehavior of the loungers about the court. He did not go
out of his way to find fault.
[151] There was a somewhat similar office of very ancient
institution at the imperial court of Constantinople, the holder of
which was called Epistomonarcha.
[152] Peter Filargo was a Greek from the island of Candia,
which may account for his love of what at a pontiff’s table
corresponded to the symposium of the ancients—a species of
after-dinner enjoyment, when, wine being introduced,
philosophical or other agreeable subjects were discussed.
[153] The special significance of this title given to Cardinal
McCloskey is that his predecessor in the see of New York and its
first bishop, Luke Concanen, who was consecrated in Rome on

33. April 24, 1808, was a Dominican, and had been for a long time
officially attached to the convent and church of the Minerva,
which was the headquarters of his order.
[154] See The Catholic World, August, 1875, p. 625.
[155] See The Catholic World, September, 1874, p. 729.
[156] The Catholic World, March, 1874, p. 766.
[157] See the two articles on “Substantial Generations” in The
Catholic World, April and May, 1875.
[158] See The Catholic World for February, 1874, pp, 584. 585.
[159] See The Catholic World, May, 1874, p. 178.
[160] In the Aristotelic theory, a third kind of movement,
ratione termini, was admitted—that is, movement towards
dimensive quantity, as when an animal or a tree grows in bulk.
But bodies acquire greater bulk by accession of new particles, and
this accession is carried on by local movement. Hence it seems to
us that the motus ad quantitatem is not a new kind of movement.
[161] S. Thomas explains this point in the following words:
Quum magnitudo sit divisibilis in infinitum, et puncta sint etiam
infinita in potentia in qualibet magnitudine, sequitur quod inter
quælibet duo loca sint infinita loca media. Mobile autem
infinitatem mediorum locorum non consumit nisi per
continuitatem motus; quia sicut loca media sunt infinita in
potentia, ita et in motu continuo est accipere infinita quædam in
potentia.—Sum. Theol., p. 1, q. 53, a. 2. This explanation is
identical with our own, though S. Thomas does not explicitly
mention the infinitesimals of time.
[162] Music of Nature.
[163] This was an anachronism in costume which in our day
would not be pardonable, but it was common enough until within
half a century ago. The queen of James I., Anne of Denmark,
insisted upon playing the part of Thetis, goddess of the ocean, in
a “monstrous farthingale” (in modern speech, a very exaggerated
crinoline.)
[164] Puttenham, Art of Poesie, pub. in 1589, quoted in Ritson.
[165] Probably some coarse lace or net
[166] The Complete Angler, or the Contemplative Man’s
Recreation.

34. [167] Harmless
[168] Agnes Strickland’s Lives of the Queens of England.
[169] Penny Magazine, 1834.
[170] This word has no English equivalent; it means the casting
out of the heart—a hyperbolical manner of expressing the most
excessive nausea.
[171] The Council of Trent decreed nothing on the subject of
the authority of the church: that of the Vatican had to supply the
omission. The struggle with Protestantism on this subject reached
its last stage in the definition of the dogma of Papal Infallibility
decreed by the church assembled at the Council of the Vatican.
[172] In its numbers of April 22 and May 16 last the Unità
Cattolica passed a high eulogium on the work of Father Hecker.
“There is in this work,” says the Abbé Margotti, “a great boldness
of thought, but always governed by the faith, and by the great
principle of the infallible authority of the Pope.”
[173] “A Song of Faith.” 1842. Besides that poem, my father
published two dramatic works, viz. Julian the Apostate (1823) and
The Duke of Mercia, 1823. In 1847, his last drama, Mary Tudor,
was published. He was born at Curragh Chase, Ireland, on the
28th of August, 1788, and died there on the 28th of July, 1846.—
A. de Vere.
[174] Dr. Schenck said: “It had been a maxim that the fool of
the family should go into the ministry, and he was sorry to say
that there were many of those who had groped their way into it.
It had been stated that a minister would often pay twice before
he would be sued.… Rev. Dr. Newton said that he would stand a
suit before he would pay twice. The speaker replied that he was
glad there was some pluck in these matters” (Report in the
Philadelphia Press).
[175] Short for Frederika.
[176] From the German.
[177] Father Faber’s Bethlehem.
[178] London: Pickering, 1875. This pamphlet has been already
translated into German under the title Anglicanismus,
Altkatholicismus und die Vereinigung der christlichen Episcopal-
Kirchen. Mainz: Kirchheim. 1875.
[179] Father Schouvaloff (Barnabite), April 2, 1859.

35. [180] Gladstone, Vaticanism, p. 110.
[181] Second Edition, with a Letter of Mgr. Mermillod, a Special
Preface, and an Appendix. London: Washbourne.
[182] Gladstone, Vaticanism, p. 94.
[183] We are authorized by Father Tondini to remark that, for
the purpose of his argument, he has confined himself to speaking
of the non-popular election of bishops; but in case any one
should say that Mr. Gladstone referred not to bishops only, but
also, and very largely, to clergy, besides that Mr. Gladstone’s
expressions do not naturally lead the reader to make any
exception for himself, Father Tondini is able to show that even
with respect to the inferior clergy Mr. Gladstone’s statement is
inaccurate.
[184] In the appendix to the second edition of The Pope of
Rome, etc., will be found a prayer composed of texts taken from
the Greco-Sclavonian Liturgy, where are quoted some of the titles
given by the Greco-Russian Church to S. Peter, and, in the person
of the great S. Leo, even to the Pope. This appendix is also to be
had separately, under the title of Some Documents Concerning
the Association of Prayers, etc., London, Washbourne, 1875.
[185] See “Future of the Russian Church” in The Catholic
World, 1875 (amongst others).
[186] Expostulation, p. 30.
[187] “More than once,” says Father Tondini in a note on this
subject—“more than once, in reading defences of the Catholic
Church, written with the best intentions, we could not resist a
desire that in the ‘Litanies of the Saints,’ or other prayers of the
church, there might be inserted some such invocation as this: A
malis advocatis libera nos, Domine.’—‘From mischievous
advocates, O Lord! deliver us.’ We say this most earnestly, the
more so that it applies also to ourselves. Many a time, when
preparing our writings, we have experienced a feeling not unlike
that of an advocate fully convinced of the innocence of the
accused, but dreading lest, by want of clearness or other defect
in putting forth his arguments, he might not only fail to carry
conviction to the mind of the judges, but also prejudice the cause
he wishes to defend. Never, perhaps, is the necessity of prayer
more deeply felt.”

36. [188] With regard to the powers of the sovereign over the
episcopate we quote the following from the London Tablet for
March 27, 1875: “Among other tremendous stumbling-blocks
against the claims for the Church (of England) by the High Church
party a candid writer in the Church Herald is ‘sorely staggered by
the oath of allegiance, according to which we have the chief
pastors of the church declaring in the most solemn manner that
they receive the spiritualities of their office only from the queen,
and are bishops by her grace only.’”
In connection with the foregoing we cannot refrain from citing
a passage from Marshall, which is as follows: “Any bishops can
only obtain spiritual jurisdiction in one of two ways—either by
receiving it from those who already possess it, in which case their
(the English bishops’) search must extend beyond their own
communion, or by imitating the two lay travellers in China of
whom we have somewhere read, who fancied they should like to
be missionaries, whereupon the one ordained the other, and was
then in turn ordained by him, to the great satisfaction of both.”
[189] See Contemporary Review for July.
[190] Since writing the above we happened to see the
following case in point, in the Church Times of September 10,
1875, in which a clergyman, signing himself “a priest, not of the
Diocese of Exeter,” writes a letter of remonstrance against the
violent abuse heaped by “a priest of the Diocese of Exeter”
against the late learned and venerable Vicar of Morwenstow, Mr.
Hawker, who, on the day before his death, made his submission
to the Catholic Church. From this letter, which contains many
candid and interesting admissions, we quote the following: “In
these days, when we have among us so many dignitaries and
popular preachers of the Established Church who in their teaching
deny all sacramental truth, while others cannot repeat the Nicene
and Athanasian Creeds without a gloss, and others again boldly
assert that ‘the old religious ideas expressed in the Apostles’
Creed must be thrown into afresh form, if they are to retain their
hold on the educated minds of the present generation, it appears
monstrous that a clergyman whose faithful adhesion to the Prayer
Book during a ministry of forty years was notorious should be
denounced as a ‘blasphemous rogue and a scoundrel’ because he
held opinions which are considered by some individual members
of either church as denoting ‘a Roman at heart,’ or, in the exercise

37. of a liberty granted to everyone, thought fit to correspond with
influential members of the Church of Rome.”
[191] Expostulation, page 21; iv. “The third proposition.”
[192] “Cooks and controversialists seem to have this in
common: that they nicely appreciate the standard of knowledge
in those whose appetites they supply. The cook is tempted to
send up ill-dressed dishes to masters who have slight skill in, or
care for, cookery; and the controversialist occasionally shows his
contempt for the intelligence of his readers by the quality of the
arguments or statements which he presents for their acceptance.
But this, if it is to be done with safety, should be done in
measure.”—Gladstone, Vaticanism, pp. 82, 83.
[193] In the German edition of Father Tondini’s pamphlet, the
abstract of this document is given in the original German, as it is
to be seen in the Bonner Zeitung of June 15, 1871.
[194] S. Cyprian (so confidently appealed to by the Old
Catholics), speaking of Novatian, and, as it were, of Dr. Reinkens’
consecration, says: “He who holds neither the unity of spirit nor
the communion of peace, but separates himself from the bonds of
the church and the hierarchical body, cannot have either the
power or the honor of a bishop—he who would keep neither the
unity nor the peace of the episcopate.”—S. Cyprian, Ep. 52.
Compare also Ep. 76, Ad magnum de baptizandis Novationis, etc.,
sect. 3.
[195] “Je suis entré dans une de ces lignées ininterrompues par
l’ordination que j’ai reçue des mains de Mgr. Heykamp, évêque
des vieux Catholiques de Deventer.”—Lettre Pastorale de Mgr.
l’Evêque Joseph Hubert Reinkens, Docteur en Théologie. Paris:
Sandoz et Fischbacher, 1874, p. 11.
[196] Programma of Old-Catholic Literature, libr. Sandoz et
Fischbacher. Paris.
[197] “Pastoral Letter” (Programma, etc.), p. 7.
[198] Silbernagl (Dr. Isidor), Verfassung und gegenwärtiger
Bestand sämmtlicher Kirchen des Orients. Landshut, 1865, pp.
10, 11.
[199] See The Catholic World, January-April, 1875.
[200] See The Pope of Rome and the Popes of the Orthodox
Church, 2d ed., pp. 97, 98. Washbourne, London.

38. [201] King, The Rites, etc., p. 295. Quoted in The Pope of
Rome, etc., p. 98. See also for what concerns the election of the
Russian bishops the Règlement ecclésiastique de Pierre le Grand,
avec introduction, notes, etc., par le R. P. Cæsarius Tondini. Paris:
Libr. de la Soc. bibliographique.
[202] “The idea,” says Polevoi, “that spiritual matters do not
appertain to the authority of the sovereign was still so deeply
rooted in men’s minds that, in the very first session of the
Spiritual College, some members dared (osmelilis) to ask the
emperor: ‘Is then the Patriarchal dignity suppressed, although
nothing has been said about it?’ ‘I am your Patriarch!’ (Ya Vash
Patriarkh!) angrily (gnevno) exclaimed Peter, striking his breast.
The questioners were dumb.”
“This account of Peter’s coup d’état,” adds Father Tondini, “was
printed at St. Petersburg in the year 1843, and, be it observed,
not without the approbation of the censors.” See Pope of Rome,
etc., p. 107.
[203] “These principles have, by the constant aggression of
curialism, been in the main effaced, or, where not effaced,
reduced to the last stage of practical inanition. We see before us
the pope, the bishops, the priesthood, and the people. The
priests are absolute over the people; the bishops over both; the
pope over all.…”—Vaticanism, p. 24.
[204] See French manifesto.
[205] See London Tablet, August 21.
[206] See Annales Catholiques, September 25.
[207] See London Tablet, Aug. 21.
[208] We wonder that it does not occur to Dr. von Döllinger’s
disciples to make some calculation, from the number of changes
his views have undergone during the last five years, as to how
many they had better be prepared for, according to the ordinary
rule of proportion, for the remaining term of his probable
existence—e.g., four changes in five years should prepare them
for eight in ten, and for a dozen should the venerable professor
live fifteen years more. They should, further, not forget to
ascertain, if possible, for how long they themselves are
afterwards to continue subject to similar variations in their
opinions; for one would suppose they hope to stop somewhere,
some time.

39. [209] Echo Universel.
[210] See Annales Catholiques, 23 Septembre, 1873. Paris:
Allard.
[211] Ernest Naville (a Protestant), Priesthood of the Christian
Church.
[212] The bell of S. Louis’ Church, Buffalo, N. Y.
[213] Among the Spanish subjects in the colonies, there was a
class corresponding to the Loyalists of the American Revolution.
One of these was Don Miguel Moreno, a magistrate belonging to
a most respectable colonial family, and the honored father of His
Eminence the present Archbishop of Valladolid, who was born in
Guatemala on Nov. 24, 1817, and is therefore, in a strict sense of
the word, the first American who has been made a cardinal.
[214] Message of December 2, 1823.
[215] It is curious to contrast the tedious trials that Rome
endured before being able to appoint bishops to independent
Spanish America, with her ease in establishing the hierarchy in
the United States. Yet the Spaniards and Loyalists, who
sometimes forgot that political differences should never interfere
with religious unity, might have found a precedent for this
aversion in the case of their northern brethren. In a sketch of the
church in the United States, written by Bishop Carroll in 1790, it is
said that “during the whole war there was not the least
communication between the Catholics of America and their
bishop, who was the vicar-apostolic of the London district. To his
spiritual jurisdiction were subject the United States; but whether
he would hold no correspondence with a country which he,
perhaps, considered in a state of rebellion, or whether a natural
indolence and irresolution restrained him, the fact is he held no
kind of intercourse with priest or layman in this part of his
charge.”—B. U. Campbell “Memoirs, etc. of the Most Rev. John
Carroll,” in the U. S. Catholic Magazine, 1845.
[216] He was translated by Leo XII. in 1825 to the residential
see of Città di Castello.
[217] Cardinal Wiseman has made a slip in saying (Last Four
Popes, p. 308) that the refusal to receive Mgr. Tiberi gave rise to
“a little episode in the life of the present pontiff.” Tiberi went as
nuncio to Madrid in 1827, consequently long after Canon Mastai
had returned from Chili. It was in the case of the previous nuncio,

40. Giustiniani that a “passing coolness,” occasioned the apostolic
mission to South America.
[218] Artand (Vie de Léon XII.) indicates in a note to p. 129,
vol. i., the sources whence he obtained these views of the late
Prime Minister, which are given in full.
[219] In 1836 Mgr.—afterwards Cardinal—Gaetano Baluffi,
Bishop of Bagnorea, was sent to this country as first internuncio
and apostolic delegate. He published an interesting work on his
return to Italy, giving an account of religion in South America
from its colonization to his own time: L’America un tempo
spagnuola riguardata sotto l’aspetto religioso dall’ epoca del suo
discoprimento, sino al 1843. (Ancona, 1844.)
[220] Dublin Review, vol. xxiv., June, 1848. The full title of this
rare work (of which there is no copy even in the Astor Library) is
as follows: Storia delle Missioni Apostoliche dello stato del Chile,
colla descrizione del viaggio dal vecchio al nuovo monde fatto
dall’ autore. Opera di Giuseppe Sallusti. Roma, 1827, pel Mauri.
[221] This was Gen. Bernard O’Higgins, a gentleman of one of
the distinguished Irish families which took refuge in Spain from
the persecutions of the English government. He was born in Chili
of a Chilian mother. His father had been captain-general of what
was called the kingdom of Chili, and was afterwards Viceroy of
Peru. The younger O’Higgins was a very superior man, taking a
principal part in asserting the independence of his native land, of
which he became the first president; but unfortunately he died in
1823, a few months before the arrival of the apostolic mission.
[222] Palma boasts of its ancient title of Muy insigne y leal
ciudad, and that its habitants have been distinguished “en todos
tiempos por su filantropia con los naufragos”—a specimen of
which we give.
[223] In the southern hemisphere January comes in summer.
[224] Cordova was formerly the second city in the viceroyalty.
It had an university, erected by the Jesuits, which was once
famous. An ex-professor of this university wrote a book which has
been called “most erudite,” but which is extremely rare. There is
no copy in the Astor Library, although it is an important work for
the information it gives about religion in South America under
Spanish rule. The title is Fasti Novi Orbis et ordinationum
Apostolicarum ad Indias pertinentium breviarium cum
adnotationibus. Opera D. Cyriaci Morelli presbyteri, olim in

41. universitate Neo-Cordubensi in Tucumania professoris. Venetiis,
1776.
[225] Pio IX. Por D. Jaime Balmes, Presbitero, Madrid, 1847.
[226] The Annuario Pontificio of 1861 called it Americano
Ispano-Portoghese, but the name was since changed to the
present one.
[227] This clergyman came to the notice of the Pope from the
fact that an uncle of his, a very worthy man, had been one of
Canon Mastai’s great friends in Chili, and was named and
confirmed Archbishop of Santiago, but resigned the bulls. His
nephew was made an apostolic prothonotary in 1859. It was
reported that Mgr. Eyzaguirre gave eighty thousand scudi to the
South American College out of his own patrimony. We have
enjoyed the pleasure of a personal acquaintance with him.
[228] Protestantism and Catholicism in their bearing upon the
Liberty and Prosperity of Nations. A study of social economy. By
Emile de Laveleye. With an introductory letter by the Rt. Hon. W.
E. Gladstone, M.P. London: 1875.
[229] The Old Faith and the New, p. 86.
[230] Liberty, Equality, Fraternity, p. 220.
[231] Minas in Evangeline, probably as a guide to the
pronunciation. Haliburton also gives this spelling, but it is now
abandoned for the old Acadian French form.
[232] They even went so far as to deliberate whether these
people could be considered human beings or not; but the church,
always the true and faithful guardian of the rights of humanity,
immediately raised her voice in their favor, and was first to render,
by the mouth of Pope Paul III., a decision which conferred on
them, or rather secured them, all their rights.
[233] Campeggio, before he became cardinal, had been
married to Françoise Vastavillani, by whom he had several
children. We are more than astonished at the ignorance or bad
faith of Dr. Burnet, who takes advantage of this fact to accuse the
cardinal of licentiousness.
[234] This young man carried also the letters from Henry VIII.
to Anne Boleyn, which had been referred to the cardinal during
the course of the trial. They are still to be seen in the library of
the Vatican.—Lingard’s History of England.

42. [235] Gentilism: Religion previous to Christianity. By Rev. Aug.
J. Thébaud, S.J. New York: D. & J. Sadlier & Co. 1876.
[236] It is, however, something more than a hypothesis. The
confirmation it receives from the fact that since the prevalence
amongst so large a portion of mankind of an uniformity of rite
and dogma, and the universality of brotherhood occasioned
thereby, what seemed to be obstacles have become means of
intercommunion, to such an extent that the whole World has
become, as it were, one vast city, gives it the force of a
demonstration.
[237] Gentilism, p. 67.
[238] Gentilism, p. 65.
[239] Gentilism, p. 110.
[240] Gentilism, p. 124.
[241] Ib. pp. 152, 153.
[242] S. Matthew xvi. 4.
[243] 3 Kings xix. 11, 12.
[244] Deuteronomy xxxiii. 27.
[245] In the Cité Mystique of the Blessed Marie d’Agreda there
are one or two passages which indicate a belief that the Blessed
Virgin was more than once admitted to the Beatific Vision before
her Assumption. Of course the assertion is not of faith. Possibly it
may admit of a more modified explanation. On the other hand,
Our Lady being equally free from original as from actual sin, it is
more rash to attempt to limit her privileges than to suppose them
absolutely exceptional.
[246] Romans xi. 34.
[247] In other words, theirs is a more imperfect being than
ours; though whether its imperfection is to exclude all idea of
their having a fuller development whereby and in which they will
be indemnified for their sinless share in fallen man’s punishment
is still an open question.
[248] We say liberalism, but we might say Freemasonry; for, as
we all know, Masonry is merely organized liberalism.
[249] The Idea of a University, p. 469.
[250] Notes of a Traveller, pp. 402, 403.

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