the Government (g). The language in which the Fribourg Government enunciates the principle on which it relies is remarkable: "Il est dans la nature des choses, il est de "l'essence de la souveraineté, et l'ordre public réclame im"périeusement que tout acte, quelle qu'en soit la source ou "le but, ne puisse être publié dans un Etat sans l'agrément "de l'autorité souveraine. Cette règle, si intimement liée "au bien de la société, a été observée, Votre Grandeur ne "saurait l'ignorer, dans les Etats les plus attachés à la religion catholique, et qui par conséquent respectaient le plus les droits de l'Eglise."

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CCCCV (A). In 1872 (September, October) the Pope erected Geneva into a Roman Catholic Bishopric independently of the existing Bishopric of Lausanne, and appointed M. Mermillod Bishop, without any consent on the part of the State. The Civil Power refused to recognise this new Bishopric and forbade M. Mermillod to exercise Episcopal functions, or even to discharge the duties of his former office as curé, in Geneva (h).

CCCCV (B). The new and preposterous dogmata promulgated by the Vatican Council of 1870 caused a material secession from the Roman Church in Germany. A body of Priests, Theologians and simple believers, subsequently placed under the supervision of a duly consecrated Bishop, united under the name of Old Catholics (Alt-Catholische) to form a Church. The corporate existence of this religious community has been recognised by the Prussian Government. This old catholic body is described by a very eminent Divine of the Church of England as (i): "Catholic, yet not papal; episcopal, with no shadow of doubt or "prejudice resting on the validity of its orders; friendly

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(g) Ibid. p. 228.

(i) Ann. Reg. 1873, p. 192.

(h) Ann. Reg. 1872, p. 279.

Report of the Proceedings of the Reunion Conference at Bonn, 1875, with a Preface by Dr. Liddon, p. xxv.

"with the orthodox East, yet free from the stiffness and "one-sidedness of an isolated tradition; sympathising with "all that is thorough and honest in the critical methods of "Protestant Germany, yet holding on firmly and strenuously "to the Faith of Antiquity."

CHAPTER IX.

THE INTERNATIONAL RELATIONS OF THE PAPACY WITH STATES IN WHICH A BRANCH OF THE CATHOLIC CHURCH, NOT IN COMMUNICATION WITH ROME, IS

ESTABLISHED.

CCCCVI. WE have now to consider the relations of the Papacy with those States in which a branch of the Catholic Church is established (a). These Catholic Churches are distinguished from Roman Catholic Churches by not acknowledging the Pope as their spiritual chief, and from merely Protestant Churches by their Episcopate; or, as it is clearly said by Portalis, "Toutes les communions protestantes s'accordent sur certains principes. Elles "n'admettent aucune hiérarchie entre les pasteurs" (b). The established Catholic Churches not in communion with Rome are two:

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1. The Greek Church.

2. The English Church, and, as connected with it,

The English Church in the Colonies, the Episcopalian Churches of Scotland and of Ireland, and the North American Church. These are not established, in the sense of being endowed by the State.

CCCCVII. It does not lie within the province of this work to dwell upon the history of that great schism between the Greek and Latin Churches which made the first external rent in the seamless robe of the Church.

(a) Parl. Papers, 1819, p. 254. Ibid. 1851, p. 173.

(b) Rapport du Vicomte Portalis sur les Articles organiques des Cultes protestants.

Discours, etc., sur le Concordat de 1801, par le Vicomte Portalis (Paris: 1845), p. 105.

The Greek branch of the Catholic Church is said to number eighty millions of worshippers. It is established in Russia, Greece, Roumania, Servia, Montenegro, and in parts of the Ottoman Empire. In all these countries the Roman See fosters a separate communion.

CCCCVIII. Russia has no Concordat with the Pope, but certain articles were agreed upon in 1847, between them, which regulate the appointment of Roman Catholic prelates. They are nominated by the Emperor, who communicates his choice confidentially to the Pope, who, if he entertain no objection to it, canonically institutes the imperial nominee. But all direct communication between the Pope and the Roman clergy in Russia is interdicted; the only channels through which it is allowed to be carried on being the Russian mission at Rome and the Department of Foreign Affairs at St. Petersburg. This department and that of Foreign Worship (which is under the jurisdiction of the Minister of the Interior), examine every instrument emanating from Rome before it can be delivered to the clergy of that see.

The present practice of the Russian Government is to decline the reception of any Nuncios or Papal Legates at St. Petersburg, except such as are sent on special missions.

In Poland the Pope, in 1858, vainly endeavoured to negotiate a Concordat for the Roman Church in Poland with the Emperor of Russia.

In the Diocese of Chelin and other dioceses the Clergy of the United Greek Church became merged in the Orthodox Greek Church (c).

CCCCIX. No Concordat, or arrangement in any way equivalent or analogous to it, subsists between the Sublime Porte and Rome. The Roman Vicar Apostolic resident at Constantinople is not recognised by the Turkish Govern

ment.

The Roman Bishops are either appointed or confirmed

(c) Ann, des D. M. 1858, p. 267.

by the Pope, and Papal instruments are transmitted to them from Rome, either directly or through the unrecognised Vicar Apostolic; but no Papal Brief can be legally enforced, and the Pope appears to connive at the exercise of spiritual authority by the Roman communities in Turkey, but to reserve to himself the right of interference (d).

CCCCX. The relations of the National Church of Greece with the Patriarchate of Constantinople will be mentioned in the next chapter.

Between the Kingdom of Greece and the See of Rome there exists no Concordat, or equivalent arrangement.

The Latin population appears to be diminishing, though in some of the islands, inhabited by the descendants of the old Venetian and French settlers, the Latin Bishops exist in a number at present disproportioned to their congregations.

The Pope directly appoints Bishops of the Latin Church, who apply to the Minister of State for their exequatur, which, it appears, has never been refused.

The Pope does not appear to be compelled to nominate natives to the Latin sees, though the existing Latin Bishops are natives.

The reception and publication of Papal instruments is not forbidden by any law, but, as a matter of fact, communications from Rome are carried on through the medium of a private correspondence.

The Latin Church founds its rights on long custom and enjoyment guaranteed at the Revolution, which guarantee was recognised by the National Assembly in 1843, at the period of the formation of the Constitution.

The Bishops are required to take the oath of allegiance to the King, and of fidelity to the Constitution.

(d) "The appointment of Bishops," writes Sir Stratford Canning, "is at once a matter of conflicting pretensions, and of mutual though tacit compromise between the Court of Rome and the several Roman Catholic communities."-Parl. Papers, 1851, p. 323.