AD1798-1843 SourceBook-Heidi Heiks PDF

AD
1798
1843
Source Book
Heidi Heiks
To
Robin
My constant helpmate,
and best friend.
ii

Copyright © 2010
By
Heidi Heiks
P.O. Box 308
Brinkhaven, Ohio 43006
U.S.A.
All rights reserved.
iii

CONTENTS
Foreword .................................................v
Preface . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ix
Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xii
Chapter 1. A. D. 1798 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1
Chapter 2. Primary Sources and the Personal Letters of Pope Pius VI . . . . 19
Chapter 3. A.D. 1843 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 109
Bibliography . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .124
iv

FOREWORD
The events of the year 1798 and what followed immediately afterward are of
great interest to students of history and prophecy. In this collection of primary and
secondary documents compiled shortly thereafter, Brother Heiks has filled out the
events surrounding the captivity of Pope Pius VI and the setting up of the Roman
Republic through the eyes of those who participated in those events at the time.
One can follow this course of events in intimate detail through the witness of
those who favored such a change and those who did not. All of this makes the
importance of those events much more clear and Brother Heiks is to be
congratulated for bringing together these remarkable sources that provide so much
detail in their witness.
William H. Shea, MD, Ph.D.

Former Professor: Old Testament Department
Seminary, Andrews University
Former Associate: Biblical Research Institute
General Conference of Seventh-day Adventists
*******
Heidi Heiks has produced and completed as promised a most thorough and
timely study on the historical/prophetic dimensions of these four years. In many
respects it is an original contribution, anchoring with great scholarly precision the
reliability of the significance of these four dates.
It will be a great read, not only for fellow scholars across the academic
landscape, but equally so for the thoughtful layperson that enjoys documentation
that guarantees deeper assurance in critical biblical study. It surely will not
compete with anything else on the market.
Anyone familiar with historical research will be gratified with the author’s care
and devotion to unvarnished facts and his articulateness in translating from the
original languages. Perhaps someone somewhere will take issue with some aspect
of this research. But if so, he would have to demolish the brick-by-brick structure
that the author has constructed—and that seems to be an unlikely achievement.
I was especially grateful for his writing style—his force, careful transitions, and
absence of pretentiousness. This is an unexpected achievement in the world of
scholarship. I predict that many teachers and pastors will use these three volumes
as a basis for many church-sponsored study groups. I can’t imagine an Adventist
church that will overlook the power flowing through these pages.
One of the most impressive features that make these books so timely and
relevant is the linkage of the historical facts with the biblical anchorage and Ellen
White’s commentary. I found this three-fold connection to be rewarding and
gratifying—not because I had hoped to find it so, but to see how deep this linkage
is.
v

Many good men and women have supported the century-old interpretation that
the “daily” refers to paganism, rather than Christ’s ministry in heaven. They have
seen, for them, good reasons for this position. However, it seems to me that they
will find this understanding worthy of further consideration.
I am a wiser man after reading these books, not only for clearer reasons to see
validity in 508, 538, 1798 and 1843, but also for the careful details describing the
temporary demise of the papacy in 1798.
Herbert Edgar Douglass, Th.D.

Professor, Pacific Union College,
President, Atlantic Union College
Associate editor, Review and Herald
Vice President, Pacific Press
Publishing Association.
Lincoln Hills, California
*******

The apocalyptic books of Daniel and Revelation have received a variety of
interpretations throughout church history. Of the three major schools of
interpretation, historicism, futurism and preterism, historicism is the oldest, and
until the nineteenth century it was the dominant school of interpretation. It can be
traced back to some of the church fathers like Irenaeus, Hippolytus, and Jerome. It
was taught by Joachim of Floris (1130-1202) in the twelfth century and became
the standard interpretation of expositors until the time of the Counter
Reformation.
Historicists believe in the divine inspiration of the book of Daniel, that it was
written in the sixth century B.C., and that its main prophecies cover the period
from the Babylonian Empire to the second coming of Christ. Historicists
generally agree that the four empires of Daniel 2 and 7 represent the kingdoms of
Babylon, Medo-Persia, Greece, and Rome, and that the Little Horn in Daniel 7 is
the papacy. A third factor common to all is their use of the year-day principle in
interpreting most, if not all, the time prophecies in Daniel? A last point on which
there is general agreement among historicists is the prophecy in Daniel 9:24-27.
All historicist commentators agree that the focus of this prophecy is Jesus Christ
and that He fulfilled it in His incarnation.
Because historicists believe that the prophecies of Daniel and Revelation are
fulfilled throughout the history, and particularly throughout the history of the
Christian church, historical sources confirming the fulfillment of these prophecies
are extremely important to historicist interpreters. The three volumes by Heidi
Heiks contain not only a large amount of primary source material illustrating how
the prophecies of Daniel and Revelation were fulfilled in history, they also
provide important background information.
vi

The backbone for the interpretation of the time prophecies found in Daniel and
Revelation (3 ½ times, 1260, 1290, 1335 days and 42 months) is the year-day
principle.
The main points in support of it can be summarized as follows: 1
1) Since the visions in Daniel 7 and 8 are largely symbolic, with a number of
different beasts representing important historical empires (7:3-7; 8:3-5, 20-21),
the time periods (7:25; 8:14) should also be seen as symbolic.
2) The fact that the visions deal with the rise and fall of known empires in
history which existed for hundreds of years indicates that the prophetic time
periods must also cover long time periods.
3) In Daniel 7 the four beasts which together account for a reign of at least one
thousand years are followed by the little horn power. It is the focus of the vision
since it is most directly in opposition to God. Three and a half literal years for the
struggle between the little horn and the Most High are out of proportion to the
comprehensive scope of salvation history portrayed in this vision. The same
applies to Revelation 12:6 and 14 where the one thousand and two hundred and
sixty prophetic days or three and a half times cover most of the history between
the First and Second Advents.
4) According to the context, the expressions “time, times, and half a time” (Dan
7:25; 12:7; Rev 12:14), “forty-two months” (Rev 11:2; 13:5), and “one thousand
two hundred and sixty days” (Rev 11:3; 12:6) all apply to the same time period,
but the natural expression “three years and six months” is not used once.
The Holy Spirit seems, in a manner, to exhaust all the phrases by which the
interval could be expressed, excluding always that one form which would be used
of course in ordinary writing, and is used invariably in Scripture on other
occasions, to denote the literal period. This variation is most significant if we
accept the year-day system, but quite inexplicable on the other view 2
5) The prophecies in Daniel 7-8, and 10-12 lead up to the “time of the end”
(8:17; 11:35, 40; 12:4, 9 ) which is followed by the resurrection (12:2) and the
setting up of God's everlasting kingdom (7:27). Literal time periods of a few years
are not capable of reaching anywhere near the time of the end. Therefore, these
prophetic time periods should be seen as symbolic, standing for long periods of
actual time.
6) In Numbers 14:34 and Ezekiel 4:6 God deliberately used the day for a year
principle as a teaching device.
7) In Dan 9:24-27 the 70-week time prophecy met its fulfillment at the exact
time, if we use the year-day principle to interpret it. Many interpreters, who in
other apocalyptic texts do not use the year-day principle, recognize that the 70
weeks are in fact “weeks of years” reaching from the Persian period to the time of

1
See Desmond Ford, Daniel (Nashville: Southern Publishing Association, 1978), 300-305 and William H. Shea,
Selected Studies on Prophetic Interpretation, Revised edition, DARCOM, 7 vols. (Silver Spring, MD: Biblical
Research Institute, 1992), 1:67-104.
2
T.R. Birks, The Two Later Visions of Daniel: Historically Explained (London: Seeley, Burnside, and Seeley,
1846), 352.
vii

Christ. Thus the pragmatic test in Daniel 9 confirms the validity of the year-day
principle.
The historicist method of interpretation is used by the angel in Daniel 7 and 8,
explaining the various beast symbols as representing a sequence of political
powers in history. Hence, it rests on a solid biblical and historical foundation; and
in spite of what some may claim, it is not an outdated method belonging to the
past but a valid principle of interpreting apocalyptic prophecies today. Heidi
Heiks has put together an impressive array of historical material. One may
disagree with his comments and interpretations of the sources, but one can hardly
argue with the historical material itself. Students of prophetic history will find an
abundance of information to facilitate the interpretation of the apocalyptic
prophecies of Daniel and Revelation.
Gerhard Pfandl Ph.D.

Associate Director: Biblical Research Institute
General Conference of Seventh-day Adventists
*******
viii

PREFACE
The Pontifical Government of Rome and the French Revolution
[265] “The war against the Bible, carried forward for so many centuries in
France, culminated in the scenes of the Revolution. That terrible outbreaking was
but the legitimate result of Rome’s suppression of the Scriptures. (See Appendix.)
It presented the most striking illustration which the world has ever witnessed of
the working out of the papal policy-- an illustration of the results to which for
more than a thousand [266] years the teaching of the Roman Church had been
tending.
The suppression of the Scriptures during the period of papal supremacy was
foretold by the prophets; and the Revelator points also to the terrible results that
were to accrue especially to France from the domination of the “man of sin.”
Said the angel of the Lord: “The holy city shall they tread underfoot forty and
two months. And I will give power unto My two witnesses, [The two witnesses
represent the Scriptures of the Old and the New Testament.] and they shall
prophesy a thousand two hundred and threescore days, clothed in sackcloth. . . .
And when they shall have finished their testimony, the beast that ascendeth out of
the bottomless pit shall make war against them, and shall overcome them, and kill
them. And their dead bodies shall lie in the street of the great city, which
spiritually is called Sodom and Egypt, where also our Lord was crucified. . . . And
they that dwell upon the earth shall rejoice over them, and make merry, and shall
send gifts one to another; because these two prophets tormented them that dwelt
on the earth. And after three days and a half the Spirit of life from God entered
into them, and they stood upon their feet; and great fear fell upon them which saw
them.” Revelation 11:2-11.
The periods here mentioned—“forty and two months,” and “a thousand two
hundred and threescore days”--are the same, alike representing the time in which
the church of Christ was to suffer oppression from Rome. The 1260 years of papal
supremacy began in A.D. 538, and would therefore terminate in 1798. (See
Appendix note for page 54.) At that time a French army entered Rome and made
the pope a prisoner, and he died in exile. Though a new pope was soon afterward
elected, the papal hierarchy has never since been able to wield the power which it
before possessed. . . . [275] And the Lord declares concerning the perverters of the
truth: “Their folly shall be manifest unto all.” 2 Timothy 3:9.
. . . . [276] It was popery that had begun the work which atheism was
completing. The policy of Rome had wrought out those conditions, social,
political, and religious, that were hurrying France on to ruin. Writers, in referring
to the horrors of the Revolution, say that these excesses are to be charged upon
the throne and the church. (See Appendix.) In strict justice they are to be charged
upon the church. Popery had poisoned the [277] minds of kings against the
Reformation, as an enemy to the crown, an element of discord that would be fatal
to the peace and harmony of the nation. It was the genius of Rome that by this
ix

means inspired the direst cruelty and the most galling oppression which
proceeded from the throne. The spirit of liberty went with the Bible. Wherever the
gospel was received, the minds of the people were awakened. They began to cast
off the shackles that had held them bondslaves of ignorance, vice, and
superstition. They began to think and act as men. Monarchs saw it and trembled
for their despotism.
Rome was not slow to inflame their jealous fears. Said the pope to the regent of
France in 1525: “This mania [Protestantism] will not only confound and destroy
religion, but all principalities, nobility, laws, orders, and ranks besides.”-- G. de
Felice, History of the Protestants of France, b. 1, ch. 2, par. 8. A few years later a
papal nuncio warned the king: “Sire, be not deceived. The Protestants will upset
all civil as well as religious order. . . . The throne is in as much danger as the altar.
. . . The introduction of a new religion must necessarily introduce a new
government.”—D’Aubigne, History of the Reformation in Europe in the Time of
Calvin, b. 2, ch. 36. And theologians appealed to the prejudices of the people by
declaring that the Protestant doctrine “entices men away to novelties and folly; it
robs the king of the devoted affection of his subjects, and devastates both church
and state.” Thus Rome succeeded in arraying France against the Reformation. “It
was to uphold the throne, preserve the nobles, and maintain the laws, that the
sword of persecution was first unsheathed in France.”--Wylie, b. 13, ch. 4.
Little did the rulers of the land foresee the results of that fateful policy. The
teaching of the Bible would have implanted in the minds and hearts of the people
those principles of justice, temperance, truth, equity, and benevolence which are
the very cornerstone of a nation’s prosperity. “Righteousness exalteth a nation.”
Thereby “the throne is established.” [278] Proverbs 14:34; 16:12. “The work of
righteousness shall be peace;” and the effect, “quietness and assurance forever.”
Isaiah 32:17. He who obeys the divine law will most truly respect and obey the
laws of his country. He who fears God will honor the king in the exercise of all
just and legitimate authority. But unhappy France prohibited the Bible and banned
its disciples.
. . . . [279] “But a blind and inexorable bigotry chased from her soil every
teacher of virtue, every champion of order, every honest defender of the throne; it
said to the men who would have made their country a ‘renown and glory’ in the
earth, Choose which you will have, a stake or exile. At last the ruin of the state
was complete; there remained no more conscience to be proscribed; no more
religion to be dragged to the stake; no more patriotism to be chased into
banishment.”--Wylie, b. 13, ch. 20. And the Revolution, with all its horrors, was
the dire result. . . . The Jesuits alone flourished in the decaying nation, and ruled
with dreadful tyranny over churches and schools, the prisons and the galleys.”
. . . . [281] By working upon the jealousy of the kings and the ruling classes,
Rome had influenced them to keep the people in bondage, well knowing that the
state would thus be weakened, and purposing by this means to fasten both rulers
and people in her thrall. With farsighted policy she perceived that in order to
enslave men effectually, the shackles must be bound upon their souls; that the
surest way to prevent them from escaping their bondage was to render them
incapable of freedom. A thousandfold more terrible than the physical suffering
x

which resulted from her policy, was the moral degradation. Deprived of the Bible,
and abandoned to the teachings of bigotry and selfishness, the people were
shrouded in ignorance and superstition, and sunken in vice, so that they were
wholly unfitted for self-government.
But the outworking of all this was widely different from what Rome had
purposed. Instead of holding the masses in a blind submission to her dogmas, her
work resulted in making them infidels and revolutionists. Romanism they
despised as priestcraft. They beheld the clergy as a party to their oppression. The
only god they knew was the god of Rome; her teaching was their only religion.
They regarded her greed and cruelty as the legitimate fruit of the Bible, and they
would have none of it.
Rome had misrepresented the character of God and perverted His requirements,
and now men rejected both the Bible and its Author. She had required a blind
faith in her dogmas, under the pretended sanction of the Scriptures. In the
reaction, Voltaire and his associates cast aside God’s word altogether and spread
everywhere the poison of infidelity. Rome had ground down the people under her
iron heel; and now the masses, degraded and brutalized, in their recoil from [282]
her tyranny, cast off all restraint. Enraged at the glittering cheat to which they had
so long paid homage, they rejected truth and falsehood together; and mistaking
license for liberty, the slaves of vice exulted in their imagined freedom.
. . . . [283] All too well the people had learned the lessons of cruelty and torture
which Rome had so diligently taught. A day of retribution at last had come. It was
not now the disciples of Jesus that were thrust into dungeons and dragged to the
stake. Long ago these had perished or been driven into exile. Unsparing Rome
now felt the deadly power of those whom she had trained to delight in deeds of
blood. “The example of persecution which the clergy of France had exhibited for
so many ages, was now retorted upon them with signal vigor. The scaffolds ran
red with the blood of the priests. The galleys and the prisons, once crowded with
Huguenots, were now filled with their persecutors. Chained to the bench and
toiling at the oar, the Roman Catholic clergy experienced all those woes which
their church had so freely inflicted on the gentle heretics.” (See Appendix.)
. . . . [285] The fatal error which wrought such woe for the inhabitants of France
was the ignoring of this one great truth: that true freedom lies within the
proscriptions of the law of God.” 3

3
Ellen White, The Great Controversy, (Nampa, Idaho, Pacific Press, 1911), 265-285.
xi

INTRODUCTION
I have focused on a Seventh-day Adventist readership, from academia to local churches, to

whom these several topics are not unfamiliar. It is hoped that the information presented will lead
to unity among us. The research has been presented before the most versed, scholarly minds of
our faith in order to demonstrate that the applications made on the combined basis of historical
and prophetic literature will stand the test of investigation. This gathering and compilation of the
primary historical sources, with its translation of the Latin, Greek French, German and Italian,
will serve Seventh-day Adventism with the needed Biblical integrity she must display to the
world as she is commissioned to present the last invitation of mercy to a perishing world. Our
Biblical and historical interpretation will provide Seventh-day Adventism with a solid foundation
for the four prophetic periods of Daniel, so we may boldly, correctly and without reserve
proclaim the Four Angels’ messages of Revelation 14:6-12, 18:1-5. Furthermore, we believe all
the necessary amount of information has been provided in these three volumes (Vol. 1, A.D. 508
Source Book, Vol. 2, A.D. 538 Source Book, and Vol. 3, A.D. 1798 1843 Source Book) to forever
eliminate long-standing error and confusion within Seventh-day Adventism by some regarding
those dates and their prophetic events linked to them. When all doubt is removed, unanimity is
attainable. Then, with a united front, we can present to the world a united message.
According to the Scriptures in Daniel 7:25 and Revelation 13:5, Satan was “given” time to
exhibit his principles of government through the papacy, contrasting the government of God with
the government of force, Satan’s “new order” of rule. However, that prophetic time period which
was “given” to the papacy (Satan) to demonstrate its principles of government to the world and
to the unfallen inhabitants of the universe was divinely decreed to end in the year 1798.
Revelation 13:10 specifies that the papacy was to receive her deadly wound or “judicial
punishment” at the end of the 1260-day/year prophecy that began in A.D. 538. We have also
noted and established in our A.D. 508 Source Book that the 1290-day/year prophecy, which
began in A.D. 508, was to see its termination in 1798, as well. The following primary
documentation and definitive details will forthrightly establish this fact.
This thesis uses the day-for-a-year principle for interpreting prophecy which is supported by
Ezekiel 4:6 and Numbers 14:34. Due to space limitations I must refer the reader to my website at
www.thesourcehh.org to view the additional sources used for these three volumes. One will there
find all the sources listed in PDF format under their appropriate designated year in alphabetical
order along with translated papal letters of the 5th and 6th century, primary documents, books,
maps, articles and so much more. However, the reader will find in the footnotes of this book a
most thorough description of the source cited, as well. All emphasis mine unless otherwise
noted. Scripture references are taken from the King James Version of the Bible.
The primary text of scripture under consideration is found in the book of Revelation:
Revelation 13:10 “He that leadeth into captivity shall go into captivity: he that
killeth with the sword must be killed with the sword. Here is the patience and the
faith of the saints.”
Many commentators have recognized the year 1798 as a landmark in time that gave the death
knell to the papal government:
xii

“Berthier entered Rome on the 10th of February, 1798 and proclaimed a
republic. . . . Half of Europe thought Napoleon’s veto would be obeyed and that
with the Pope the Papacy was dead.” 4
“Orators deliver its [the Papacy’s] funeral oration with a joyous and
blasphemous irony. It has ceased to exist. It well seems as if everything were
finished.” 5
“Rarely during all its history has the church known a more critical situation. . . .
In short, Catholicism as a whole seems dying.” 6
“In 1798 Berthier made his entrance into Rome, abolished the Papal
government and established a secular one.” 7
One is now better equipped to understand the prophetic consummation of 1798 from the
historical events previously presented in our preface that led up to, as well as the circumstances
that brought about, the French Revolution under the Pontifical government. In our A.D. 538
Source Book, we demonstrated the contrast between the government of God and the government
of Satan, the latter being exhibited through the Pontifical government for 1260 long years with
its natural outcome of self-destruction. Let it never be forgotten that the only reason the
Pontifical regime reigned for 1260 years is because Daniel 7:25 and Revelation 13:5 declared
that Satan was to be “given” that time to demonstrate his form of government, and the scriptures
cannot be broken. Daniel 8:24 made it very clear that it was “not by his own power” that little
horn endured for 1260 long years. However, our particular interest will now center on February
15, 1798. That was the prophetic date that abolished the papal government and established a
secular one that rendered the papal government a widow. The following primary documents will
reveal how the papacy received her deadly wound or “judicial punishment” at the end of the
1260-day/year prophecy and will cement the integrity and accuracy of the scriptures.
I am forever indebted to Darcie Litton, my copy editor, for all her endless hours of critique
and constructive criticism which gave this work its final veracity.
Special gratitude to Gerhard Pfandl Ph.D., Associate Director of the Biblical Research
Institute of the General Conference of Seventh-day Adventist for his critique and valuable
suggestions.
I humbly confess that without the aid of the Holy Spirit and the direct working of my guardian
angel this massive project would have never been completed. I could spend hours giving an
account of heaven’s direct intervention throughout these past six years during which I gained a
living experience that will stay with me for the rest of my life. It is, therefore, my hope and
sincere prayer that the information provided will be a confirmation and fortification for all in the
coming crisis.
Heidi Heiks, former international Christian editor, college educator, and speaker for The
People of the Book radio program, has written numerous articles and books.

4
Joseph Rickaby, S.J. The Modern Papacy, 1.
5
Jean Lefflon, [R.C.] Historian of the Catholic Institute of Paris, 1798.
6
J. Schmidlin, Histoire des Paps de l’Epoque Contemporaire, I Pie VII, 4.
7
Encyclopedia Americana, 1941 Edition.
xiii

Heidi Heiks
*******
xiv

1
A.D. 1798
We will begin with excerpts taken directly from the personal diary of Cardinal Giuseppe
Antonio Sala who was a priest in Rome on February 10, 1798, when General Berthier entered
that city. Giuseppe Antonio Sala was born in Rome on October 27, 1762, and elevated to
Cardinal-Priest of S. Maria della Pace on September 30, 1831. On March 21, 1834, he was
appointed Prefect of the Roman Curia and on December 11, 1838, Sala took the position of
Archpriest of the Basilica di Santa Maria Maggiore (Saint Mary Major Basilica). He met his
demise a few months later on June 23, 1839, at the age of seventy-six. We begin his eyewitness
account on February 15, 1798:
[Pg. 28] “(Feb. 15) A memorable day: the anniversary of the Coronation of the
Pope, who began the twenty-fourth year of his Pontificate the last Friday of
Carnival; a day of mourning for all faithful and honest people. [29] It was
understood that many Patriots were preparing to erect Masts of Liberty. . . . At
about 16 hour at the palace of the French Academy, a large picture with a
beautiful gilded frame was placed in the middle of the Façade, representing a
Woman dressed as a warrior with a beret on her head, a consular sash, a fine skirt
to her knees, right arm and breast nude, and inscribed around it, “French
Republic.”
About the middle of the day on the Capitol, two French Officials were
mounted on their horses, soldiers placed at arms. In the middle a great pedestal
was already prepared with the inscription “Religion and freedom, Laws and
equality.” [30] In the afternoon General Berthier entered through the Gate of the
People and proceeded to the Capitol. Five or six hundred Patriots were leading
him, for the most part young rascals, or libertines, or people of the lowest class.
They were holding pennants, and were preceded by a band of our performers.
There followed a great detachment of French infantry with a numerous company.
Later, the General intermingled with the other Generals and with a retinue of
many Officers, all on horse. In the end (were) three squadrons of Cavalry. When
he arrived at the Capitol in Rome, he turned around inside the Piazza and with
brief discourse, that he is then seen in printing 1 [31] and that he attributed to the
Roman People the deed of a very small number of Individuals, he proclaimed the
liberty of the Roman Republic; and then with the same accompaniment he went to
settle himself at the Palace Doria, dining with General Cervoni. He was appointed
lodging at the Palace Ruspoli, but he doesn’t stay there, having always slept at the
military encampment. . . .
There were made a thousand attacks on the coat of arms of the Pope, some of
which had been thrown to the ground. The Patriots were shouting: “Let down
arms; the tyranny has ended; let us be free,” etc. . . .
The Jews have thrown off the former servitude and rejoice for the actual
newness [they are now considered equal citizens]. . . . [32] In the afternoon
1
Allegato II
1
General Cervoni went to the Pope and said to him that the Roman People had
implored the generosity of the French Nation to be freed from the oppression of
the Pontific Government; that the French had granted to them their assistance; and
that having become free, there remained to the Pope only concern for the spiritual.
His Holiness responded to him with few words, reminding him of Religion,
individuals, and propriety.” 2
It is on page 32 of Cardinal Sala’s diary that he, perhaps unwittingly, identifies the sole issue
behind the prophetic fulfillment of 1798:
“General Cervoni went to the Pope and said to him that the Roman People had
It was through that event that the French government delivered the “judicial punishment,”
better known as the “deadly wound,” to the Pontifical government that exactly fulfilled the
prediction. Ellen White concurs that the year 1798 terminated the prophetic period:
“The forty and two months are the same as the ‘time and times and the dividing
of time,’ three years and a half, or 1260 days, of Daniel 7--the time during which
the papal power was to oppress God’s people. This period, as stated in preceding
chapters, began with the supremacy of the papacy, A.D. 538, and terminated in
1798.” 4
This freedom included the Jews who, because of the canons of the Church of Rome, had,
throughout the long centuries, been confined to live in the Ghetto and to be distinguished with a
yellow rag or yellow star:
“Of all persons that might have been supposed to have had a particular interest
in the revolution, the Jews might fairly have anticipated an amelioration of their
condition in any change. To obtain which they put up public prayer for three days,
previous to the arrival of the French, and their wishes being fulfilled, gave them
an opportunity of triumphing over the Catholics, even on the ground of religion: -
they said, "We have prayed to our “God, and, he has heard us, whilst you, with
your miraculous images, have supplicated in vain." These miserable people, to the
number of ten thousand, were every night locked up in a wretched dirty confined
place on the banks of the Tiber, called Ghetto, living in a state of the most
absolute slavery, heavily taxed, and compelled, by the government to wear in
2
Sala, G. A. Diario Romano: degli anni 1798–99. 3 vols. In Miscellanea della Società Romana di Storia Patria.
Rome: presso la Società, 1882 (1, 2); 1886 (3). 1:28-32.
3
Rome: presso la Società, 1882 (1, 2); 1886 (3). 1:32.
4
Ellen G. White, The Great Controversy, (Nampa, ID: Pacific Press, 1911), 439.
2
their hats a yellow rag, called the Sciamanno, that they might be distinguished
from the Christians, and forced to hear sermons denouncing their own damnation.
The lower orders of the people among the Romans seemed not to have been more
offended with any act of the French, than that of destroying all marks of
distinction between themselves and the Jews; and as now the Sciamanno was
taken out of their hats, the Catholics wore a cross, with a cockade, which
produced an edict* to compel them to lay it aside; nevertheless, they ingeniously
substituted an innovation, by making the cockade itself into the form of a
crucifix.” 5
In order to establish this premise that the overthrow of the papal government is center stage for
the fulfillment of the consummation of the 1260/1290-year prophecy, we will introduce various
primary and secondary sources to confirm the events that we wish to bring to light are true and
accurate. Please pay especially close attention to the events that transpired on February 15, 1798:
The Popes and European Revolution

“The little band of Roman republicans took their chance. General Berthier had
a secret instruction to make a republic without letting it appear that the French
made the republic. On 15 February 1798, five days after the French arrived,
republican leaders held a meeting in the pasture which we know as the Roman
Forum, climbed the Capitol, celebrated a political ritual round the equestrian
statue of Marcus Aurelius, erected a tree of liberty, and banners: “Religion and
Liberty,” “Sovereignty of the People,” “Liberty and Equality,” “Equality and the
Rule of Law.” A clergyman kissed the trunk of the tree of liberty, Duke Braschi
the Pope's nephew laid a garland at its feet, someone handed out tricolors. The
People were solemnly proclaimed Sovereign of Rome. On the document there
signed, in the presence of a crowd, large indeed but without the knowledge of
most of Rome, was founded the legal basis of the Roman republic. The meeting
sent a deputation to General Berthier, asking for his protection. He came to the
Capitol, and declared to the crowd, in the name of France, that he recognized the
provisional government as the government of all the Papal States, and would
secure its independence. To the Directory he sent a message: 'Rome is free.'” 6
FRANCE
“The Roman people who had not participated in the crimes of their tyrants, and
who detested their outrages, exacted justice of its own Government. While
General Berthier remained in his camp without the walls of Rome, the people of
themselves proclaimed the act of their Sovereignty, resumed the Legislative and
5
*App. No. XXI. Duppa, Richard. A Brief Account of the Subversion of the Papal Government. 1798, 2nd ed.
London, 1799, 60-1.
6
Chadwick, Owen. The Popes and European Revolution (Oxford: Clarendon Press, 1981), 463.
3
Executive Powers, and organized a free Government. Five Consuls were invested
with the powers formerly exercised by the Assembly of State. The act of the
Sovereignty of the Roman people, dated the 15th of February, 1798, was
proclaimed in the capitol, signed by all the citizens who could write, and received
with universal acclamations of the people. General Berthier, invited by a
deputation of Roman citizens to enter the city, repaired to the capitol, where he
delivered a suitable speech. He afterwards returned to his camp. This great and
sublime revolution was effected with the utmost tranquility. A dispatch, dated the
20th of February, states, that the Municipality and the civic guard have been
organized. The latter took the oath of fidelity to the new Republic. On the 20th, all
the churches resounded with a Te Deum in honor of the restoration of Liberty, and
14 Cardinals joined in that Hymn in the Cathedral of St. Peter. The Pope left
Rome on the 20th, and was allowed a guard to attend him. Every attention was
paid to his old age. The Tree of Liberty has been planted in all the Communes of
the territory of the Church, and monuments are to be raised in the public squares
to the memory of Basswell and Duphot. A solemn festival is to be celebrated at
the desire of the Roman people, which is to be dedicated to the glory of the
French Republic, and is to be held in the Roman Forum, under the triumphal
arches of the Emperors Titus and Seprimus Severns. Finally, the new Government
of Rome has appointed an Ambassador, who is on his way to Paris to thank the
French Republic for her protection”
General Berthier published the following Proclamation on entering Rome:
“The Roman people are restored to their rights of Sovereignty by proclaiming

their independence, by assuming the Government of Ancient Rome, and by
constituting the Roman Republic. The General in Chief of the French Army in
Italy declares, in the name of the French Republic, that he acknowledges the
independent Roman republic, and that it is under the special protection of the
French arms. The General in Chief also acknowledges the name of the French
Republic, the provisional Government chosen by the Roman people. All temporal
authorities proceeding from the Pope are therefore suppressed, and shall exercise
no functions whatever. The General in Chief shall make every disposition
necessary to secure the independence of the Roman people, and to perfect the
organization of their Government, in order that their new laws may be found on
the basis of Liberty and Equality. He will adopt every measure calculated to
promote the happiness of the Romans. The French General Cervoni is charged
with the direction of the Police, and providing for the security of the City of
Rome, and also with the installation of the new Government. The Roman
Republic acknowledged by the French Republic, comprehends all the territory
which remained under the temporal authority of the Pope after the Treaty of
Campo Forinio”.
“Alex Berthier”
When the people of Rome came out to meet General Berthier, they presented
him with a crown of olive, but in accepting it he said, “that it belonged to General
4
Bounaparte, whose illustrious actions had prepared the liberty of Rome.” 7
REVOLUTION IN ROME.
“Rome is free. The people have resumed their rights of Sovereignty, by
proclaiming their independence – by giving to themselves the Government of
ancient Rome, and by constituting the Roman Republic.
“The following are some of the details respecting this memorable event:
“On the 15th of February, the people repaired in great crowds to the place
Campo Varino. It was there that with shouts they proclaimed their liberty, and
that the Roman Republic was resuscitated by an act signed by several thousand of
the citizens. The tree of liberty was afterwards planted before the capitol, and in
several of the public places.
“At noon a Deputation from the people, bearing the colors of the Roman
Republic, went to find the General in Chief, Berthier, in the French camp, under
the walls of Rome, and presented to him the wishes of the Roman people, and
also their Provisional Government. The Commander in Chief, after having
received the deputation, proceeded immediately [p.209] to the capitol. He arrived
there, preceded by the music and by the grenadiers of his army, and followed by
his Etat – Major, with 100 horsemen from every regiment of cavalry. The
procession passed through the city in the midst of an immense crowd of people,
who were electrified by the most holy enthusiasm.
“In fine, the Revolution is effected at Rome. The altars of liberty have been
raised in the Capitol. Five consuls are there invested with the Executive Power.
The other members of the Provisional Government are installed in the place of the
papal Government. Persons and property are everywhere respected and
everywhere bless the prudent demeanor of our troops. We here transcribe the
dispatch by which General Berthier informs the Directory of this new success:
“Head – Quarters at the Capitol, Feb. 15
“Citizen Directors,
“The French army has been at the Capitol to render homage to the great men of
the fairest times in Rome. The Roman people have declared their resumption of
those rights which have been usurped from them, and have demanded from me
the protection of the French Republic – and Rome is free.”
“Health and respect,

“Alex, Berthier.” 8
7
The Times, London, March 12, 1798, 3.
8
The European Magazine and London Review, March 1798, Pgs. 208 – 209.
5
Revolution and Papacy
“General Berthier, at the head of a French army, with orders to occupy Rome,
remove the Pope, and set up a Roman Republic. By February 9, 1798, Berthier
had reached the outskirts of the city unopposed; there he received Cardinal Doria,
the Pope’s nephew Duke Braschi, and the Spanish ambassador Azara. Concealing
his real intentions, and promising to respect religion, the Pope, and the papal
properties, Berthier received from Doria the military surrender of the city.
Meanwhile he continued to wait, with his troops, without the gates, for the
revolution he was daily expecting would take place within. But nothing happened.
Disillusioned he wrote to Bonaparte that only one patriot had come over him. The
Romans, after thronging Saint Peter’s and the other major basilicas for a series of
inter-cessionary services, now awaited their fate; but they would not lift a finger
for the French.
“On February 15, when the cardinals were solemnly celebrating the twenty-
third anniversary of the Pope’s election, the general allowed his troops to enter. ‘I
found nothing but stupor, and not a trace of patriotic feeling’ he reported to
Talleyrand. But the Roman ‘patriots’ now felt it safe to emerge into the open;
mingling with the French troops they applauded Berthier, on the Capitol, as he
planted the customary tree of liberty, made suitable references to Cato, Brutus and
Pompey, declared the Pope deposed, and accepted an ‘Act of the Sovereign
People’, setting up a consular regime, the document having been hastily drawn up
by a scratch gathering of patriots the same morning.
“The cardinals who had been taking part in the papal ceremonies that morning
were arrested and taken first to a Roman penitentiary and later to Civita Vecchia. The
French Commissioner Haller (a Swiss banker, who was in charge of the
expedition’s finances, and therefore its most important figure) bluntly informed the
octogenarian Pope that he would have to leave in three days. He claimed the two rings the
Pope was wearing, but when Pius explained that he had to retain the Fisherman’s, to
pass on to his successor, he was allowed to do so although neither Berthier nor his
companions believed that there would ever be a successor. When Pius asked to be
allowed to die in Rome the general replied: ‘One can die anywhere.’”9
“So ‘Citizen Pope’, with his half paralyzed legs, was trundled off; to suffer for
eighteen months more and then to die in sordid circumstances at Valence [France] while
his books, and his plate, and his sacred vessels were likewise carried away, by the
carload. All he had the chance to do, before he left, was to nominate Cardinal Leonardo
Antonelli, and six others, to form a special congregation to deal with immediate
business on behalf of the Church.” 10
9
The most useful contemporary accounts of these events are in the Diario of Cardinal Giuseppe Antonio Sala (Vols. 1-3 of
the Scritti di G. Sala, Ed. Cugnoni, Societa Romana di Storia Patria, 1891) and in Cardinal Antonelli’s unpublished
Relazione sull’avenuto in Roma dal 1797 al 1799 (Rome, Biblioteca Vallicelliana, Cat. of MSS Appendix III, Vol. 12). But for
further references, and especially Azara’s reports, see Pastor, Vol.40, 329-39.
10
E. E. Y. Hales, Revolution and Papacy (New York: Hanover House, 1960), 114-5.
6
History of the church in France
“Paris has a character all to itself. Founded in pre-historic times, it is the

dominant city of France. Today, one can visit almost any time of the year and
stroll down the tree-lined Champs-Elysees, view the Arc de Triomphe or take a
leisurely cruise down the River Seine. But it was here that much hatred against
the Roman Catholic Church boiled to the surface during the French Revolution of
1789. The reason was simple: Too many revolutionaries, there was an alliance
between the monarchy and the church. Whether there was proof or not made no
difference to the revolutionaries. For when many well-to-do laypersons and clergy
spoke out in opposition to the revolution, the stand only confirmed their fears. It
would not serve any purpose to give a detailed background of the relationship
between the French church and state prior to 1789. What is important is what
resulted. For the church continued to function even after the guillotine had ended
its grisly task and the blood-soaked tumbrels no longer rumbled down the
cobblestone streets. The French Revolution, the bicentennial observance of which
was commemorated with the recent Mardi Gras celebration in Galveston, took out
a lot of anger against the church — the most long-lasting of which was the "Civil
Constitution of the Clergy" adopted by the successful rebel government. In it, the
Catholic Church in France was reorganized and the influence of the pope
restricted to strictly doctrinal matters. It also required the clergy to swear to a
constitutional oath. The measures drew the ire of Pope Pius VI who denounced
them — a move which further divided the French into two camps-Those who
supported the pontiff and those who supported the constitution. By the end of the
18th century, the matter had not been resolved, leaving Catholic France still
divided. Meanwhile, Pius VI was humiliated when French armies forced him to
flee the Vatican in 1798, and the following year the same armies took him captive
and dragged him back to France. He died there in captivity shortly thereafter. A
mild thaw in state-church relations was achieved under the rule of Napoleon
Bonaparte who concluded a concordat with Pius VII in 1801. Under the
agreement, Roman Catholicism was designated as the "official" religion in
France, bishops were to be "nominated" by men of Napoleon's liking and
properties belonging to the church that had been secularized would remain so. In
other words, the pope was forced to agree its temporal holdings in France would
remain state-owned. After Napoleon's defeat at Waterloo in 1815, the Society of
Jesus (Jesuits) was restored and the church recovered some of its prestige as a
result of the Congress of Vienna. Church property today, however, remains in the
hands of the government or its affiliated agencies.” 11
A Brief Account of the Subversion of the Papal Government 1798

39
11
Maury Darst is the religion editor for The Galeveston Daily News - Saturday Morning, February 11, 1989 The
Galveston Daily News 11-A
7
“‘And you, Roman people, in re-acquiring your legitimate rights, you
‘already feel what blood it is that flows in your veins, and you have only ‘to
cast your eyes around you, to see those monuments of glory that ‘represent
the ancient grandeur and virtue of your fathers.*’
At the same time was also published a proclamation, declaring the Romans free
and independent.
‘The Roman people are now again entered into the rights of
‘sovereignty, declaring their independence, possessing the government of
‘ancient Rome, constituting a Roman republic. The general-in-chief of the
‘French army in Italy declares, in the name of the French republic, that he
40
‘acknowledges the Roman republic independent, and that the same is
‘under the special protection of the French army.
‘The general-in-chief of the army acknowledges, in the name ‘of
the French republic, the provisional government which has been ‘proposed
by the sovereign people.
‘In consequence, every other temporal authority emanating from the
‘old government of the Pope is suppressed, and he shall no more ‘exercise
any function.
‘The general-in-chief will make all the dispositions necessary to secure
‘to the Roman people their independence. In order, therefore, that the
‘government may be well arranged, and that the new laws may be founded
‘upon the basis of liberty and equality, he will take all the ‘necessary
measures to secure the happiness of the Roman people.
41
‘The French general, Cervoni, is charged with taking care of the police,
‘and the safety of the city of Rome, as also to install the new government.
‘The Roman republic, acknowledged by the French republic, comprehends ‘all
the country that remained under the temporal authority of the Pope, after ‘the
treaty of Campo Formio’*.
________________________
‘ALEXANDER BERTHIE.
‘ R o me , t h e 1 5 t h of February, 1798; first year of liberty,
‘proclaimed in the
42
‘Roman forum, and ratified on the capitol, with free voice, and
‘subscribed to by innumerable citizens*” 12
12
Richard Duppa, A Brief Account of the Subversion of the Papal Government 1798, 2nd ed. (London: n.p., 1799),
39-42.
8
It should be to all a clear and indisputable fact t hat Febr ua r y 15, 1 7 9 8 , m a r k e d t h e
c o m m e n c e me n t o f t h e f i r s t y e a r o f l i be r t y a n d f r e e d o m f r o m t h e 1 2 6 0 - y e a r
o p p r e s s i v e y o k e o f t h e p o n t i f i c a l g o v e r n me n t o f R o me . T o f u r t h e r
de mons t r a t e , Malachi Martin in The Keys of this Blood had this to say about the Pope’s
“purpose to free the papacy from the straitjacket of inactivity in world affairs imposed upon it by
the major secular powers for 200 years”:
“In this timely and provocative new book, best-selling author Malachi Martin
reveals the untold story behind the Vatican's role in the collapse of the Iron
Curtain, as well as Pope John Paul II’s far-reaching assessment of the three-way
contest now unfolding among the global powers-the Soviet Union under Mikhail
Gorbachev, the capitalist nations of the West. And the Pope's own universal
Roman Church-a winner-take-all race against time and each other to establish,
maintain, and control the first one-world government that has ever existed on the
face of the earth.
From the first moment of his pontificate, it was John Paul’s purpose to free the
papacy from the straitjacket of inactivity in world affairs imposed upon it by the
major secular powers for 200 years. It was his purpose to end the morally toxic
and humanly untenable balance-of power arrangements that had led in our century
to the slaughter of two world wars and countless smaller conflicts worldwide.
And it was his purpose to end the division of nations into two warring camps that
for nearly half a century had condoned the enslavement and starvation of millions
and had condemned the world to the terror of nuclear brinksmanship.” 13
What a frank and accurate admission coming from a former Jesuit priest, theologian, writer
and professor at the Vatican’s Pontifical Biblical Institute. Another reliable source declares
another very important point that cannot be overlooked. The existing diocesan frame-work
that Clovis and the Papacy “set up” in 508 was still maintained until the French
Revolution, when the Revolutionaries reorganized France’s ecclesiastical geography:
“Clovis died a Catholic Christian. He had been converted under the

influence of his wife, the Burgundian princess Clotilda [a Catholic]. Very
probably the main reason for his change of faith was political, for Christianity
constituted a bridge between the Merovingian dynasty and the Gallo-Roman
population. The Franks owed much of their long-term success to such
strategies of shrewd accommodation. As they themselves were a t i n y
mi n o r i t y— p r o ba b l y n u mb e r i n g on l y 150,000-200,000—there was a
limit to what they could achieve by force. Thus the Salic laws associated with
Clovis were not imposed on Gallo-Romans, who were still judged under
Roman law. The old civitates and pagi (plural of pagus) divisions were
maintained, and posts of count at civitas (singular of civitates) level were
frequently occupied by the local elites. The Franks also understood the need
to have the church of the Gallo-Romans on their side. Bishops played a
more important role in local government than most counts, to whom they
13
Malachi Martin, The Keys of this Blood, (New York, Simon and Schuster: 1990), Dust Jacket.
9
were often related by ties of kinship. The existing diocesan frame-work was
maintained, forming links with classical antiquity that would last until
1790, when the Revolutionaries reorganized France’s ecclesiastical
geography.” 14
‘“The thirty bishops protested beforehand against the civil power annulling the
acts of jurisdiction of the bishops who wished to retain its exercise. Were they
then going to leave all religions free “except that which was once supreme, which
was maintained by the piety of our fathers and by all the laws of the State, and
has been for twelve hundred years the national religion?”’ 15
Let us begin to comprehend just what really was terminated in 1798 that historians recognized
had endured for more than twelve hundred consecutive years in fulfillment of the prophecy. We
have already illustrated in our A.D. 538 Source Book the many inconsistent premises and
suppositions set forth for the 1260/1290-day/year prophecies, and there is no need to reiterate
them here.
In fulfillment of Daniel 11:40a, atheistic France did push against the papacy during the French
Revolution that commenced in 1789. 16 John refers to this event and enlarges upon it in
Revelation 11:2-11. Then, through Napoleon, the French army entered Rome on February 10,
1798. Five days later, the French declared “Rome Free” and through legislation administered
Rome’s deadly wound. The Church was forced to recognize the rights of religious liberty
because the state or civil power no longer enforced the dogmas of the church. Simultaneously,
the papacy received her “judicial punishment” as prophesied in Revelation 13:10. See Strong’s
definition for the word “sword” used in Revelation 13:10 as compared with the same word used
in Romans 13:4. In the latter text, the word is defined as civil or state power. The application in
this prophecy is the judicial punishment that was administered by the government of France:
Revelation 13:10 “He that1536 leadeth into4863 captivity161 shall go5217 into1519
captivity:161 he that1536 killeth615 with1722 the sword3162 must1163 be(846) killed615
with1722 the sword.3162 Here5602 is2076 the3588 patience5281 and2532 the3588 faith4102 of
the3588 saints.”40
Romans 13:4 “For1063 he is2076 the minister1249 of God2316 to thee4671 for1519

good.18 But1161 if1437 thou do4160 that which is evil,2556 be afraid;5399 for1063 he
beareth5409 not3756 the3588 sword3162 in vain:1500 for1063 he is2076 the minister1249 of
God,2316 a revenger1558 to1519 execute wrath3709 upon him that doeth4238 evil.”2556
The Church of Rome was deprived of her civil or state backing, rendering the counterfeit
church a widow, incapable of persecution. In A.D. 508, with the corroboration of Clovis, the
union of church and state was “set up”; the marriage was consummated by the Franks (France) in
the new world. In 1798, the union of church and state was torn down and the marriage was
annulled by France--exactly 1290 years later. With the loss of the secular power by the pontiff of
14
John Ardagh, Cultural Atlas of France (Alexandria, VA: Stonehenge Press, 1992), 28.
15
Aulard, A. Christianity and the French Revolution. Translated by Lady Frazer. London: Bouverie House; Ernest
Benn Ltd., 1927, 70.
16
See authors book, King of the North, for an exposition of Daniel 11:40-12:1.
10
Rome in 1798, the 1260-year prophecy met its complete fulfillment, as well. Hence, the way was
opened for the word of God to flourish around the world:
“. . . . The loss of secular power by the pontiff of Rome have opened the way
for the entrance of the word of God.” 17
The Liber Pontificalis, the earliest historical text of the papacy, ironically outlines the 1290-
year prophecy as it adds this little gem of history to our understanding:
“At that time there came a golden crown, (a diadem) set with precious stones,
from the king of the Franks, Cloduveus, for a gift to blessed Peter, the apostle.” 18
The footnote in Liber Pontificalis serves to clarify the just-quoted text:

“Clovis died in 511, three years before the accession of Hormisdas. It is
possible, however, that there had been a delay in the transportation of his votive
crown to Rome.” 19
Further clarification:
“After having layed down new foundations of understanding between the State
and the Church, Clovis wanted to complete his assumption of position in the
Church by forming links with the seat of Saint Peter. The official chronicle of the
Popes, the Liber pontificalis, notes that “a gift to the very happy Peter, the apostle,
a votive crown decorated with precious stones, given by the king of the Franks,
Clovis, a Christian” arrived in Rome. [Pope] Symmachus (498-514), finally
restored, and his successor, [Pope] Hormisdas (514-523) worked to set up, after
the torment and slow disappearance of the two schisms, the pontifical institution.
With this gift, symbol of the recognition of papal supremacy, the unity of
Christian was reforming itself. For Clovis, who was then constructing a basilica in
Paris dedicated to Saint Peter, this recognition went without saying. His votive
crown was going to be suspended, from then on, above the altar of Saint Peter of
the Vatican. This veritable liturgical votive offering carried maybe the name of
Clovis in letters each separately attached to the diadem by little rings:
C.L.O.D.V.V.E.U.M., to [344] the style of the Visigothic votive crowns. We saw
(chapter XI, p. 301) how [Pope] Symmachus had thanked God for the conversion
of Clovis by dedicating a church to Saint Martin, the final author of his
conversion, a short time after having re-established his prerogatives. Between 507
and 511, Clovis responded to his initiative by this gift, a new indication of his
personal faith (cf. document XIV, p. 492).” 20
Pope Hormisdas (514-523) received this golden crown at the beginning of his reign in 514,
17
Ellen G. White, The Great Controversy (Nampa, ID: Pacific Press, 1911), 288.
18
Louise Ropes Loomis, The Book of the Popes (Liber Pontificalis) (New York: Columbia University Press, 1916),
130-1.
19
Ibid., 131.
20
Rouche, Michel. Clovis. Fayard, France, 1996, 343-4.
11
the recognized source of the diadem being Clovis. The making and transporting of such a crown
would require time as it was no minor undertaking. Although Clovis died unexpectedly in 511 at
the age of forty-five, it would be only logical that he had intended the crown for his fellow
political partner Pope Symmachus, whose reign was from 498-514. The irony of it all is this: In
508, it was the French who literally gave the golden crown to the pope, although somewhat
delayed, and in 1798, it was the French who literally took it back again:
“The Vatican palace was entirely stripped, [in 1798] in the most extensive
signification. There was not left the least possible thing that could be taken away,
from the most trifling culinary utensil, to the most valuable furniture of the
state chambers; and to make sure that nothing was overlooked, the walls and
partitions were broken through in one or more places in each apartment,
to be satisfied that nothing was concealed, and that no room had been
missed for want of finding the door. The palaces at Monte Cavallo, Terracina, and
Castel Gandolfo, I was told, underwent the same reverse of fortune; but of the
Vatican I can speak with more confidence, as I was myself in that palace the
whole time of its being plundered.” 21
As we witnessed already in our A.D. 508 Source Book, it was in that year that history
confirmed the national religion was “set up” between Clovis, King of the Franks (France) and the
Catholic Church in the new world with all of Europe following the example of the Franks in
using the civil power to enforce the Church’s dogmas. That this national religion or idolatrous
union between church and state began with Clovis was confirmed in the Lex Romana
Visigothorum law code, as we have witnessed from my A.D. 508 Source Book and have had
acknowledged by the two previous quotes from the historians John Ardagh and A. Aulard.
Following is a quote from the Catholic Church, pinpointing that its commencement did not begin
until Clovis took the crown in A.D. 508:
“Beyond encouraging individual bishops to play a vital role in his kingdom,

Clovis sought to use their collective presence as a force to shape a “National”
church that would serve under royal direction to institute a common religious life
throughout his realm. . . . His entire religious policy played an important role in
bringing the Christian establishment into support for the new regime. . . . At the
same time Clovis played a significant role in establishing a political and religious
order which provided a framework in which the Germanic and Roman worlds
could join hands in shaping a new civilization in Western Europe.” 22
It is recognized by all that nothing in policy changed in France until the French Revolution,
because she was still protecting the church with her “arms.” But after 1798, this all changed.
The full results or fruits of this union of church and state that was “set up” in 508 were not to
be fully revealed until 538. That was illustrated in our A.D. 538 Source Book under the tyranny
of Justinian. It was Justinian’s 67th Novel, issued on May 1, 538, that robbed humanity of their
religious liberties. This code of law was implemented in the East and later also in the West with
21
Richard Duppa, A Brief Account of the Subversion of the Papal Government 1798, 2nd ed. (London: n.p., 1799),
63-4.
22
New Catholic Encyclopedia, s.v. “Clovis” (Thomson-Gale, 2003), 4:809-11. In asso. with Catholic University,
Washington, D.C.
12
the believed defeat of the Ostrogoths on March 1, 538. At that time, Justinian became the first
Christian (Orthodox) Emperor since A.D. 476 to have had legal jurisdiction in Italy, the West.
This was publically confirmed in Justinian’s 69th Novel, issued on June 1, 538. We further
witnessed that Satan’s government of force was fully in place in 538 and that a universal Sunday
law throughout all of Christendom was then implemented and enforced. In the ongoing warfare
over the government of God, the church of Satan was “given” time to “practice and prosper” for
1260 years in order to disclose the “new order” of Satan’s rule to the entire heavenly universe.
The commencement of the 1260-year prophecy in 538 was unwittingly acknowledged by Pope
Vigilius (537-555) when he wrote to Justinian on Sept. 17, 540, the following letter of praise for
establishing the one and only true faith in every corner of the world:
“We have noted in the letter of Your Clemency...that you do not permit any
differences, any discordance in the Christian faith which honors and worships the
Divine Trinity.... Not the least of our satisfaction in the Lord is to see that He
deigned in his mercy to give you not only an imperial, but a priestly soul. In
offering the sacrifice according to ancient tradition, all pontiffs pray that the Lord
may deign to unify the Catholic faith and preserve it throughout the world. This
Your Piety effected with all possible strength, when you imposed in all your
provinces and in every corner of the world the inviolate maintenance of that faith
which we know was defined and imposed as Christian confession by the most
venerable Synods of Nicaea, Constantinople, the First of Ephesus, and Chalcedon,
and when you refused to call Christian whoever severs himself from the unity of
those Synods. . . .” 23
It is well known that the state backing of the church was the standard procedure throughout
much of Europe during the dark ages. The papacy as a church never had to recognize or honor
religious liberty until France first alienated herself from Rome in the French Revolution. This
climaxed in 1798 when the French government divorced itself from the Pontifical government,
causing a domino effect among the European nations who followed the example of France.
Malachi Martin’s previously quoted words were surely in reference to the events of February 15,
1798, for nothing else has placed the pontifical government of Rome in a straitjacket of inactivity
for over 200 years other than the time since 1798 that the European Nations no longer enforced
the dogmas of the Catholic Church. “It was John Paul’s purpose to free the papacy from the
straitjacket of inactivity in world affairs imposed upon it by the major secular powers for 200
years.” 24 As has been proven to be the case, the prophecy that began with France must end with
her involvement, as well. The only condition that continued without interruption for those 1260
long years was the oppressive rule of the papal government that denied the masses their God
given right of religious liberty:
“General Cervoni went to the Pope and said to him that the Roman People had
23
Guenther, Otto, Epistulae Imperatorum Pontificum Aliorum, Avellana Quae Dicitur Collectio, 2 pts. In Corpus
Scriptorum Ecclesiasticorum Latinorum, vol. 35. Prague: F. Tempsky, 1895, (ep. 92), 348, Sept. 17, 540.
Mansi, Joannes Dominicus. Sacrorum Conciliorum: Nova, et Amplissima Collectio, facs. ed. Paris: Welter, 1902,
9:35. Translatation: Dvornik, Francis. Early Christian and Byzantine Political Philosophy, (Washington, DC:
Dumbarton Oaks Ctr. for Byz. Studies, 1966), 2:822.
24
13
“No church within the limits of Romish jurisdiction was long left undisturbed
in the enjoyment of freedom of conscience. No sooner had the papacy obtained
power than she stretched out her arms to crush all that refused to acknowledge her
sway, and one after another the churches submitted to her dominion.” 26
“The forty and two months are the same as the ‘time and times and the dividing
of time,’ three years and a half, or 1260 days, of Daniel 7--the time during which
the papal power was to oppress God’s people. This period, as stated in preceding
chapters, began with the supremacy of the papacy, A.D. 538, and terminated in
1798.” 27
Such was the condition and enslavement that the papal government held over the people of
Europe until February 15, 1798.
Another area that calls for clarification is when Revelation 13:10 declares, “He that leadeth
into captivity shall go into captivity.” This scripture is considered by some to be in reference to
Pope Pius VI being taken captive and exiled on February 20, 1798. While it is true that the pope
was taken captive and exiled on February 20, 1798 that date has also been demonstrated quite
convincingly by Mervin Maxwell not to be the primary application and intended fulfillment of
the prophecy:
“The captivity of the pope in 1798 likewise is not, in and of itself, an indication
of the close of the 1260 years, for the pope has been incarcerated or exiled many
times.
For instance, shortly after his election in 855, Pope Benedict III was humiliated
and, at the point of the sword, forced into prison by a rival, Anastasius, backed up
by the Frankish deputies of Louis II. Fortunately for the Pope it was all patched
up within two days, and there followed a triumphal reinstallation, while during the
following year Benedict had the pleasure of receiving King Ethelwolf when he
appeared with a crown of gold and the dedication of England’s tithe. 28 But within
a decade that is, in 863, it happened again. The Pope condemned Lothair II for
wanting a divorce, and forthwith the Frankish soldiery “besieged Rome and for
25
Rome: presso la Società, 1882 (1, 2); 1886 (3). 1:32.
26
Ellen White, The Great Controversy, (Nampa, ID: Pacific Press, 1911), 62.
27
Ibid., 439.
28
Louis M. De Cormenin, The Public and Private History of the Popes of Rome, trans. from the French, I, 232-233.
Also Farrow; op. cit., pp. 75-76
14
two days kept the pontiff a prisoner, without food, in St. Peters,” --this time, be it
noted, with the support of the archbishops of Cologne and Treves.” 29
Nor were these the only occasions of incarceration for His Holiness. Lord
Acton refers to difficulties during the twelfth century, and says that “before the
dispute was concluded, the Popes had been exiled more than once, imprisoned,
and deprived of nearly all their domains; but in the act of Otho IV, of the year
1201, repeated in 1209, the independence of the Roman States is definitely settled
and acknowledged.” 30
And was not Vigilius exiled by Justinian in 553, 31 and was not Hildebrand
forced to flee Rome, 32 and Boniface VIII put in bonds? 33 In addition, that is, to the
Spanish imprisonment of the pope for seven months in 1527, referred to above? In
fact, after presenting a long list of popes with their exiles or similar hardships, he
sums up by saying,
I might add many more, but it is enough to sum them up: thirty were compelled
to leave Rome; four were imprisoned, four were unable to set foot in Rome; seven
reigned in exile in Avignon; making in all forty-five, or one-fifth in the line of the
Sovereign Pontiffs. 34
Manifestly the 1798 captivity of the Pope, in and of itself, cannot be said to
indicate the end of the 1260 years.” 35
However, Rome fully knows and understands the nature of her captivity and imprisonment.
We call to notice Malachi Martin’s previously quoted words:
“. . . . It was John Paul’s purpose to free the papacy from the straitjacket of
inactivity in world affairs imposed upon it by the major secular powers for 200
years.” 36
CONCLUSION
Some have missed the big picture here, while Rome has not. This captivity, as we have shown
all along, was the chain that held the masses under the oppressive Pontifical government of
Rome, which denied their God given rights of religious liberty for 1260 years. This oppression
finally came to an end in 1798. In my A.D. 508 and 538 Source Books, it has been shown that it
was the union of church and state through legislation that commenced the horrors of the dark
29
Farrow, op. cit., pp. 77, 78.
30
Lord Acton, The Papal States, p. 25.
31
Hodgkin, op. cit., pp. 595-605.
32
To Salerno, by Henry IV, in 1084. Cormenin, op. cit., I, 377.
33
Done in preference to killing him. The French ambassador to Rome said in the Pope’s presence, “No, we will not
put to death this infamous priest. . . . it will be the most terrible of chastisements for this proud man to spare his
days, that he may pass them in opprobrium and humililiation.” Turning to the Pope, dressed as he was in his most
official and symbolic regalia, he said, “Then prepare thyself, dog. . . .” The Pope was kept in custody three days,
until a popular uprising obliged the French to leave. Boniface died shortly afterward in Rome in a paroxysm of
madness, gnawing his arms. Cormenin, op. cit., II, 36, 37.
34
Henry Edward Manning, The Temporal Power of the Vicar of Jesus Christ, p. 188.
35
Mervin C. Maxwell, A Thesis Presented to the faculty of the Seventh-day Adventist Theological Seminary
Washington, D.C. August 1951, 22-24. (Andrews University, Berrien Springs, MI.).
36
15
ages, the channel used of Satan for the confiscation of their religious liberties and which
climaxed in a universal Sunday law being enacted throughout all of Christendom in 538. In the
coming crisis it will be seen that Satan will use the same method again with the same results. The
union of church and state will bring forth the scripturally predicted resurrection of Revelation
chapter 13 and 17 that will free Rome of her “straitjacket of inactivity” in world affairs. This
event will be followed by the confiscation of our religious liberties:
Revelation 13:3 “And I saw one of his heads as it were wounded to death; and
his deadly wound was healed: and all the world wondered after the beast.”
Revelation 13:14 “And deceiveth them that dwell on the earth by the means of
those miracles which he had power to do in the sight of the beast; saying to them
that dwell on the earth, that they should make an image to the beast, which had
the wound by a sword, and did live.”
Revelation 13:15 “And he had power to give life unto the image of the beast,
that the image of the beast should speak, and cause that, as many as would not
worship the image of the beast should be killed.”
Revelation 13:16 “And he causeth all, both small and great, rich and poor, free
and bond, to receive a mark in their right hand, or in their foreheads:”
Revelation 13:17 “And that no man might buy or sell, save he that had the
mark, or the name of the beast, or the number of his name.”
Words penned by Ellen White explain the prophetic implications of those verses:
“. . . Protestants little know what they are doing when they propose to accept
the aid of Rome in the work of Sunday exaltation. While they are bent upon the
accomplishment of their purpose, Rome is aiming to re-establish her power, to
recover her lost supremacy. Let the principle once be established in the United
States that the church may employ or control the power of the state; that religious
observances may be enforced by secular laws; in short, that the authority of
church and state is to dominate the conscience, and the triumph of Rome in this
country is assured.
“. . . She is strengthening her forces to further her own ends when the time shall
come for her to strike.” 37
“. . . Sunday observance owes its existence as a so-called Christian institution

to ‘the mystery of iniquity;’ and its enforcement will be a virtual recognition of
the principles which are the very cornerstone of Romanism. When our nation
shall so abjure the principles of its government as to enact a Sunday law,
Protestantism will in this act join hands with popery; it will be nothing else than
giving life to the tyranny, which has long been eagerly watching its opportunity to
spring again into active despotism.
“. . . If popery or its principles [The Pont i fic a l government of the Church of
Rome] shall again be legislated into power, the fires of persecution will be
37
Ellen White, The Great Controversy (Nampa, ID: Pacific Press, 1911), 581.
16
rekindled against those who will not sacrifice conscience and the truth in
deference to popular errors. This evil is on the point of realization.” 38
The focus is the Sunday law by force. John the Revelator says, “And he had power to give life
unto the image . . .” (verse 15). Ellen White clarified it in this way: The Sunday law will be
doing “nothing else than giving life to the tyranny which has long been eagerly watching its
opportunity to spring again into active despotism.” How will this take place? She leaves no
doubt. Through legislation, when it shall be “legislated into power.” The life that comes again is
the deadly wound being healed when the Sunday law is legislated into power by both church and
state. Once this has been accomplished and the law is on the side of Rome, it will be seen that at
that time, Rome will strike. 39 Thus commences the final onslaught against God’s people by
Rome, apostate Protestantism and the civil power. In the end there will be only two classes of
people, those that keep the commandments of God and submit to the principles of His
government and those who will not. All of humanity will be involved and with the issues clearly
set before them, then, the end will come. This condition of events, as we have shown, will be
seen to take place when the deadly wound of Revelation 13:3 is healed. That is, when civil law
again backs ecclesiastical law as in the dark ages, enforcing the dogmas of the one and only
mega counterfeit church and controlling the consciences of humanity. This will first be seen to
take place in America by the image to the beast-apostate Protestantism, the Religious Right
and/or the Christian Reconstructionist and of those in the Republican Party 40 that hold to what is
called “Dominion Theology.” These entities will be urged on by Catholicism. Let us remember
the end time roles Catholicism and apostate Protestantism will play in the closing scenes of
earth’s history:
“Romanism in the Old World and apostate Protestantism in the New [America]
will pursue a similar course toward those who honor all the divine precepts.” 41
Religious persecution will then follow, confirming that the deadly wound will have been
healed, the beast resurrected and Roman Catholicism no longer remains a widow because the
state has again begun to enforce the dogmas of the apostate mega church:
Revelation 18:7 “How much she hath glorified herself, and lived deliciously, so
much torment and sorrow give her: for she saith in her heart, I sit a queen, and am
no widow, and shall see no sorrow.”
Then will ensue the enforcement of Sunday worship. The Catholic Church, in its arrogance,
has thought to change God’s true seventh-day Sabbath in violation of the fourth commandment.
Catholicism, with the aid of the image to the beast, apostate Protestantism, backed by the state,
will compel men and women to worship on a false sabbath, the first day of the week, thus sealing
those who succumb with her mark, the mark of the beast:
38
Ellen White, Testimonies for the Church (Mt. View, CA: Pacific Press, 1948), 5:712.
39
40
“This Republican Party of Lincoln has become a party of theocracy.” U.S. Representative Christopher Shays, R-
CT, (New York Times 3/23/05)
41
Ellen White, The Great Controversy, (Nampa, ID: Pacific Press, 1911), 616. For a scenario of end-time events in
their chronological order see my book, King of the North.
17
“The law of God, through the agency of Satan, is to be made void. In our land
of boasted freedom, religious liberty will come to an end. The contest will be
decided over the Sabbath question, which will agitate the whole world.” 42
“Seventh-day Adventists will fight the battle over the seventh-day Sabbath. The
authorities in the United States and in other countries will rise up in their pride
and power and make laws to restrict religious liberty.” 43
42
Ellen White, Evangelism, (Hagerstown, MD: Review and Herald, 1973), 236.
43
Ellen White, Ms 78, 1897.
18
2
Primary Sources and the Personal Letters of Pope Pius VI

The following documentation has been pulled from my website and may be viewed in its
entirety at www.thesourcehh.org. For the benefit of the sincere researcher, we have supplied the
reader with additional documentation confirming the already established facts focusing primarily
on February 15, 1798, and the personal letters from Pope Pius VI:
[pg. 28] “(Feb. 15) A memorable day: the anniversary of the Coronation of the
Pope, who began the twenty-fourth year of his Pontifcate the last Friday of
Carneval; a day of mourning for all faithful and honest people.
The previous night several French soldiers attempted to commit robbery and
seize a Woman at Monti. A civil patrol approached the cries. They (the French),
taking out sabers, began to clash, so that one of the Civils had his arm almost
completely cut off. [29] Then the civils fired, killed two French, and arrested the
others. When it was reported to General Cervoni, he approved the operation of the
Civils, but they sought to avoid nocturnal encounters with French because they
risked defeat.
This morning there began to be seen numerous patrols of all French, each one
having an Officer at its head.
It was understood that many Patriots were preparing to erect Masts of Liberty.
It was managed to impede this enterprise, but when the French Generals had been
found inclined to favor this, it was necessary to be content to request of them, that
at least they keep order and avoid those sad consequences that had occurred in
other Countries.
At about 16 hour at the palace of the French Academy, a large picture with a
beautiful gilded frame was placed in the middle of the Façade, representing a
Woman dressed as a warrior with a beret on her head, a consular sash, a fine skirt
to her knees, right arm and breast nude, and inscribed around it, “French
Republic.”
About the middle of the day on the Capitol, two French Officials were
mounted on their horses, soldiers placed at arms. In the middle a great pedestal
was already prepared with the inscription “Religion and freedom, Laws and
equality.” Doctor Corona had begun to give his democratic discourses in the
cows’ field, where many people had gathered; the tree (which had been painted in
the Argentina Theater, where the Duke Cesarini, the patron of the Theater, gave it
the convenience) with beret on the top, was planted. Encountering the Hermit of
the Colosseum passing at this time, they obliged him to give a hand to erecting it,
and Father Solari, Religious of the School, kissed its trunk devotedly. The officers
were greeted with applause; they applauded also; Corona spoke first; other
Speakers came up; those standing around, among which were Women, cheered:
[30] They cried, “He who does not say hurray should leave!” They handed out
cockades, and one was placed on the famous equestrian statue of Marcus
Aurelius; they erected the tricolor flags about the Mast; a detachment of soldiers
19
left the Capitol with drums beating. I do not know whether to mount a guard or to
give announcement for a fortunate happening. At the request to assist in erecting,
Advocators Riganti and Constantini assist-- pushed or voluntarity, I don’t know.
There were found also Dukes Cesarini and Bonelli, the secondborn of the Prince
Borghese, Bischi, already an official of the cavalry of the Distinct Voluntaries, the
son of Princess Santacroce. One of the Dispensers of cockades was the Architect
Barberi, who at the edge of the Capitol insinuated that he was going over to give
the name to four Notai, who were found ready to bring registration. The picket of
the Civic Guard, who was found on the Capitol, was forced to take off the papal
cockade. The two French officials left the Capitol, accompanied by a small group
of Light Cavalry, and through the street of the Corso joined up to the People,
having the retinue of the abovementioned two Advocates Costantini and Riganti
and of the Patriots, some of whom held in hand tricolor flags. They made the
Civics of the Quarter at the Converted join in the parade, and wanted them to
remove the papal cockades, which they also made the civil patrol do.
In the afternoon General Berthier entered through the Gate of the People and
proceeded to the Capitol. Five or six hundred Patriots were leading him, for the
most part young rascals, or libertines, or people of the lowest class. They were
holding pennants, and were preceded by a band of our performers. There followed
a great detachment of French infantry with a numerous company. Later, the
General intermingled with the other Generals and with a retinue of many Officers,
all on horse. In the end (were) three squadrons of Cavalry. When he arrived at the
Capitol in Rome, he turned around inside the Piazza and with brief discourse, that
he is then seen in printing [31] (Allegato II), and that he attributed to the Roman
People the deed of a very small number of Individuals, he proclaimed the liberty
of the Roman Republic; and then with the same accompaniment he went to settle
himself at the Palace Doria, dining with General Cervoni. He was appointed
lodging at the Palace Ruspoli, but he doesn’t stay there, having always slept at the
military encampment.
There descended a little later to the Capitol, having been escorted by different
French soldiers, a certain . . . , a miserable man, with a great banner in hand, with
a following of ordinary workers which were shouting: “Viva the Roman
Republic,” and they wanted all to shout together with them; although more of the
people either were silent or applauded of necessity and through fear. The two
discourses of Brunetti and of Coronoa were read (3) and were considered as
horrible poison [that] waits hidden, especially at first. We would have known that
all these people had been paid by the Patriots, so that they followed their
intentions. There were made a thousand attacks on the coat of arms of the Pope,
some of which had been thrown to the ground. The Patriots were shouting: “Let
down arms; the tyranny has ended; let us be free,” etc.
Another Mast was placed in front of the Palace Doria.
A detachment of French Cavalry is transferred to Nemes, Possession of Duke
Braschi, and from him his Palace is taken possession of.
The Jews have thrown off the former servitude and rejoice for the actual
newness [they are now considered equal citizens]. On the other hand, they would
not go exempt from taxes.
20
It was forbidden for the Hostages to receive visits. As of today a request for
permission to see them must be made in writing to the French.
At the usual chapel held this morning in the Palace Vatican for the anniversary
of the Creation of the Pope, there were present only six Cardinals, other than the
Celebrant, and after the Ceremony they were called to the Secretary of State, and
kept waiting [32] until 20 o’clock, so that they were not exposed to risk of attacks
in the first moments of the popular effervescence for raising the Mast of liberty.
But even without it, they would not have been able to leave, having been notified
of their [house] arrest in the name of the French Commandant. The Card. De
Lorenzana, a Spaniard, made the highest complaints, perceiving the irregularity of
such an act, even to the point of being found out of doors, and to have the
Carriage and the Familiars there. It was sent to the battlefield, and there came the
reply, that they were allowed to leave, and that they had been detained only for
their greater security.
In the afternoon General Cervoni went to the Pope and said to him that the
Roman People had implored the generosity of the French Nation to be freed from
the oppression of the Pontific Government; that the French had granted to them
their assistance; and that having become free, there remained to the Pope only
concern for the spiritual. His Holiness responded to him with few words,
reminding him of Religion, individuals, and propriety.” 44
G.A. Sala’s Diary-Allegato I-1798
[pg. 216] Allegato II. (See vol. I pg. 31)
Speech delivered in the Capitol by General Berthier.
The men Pompey, Cato, Brutus, Cicero, Hortensius . . , who, in the middle of
the Capitol, are renowned by you, where you have defended so many times the
rights of the People, you receive the respect of the free French.
These sons of the French come with the olive of peace in this very place to
restore to the Altars of liberty what the first Brutus raised.
And you, Roman People, weakened of blood which is shed not in vain, your
eyes fixed on the monuments of glory which surround you, finally claim your
rights, and at the same time recover the ancient grandeur and the ancestral virtue.
Allegato III. (See vol. I, pg. 31)
Speech delivered by Citizen Advocate Brunetti to the Roman People on the

occasion of a raising of a tree of liberty.
Romans, rejoice at the event, and by this event we exult with very lively joy
for acquiring this liberty, which, having destroyed every remainder of the ancient
44
21
regime, has all the characters to lead each good citizen to come to very pure and
noble compliance. We are free after ten and more centuries of brutalization,
thanks to our powerful force which, having protected the unconquered French
nation has finally broken our chains and, reestablishing our imprescriptible rights,
has freed us from the most tyrannical yoke and the most degrading human reason.
Broken is the talisman of superstition, the cabal of egoism; the imposture and the
fanaticism is thwarted; the love of country--the more ardent the desire of our
happiness, the more desolate was the aspect of our misery-- has finally conquered
the cause and has secured our future happiness. [217] If, Romans, we are able to
speak with joy and frankness that we are free and equal, let us take therefore the
more energetic measure, whence one religion, poorly understood, does not come
to obscure the finest action and to destroy the principle on which happiness of
renewing our Republic rests, and we think that this prevents the subterfuge of
either fanatic or devious men, that they did not cease to do everything to abort the
fruit of this patriotic ardor which has unanimously determined itself to proclaim
our freedom under the auspices of the most powerful and the most generous
nation of the Universe.
We are persuaded, oh Citizens, that the man created by Divinity to be the
dominator of the land has, for his special prerogative, freedom. The nature is
counseled by this good gift also in the present, in which a fatal experience of more
centuries shows the man a slave, disheartened under the whip of tyranny. Their
rights are written by indelible characters in our heart, although his humiliation
appears in the history of all times. He respects and admires Cato even when,
dragging his chains, [he] is bent under the yoke of Caesar, Tiberius, and Nero.
Until now a large part of the century and the land has stood divided between
crime and the tyranny. The freedom and the virtue are thwarted over all portions
of the globe. This, however, is a violent state which cannot long endure, and
already human reason everywhere begins to brighten their own rights on true
interest. The epoch is arrived in which genius threatens despotism, this [latter] one
no longer being more protected by aptitude and error and, above all, by the
support, than [by] the swift alliance of avarice and all the subordinate oppressors
now frightened by the imposing character of the fortunate French revolution.
This magnanimous, generous nation, born for glory and virtue perhaps as much
as the human, supporting the strength with which we are hurled in the course of
liberty, has protected our happy change, followed without the least alteration of
public tranquility, and has solemnly promised, through the mouth of the
unconquered General in charge of his armed forces in Italy, to assist with all his
force our Republic, which once was the dominatrix of the universe and the terror
of all its enemies. We concentrate, therefore, all our efforts to the attractive object
of rendering worthy of such a fine gift, and conserving that liberty which,
wrongly by the intention of someone either crafty or senseless, he wishes to
confuse with a scandalous license and to cancel out from the number of the more
sublime virtue. [218] The liberty, oh Romans, respects first all the religion of
Christ, that religion which reins the passion, which consoles in adversity, which is
obliged to do good to one who harms us, to love and benefit reciprocally, and that
in a word unites the human species to the supreme being, that religion which
22
seems intended the true republics and for removal of tyranny. The free republic
makes a distinction between the true, learned and humble Pastors of the Church
and the arrogant hypocrites and ignoramuses. Respect the first, and despise the
second.
Virtuous freedom acts so that each is able to freely speak his own opinion for
the public and private wellbeing, makes the language of tyranny and of vile and
false couriers disappear; therefore, the honest and wise citizen is heard before the
arrogant aristocrat and the superstitious Brahmin. In her good graces the only
blame for the leader is to public impiety, and there are proclaimed flatterers of the
rich, of the cajolers and of the ignorant, those who boldly and for such centuries
have kept the reins of government and of administration, calling back over us the
most dreadful misery, and have such tyrannizing contempt for honest citizens,
industrious artists, the peaceful farmers. This liberty, which consists in doing or
saying that which is pleasing; which doesn’t harm its fellow men and does not
oppose the law; allows free elections of its own state; takes care of the education
of the sons of the country and occupies itself with public instruction, causes
commerce, agriculture, the arts and industry of citizens to thrive; and respects the
person and property. In the end this liberty, under direction of laws, forms the
happiness of our Republic, and some day will grant it to the whole human race.
The Greeks, our ancestors, and our present liberators have not performed
immense prodigies of valor—have not, because they were free. The only liberty
was that which pressed this unconquered nation to arrive at calm heroism, science
and fine arts, and we know if we avail ourselves of this favorable moment to
destroy every residue of slavery, we will be destined for an immortal glory and,
like our ancestors, we will live eternally in the memory of the posterity. Not
taking up, therefore, superstition, we do not allow ourselves to be deceived by
fanaticism. In our present act of changing government, there is nothing that is
contrary to pure and evangelic religion, which comes free in the service of need.
[219] It (liberty) is very just to not contradict our rights, and our rights are very
certain, not to be combated or altered.
It would fall here to find a suitable paragon of the doctrine and conduct of
Christ and his Apostles with the doctrine and conduct of the apostles of our times,
when it is better to take away sophism from that fanatic one which lives in fear of
prejudiced protection and becomes rich from the hopeful credulity of others, who
attempt to use the Gospel to foster opposition to our revolution, but the very
vastness of the material and the restriction of time do not permit me to do this
except at another opportunity, whence to convince each person not entirely
deprived of common sense that in the act of our removal of theatrical despotism,
in proclamation of our liberty, you have nothing which offends the pure and holy
evangelic religion. It is useful only to express a desire which presses all the
known nations, and in each time religion has stood an object united in such a way
with the interests of men, speak better with interests of those who have
commanded and do command men, that legislators of each age have served as a
divine cloak, whence to render their legislations more sacred and respectable and
to be more peaceably obeyed. Only Christ, that Divine legislator, has diversely
handled his sacred religion, which is completely separated from all mundane
23
things and teaches a doctrine which regards all things through morality, which,
considered in its rapport with the author of the world, is the same religion from
which morality receives a more august and more sacred character
Considering current deeds for their lessons, as leader and as model of their
Apostles, he began to state to them that their kingdom was not of this world: “My
kingdom is not of this world.” He lived withdrawn, humble and without
recognition, [so] that his precursor doubted that he was truly the Messiah. “Are
you the one who will come, or do we expect another?” He lived extremely
humbly and he disdained riches and commanded his Apostles to imitate him:
“You will have brought nothing in the way…nor should you have either money or
two tunics.” Escape the dignity of this world, and he reproached those things
among his disciples which made them understand how to aspire to him: “You do
not know what you should seek.” On the contrary he commanded his Apostles not
to accept titles nor honors: “You should not however want to be called ‘Rabbi.’”
He thought of nothing but the salvation of the soul, and he removed himself from
every interference of worldly things, and he told his Apostles to do as much:
“Kings of nations dominate…you however are not thus,” and he added: “He who
wishes to come after me should bring his cross and follow me.” [220] He abhorred
the superstition and hypocrisy and he wanted that his followers would be religious
“in heart and in spirit,” and he commanded that his Apostles think only about
preaching the Gospel and instructing the people. Now we compare the doctrine of
this Divine Master with the pomp, with the avarice and with the despotism of his
modern disciples, and we declare that if it is possible, by escaping from their yoke
and reestablishing that liberty which they usurped for so many centuries, that we
are in opposition with the greatest evangelicals-- or, rather, we do not claim that
restraining the same with only the aide of the altar and the service of worship, that
we have not done a most pleasing thing to the common Divine Master.
We live therefore tranquilly, oh Citizens, under change of government of such
a longed-for time, and now thus it follows happily: there is nothing for which one
ought to take exception to our sacred, pure, and catholic religion. It is, on the
contrary, one of the first and most precise of our duties to render thanks to the
supreme Spirit for this happy revolution of things. Under the auspices of a
sublime people which has been regenerated, a very full field is opened, whence
now that the stupidity and abuse, a necessary consequence of despotism of such
an age, have been removed from us, the proper genius of free people should be in
control, and we make marvelous progresses, and in that one who is concerned for
the arts and sciences and in that one who regards the public morale, [there is] true
happiness of men and universal tranquility, and revives in our country the
glorious title of Roman Republic, received also by the Divinity and assisted by the
courageous and magnanimous French Nation. The forces of Tyranny against our
liberty will be not useful and despicable. The sacrifices which we ought to make
for staying free and equal would be of a light moment in comparison of the gains
which we experienced.
Speech recited before the people in the Roman Forum by Citizen Niccola
Corona.
Behold, oh Romans, that moment which forms the finest epoch of our history.
24
These heroes, who understood that all the nations of the world put off [prefer]
death to servitude, have become slaves crowned by these priests, which strip the
State to raise their family and to increase the princes of blood. Finally, there
prevailed that happy aurora which raises the shadow of ignorance and reveals the
nothingness of those old Sovereigns who governed with threats and with
mysteries. [221] Thus he woke up that spirit of liberty and independence which
made the glory of our ancestors and the happiness and the riches of a free nation.
The fiercest despotism, which has humiliated them without destroying the grand
name of the Romans, falls extinct and ruined at the raising of this tree, which rises
sustained by our free will, adorned with the emblems of justice and equality, and
planted on the sacred and social bases of human rights. Think then of that august
trunk as the beginning of your happiness and as the scheme of your political
regeneration. Those famous battles of Pharsalia, of Philippi and Actium are from
this moment obscure; they are not to be celebrated today as battles in which the
vote and the unanimous consent of true liberty was manifest, and there awakens
the patriotic and ancient hate of the King of Rome. This Capitol, before which the
wretched have rested with the souls of the people far away, and that Senate, which
has become the derision of children, begin to recover their ancient decorum and
their honor and ancient glory; and the fathers of the country who arose oppressed
under the weight of ignorance and fanaticism, rise up to emulate the ancestors,
which triumphed and gave the laws. Abolish, therefore, in the mind and heart
each remembrance of oppression which degraded you, and as more sublime rises
this tree, that much more strongly bring down the coats of armor which delineated
for you the idea of a cruel tyranny. But because the bringing down of those signs
of despotism and pomp is also accompanied by a heroic action and worthy of a
free and roman heart, overthrow with companions that abominable and infamous
gallows, from which are suspended the broken bodies and the arms of our sons,
and by which were removed the true kings and the monopolists of the State. Be
triumphant, therefore, oh Romans, by these thrown-down signs of slavery, and
applaud this emblematic tree and this standard of liberty, which brought your
glory and the happiness of your future children and excited the envy and
emulation of all subjected people.” 45
45
25
History
of the
Abduction and Imprisonment

of
Pius VI
by
Abbé Baldassari.
Translated from the French. [into the German]
[Translated from the German]
Edited, and accompanied by a short foreword
by
Franz Faber Steck,

Catholic City Pastor in Reutlingen.
Tübingen, 1844.
Press of the H. Laupp Bookstore.
Vienna: Braumüller and Seidel, as well as E. Gerold and Son.
Prague: Haase Sons.
26
th
[166] . . . .On the morning of the 15 , [1798] the French troops, infantry, cavalry
and artillery appeared in battle formation at the capitol and at the plaza46 at the
foot of that building. The republicans had spread the rumor that the army was to
pay homage to the great men of the Roman Republic on that day. [167] The swarm
of patriots consisting of unbelievers, slovenly boys, Jews, the bankrupt and paid
persons gathered on the plaza in the middle of a square formed by the French. The
authors of the public acclamation, mostly doctors, lawyers, executives, unseated
nobility situated themselves along the walls of the capitol around the column of
Marcus Aurelius. At 10 o’clock, General Cervoni was seen to appear in dress
uniform on a steed accompanied by a great number of French officers and many
Romans whose only accomplishment was being born. This group arrived at the
capitol followed by a great mass of beggars and drunkards. The partisans
assembled at this exalted point greeted the general and his entourage with the call:
‘long live the French Republic! Long live the great and invincible nation!’ The
many other groups which crowded at the foot of the capitol repeated this call with
much noise and added: ‘long live freedom and equality! Long live the Roman
Republic!’ To this, some of the leaders called out with loud voices to the various
groups: ‘Do you want to smash the yolk of tyranny? Do you want to take back
your rights? Yes, yes, we want it: freedom or death! - answered the raging crowd
with such a confused yell that one could not tell them apart. After this entrance
they began to erect a freedom tree that had been carefully brought in and on
which the notorious cap was displayed as military music played. Meanwhile,
notaries busied themselves dutifully recording this supposed resolution of the
sovereign people. [168] I do not want to make any observations about this
resolution. I will be satisfied with reproducing its entire contents and leaving it to
the judgment of the reader.
The Resolution of the Sovereign People
“For a long time tired of the unnatural rule of violence that oppresses it, the
Roman people have tried more than once to throw off its heavy yolk. Prejudice
and political interests have, with the help of the bayonet frustrated their attempts
until now. The arrogance of the despotism grew with their weakness and its pride
with their misery. Fearing therefore to fall into a horrible lawlessness or an even
less bearable tyranny, that people pulled together all of its strengths and raised
itself up with a noble courage to grasp again its original rights of sovereignty.
Before God and man and with one voice they declare: that it had no part in the
attacks and acts of murder of which the former government has made itself guilty;
that they abhor and curse it and throw back its unending disgrace on its creators.
that they will oppress, arrest and destroy all political, financial and civil
authorities of the aforementioned government and that they will take over the
legislative and executive power by appointing themselves the free and
independent rulers and exercise it through lawful representatives according to the
inalienable Rights of Man and the uncontestable principles of truth, justice,
freedom and equality. [169] They declare that they will preserve unmolested the
46
The Campo-Vaccino, the old Forum.
27
religion that they inherited from their forefathers and the spiritual power of the
pope in all its rights in that they reserve for themselves to care for it through the
organ of their representatives suitably to its worth and to give it a national guard
for its security. To that end they transfer all political, administrative and civil
power held by the pope to various authorities whose members who are charged
with carrying out whatever is advised and decided with a majority vote.”
Following this was a long list of positions for the provisional government and
persons who should occupy them. I will only discuss a part of them. The first of
those positions was that of the consul which was to replace the city counsel. The
consul was seven in number, namely: Franz Riganti, advocate; Sir Carl Ludwig
Constantini, both members of the Congregation of the State that had just been
absolved; Duke Pius Bonelli; the jurist Antonius Bassi; the mathematician
Joachim Pessuti, Angelo Stampa and Dominico Maggi, provincial merchants and
this was named the first department. A second department, that of the militia-
prefect, was entrusted to Franz Sforza Cefarini, Marquis Philipp Accoramboni
and Franz Xaver Bivaldi also Marquis. The command of the former civil or city
militia but now the national militia was given to another member of dissolved
council, namely Count Joseph Spada to whom were given two zealous
republicans as adjutants, Peter Piranesi and a certain Nikolaus Gianelli. [170] After
the “The Resolution of the Sovereign People” had been read aloud the just planted
freedom tree was decorated with tri-colored ribbons one of which was to represent
the French Republic, the other the Roman. 47 At that point, the physician Nicolaus
Corona raised this dry stalk which he characterized as the pledge of bliss of the
Romans and the rebirth of nations with pompous expressions. He made a mockery
of the person and the office of the pope especially against Pius VI then he praised
the magnanimity and the generosity of the republic and the French army. The new
citizens hugged each other after Corona’s speech and once the military music
started up again they danced around the freedom tree and these insane people
were seen to take the calamitous tree into their arms and kiss it tenderly.
During this ridiculous spectacle, some of General Cervoni’s adjutants left the
capitol. The one group disarmed and dismissed the papal guard, the other arrested
several people who had shown opposition and led them to the ‘Angel Fortress’.
The prelate Concalvi, assessor of the military congregation, [171] The prelate
Barberi, attorney general of the state treasury and General Gandini were brought
into the fortress to be imprisoned there. One of these French adjutants appeared in
the Vatican where a special mass was being held for the 23rd anniversary of the
ascension of Pius VI which he could not attend because of his health. As many of
the members had gotten wind of the attack which had been prepared only seven
cardinals were in attendance. The officer directed himself to the Cardinal
Secretary of State and after explaining what had happened on the capitol he told
him that none of the assembled cardinals was allowed to leave the palace. At this
moment the anniversary of the high mass was being celebrated in the Sistine
Chapel. After the service, the Secretary of State had the cardinals instructed to go
to their rooms to await important information. They all went and the French
47
One historian says that the French tri-color was placed on the ear of the equestrian statue of Marcus Aurelius that
stands on the capitol and another on the bronze statue of the archangel Michael at the top of the ‘Angels-Fortress’.
28
officer told them that they were prisoners. It is not necessary to say how great
they pain and their surprise was when they learned of the circumstances and saw
themselves put under such unjust measures. They for what reason one was
robbing them of their freedom. The republican representative who did not even
show the respect of removing his hat, answered dryly; “one must await new
orders from the highest power.” When everything was finished at the capitol these
honorable men received permission to return to their residences. Eight
representatives of the rebels 48 , among them [172] Duke Pius Bonelli and Duke
Franz Sforza Cefarini, entered the headquarters of the French outside of the walls,
introduced themselves to Berthier and said to him: “they come to implore the
mighty protection and friendship of the French nation because their illustrious
example moved the people to take back power and will also serve to forward a
happy rebirth.” Berthier who doubtlessly had been promised this message had his
answer ready and apparently had already had it printed as it appeared posted in all
districts of the city at almost the same moment. This answer was as follows: “the
Roman people have taken back their rights of sovereignty in that they have
declared themselves independent, have taken over the government of the old
Rome and have constituted themselves as a Roman Republic. The commanding
general of the French army in Italy declares in the name of his government that he
recognizes the independence of the Roman Republic and that this government
stands under the special protection of the army. The same general also declares in
the name of the French Republic that he recognizes the provisional government as
established by the sovereign people. All authority of the papal government is and
remains abolished. It is the intention of the commanding general to take all
necessary measures to protect the independence of the Romans and to insure the
happiness of the people through the good establishment of government and the
power of laws founded on freedom and equality. General Cervoni will be
responsible for good order and for the security of the city of Rome and will put
the new government in power. This Roman Republic that is recognized by the
French Republic [173] will contain all of the territory that the Pope retained after
the peace of Campo-Formio.” It is possible that Berthier did not believe in this
independence and equality that he promised the Romans but to paint the picture it
is sufficient to repeat the sultry words which he spoke on that day as he celebrated
his entrance into Rome at two o'clock in the afternoon. The French and Roman
national militia is formed rowers through the entire street of Bill Corso from the
Gates of the People up to the Capitol and all of the residents of the street were
commanded with threatening orders to hang carpets from their windows,
balconies and terraces. The newly elected so what servants received and
accompanied the general and his protectors who advanced in splendid clothing
and were followed by a division of excellent troops on foot and on horseback
through the reborn city. For the entire way to the Capitol cannon fire, clapping by
the partisans and shouting by members of the lower classes who had been hired
was heard. As he arrived before the freedom tree he treated it respectfully and
expressed himselve in the following words: “men of Pompeii, of Cato, of Brutus,
48
According to the Roman Moniteur the headquarters had been moved from Mout Marius to Molla Bridge where
Berthier was residing at the country estate of Count Poniatowsky.
29
of Cicero receive the homage of the free French in the Capitol were you so often
have defended the rights of the people and have made famous the Roman
Republic. The children of the Gauls come to this glorious place with an olive
branch in hand to erect the altar first erected by Brutus. And you Roman people,
who have just grasped your lawful rights again, think of that blood that flows in
your veins. Gaze upon the monuments of fame that surround you! [174] Grasp
again the old greatness and the virtues of your fathers!”
After the end of the speech Berthier returned to his headquarters along the same
path. 49 Hardly was he gone, when disreputable men and just as disreputable
woman began lewd dances around the freedom tree which lasted late into the
night by candlelight. Towards the end of this unhappy day people went out into
the streets of Rome praising the new revolution and forced people who they met
to yell, “long live the Republic”, especially clergy and nobility. One had to take
down the Pepple accord of arms to get it away from the assaults of these people
who were taking them down and trampling and burning them. Since people had
been ordered to keep their lights on this band of marauders entertained itself by
throwing stones through the windows which did not have lamps on inside. This
was the triumph of Alexander Berthier. In order to make good all the praise
heaped upon him, the Roman Monitor called him “the courageous and generous
hero who had never had such fine day in his life as the 15th of February, 1798.
The Fabians, the Scippions, the Camillus, [175] never entered the Capitol
surrounded by such triumph and such uncontested praise. They triumphed over
nations which they had subjected but you Berthier have come to give the most
famous people of earth their freedom back.”
On the aforementioned 15th of February, the commanding general directed a
message towards the directorate which showed that he had dutifully followed the
bulk of the secret instructions that he had been given in the beginning. In it he
said the following: “the French Army arrived at the Capitol to give homage to the
great men of the beautiful period of the Republic when suddenly the Roman
people declared that they would take back their stolen rights and asked me for the
protection of the French Republic. Rome is free.” This message appeared in the
Monitor of Paris a few days later. If one were to guess at the contents of the
answer from the directorate to Berthier on the 26th of February, in my opinion
one would not doubt that the general sent a different message in which he used
every trick at his disposal to reach the desired goal. “The operation which you led
with such good results, citizen general, is in and out of itself grounds for the most
flattering reward. The name of Liberator of the Capitol cannot be indifferent for a
Frenchman. The directorate must give a special expression of its thanks with a
reward for which you can thank the intelligence with which your execution of the
details shows.”
Let us end the discussion of that sad day which we have occupied ourselves
with for so long and continue with how this affected the person of Pius VI. [176]
49
It was quite strange to see, said Botta, how all the Republicans who had explained that they only wanted to go to
Rome to punish the murderers of Basseville and Düphot without wanting to undertake any violence against the Pope
ignored this violence and did not punish the murderers; then as soon as the French had taken over Rome there was
no more talk of the murderers of Basseville and Düphot.
30
As soon as general Cervoni’s adjutant and the Cardinals who he was keeping at
the state secretary's office had left the Vatican Cardinal Joseph Doria went to the
Holy Father to inform him of everything that had happened. Pius VI heard the
Cardinals report without showing any movement and he gave himself up to the
will of God. General Cervoni visited and Cardinal Doria and explained to him that
he had the assignment of speaking to the Pope. The Cardinal led him into the
rooms. Against his custom, and Pius VI had not yet ended his afternoon nap. 50
Paying no heed to this, the proud Republican wanted to be led in immediately.
Having been informed of this, Pius VI called out loudly, “oh, would the general
just wait until I have made myself decent!” He stood up, got dressed with his
white robe and after sitting down in his chair where he was accustomed to
entertaining an audience he allowed Cervoni to introduce him. He looked so
serious and majestic that the general was amazed and paid no attention to his
military impetuousness. “I am sorry, Holy Father, he said with a shaky voice, it
bothers me terribly to be required to disturb Your Holiness … duty requires me to
inform you of uncomfortable things.” When he appeared to be looking for new
expressions in order to lengthen his introduction, Pius VI interrupted him with
these words: “now, general, give us your message without further ado. We are
ready to hear it.” [177] Cervoni then began to speak again and assured that the
Catholic service would be protected and that the holy power of the visible head of
the church would remain unmolested and retain its full rights. He appeared to
want to add more to this point. The Pope interrupted him again and said sternly:
“Sir, this power is given to us by God and no human power can take it from us.
Continue.” To this, Cervoni tried to justify the behavior of general Berthier.
“According to the will and the principles of the French Republic, the general
could not keep from protecting the rights of man and freedom. He saw it as a duty
to found a Republic and to support it with his Army according to the wishes of the
Roman people. From that point on, the new government was under the expressed
protection of the French Army. After that his holiness could not practice any more
use of worldly power as he had enjoyed before. However, the rank of highest
Bishop and the security of his person demand that he, as in the past, so in the
future would retain a court and military protection.” Cervoni expressed himself
such in a quite long-winded way. Then he made known that Pius VI, in addition
to his normal guard, would also have a core of 500 chosen from his old line troops
and would be charged with protecting the Vatican and would be supplied at the
cost of the Roman Republic. To this he bade the Holy Father to let his wishes and
opinions be known with the insurance that he was ready to support them with all
his powers. [178]
He seemed to want to continue speaking when Pius VI raised his eyes and
hands to heaven with dignity in answer to all he had heard and to put an end to the
conversation. His first words were that under such sad circumstances he prayed
humbly to Providence for the unfathomable decision. He explained that he was
aware of all the intrigues against him and saw clearly that justice and reason were
being oppressed by violence. The openness and honesty which the behavior of his
government had always offered the French nation had had bitter results and he
50
It in Italy, as in all warm countries, it is the custom to take a nap in the middle of the day.
31
had certainly not earned all of the mean-spirited conditions with which one had
been torturing him for so long after he had punctually fulfilled the difficult
conditions which had been put upon him in Tolentino. Strengthened through the
witness of his conscience and full of trust in the decision of heaven, he was
completely at peace. All that he wished and asked for was that the Catholic
religion be respected inviolably, that one not put obstacles in the way of the papal
government in caring for its flock and that one contain the bloodshed by the
adoption of measures for the well-being of the state and public security and to
especially spare those whose only reproach was to have served the papal
government with honor and loyalty. Cervoni wanted to begin speaking again but
Pius VI once again and mentioned to him religion, the happiness of Rome and the
provinces and the security of the people and politely took leave of him. 51 [179]
I resided in at that time in the Vatican next to the Lords chamber. As soon as I
had heard that the French general had been led into the rooms of the Pope, I went
there myself and I was among those who listened at the doors in order to try to
hear these conversations. As he left the audience of the Pope Cervoni found
almost all of the people of the pope’s court, myself among them. Some of them
were in tears; others approached the general in order to ask him what fate they
awaited. “Why do you cry”, said Cervoni jovially and laughing, “What are you
afraid of? There is no reason for grief. To the contrary, you will find great
advantage in the new order of things. The situation will be better for the Pope; rid
of the thorns, only the roses remain. [180] The Roman Republic will ensure the
safety of his person and everything that the honor of the position that he holds
demands. He will have the means to show his generosity to those who are in his
service and they will all be satisfied.” After he had attempted to console us with
these lies he left the palace. In the evening, 500 soldiers of the papal militia
arrived. They were shown to the great hall on the first floor which leads to the
courtyard of the holy Damasus as a place to stay for the time being. They were
given straw for bedding and were promised to receive everything they needed on
the following day.
On the 16th of February before dawn, the Plaza of Saint Peter was occupied by
French. . . .
51
Who is not amazed at the resolve and dignity of the illustrious and unhappy Pope and who is not furious reading
about the designs which his cowardly enemies had? The much mentioned Monitor expressed itself in the following
way: “The brave General Cervoni entered the Vatican where after the service the Pope was receiving well-wishes
from his cardinals and the rest of his court for the 23rd anniversary of his reign as well as deceitful wishes for many
years to come. Oh, fair Providence of the highest being! This moment that was so flattering to his heart was
interrupted by the news, so horrible for his ambition that the Roman people, weary of their oppression up to now,
had grasped their rights and toppled the papacy. The proud Pius VI stood dumb in pain and confusion. Shaking and
beside himself, he could hardly find words to plead for his own safety. One reassured him but nonetheless he passed
from the joy of the remembrance of his reign to the sadness that his dethronement caused him.” Were the people
who wrote this not just created for the rebirth of the Roman republic?
32
478
[Latin text]
Inscription of Pii. VI. Pontifex Maximus 52
(Under the statue.)
Pius VI Pontifex Maximus
Deserving by virtue of the immortality of fame, (one) who has joined the
praise of a good leader with the glory of a public father. Born for ruling the
peoples with sovereignty, likewise having been granted by heaven for
administering the church with advice. With him as the author, good arts have
revived throughout the Roman territory. In order to nourish and establish the
freedmen of the plebs homes made accessible, huge tracts of idle fields have been
restored to culture. Laziness has been incited to employment by payment,
worthlessness controlled by punishment, city-states enriched by commerce, roads
fortified, harbors reestablished, the force of rivers tamed by opposing dams,
villages increased by the population of refugees, craftsmen encouraged by reward,
towns made famous with dignity, the City adorned with every kind of ornaments.
The universal church has rejoiced in the same moderator, having experienced
always the aid and advice which it sought. That very one has provided against
impending calamities much before. That one has pointed out clearly dangers
rushing in with his great spirit in adversity. Unconquered he has kept up force
until the end, and even when robbed of the kingdom has not lost his authority.
Having carried out his pontificate everywhere with the greatest example, he has
also been venerable to the Christian world in death itself. That this is the most
blessed departure of the greatest parent if he should pour out his life for religion.
52
This inscription is from Morcelli, famous in this sort of work. It contains, in an elegant and compact way,
simultaneously an overview over the government and the papacy of the illustrious Pius VI. This motivated us to
include it at the conclusion of this history. (French edition.)
__________
33
Supplements.
__________
No. 1: Page 94
Briefing from the side of the General Bonaparte to Director Serbelloni, from
18 Brumaire of the Year VI of the French Republic (8 November 1797), and from
Serbelloni on the 21st of the same month to the Directorate of Milan.
“Rome, robbed of its twofold power by a people that only conquers for the
sake of freedom and reason, hates us with a deathly hatred, which nothing can
vanquish and can only be budged by fear. Its active, irreconcilable, but also, in its
way, intelligent hatred acts with inexhaustible zeal and places all means in motion
that are in its power. These means are by no means to be despised, and if they are
to be feared by France, which has conquered Europe, then they are obviously all
the more fearsome for your Republic. In vain one would try to create an honest
comparison with Rome. Despite this conviction, I consider it very dangerous to
overthrow its power, and I have, as far as it is in my power, prevented its
downfall. I feared strengthening its forces below us, if I destroyed it in its cradle.
These establishments of human superstition were the object of deep and judicious
pondering on my part; the result of this was the action that they saw me observe
toward the Pope. In France itself, in particular in Belgium, in Brittany, in
Normandy, in the Languedoc, and in Provence, the people stand, in connection to
the Enlightenment, far off from the government. No other precept recognizes this
except philosophy; those people are still bowed under the yoke of [480] prejudices.
Since, however, the strength of the government is in the people, it cannot do as it
wants; rather it must lift up the sovereign people in order to be able to unfold all
its strengths and means. If this is France’s situation, then your own is far worse,
because there reigns a precise opposition between the philosophical views of the
Directorate and the religious beliefs of the people; and they know the formidable
reasons for which you have opposed the public toleration of different forms of
worship. Your reasons were appropriate to intelligence, and experience has
proven to the Directorate of the French Republic that the public spirit in your
country has hardly begun to educate itself. Our position vis-à-vis Rome likewise
poses many difficulties. Europe’s forces increase unceasingly, in that they thicken
the darkness of falsity in order to ensure the loyalty of the people. They strew
about incense for this old false idol, whose worm-eaten throne would fall over by
itself if several states did not hold it upright. This old false idol will be destroyed,
that is what freedom and philosophy desire; but politics alone can determine when
and how. They well know that Rome’s fate depends upon a mass of
considerations; you alone can therefore do nothing. Nonetheless, your Republic
must support us and prepare your population to distain the Catholic doctrines,
inspire the desire of the degeneration of this religion, and win them towards its
entire downfall. After you have sold the goods of the clergy, let them fall prey to
the ignominy of the market criers and the ridicule of your writers. At the same
34
time, you must spread the philosophical precepts in all the Pope’s states. France
relies on you for this. Since you speak the same language and have the same
customs and spirit, your philosophers must destroy superstition by all the means
that could have the greatest influence over the minds and hearts of the people. An
event could occur, which in my opinion would be highly lamentable, which would
force the French government and its Italian allies to overstep the boundaries that
have been set by an intelligent politics, namely if Pius VI should die. It is to be
desired that he continue to live for two years, so that philosophy has time to
complete its work, and leave this Lama of Europe without a successor. If,
however, he dies earlier, I believe the Directorate will allow that he be given a
successor. Politics and the secret obligations that they have incurred here and
there could make this middle course necessary, particularly before the [481] time
just mentioned, that is, as long as the government is not sufficiently supported by
public opinion. Possibly the Pope will die before this time, and in this case, I
repeat, I have reason to believe that the Directorate will have to allow the election
of another Pope. This election is of the greatest importance, precisely because of
the extraordinary interest the powers take in it. This event, which could happen
from one day to the next, does not stand in opposition to the Directorate, which
confirms all of its regulations in advance. It therefore ordained that the
Commanding General of the French troops in Lombardy would thereupon invade
Romagna, after leaving three thousand men behind in the citadel of Milan and
twenty thousand in Mantua. They will place the Polish Legion 53 at its disposal,
and in this position they will await the Directorate’s orders. The Minister of the
French Republic will reach an agreement with the Directorate of your Republic in
order to suggest a candidate for the Papal honor; he will present his selection to
the Conclave, which will have to complete the election within eight days. If
necessary, the troops will advance toward Rome in order to support the selection
of the Directorate. The Neapolitan court will be expressly forbidden to interfere
with Roman affairs during the election period; and if this government sends
troops to the vicinity of Rome, then the French troops will have orders to fight
force with force. I know that the French Directorate dearly hopes that amid these
motions the Romans will elevate themselves in favor of freedom. I have
announced to the Directorate that this appears to me to be rather likely, since the
citizens of Rome are far more enlightened than the rest of the church-state.
Nonetheless, the destruction of the papacy is an affair that concerns not only
Rome but all of the countries infected with Catholicism; it should be considered
what they can do without danger concerning the papacy. Bringing all this about
within two years is probably impossible; perhaps it will require four. But it would
be no correct politics, as, perhaps, the ignorant advisers would want it, to leave a
Pope robbed of his secular states. Some prince would then take control of the idol
in order to be worshiped and to keep it dependent upon himself; the [482] homage
of all Catholics would fall to him; and instead of destroying the Papal power, he
would expand his own through its remains, or even reestablish it in order to
ensure his own yet more. It is the will of the Directorate that, when the time has
come, the Pope should be brought down entirely, and that his religion should
53
This Legion had been left by Bonaparte to the service of the Cisalpine Republic.
35
remain buried with him. As long, however, as this spook of human ignorance
should last, however, it is its intent that it should retain its sovereignty, upon
which, however, France will know how to exert the necessary influences, in order
to bury it more assuredly, and to complete the subversion of the clerical powers
which terrorize certain peoples, slaves of superstition. The wise treatise given
over to the Directorate by Citizen Sieyes on 30 Nivose of the Year V is and
remains the basis of the politics that one must follow in this issue. I have given a
copy of it to Citizen Moscati. Your Republic should not fear the forces of the
Pope, even if he can effortlessly bring together an army of 24,000 men. Our
minister in Rome has orders to hinder any military efforts or practices. If,
however, your Republic has nothing to fear in the weapons of the Papal court, it
does have every reason to mistrust its numerous and secret schemes amid a
superstitious people. Regarding this, I resist your frequent requests, since they
concern punishing a few individuals who were, in truth, guilty, but who could be
useful to our plans because their capacity as priests gives them more sway over
the people. Imitate France in order to destroy religion, but with caution. Incite
schisms among the priests, seek out the enemies of religion among them, and you
will have apostles of philosophy, whose sermons are more effective than a
thousand newspapers. Castigate the bishops who dare to disturb these
missionaries of freedom, and hold the fanatics at bay who deny to support them.”
Mr. Baldassari, according to his indication, took this document from a book
that bore the title: Bonaparte’s Special Politics Concerning the Catholic Religion,
and which was published in 1812 by Peter Cevallos, first Secretary of State for
foreign affairs under Ferdinand VII, in Cadix; our historian adds that this was a
respectable man, who enjoyed a well-deserved reputation of generosity and
virtuousness. The Friend of Religion, in his 87th number, volume VI, includes
fragments of this briefing that came into his hands, as he says, through
coincidental circumstances. We have not found this letter among Bonaparte’s
works. The author [483] of the present history seems also not to have found them
in the correspondence from which he took the rest of the documents he includes
here. One must admit that the publication of this letter in Cadix in 1812
constitutes no certain proof of its authenticity. One can also not deny that, if
Bonaparte’s language in his correspondence is not always as respectful toward the
Pope and the Roman court as it ought to be, one nonetheless does not find in it
this fanatical hatred of religion and the Pope’s spiritual power. For the rest it is
known that this famous man, like all who are ambitious, knew how to play more
than one role when it was necessary. At that time he served a government that
wanted to effect the annihilation of the Holy Seat and of Catholicism; later he
considered it useful for his purposes to promote the reestablishment of the
Catholic religion in France. All revolutions offer us similar situations in terms of
views and systems in the men who bring them about, and who for the most part
know no further law or religion than their own advantage. What one can say about
the letter published in Cadix is that it is entirely worthy of the sad times in which
it is supposed to have been drafted; that it is a rather loyal expression of the plans
and desires of the sworn enemies of religion, and—far from being punished for its
lies—only too well confirmed by the events. A godless fanaticism was the
36
prevailing spirit and also the seal of the French Revolution; it was a furious
conspiracy against God and his Christ. Barruel recounts in his Memorabilia of the
History of Jacobinism that the editor of the feuille villageoise, Cerutti, said to the
Secretary of the Apostolic Nuncio in Paris one day, with a playful mien: “Hold on
to your Pope; tend to him and anoint him after his death; for I tell you in advance,
and you can rely on this, that after this one you won’t get another.” The Papal
Nuncio in France was, at that time, Mr. Dugnani, since then a Cardinal; his
Secretary was Mr. Dominikus Testa, who had been Secretary of Breves under
several Popes, up to Gregor XVI. He himself confirmed for Mr. Baldassari the
truth of the statement included in Barruel. Friedrich wrote in 1767 to the Patriarch
of Ferney: “The philosophers bury the basic pillars of the Apostolic throne… It
would take a miracle to save the church.” This crowned philosopher did not know
that the church, which was established through miracles, is also maintained by
miracles, and that God only exposes it [484] to the rigors of a storm for a small
time in order to reveal His power all the more clearly through its freeing.
__________
No. 2, Page 251.
Pius VI’s breves to exclude the Cardinals Antici and Altieri from the Holy
Collegium.
To our honorable brothers, the Cardinals of the Holy Roman Church.
Pius VI, Pope.
Honorable Brothers, our apostolic greeting and blessing.
After our beloved son Thomas Antici, previously Cardinal of the Holy Roman
Church, informed Us, from Santa Maria on the other side of the Tiber, that, due to
the state of his health, he was no longer capable of filling the office of Cardinal,
with which we had distinguished him on 30 March of the year 1789, and that he
wished publicly to resign and abdicate from this role; since We also know that he
is subject to harsh afflictions that have brought him more than once into the
danger of death, and We cannot doubt that the letter he sent to us, and which is
signed in his name, truly originates from him and corresponds to his intent,
since—apart from our also being able to recognize his handwriting—the same
Thomas Antici sent a second letter on 8 March to those who currently oversaw the
office of the Consuls in Rome, in order to explain to them that he, by means of a
letter to this end, had formally relinquished the honor of the Cardinalate into Our
hands, as proof of which he sent them a copy of the letter directed to Us: after we
finally, for six months, had received no letter from him at all, which would have
caused Us to believe that he had changed his views or revoked his declaration,
37
which is a proof for Us that said Thomas Antici remains firm in his previous will;
after We prayed to the light above and considered at length and deeply what We
should do in this case; after gathering the opinions of Our honorable brothers,
with whom We were capable of discussing this and those whose advice we could
request in writing, we consider, for very cogent reasons, that the above mentioned
abdication should be accepted by us, [485] so that our son Antici may continue in
the paths he intends, and we grant him in the name of Almighty God, the Saints
Peter and Paul, and, by power of our own strength, hereby ceremoniously accept
the abdication of the Cardinalate on the part of Thomas Antici. We declare that
Thomas Antici is released from all duties of the Cardinalate, the title, the name,
the honors, the insignias, the privileges, the advantages, each and every one of the
rights attached to the honor of the Cardinalate, and particularly the active and
passive vote in the election of the Pope, and from the oath sworn to us. Thus
Thomas Antici, formerly Cardinal of the Holy Roman Church, should only be
regarded as a simple priest. You, therefore, honorable Brothers, you will no
longer count the priest Thomas Antici among your Collegium; you will, from the
present day forward, consider him to have lost the title, the honors, the
advantages, and the privileges, and all rights bound to the Cardinalate. This is
what we have decided and commanded by virtue of our absolute power. We give
you, with good wishes, Our Apostolic blessing. – Given in the charterhouse at
Florence, 7 September 1798, Our papal government being in its twenty-fourth
year.”
Antici’s abdication of the honor of the Cardinalate seems to have been an act
of weakness. He had made himself rich in his diplomatic offices, and he feared
he would lose his fortune and be condemned to a harsh exile. It is rumored that,
determined to go to Bavaria, he had already taken his leave of his friends when
Commissary Haller announced to him that his entire fortune would be taken from
him. Scared by this threat, he wrote his letter to the Pope and left Rome in order
to hide his shame in his homeland. He is said to have lived there as a good
Christian and clergyman, and to have distributed many alms. His death was
edifying. He indicated to the monk who had stood by him on this horrible path
that he had felt a great solace for four months. Those standing about him did not
know to what he was alluding; after his death, however, they found among his
papers the copy of a confession of remorse, which he had sent to Pope Pius VII in
Savona exactly four months before. This document has been preserved; it was
written in Antici’s hand and contains the expression of a shattered and humbled
heart. It is only to be regretted that he decided in favor of this honorable step so
late. Pius VII was at that time a prisoner in Savona. Communication with him
was very difficult, and it is not properly known what became of the letter [486]
that Antici wrote to him, and which bore the following content:
Most Holy Father!
“I have laid down the honor of the Cardinalate, and my abdication was
unconditional and eternal. But I take God as my witness that this step was never
an approach on my part to the forceful government or to the former systems. On
the contrary, I have always shown through my behavior what contempt these
inspired in me. No regulations had yet been formed against the Cardinals when I,
38
unexpectedly, was informed by a likely knowledgeable person that I would be
arrested at the first opportunity and sent to a distant country, after being robbed of
all my goods. It was fear, I admit it, solely fear of an impoverished and
unfortunate life, that made me determined to forego the honor of being Cardinal,
after I learned that there were no other means for me to escape the mistreatments
of the new government than no longer to be a Cardinal.
“I did not consider, as I should have, that my abdication of the Cardinalate
under the given circumstances could be a thorn in the side of the weak and a
triumph for the innovators, of whom the first were driven by falsity and the
second by ill will to ascribe to these despicable systems; while my duties as
Cardinal of the Holy Church required of me the avoidance of such a vexation and
to bear any mistreatment with courage.
“I did not consider this, which must bring me to the conviction that God, due
to my unworthiness in His eyes to be in such a distinguished position in His
church, made it happen that a veil cover my eyes, and hide from me the
importance and the effects of my decision, so that I should rob myself of an honor
that I did not deserve. Since I now want to rectify my mistake, and disappoint
those who wanted to assume I had feelings that never were mine or to insult me
with them, I now solemnly condemn, at Your Holiness’s feet, the error in my
ways, and the culpable fear that drew me toward it. I beg God, the Holy
Collegium of Cardinals, and all believers for forgiveness. Beside God, however, I
beg this primarily of Your Holiness, of You, the Deputy of Jesus Christ on earth,
the visible head of the church, who alone can act above the honor of the
Cardinalate. [487] I beg for forgiveness, humbled in spirit at Your feet, filled
throughout with a deep respect and the most complete devotion to Your hallowed
Person, for whose apostolic blessing I humbly beg.
Recanati, 13 September 1811.”
We do not consider it necessary to include the second breve here, which was
from the same day and does not differ in any way from this one. Altieri, who was
not very capable of making an independent decision under such circumstances,
had, unfortunately, a theologian who was infected with Jansenism as his advisor.
As one saw, he was very poorly guided by him. He likely recognized this in the
course of things, and he expressed his regret and pain in a published document.
Revocation of the Ex-Cardinal Vinzenz Maria Altieri
“I am nearing my final hour, and Providence denies me, justifiably, the only
solace that would suffice to calm me in this last moment. The pardon of the Holy
Father for the weakness I committed is all that I desire; but the plea I sent long
ago to the immortal Pius VI, my benefactor, mediated by Cardinal Johann Franz
Albani, Dean of the Holy Collegium, could not reach him during the time when
his enemies dragged him to France and the Cardinal was forced to flee to other
regions. I die before the election of his successor, and thus I can also not receive
from him that pardon, the object of all my desires. With yet greater passion I beg
39
God for it, and the Holy Collegium, whose member I was formerly, despite my
unworthiness; I also beg the church which was vexed by my behavior. I forewent
that hallowed purple, tinted by the blood of Christ, which—in that it decorated me
beyond my deserving—demanded of me the duty of maintaining the honor of the
church up to my last drop of blood. I forewent the same in order to save myself
from imprisonment and exile, which threatened me. Admittedly I was very ill at
the time, and, in connection with my age, the illness increased the degree of fear
by which I was stricken. But I should have let myself be ripped from my bed, I
should have exposed myself to the punishment of dying, I should have tolerated
everything instead of reaching the decision that I made, in order to maintain a few
days of an unhappy life which is now reaching an end. My God! Why did the
Pope’s answer not arrive in time? This writing [488] from the hand of Peter would
have healed the weakness of a brother, would have been able to save him from his
fall, instead of merely cloaking him in shame. I assure all of the illustrious
Cardinals, who had the honor of considering themselves Brothers, I assure the
entire church and particularly Rome, that I am inconsolable about my weakness,
that I have lamented it bitterly, and that I still lament it bitterly in this moment. In
the mean time, one should know that, when I resigned my honor as they were
threatening me with prison and exile, if I did not share the misfortunes and the
dangers of the loyal Cardinals, I nonetheless condemned myself to a harsh
imprisonment in my own house. Without considering what my health seemed to
allow, I removed myself from all view; if it had been possible, I would even have
hid myself from the sun; and if I did not lamented my mistake as greatly as Peter
did his denial, I at least wanted to. In my voluntary prison I will even receive
death as a punishment for my sins, and I will, if I may say it, only be completely
happy in the next life if I receive my pardon. In the meantime, I beg my dear
relatives to lay this last expression of my sentiments before the eyes of the public,
and to allow it to reach the Very Reverend Cardinal of the Holy Collegium. May
he repeatedly offer it to the Pope; may he kiss his feet in my name and beg him
for complete absolution of my error; may all the illustrious Cardinals have love
and pray for a soul which, even if it had the weakness to renounce an honor that
they have had the lasting courage to respect so highly, nonetheless remained
always loyal to God, to faith, and to the church, and which lifts its eyes to the
cross and leaves this world.” --Altieri died in Rome on 10 February 1800, at the
age of 75.
__________
No. 3, Page 280.
Pius VI’s Bull for the Election of his Successor.
[Latin text begins here, through page 492]
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Pius [the] Bishop,
Servant of servants of God,
For perpetual memory of the matter.
Since I have seen in an earlier year, when the power of our enemies was
diminishing day by day, that the Roman Church was led into that place, [489] so
that I had to fear everything which pertained to extinguishing its liberty, I have
been as immensely afraid of nothing as when the Apostolic seat is vacant after my
death, with the elections impeded through force, or disturbed, the things which are
impending concerning choosing my successor, that either an entirely impossible
reason of creating a new pontiff was returned, or in any event the infinite
impediments of expediting such a great matter quickly were opposed. Therefore
in order that I resisted this danger with what reason it was possible through me,
through my other letter(s) given on the III of the kalends of January in the XXIII
year of my Pontificate I have decreed, that it belonged to the power of the greater
part of the cardinals, who were present, to convene for the purpose of choosing
the Pontiff, into that place which seemed to be more convenient for them, and I
have created for the same ones the power either of protracting or of contracting, if
it was necessary, the space of ten days established by the Roman Pontiffs our
predecessors, and especially by Blessed Gregory X, which ought to intercede
from the death of the Pontiff to the entry into the room, while not at all restricting
however to any extent for the other ceremonies and solemnities/practices, the
things which are prescribed through the regulations of the same Pontiffs in the
election of the Roman Pontiff. Nor indeed had I been scared to death by a
groundless dread of impending evils: if in fact I have seen much graver and more
detestable things against the Roman Church and its freedom develop, than those
things which were the ones feared by me. Indeed my venerable brothers the S. R.
E. cardinals against whom the choice of the Roman Pontiff tends toward negative
things, [after they have been] either expelled from the city, or thrown into prison,
or some deported into another place, the patrimony of Blessed Peter snatched
away, the property of the church sold as retail, the monasteries, after the families
of the regulars containing rules for guidance, have been driven out, converted into
profane uses, with the very teaching of the Church also disturbed, not only has the
immunity of the priesthood been disrespected, but also their authority has been
circumscribed and liberty removed. Indeed I myself, who has been established as
defender and protector of the patrimony of the Blessed Peter, and although with
unequal merits, in such a way with the Lord willing, preside over the universal
Church of Christ, and I have managed its fortunes just as the successors of
Blessed Peter in the lands, and I ought to defend and protect the rights of the
priesthood when they have been violated, [even?] when I have been thrown out of
the Roman seat and forced to emigrate into other lands, and detained in this
convent of the Carthusian women, and I am able neither to hinder such great evils
through Apostolic authority, nor to protest against such trampling of both human
as well as divine laws, but I fear lest on account of such impiety and force of
humans that more serious evils will proceed into the Church and universal
religion. Certainly God has not failed to support his Church in such great dangers:
41
apart from the fact that indeed he has given as much firmness to my venerable
brothers, as it was necessary to offer them in order for them to endure with a
cheerful spirit those infinite troubles, which they have been compelled to undergo,
thus he has also sustained and guided this feeble old age of mine with his divine
assistance, in order that not only have I survived such great evils of the Church,
but also in order that I am able to bear with patience such great labors by being
steadily encouraged thanks to a heavenly deity, and if not for the present, [490] at
least for the future dangers of the Church to take precautions for in some way.
Now that certainly the reasons of plans must be arranged for the new events of
new times, since on account of these new evils, which have occurred against the
Apostolic liberty in these nine months which have followed, I see that these
remedies, which have been prescribed then through my letters mentioned above,
are not enough to be able to guard against the dangers of the election; for indeed
when the difficulties of the Church have been increased, the times require new
derogations, in order that the election of the Pontiff is not disturbed, when it must
be devised by me that the Roman Pontiff is chosen easily and quickly, rather than
that he be chosen by duly preserved ceremonies and solemnities, no reason of
which especially in these times is able perhaps to be held: by its own motion and
from certain knowledge and from the fullness of the Apostolic power, so much in
these assemblies, which will be first for choosing the Pontiff after my death, and
also in the immediately following ones, in so far as, because it would be absent,
my successor should withdraw not in the least in better unchanged circumstances
and with no new law above this brought forth, I wish it to be restricted and fully
and clearly I restrict not only by those laws which have been arranged concerning
holding the assemblies in the place where the pontiff died, but also by all
ceremonies, solemnities and customs which pertain not at all to the substance of
canonical election, and they are accustomed to be preserved in choosing the
Pontiff from the prescript and sanctions of the Roman Pontiffs, and especially by
Blessed Gregorius X when the constitution “Where danger” was published in the
general council of Lyons, when the constitution of Clemens V “Lest Romans”
published in the council of Vienne, when the constitution of Clemens VI “It is
permitted in the constitution” of the year 1351, of Urbanus VIII “With respect to
the Roman pontiff’s,” of the year 1626, of Pious IV. “In choosing” of the year
1562, by two of Gregorius XV “Of the eternal father,” and “It is fitting that the
Roman Pontiff” of the year 1621, of Clement XII “The duty of the Apostolate” of
the year 1732, and my “Of the Church of Christ” of the immediately preceding
past year, in these which oppose this latter one; and likewise I release and declare
released both the universal and the individual cardinals from every ritual of the
sacrament, by which [scruple] they have bound themselves to protect and retain
all these things in the election of the Pontiff, for the first assemblies to such a
degree, and in as much as it is necessary for the up to immediately following.
Since however I understand also that it will be discussed very much for the
quickness of the election, if the cardinals before my death enter plans among
themselves and deliberate just which reason is the more convenient, by which
both those things which have been arranged by me, and the election of the future
pontiff are able to happen and be considered maturely and quickly, and since the
42
Apostolic constitutions want those affected by the most harsh censures, if, with
the pontiff living and not consulted, they dare to deliberate concerning choosing
his successor and to have discussions, especially in the constitution of Paul IV
“When the second”: therefore I, restricting both for this constitution and also for
others of this kind, make the power for the universal and individual cardinals, also
while I am alive, of having, discussions, deliberating, convening concerning the
reason [491] by which they are able more easily to carry out and expedite the
things which have been provided by me, in order that concerning the day of
announcing the assembly, concerning the place into which the same things should
be convoked, concerning the closure of the room, it will be judged whether those
things should be preserved or abolished, concerning the choosing of those who
must be designated ministers in the room, concerning finally all those concerning
which it will seem necessary to be done for completing the election of the pontiff,
it should be free for them to discuss, to deliberate and to appoint, as long as it
remains to be careful in this resource of deliberating and appointing, that it never
be allowed from the cardinals for the one who must be chosen Pontiff, unless after
my death, either to convene or to deliberate. Otherwise, for all safe and firm
conditions which are necessary in any canonical election of the Roman pontiff,
besides for those which for at the security of the place where the assembly should
be held, as well as for those which look at the liberty of the chosen and at the two
thirds parts of the votes of those who have been congregated, by whom it ought to
be convened into the choice, likewise with every crime of ambition and of buying
or selling of church office? excluded, concerning which I am not able even to be
suspected; I direct and mandate that from this place, whence a just and
compassionate Lord has wanted me to travel from so many labors of life to eternal
peace which I hope for, and whoever from the cardinals was present, and if there
will be more, the more worthy one of those, or if all of them are absent, an
apostolic messenger, or in defect of this one, an ordinary one of the place, or a
prelate, or some other one appointed in ecclesiastic dignity, as quickly from the
death of the Pontiff should inform the cardinals, in order that they who are able to
approach from them to the assemblies may prepare at once to convene. And since
it must be feared lest the cardinals when removed by force and scattered through
diverse regions are not permitted to depart at will and to go into one place, so that
either for a long time the ship of Peter is lacking its governor when tossed by
present huge waves, or when some cardinals have congregated in this way that
way, more Pontiffs are chosen, and with a schism, which God may avert, the holy
Church of God is troubled: therefore in order that I may counter with God helping
such great calamities, with a similar proper motion and with certain knowledge
and from the fullness of apostolic power I decree, I have established and I
mandate that, when my death comes about outside of the Roman curia, the right
of choosing the highest Pontiff should be exercised particularly through those
cardinals, who should be found dwelling in the authority of some catholic prince
more in number, than others in any other region, and at the same time through
those who have approached from other regions for fulfilling the assemblies into
what was the aforesaid assemblies. On account of this reason I wish, that from
custom the dean of the sacred college of cardinals, if however he will be present
43
in that domination in which more cardinals are involved in number, or, if he is
absent, the one who will be more powerful in worthiness among them, when
informed about my death, at once concerning the plan of none of the same
cardinals, unless by chance it will have been decided long ago with them, may
appoint a more convenient place for holding the assemblies, he may call into it
and from all places all cardinals wherever they are living through the letter of in
diction, and to inform those, who dwell elsewhere, [492] concerning the plurality
of them, he should send the names of those cardinals, who exist in the authority of
the same prince. Wherefore in virtue of holy obedience I direct that, unless very
serious impediments have interceded, all cardinals with a letter of proclamation
calling to the assemblies are held to obey at once, and for those cardinals to this
extent who have congregated more in that place, and with others approaching
before the election is finished, I make the power not only of decreeing through the
plurality of votes concerning all those which pertain to the election of the Pontiff,
but also when the accustomed ten days has been finished of choosing the pontiff
himself, although not when the arrival of other cardinals is expected, freely and
legitimately; in such a way that the one who by two third parts of the congregated
cardinals has been chosen the Pontiff, he is duly elected and truly is the Roman
pontiff the deputy of Christ, and ought to be recognized and considered as such by
the whole Church. I mandate moreover that this letter of my Apostolic wish on
the first day on which the cardinals convene for voting be openly recited, and if in
any matter or interpretation or any declaration it will seem to be lacking, that that
through the plurality of opinions by the same cardinals, who will have
congregated, is interpreted and declared, in such a way that whatever will have
been established by the greater part of gathered cardinals by this reason, it should
be considered established by us just as by the Apostolic authority. Because indeed
the matter concerning which it is discussed is of such great importance, that from
it above all both the proper election of the Pontiff, and the conservation of
catholic unity, and the tranquility of the Church seems to depend, I using my
Apostolic authority, in virtue of holy obedience and under the penalty of
excommunication direct that no one from the holy college of cardinals should
think that it is right for himself by any pretext to attack these things, which have
been prescribed by me through these other letters of mine, with a less ready and
dutiful spirit; yea rather I wish that all be held to preserve and carry out each of
these things individually. And so through the innermost parts of the compassion
of our God, through the kindness of the divine Spirit diffused in our hearts and
through that ritual of the sacrament by which each one of us who has been joined
into the sacred college of cardinals has bound himself of protecting and defending
the Church of Christ all the way until the pouring of blood, I encourage not only
individuals, but also all, in order that they in such great danger of Christian
religion, with private reasons of the glory of God and of the Church put behind
the tranquility, with willing and harmonious minds may recline onto this one
concern, so that the little ship of Peter for an excessively long time, agitated with
such great tempests, is not forced to be tossed about when destitute of a navigator
and governor, lest the catholic universal flock, with so many wolves rushing into
the catch of the sheep from everywhere, not lack through private interests a Pastor
44
and its own guard, by whom it is possible to be defended and protected:
persuading that thing to themselves, that they although with so many and such
harsh afflictions endured for Christ in all patience and custom, [493] have proved
their own faith with such great glory of the Church, however that they will be
given no brighter documents of their faith into that, than if they have shown with
harmonious interests in choosing the Pontiff quickly that thing, that they have
established with only the tranquility of the Church, when no reason of proper
blessings is held, that revered things look ahead to the safety of the Christian
flock, the dangers of the universal world. Decreeing the present letter etc., when
my rules are not hindering, as far as it is necessary, also of the chancel
“Concerning not removing the law which has been sought,” and so both of
Alexander III. and also of Gregory X and Clement V, and Pious IV. and other
Roman Pontiffs preceding me about the election of the highest Pontiff up to the
point when the constitutions have been published, and by whatever ordinations
etc. I wish etc. To no one therefore of humans entirely etc.
Given from the cloister of the Carthusians nearby Florence, in the year of the
incarnation of the lord 1798 on the ides of November in the 24th year of my
Pontificate.
For the Card. Dominus/the Lord Cardinal, Pro-datarius. For the Lord Cardinal
Brashius concerning the Honesti.
J. Can. Honoratus’, Appearances concerning the curia. F./ Lavizzarius.
B. Mariscottus. J. Manassei.
_________
No. 4 – Page 282
Fragment from the Report of Cardinal Litta about his Embassy in Russia
“After the last news from the Kingdom of Poland toward the end of the reign
of Empress Catharine II of Russia, the Catholic religion in the provinces that had
belonged to the Kingdom, namely Samogitien, Lithuania, Bolhynien, and
Podolien, suffered a great deal. Both dioceses of the Latin rite of Luceorien and
Kaminiek were suppressed, and two new dioceses were constituted under new
names, at the head of which non-respected clergymen were placed. The Church
of Wilma lost its old title, which was replaced with that of Liefland, all of this
without any sort of consideration for the Canonical tenets or for the rights of the
clerical forces. After they had subverted the hierarchy in this way, they took
control of the income of the two dioceses, the institutions, and the cloisters for
both genders.
45
“The churches of the united Greek rite [des unirten griechischen Ritus] were
far more abused. A high order from the Empress suppressed the [494] metropolises
of the united Greeks, and three other dioceses, which were located in the Russian
occupations, namely those of Wladimir and Breste, of Pieskow and Kiew, of
Luceorien and Ostrey. The Metropolitan and the bishops of this seat were entirely
robbed of their goods, set on a modest pension, and forbidden the practice of their
clerical jurisdiction. The numerous Catholics of this rite in the far-spread
governments of Lithuania, Minsk, Bolhynien, and Podolien, robbed of the rightful
shepherds, were subjected by means of the same decree to the jurisdiction of the
Archbishop of Polosk, who apparently could not govern a diocese of such great
extent from a distance. They plundered the income of the monasteries and
cloisters of the famous Order of St. Basilius and rent from the Catholics several
churches and cloisters. What’s more, they persecuted them in a gruesome fashion
in order to force them to forgo unity with the Pope. Priests and laymen were
beaten, imprisoned, given over to misery, and sent into exile. Several breathed
their last breaths among the beatings. 54
“Pius VI, who could not believe that such violent actions could correspond to
Catharine’s intentions, but rather attributed them to changes as a result of the
conquest and difficulties of looking after all parts of such an extensive kingdom,
called upon the justice of the monarch. He suggested to her that she have an
apostolic delegate sent to herself, in order to defend the affairs of the Catholics of
both rites, and to order everything that should be ordained by apostolic
assignment.
“The Empress had seemed inclined to accept these offers when she died in
1796. The ascendancy to the throne of her son Paul I, who had shown great
inclination toward Pius VI on this visit to Rome, allowed for yet more hope.
“This Prince truly hurried to effect the dispatch apostolic delegate. The latter 55
went to Moscow in April of the following year, attended the solemn coronation of
the Emperor, [495] began to see to the affairs of the Catholics of both rites in this
city, and went to St. Petersburg due to the same object.
“The great respect that Paul I had for the virtues of Pius VI and his patience
amid so many trials greatly helped in alleviating the difficulties; and if not as
much was accomplished as the Pope had wished and the Emperor himself would
have approved, nonetheless one could, in consideration of the circumstances and
the screaming offenses tolerated by the Catholics, congratulate the apostolic
intervention.
“The hierarchy of the Catholics consisted of the Archdiocese of Mosiland,
which was established in 1783 by the Archbishop of Chalcedonia at that time, and
of five other dioceses, namely Samogitien, Wilna, Luceonien, Kaminiek, and
Minski. For the first, no appointment was required, since it was occupied; the
seats of Wilna, Luceorien, and Kaminiek were occupied with Prelates, who were
54
In this way, therefore, the famous Catharine II, so prized by our philosophers, had learned her great principles of
tolerance. It should, furthermore, be remarked that in no country did the leaders so greatly abuse their power than in
the one in which the Prince, seeking to unite both forces in himself, held back by no constitutional limitations,
exercises a force without limits, so to speak, and without control for any of his actions.
55
Prelate Litta, the author of this fragment, himself.
46
already clothed in the episcopal form; they received the canonical institution and
the borders of their dioceses were determined. The diocese of Minsk was
established anew and received a new Bishop. Likewise, with the strength of
apostolic forces, they ordained everything that concerned the jurisdiction of the
metropolises as well as the other dioceses of the province, the point of the
coadjutors, the cathedrals, the chapters, the dignitaries, the capitulars, the
chaplains, and all the rest according to the code and custom of the Catholic
Church. All of these acts were affirmed by an apostolic bull from Pius VI and
solemnly made known. For the clerical goods that were taken in, reparations
were received, and Paul I declared that in the future he would not tolerate
anyone’s claiming the possessions of his subjects in this way.
“Concerning the Catholics of the united Greek rite, it was decided that for
those of the governments of Lithuania, Minski, Bolhynien, and Podolien, apart
from the Archdiocese of Polotsk, two other dioceses should be established in
Bozesez and Luceorien. The clergymen sought out for the same were put in
charge with apostolic power and given coadjutors.”
[496]
No. 5 – Page 284.
Reply to Monsignor Laurenz Litta, Archbishop of Thebes, Ambassador and

Apostolic Delegate to the Imperial Court of Russia. – 1799.
“The occupation of the island of Malta by French troops and the driving out of
the knights of St. John of Jerusalem from the island must be counted among the
misfortunate events that have filled the heart of His Holiness with bitter concern.
Not without vital pain could you read, in the letters of the Grandmaster, the tales
of suffering that forced a religious order to leave this island, an order which ought
to be considered to be at the highest rank of fame and glory through the mighty
protection of God, through the favor of the Holy Seat and of the most religious
Christian princes. His Holiness intended to apply all the means at his command in
order to give the Order of the Knights of Jerusalem back its glory, and to
reestablish it in its old residence, when he received a report from Count Litta in
Petersburg, in which they 56 , after going into detailed allegations against the
actions of the Grandmaster, to which the loss of this island was primarily
attributed, in the name of the Grand Priory of Russia, demanded that he should be
stripped of his honor. His Holiness admired the zeal of the Grand Priory of
Russia; but in the answer to Count Litta he must point out to him that, in such an
important affair, not only the allegations raised against the Grandmaster should be
clearly proven, but also, in order to proceed to a dispossession of service,
something unprecedented in the annals of the Order, ripe consideration and
56
[Translator’s note: this nonspecific “they” translates the equally nonspecific German “man,” i.e., there is no
grammatically stated referent to it.]
47
entirely incontrovertible proof would be required, and that it was, in particular,
necessary to gather the approval of all witnesses, of whom the Order of Jerusalem
consists.
Since the Grandmaster has no consistent dwelling any longer, and the heads of
the Order were disbanded, His Holiness, with the intention of tending to present
and future requirements, empowered the Grand Priory of Russia to elect one of
the most honorable Knights, on whom the power of the Grandmaster could be
conferred, so that he could attend to the measures made necessary by the
circumstances for the time being.
Hardly had the response of His Holinesss to Count Litta been [497] prepared
when the Holy Father received a second letter from the same Baillé, through
whom he informed him that the Grand Priory of Russia had, in a formal decision,
declared the Grandmaster of the Order to be deposed of his honor; the Pope was
given a copy of this document, for which they sought his approval. His Holiness
could only be astonished by the extreme rapidity with which the Grand Priory of
Russia had come to a decision that primarily ought to depend on the final
judgments of the Apostolic Seat. Far from approving it, the second response of
His Holiness agreed entirely with the first.
One must recognize that the noble striving to lift once again the honor of their
Order, which had drawn the Knights belonging to the Grand Priory of Russia too
far, in that they, not satisfied with having pronounced the deposition of the
Grandmaster, without awaiting the answer of His Holiness, had proclaimed His
Majesty the Emperor and Absolute Ruler of all Russia, to be his successor. The
Count Litta had informed His Holiness of this event through a letter from 13
November, and sought papal approval of it, in that he assured him that His
Imperial Majesty would guarantee the security of all the Rights of the Holy Seat
through an authentic document. Since this time, the same ambassador said sent,
in a letter in which he certified the receipt of the first breve from His Holiness, the
chapter document in which feelings of justified admiration were expressed, with
which it had been received by the Knights of the Grand Priory of Russia. At the
same time, he had sent a printed copy of the protocol concerning the election of
His Majesty, as well as an express letter, which conferred the previously named
Ambassador the title of a General Deputy of His Imperial Majesty for the affairs
of the Order of St. John of Jerusalem.
His Holiness was very shaken by the rapid procedure of these events. He is
well convinced that His Majesty, the Emperor of all Russians, in that he gave in to
the urgent requests of the Knights and assured the Order of Jerusalem his high
protection, had no other purpose than to defend their rights, to maintain their
privileges, and to reestablish its power. On the other side, however, His Holiness
cannot forget the rights of the Holy Seat concerning a clerical order. Rights,
which confer to the same responsibility for every action of all the members of the
order, the monarchs who are their protectors and the Catholic Church, a
responsibility which the constitution of this Order would contradict. [498]
Therefore, far from approving the measures taken by the Grand Priory of Russia,
and far from meeting it with silence, His Holiness is subject to the strictest duty to
remind those members how greatly they have removed themselves from the code
48
of their policies, and from the necessary compliance with the orders of the Holy
Seat, in that they deposed Grandmaster Hompesch and summoned His Imperial
Majesty in his stead: the Constitution of Gregor XIII of the year 1582 could not
be unknown to them, in which, motivated by the imprisonment of the
Grandmaster Johannes de la Cassière of Malta, who later ended his days in Rome,
it was appointed that in the future it depended entirely upon the Holy Seat, for
whatever reason it may be, to intervene against the person of the Grandmaster.
The law book of the Order, in the titles of Grandmaster and of the elections, and
the ceremonial [Ceremoniel] of Urban VIII, clearly establish the qualities
necessary for a Grandmaster, and the way in which his election should be
undertaken. These codes and ordinances must be the only standards for the
actions of the Grand Priory of Russia.
His Holiness understands that the loss of the Island of Malta, and the dangers
that threaten the continuation of the Order, must have inspired in the Knights the
liveliest wish to find a source of help that could accord with the needs, and that
they could not have sought a more effective source of support or a stronger
protector than the mighty Emperor and Absolute Ruler of all Russians, who has
gallantly poured good will upon the Catholics of his extensive empire, and who
gives rise to the hope that he could complete the measure of his fame through the
reestablishment of the old glory of the Order of Jerusalem. For Paul I it would
require no other impetus, however, than that of his great soul; this would suffice
to motivate him to use his power in favor of the Order, without making it
necessary to depose the old Grandmaster, or to confer upon the Emperor an honor
that cannot be conferred upon a Prince of a different religion, and which is only
allowed to be conferred after the approval of all the voters in accordance with the
prescribed formalities. It is not to be doubted that the latter will provide their
concerns against the hasty measures of the Grand Priory of Russia to the head of
the Order, namely to the Holy Seat. One can conclude from the declaration that
the Grand Priory of Germany has given to that of Russia that the German Knights,
having recognized the mistakes of which the Grandmaster Hompesch has been
accused, is far removed from approving [499] his deposition and making a
decision in this regard, out of intelligence and respect for the statues, they have
taken on and recommended a constitutional neutrality in the administration of the
order, in order to unite all interests and all parties, as they say. The other voices
will certainly share that of the Germans, and thus (through the action of the Grand
Priory of Russia) that spirit of harmony and agreement, which should be the soul
of every religious institution, will be endangered.
Under such circumstances, His Holiness, without betraying the holy good of
his power, cannot approve the actions of the Grand Priory of Russia, and can just
as little refrain from demanding the rights of the Holy Seat, and admonishing the
Knights of the Priory to submit to that which was prescribed by apostolic
ordinances and the statutes of the Order. The repeated promises of His Imperial
Majesty to maintain the rules and the privileges of the Order, as well as all
connections that come from the free practice of the Catholic religion, which the
Knights not only confess but have even sworn to defend with their lives, give His
Holiness justified motivation for hoping that His Imperial Majesty will find these
49
reasons to be justified, and will recognize the necessity of these paternal
reminders, which the undersigned Archbishop of Iconia, apostolic Nuncio in
Florence, sends, with express order of His Holiness to Master Litta, Archbishop
of Thebes, Ambassador and apostolic Nuncio in Petersburg, so that he can share it
with all the members, of which the Grand Priory of Russia consists.
__________
No. 6. – Page 294
Breves to Monsignor Boni.
Pius VI, Pope.
Honorable Brother, Our Apostolic Greeting and Blessing.
We have perceived that Monsignor Passeri has sought you out, in his
separation from Rome, to replace him in the office of Vice Gerant [?] of the city
and its municipal area. We approve such an election, convinced that you will see
to this assignment, which has been entrusted to you among such difficult
circumstances, with zeal and wisdom. We do not doubt that Monsignor Passeri
has [500] left behind the necessary instructions for leading the most important
affairs, and that he has, in particular, shared with you Our specific opinion about
the oath that has been demanded by the Roman constitution. Since it has come to
us, in the meantime, from various places, that the professors of the universities
have received the order to recall from you the decision, which We have already
decreed after ripe consideration of this matter, and which determines that the
simple swearing of the oath is not allowed, and that one may only allow it
according to the formula that We have sent to Master Passeri, which we also give
to You out of caution, and which reads: “I (Name) swear to take part in no
conspiracies, plots, or uprisings, which could result in the reestablishment of the
monarchy or the subversion of the currently standing Republic and the
constitution, save, nonetheless, the rights of the Catholic church.”
It is of the highest importance for us that, in such a delicate and awkward
affair, an appropriate procedure be observed, and that the promises of obedience
and loyalty towards the government be united with the unchanging duties toward
the Catholic religion; in particular in Rome, which should serve as an example for
all people in this regard, and would be for them an alienating nuisance if they
deviated from Our decision, which has been taken up and loyally followed by
many other places with great respect, and which, furthermore, agrees with the one
we decreed concerning the oath demanded by the French Constitution, an oath
which we, after long consideration and precise weighing of the reasons for it and
against it, consulting the congregations appointed for French affairs, decreed to be
forbidden. Therefore, let this decision be known to everyone according to the
50
measure of necessity. Do not let this leave Your view, so that You are ever ready
to uphold it with priestly conviction, in that You place Your trust in the Lord, who
never fails to stand beside the defenders of the Good. To this end, we ask for the
help of Heaven in Your favor, and the overflow of godly grace, and we share with
you the paternal affection of Our apostolic blessing.
Given in the charterhouse cloister in Florence, 16 January 1799, in XXIVth
year of Our reign.
Pius VI, Pope.
__________
[501]
Pius VI, Pope.
Honorable Brother, Our Apostolic Greeting and Blessing.
Bowed down by distress and sorrow, under whose burden we would already
have been suffering if the hand of the Almighty had not preserved us; given over
to the pains of a new illness, furthermore, there could be no greater reason for
sorrow for Us than that shared with us in Your letters from the 20th and 25th of the
current months, that the professors of the Roman Collegium and the Sapienza
have sworn the oath prescribed by the Roman constitution without exceptions. We
had already expressed Our views on this to Master Passeri, and We know from
Your first instruction to the Roman clergy, of which You sent us a copy, that You
were also not unaware of them, since you suggested the form of the oath that We
had approved. We therefore do not understand how You could change Your
opinion all of a sudden when all the professors were inclined to obey, and
furthermore, as You have assured Us, whatever this might cost them, or why You
gave a second declaration which did not explain the first but rather entirely
annihilated it. It could not have escaped You, far less the professors of the Roman
Collegium, with what careful deliberation We decided that the oath in question, in
its simple version, was forbidden; a decision that, far removed from being
suggested to Us through disloyal advice, to use the words of the decree you have
provided us, was reached only after the most serious counsel from learned and
expert theologians and the attentive evaluation of a congregation of Cardinals, all
men who earn equal respect through their knowledge and virtues. We have
repeated this decision to the Rector of the named Collegium since this event,
when he asked Us in this past summer whether the clergy could swear such an
oath if they were incited to do so. You would thus require no formal statement,
and You and the professors would have to be convinced that the oath, in the
expressions prescribed by the constitution, was entirely forbidden.
We are not able to approve Your reasons for the justification of Your second
instruction. For although the expressions of an oath must be understood in the
51
sense of the person who demands it, the oral declarations that the professors have
had to make before such persons as the authorities do not change this essence.
And since the interpretation of the law is the task of the [502] lawgiver, and not the
authorities charged with its material execution, then these authorities’ apparent
acceptance of the oral declaration of the professors can by no means add a
meaning to the words of the oath that is substantially different in content.
The professors themselves have foreseen the greatest vexation that could result
from their oath, and have, through a surprise attack upon Your honesty, drawn the
second instruction out of You in order to use it in response to the justified
accusations they feared from the righteous. You can assure Yourself of this
through the declaration of the Prefect of Studies, who confirms that the professors
have only sworn the oath in accordance with Your second instruction, and who, in
order to justify it in the eyes of the public, demands the inclusion of his
declaration in the register of Your secretariat. We therefore see, with bitter pain,
while in so many other places in the Catholic world Our decisions about the
suggested oath have been accepted and observed, that Rome, otherwise the
School of Truth, seems to have become the School of Falsity due to Your second
instruction and through the example of the professors of the Roman Collegium.
God forbid that We silently approve of this behavior. We hurry, as much as Our
weakness allows it, to admonish You to revoke the second instruction You have
published, and to make known Our specific views concerning the demanded oath
according to our breve from the 16th of the current month. We admonish You in
the name of the Lord to consult all Your endurance and insight to empower in
their holy decision all those who, risking the loss of everything, denied to swear
the oath, and to strengthen the weak, to call back those who have strayed, in that
You not only remind them with care to rectify the given vexation, but also order
them in the name of holy obedience to refrain from publishing another text that
contradicts Our teachings. We close with the words of St. John: He who knows
God, hears us; he who is not from God, does not hear us; with this sign we
distinguish the spirit of truth from the spirit of falsity. We hope in divine mercy
that not only the professors of the Roman Collegium and the Sapienza but all
members of the clergy will stand united in a true spirit of harmony, gentleness,
and love, as You correctly recommended in Your first instruction, with loyalty to
God’s law [503] and to conscience, and that the authorities themselves will
recognize the honesty of Our intentions, and thus not disapprove of Your
obedience: nihil habentes malum dicere de nobis. We entreat the Lord to grant
You the strength and insight that You need in order to fulfill with apostolic
firmness the office with which we have entrusted You, and We share with You,
from the bottom of Our heart, You and the entire nation, Our apostolic blessing.
Given in the charterhouse at Florence, 30 January 1799, in the 24th year of Our
reign.
__________
No. 7 – Page 297.
52
Letter of the French Bishops who had fled to England, to Pius VI,
and the Answer of the Holy Father.
[Latin text continues until page 512]
Most blessed Father,
As soon as by this unspeakable schism, which that recent calamity of

disruptions has brought on at my house, very dangerous both for the altars
themselves and for the seats and empires of kings, the Galician church has felt
itself torn to pieces, it has not stood in doubt, but that it would take refuge
faithfully at once in that one, to whom it has been given to strengthen its brothers.
In the fatherly lap of your holiness I have placed concerns and distresses, with
undoubted hope, among so many causes of grief’s and difficulties, that there will
be from there no less of a remedy for me than of a solace and alleviation.
Founded by those heralds of the holy good news, whom the first successors of
the blessed Peter sent into Gallia, that church of mine of the Franks has remained
through its constant communion with the apostolic seat up until now ever
unbeaten, and by that fortunate connection, which indeed is the distinguishing
mark of a genuine Catholic unity, it has protected an unblemished wholeness of
faith. Whence however its strength, hence also a not unworthy expectation of
recovering safety for itself. Of course it was held for certain, when at one time
this immense storm equally calamitous for the flocks and for the pastors was
stilled, that from the same center of unity each ray of divine good fortune would
rise, which revives not only individual things, but also shines on each and every
thing with a fuller light of virtues and of honor.
On the hope of such great benefit was focused unceasingly before my eyes that
immense, not ever interrupted, series of your predecessors, who kept the nail of
the mystic boat with glory. Indeed some shone forth with eloquence and genius,
others with erudition, some with holiness and a diverse kind of virtues for the
variety of times. But at Rome to have governed with just and gentle rule, to have
moderated with laws to have conquered with kindnesses, with both old [504]
and new monuments of arts to have adorned, that is of a great leader [to have
done this]; but to strengthen the church with teaching at the same time and with
piety and prudence and a fearless magnitude of spirit, among very difficult straits
of things, to console and to rule, that is of a very good pastor: this, most blessed
father, this is your praise, this [is] the decoration and ornamentation of your
pontificate.
I comforted my sad spirits with these thoughts, when that defiled lightning
bolt, which has hurled me precipitously from my seats, impends equally on your
head, and strikes with a repeated blow, burns, rushes and threatens the ends of the
church itself, if it was right that the gates of hell prevail against it (the church).
When in ancient times the barbarians destroyed Italy, and subjugated the
citadel of the Christian world at Rome, their wild barbarity spared at least the
sacred pontiffs. But at the sight of that great divine Leo, who was one of your
predecessors and your model, Attila himself stood reverential, and with the old
53
gravity of such a great perusal present, all ferocity of the victor fell. Therefore
what must I grieve more than that it was from my Gallia, which was proud
recently to call on its king as both very Christian and an elder of the church, that
there erupted men, who through the debauching dementia of an impious
philosophy, suddenly became more cruel than the Goths and vandals themselves
with savageness? How was it able to happen, as men informed by the long use of
religion or at least of a certain innate humanity, more quickly than nations
uncivilized and rough in nature, deprived this sense of reverence, which the
venerable pastor seemed to attract to himself with winsome force, in whom the
senile greatness, august forehead, splendor of dignity, so many gifts of peace, a
spirit constant and elated in adversity, and finally a holy company of all virtues
used to emanate a certain heavenly and divine thing?
Thence my grief, thence my sorrow, thence my heart anxiously tremoring, and
the constant prayer to the Lord to send his good angel, who wants to make you
safe, comfort and be with you, lead and take you back.
Under this great pile of evils, however, most blessed Father, there remains to
me something, which into a wondrous way has raised up my spirit. In the catholic
doctrine indeed it has been settled and established that the divinity and faith of
Peter will never be lacking, even up to the remaining end of the ages. That
sublime seat of the greatest pontiffs and the column of truth will be able in the
stormy emotions of impious men and the rage of crimes sometimes to be beaten,
hurled, but never completely torn away. Wherever of the lands there will have
been a pontiff, who holds the right with canonic law and the seat of that one, for
whom it was said by Christ the Lord: You are the Peter, and upon this rock I will
build my church; and again: I have asked on behalf of you, that your faith not
diminish: there also will be the same center of unity, which the other churches
ought to consult assiduously, revere, and adhere to utterly.
The judgments of God are clearly high/deep and incomprehensible, and his
truth remains forever. Therefore, most blessed father, your cathedra will stand
unable to fail; [505] and you from that highest step, among so many vicissitudes of
human things, will be a great spectacle for the universal world, the form of the
flock, the norm of Apostolic vigor, and a memorable and at the same time
effective model for any Christian human of faith and of firmness.
Relying on this hope, on this influence of spirit, poured out by your knees I ask
earnestly the Apostolic benediction.
Of your holiness, a most devoted and a most obedient son.
Pious Pope VI.
Venerable brothers, [I give] greeting and apostolic benediction.
Your firmness in preserving the unity of the church, and in enduring such great
labors on account of the catholic faith even of the whole world I have admired,
and I, on behalf of the pastoral gift of my apostleship, have taken care not by one
but by many testimonies of my paternal solicitude to always strengthen [it: your
54
firmness]. Inasmuch as no letters have arrived from you to me, I will not have
ordered it to be responded to them always thus, in order that you understand at the
same time, and in what place I consider your admirable virtue, and by what grief I
was affected on account of the very serious difficulties, by which you were
assaulted, and how passionately I was eager to comfort and strengthen you in the
virtue of our Lord Jesus Christ and to bolster your spirit. This expression of
paternal concern, by which I have always embraced you and other unconquered
confessors of God, venerable brothers of mine, if before I have given to you,
much more now in order to console and strengthen your spirit I judge should be
given, when I see that you having forgotten the magnitude and long duration of
your troubles, are involved in so much sorrow and fear on account of them, of
which God, through his ultimate compassion, in order to be engaged in my safety,
has held me worthy. In which danger of mine however if you fear concerning the
danger of the church, I praise indeed your solicitude, but at the same time I
recognize the force of tribulation, by which you have been oppressed, which acts
so that, when you know by so many of God’s promises that the church will never
be destroyed, and will always be flourishing in the midst of tribulations,
nevertheless concerning the danger of that one in my peril you are not able to be
free from fear. If in fact the troubles which I myself endure hold you troubled, on
account of that sickness, by which I think my mind has been finished in this exile,
I am indeed grateful for your concern for me; nevertheless I beseech you with the
apostle, not to worry about me, nor to pine for my tribulations; indeed it is not
able to happen that, although I bear so many adversities, I am done in with any
weakness of mind, since I know that in no other thing is such great glory absent,
as in these labors, in which, I have been thrown, with God permitting thus.
Nor indeed when I say glory, do I speak of that glory, which has been
promised for them [506] by God, when they, after being ejected by men, despoiled,
reproached, spoken evilly of on account of the name of Christ endure persecution,
and not even when the hair of their head was destroyed, will have possession of
the plentiful reward in the heavens; nor that glory, which you know to remain, for
those whose life is now reputed as insanity and an end without honor, who
however will hold a lot among the holy, and among the sons of God they will be
counted; in truth I speak of that glory, by which, in this very time, I am increased
by God, as long as I have been made a spectacle in the world after these so many
obstacles and complaints have been endured, by angels and humans for Christ.
For whether for corrupting and chastising me the hand of God has been weighed
down above my head in such a way, what is more glorious for than this
tribulation? And I, even though justly I am afflicted for my sins, through those
however, by which I am afflicted, I recognize both that I am loved by God, and
although I am a sinner, however that I am considered by the very loving father of
compassions as if a son, when the apostle says: God chastises the one whom he
loves; moreover he whips every son whom he receives: or whether through this
temptation, by which God thus permits me to be exercised, he wishes my faith
and perseverance to be exercised; how great likewise is this glory of mine! Since
through this temptation or even in this unworthiness of mine I am able to hope
that I am not despicable, but accepted to God, when I read this: just as gold is
55
proved in the fire, thus men who have been accepted are in the furnace of
temptation: nor is it by that plan that I am lacking in temptation, but in order that
the testing of my faith is found much more valuable than gold, which is proved
through fire.
With this thought, venerable brothers, so wonderfully am I am both consoled
and does God strengthen this infirmity of mine, that I wish to endure not only
those, which I bear, but also much greater tribulations, provided that I am able to
endure them on account of justice and on account of Christ, and be exercised by
so many of these labors, not for the destruction of my spirit, but for its
emendation and probation, just as if a son not despicable to God.
But if I consider the good of the church not my possession only but also in
common, do I sell myself short when I do not support my spirit in order to sustain
those calamities, not only in every patience, but also in the joy and action of
thanks? You, venerable brothers, are not those who must be taught by me, by how
foreign and how extremely contrary to human reason were the plans by which in
order to demonstrate the force of his omnipotence the one who, has chosen the
unfirm things of the world, in order to confound the strong things, established his
church, and increased it to that, which I wonder at, fullness. You know clearly
that he wanted it [the church] to have its beginnings from the cross and also from
punishments, glory from humility, light from the shadows of errors, increases
from assaults, stability from attacks and clashes, in order that it has never been
more glorious, than when men have tried to make it less glorious; never more
secure, than when it was agitated more perilously by more vehement attacks of
persecutions by its [507] enemies. On account of this reason it is compared to that
box of Noemica by the holy fathers, which rose up all the more securely over the
waves of the shipwrecking world, when it seemed to be destroyed and submerged
by the furious force of rain and winds. You also know in what way it [the church]
after being continuously vexed for 30 years, having endured the thefts of
resources, the complaints, prison, chains, exiles, crosses, flames, tortures, wearied
the cruelty of the tyrants by the bleeding blood of nearly all the pontiffs, bishops
and infinite martyrs, by the faith, endurance, its custom, destroyed superstition,
and propagated as victor the glory of the cross from sea to sea, and made the
ends/boundaries of religion and of the world the same. “The faith of the church,
writes the holy Ambrose, has neither expelled fierce nations in its sword, nor has
it fled hostile crowds with the contest of war, but has taken possession of the
lands of enemies by custom and faith. Indeed faith alone has battled; for that
reason it has deserved triumphs, because the church is not conquered by
persecutions, but is increased.”
The same things which were done in the first times for inaugurating and
propagating the church, you know happened in the years following immediately
afterwards for adorning and increasing it. Known to all of us are those nice
sacrileges of the heretics against the church, execrable cruelties are known, the
hatreds and those very keen attacks are known, by which that very keen enemy
tried to dissolve its unity, to violate its integrity, to threaten its greatness, by
which at once, if the church is able to be demolished by any tricks or strength of
humans or of the lower world, all destructions had to be feared by it. But in truth
56
now how great a part of its own ornamentations does the church now lack, if those
very foul wars, those very harsh contentions had not existed for tearing it up?
When also it was raged by sword, flame, chains, pillages, proscriptions,
punishments, not only against all Catholics, but also especially against the
priesthood, what then? What have the very harsh enemy been able to advance
against the church and its doctrine? How great is the honor from the firmness of
so many confessors! How great a light has approached from the wisdom of so
many learned ones of the church! No doubt so much never [would have] had
approached, if those struggles had not been aroused for obscuring it. “The
heretics have fought against the church (you know the words of Saint Augustine),
and have agitated the church with questions; and what was hidden has been
opened, and the will of God has been understood. Many, who were able to
distinguish and examine in detail the scriptures, were lying hidden in the people,
nor did they bring solutions of difficult questions, when there was no malicious
accuser present. It wasn’t pondered completely concerning the Trinity, before the
novations opposed, was it? Thus it was not pondered completely concerning
baptism, before those rebaptising who had been placed outdoors objected; nor had
what had been said concerning the unity itself of Christ been spoken clearly, if
that separation afterwards did not begin to impel the infirm brothers, so that now
those who had known how to discuss and release these things, in order not to
perish, weak and troubled by the discourses and disputations of the impious, [508]
with discourses and disputations lead obscure things of the law into the public.”
Why, venerable brothers, do I write these things to you? Certainly not in order
to teach you, since your constancy and faith, as well as especially your singular
wisdom I have always admired; but in order to comfort by the recording of things
which have to be admired so much both you, as well as myself, and at the same
time, in order to, when all sorrow has been put aside, from so much adversity,
which I suffer, promise even those good things for us, which have always been
brought into the church from adversity; and I promise those things as much fuller
and richer for us, as this tribulation is graver and harsher, than any others have
been, by which I know that the church had once been hurled and disturbed.
Although in fact why do I think concerning the future good things of the
church, when I now enjoy the present ones? Or in fact are these good things so
small and few that I neglect to recognize them now? Really if I saw that the
church now has followed nothing else from these labors, by which I am
oppressed, except that, in this so great activity of the Christian circumstance, that
evangelical (which for such a long time was wanted for its security by all good
ones) separation of weeds from wheat, of chaffs from the grain, was made, except
that they have become evident, those who, when the rapacious wolves had been
on the inside, having put on the skins of sheep lay hidden in the church, and
arranged secretly, those treacheries which they were not able to openly, whose
malice and fraud, unless these very bad things had happened, would have laid
hidden in secret always among us for harming the holiness of the church, and
perverting the habits of the good; would this usefulness for the church have to be
considered small?
What in fact that which from its most deadly fruits, by which the whole of the
57
world nearly perished, was known at last finally, which (with you and me
shouting pointlessly), he didn’t wish to be learned by humans till now, what he
wants, where he looks, what perverse things for himself he has for his object,
which wisdom grows so much stronger and dominates, from the influences of
which all nations have erred, invading in the name of this philosophy, he does not
offer himself as a teacher of religion and virtue, which would be proper for
Christian and related wisdom, but the [every] craftsman of all impiety, license,
desire, perfidy, libido, parent of all disasters, griefs, destructions, reveals that for
subverting every human and divine thing it has been carefully thought up. That
one [the church?] must be considered to have received this plague from this very
one of mine, and even from this calamity of the whole world, since from those so
great sorrows, by which [things] the human race has been desecrated through it,
and is being desecrated day by day more seriously, his destructive plans have
become known, and the cruel machinations have been understood!
But why have so many of those dissensions [been] stirred up between the
ecclesiastic and civil power, behold why has the authority of the church been
called into suspicion among the powerful, wealth into envy, freedom into
captivity, truly so that [509] triumphs of the impiety of the church when
protections for the human race have been removed in the ashes of the burning
religion, if it could happen, were arranged for the destruction of the whole world.
Why that while those who were not from us, when every simulation had been
put aside, not only separated themselves from me, but also since they put the
character of the Beast on their foreheads, when they fought with the Lamb, and
waged a very harsh war against the church; the others, whose names were written
in a book of life, were inflamed in such a way against every holiness, that not
even then when the church was enjoying very peaceful times, was religion so in
Christian flocks, faith so firm, was such inflamed dearness ever seen. Because
both from the universal flocks of Gallia, as well as from others and especially
from my roman I do not hear without a great jocundity of spirit; and they, as Holy
John Chrysostomus has remembered that it happened in those first times, even if
they had been robbed of their pastors, nevertheless on account of their faith, by
which the churches has tested them, with God watching for the protection of
them, seemed to lack their own pastors in no way. The crafty devil and suitable
for destroying the treachery used to think, if he removed the pastors, he would
easily plunder the sheepfolds; but whose who understand that the astute in their
astuteness, when they show their churches not to be governed by humans, indeed
that those, who believed in the very one, that they were always ruled by him,
permitted it to happen that, when he discerned that even when the rulers were
removed the church however was not destroyed, nor was the prophecy of truth
extinguished, but even more increased, from the things themselves both he
himself and those who served him all understood that Christian discipline did not
depend on humans, but took its roots in the heavens, and that God was the one
who protects the church everywhere.
Therefore since by these so excellent good things I have seen the church
increased even in the very heat of persecution, thus with such great glory of God,
concerning which [the church] what will have to be hoped when, when the times
58
are calm, the time of tranquility and of compassion have come; after it [the
church] has been thoroughly cleaned by the fan of God, proved by the fire of
tribulation, made known by your triumphs, which must be admired, and those of
my venerable cardinal brothers, glorified by the faith, constancy, holiness of so
many bishops, of so many ecclesiastics, of so many sacred virgins, of so many
monks, finally of so many Christians will it produce the glory of God? Especially
when growing cold by the practice of virtue the dearness in the world of
Christians has been thus inflamed through tribulation, the depravity of philosophy
has thus been refuted from its own pernicious fruit, the holiness of religion has
been glorified from its own virtues which must be admired in such a way, that the
faith of proven heretics has thus been made manifest by the contention.
Therefore asking for these times of compassion and of peace, venerable
brothers in every faith, hope and humility of my heart without intermission let me
pray for the church; and although it should be very certain that it [the church]
brings about such great results in tribulation, and is increased by victories, as
great as those by which it is able in no way to be increased outside of tribulation,
nevertheless, it ought not, as long as it is rejoicing by the triumphs of its brave
ones, [510] to be saddened by the clashes and destruction of the infirm, who, since
when they have been placed outside the tribulation, thinking nothing about the
future dangers, were unwilling to fortify themselves against the aggressions of the
devil, and preferred to serve the world rather than God, when in the heat of
temptation, they were seized by the attack of dominating licentiousness, becoming
dissipated in their thoughts defected from God, and casting away their spirits
handed themselves over to Satan; let me ask the God of mercies, that on account
of the blood of his Son the Christ, which was shed on behalf of all, our days of
temptation be shortened. For although we should entirely acquiesce to the
inscrutable plans of the wisdom and justice of God, by which he produces his
glory, nevertheless among all the other wounds of the church, these things are
chiefly those, which torment us by day and at night, and hold my mind anxious, in
such a way that I have been prepared to endure very harsh things whatsoever, and
to set aside my mind itself, if I am able to avert through my blood the destructions
of so many sinning people, to provide for the offenses and losses of so many
infirm.
Indeed I should have written more things, which I had for strengthening your
spirits, venerable fathers; but I do not want to exceed beyond what is the measure
of a letter, for it has progressed enough already; so much strength of yours must
be brought in this tribulation, that examples of my faith, constancy and holiness
should not be sought by you, but yours [should be sought] by me and everyone.
Therefore I will make an end with the holy John Chrysostomus, who when he was
in a similar case, and was pressed with an equal tribulation for the church,
consoled his flock which was grieving and trembling with fear by these words
bringing faith and constancy; “Many storms and grave battles press me, but I do
not fear that I may be submerged, for I stand firmly on the rock. Let the sea rage,
it is not able to loosen the rock; the waves may surge, they are not able to sink the
ship of Jesus. What, I ask, should we fear? death? To live for me is Christ, and to
die is a gain. Or exile, tell me? The earth, and its fullness, is of the lord. Or the
59
seizing of resources? I have brought nothing into this world, and it is certain that
I am able to take nothing from here: whatsoever terrible things are of this
despicable world to me, and good things are worthy of a laugh. I do not fear
poverty, nor do I hunger after riches; I do not fear death, I do not wish to live
except for your profit. Therefore I mention the present things, and I ask your
dearness to have confidence. Indeed no one will be able to divide us: what God
has joined together let no human separate. If you are not able to disrupt a
marriage, by how much less are you able to dissolve the church of God? But
should you attack it, when nothing is able to harm the person whom you attack;
indeed you will make me more splendid, and you will throw down your force by
fighting with me. For surely it is harsh for you to kick against a sharp spur; you
will not blunt the spurs, on the contrary you will stain your feet with blood,
because the waves do not loosen the rock, but they themselves are dissolved into
foam. Nothing more powerful than the church, o human: undo the war, lest you
dissolve your strength. You should not bring [511] war to heaven. If you bring war
to a human, either you will conquer, or you will be overcome; if you attack the
church, you are not able to conquer, since God is stronger than all. Or do we rival
the Lord? or are we stronger than that one? God has fixed and strengthened, who
has attempted to weaken? You do not know his strength, he looks at the earth and
makes it tremble: he commands, and the things which were weakened become
firm. If he has strengthened a weakened world, by how much more will he be able
to make firm the church. The church is stronger than the heaven itself. The heaven
and the earth will depart, but my words will not depart. What words! You are
Peter, and upon this rock I will build my church, and the gates of the underworld
will not prevail against it.”
It is very pleasing to me that you have written, venerable brothers, concerning
the new testimonies of piety, by which the most kind king of England continues to
adorn you: who through those letters, which he ordered to be given to you
individually, has signified to you that he wishes you to be exempt from this law,
by which all foreigners have been ordered to depart from England. If this most
honorific testimony bestowed by a very humane king on your faith and holiness,
is so glorious for you, who have received [it]; by how much more [is it] for that
one by whom it was given to you? Wherefore even more passionately I have
rejoiced. Indeed when I am able in no way to bring the gratitude which I have to
this king for the greatest benefits, which he has conferred on you, I ask God as
rewarder, to himself bring back on behalf of his bountifulness. And if I ask this
there will be nothing more splendid, which is able to be hoped for by me and you
for the greatest happiness of a most kind prince and his universal kingdom.
Farewell, venerable fathers, and continue to adorn the church of God with very
bright examples of your virtue together with other brothers dispersed and placed
in tribulation: to whom if you have sent this letter of mine, it will be very pleasing
to me. Indeed I have written in that spirit, so that through it [the letter] I wanted to
strength and console not only you, but those also. Indeed I celebrate everyone in
the fold, and I pray for peace and joy for all from our Lord Jesus Christ, and I
bestow most lovingly the apostolic benediction as a pledge of your paternal
dearness.
60
Given from the Cartus. monastery near Florence. 10 Nov. 1798. On the
twenty-fourth year of my pontificate.
Pope Pious VI.

Joseph Marottus, S. S. D.
from latin epistles.
[512]
No. 8 – Page 407
Decision of the Directorate, which commands the Pope to be brought to

Valence.
Excerpt from the protocols of the executive Directorate.
Paris, 22 Prairial, Year VII of the one and indivisible French Republic.
The executive Directorate decides as follows:
Art. 1. Without delay the necessary commands for the relocation of the
Pope from Briançon to Valence, Department of the Drôme, must be made.
Art. 2. The Commissary of the executive Directorate at the Central
Administration of the Department of the Upper Alps should be assigned to take
all measures that ensure the security of this relocation.
Art. 3. The Commissary at the Central Administration of the Department
of the Drôme will be assigned in particular the guarding of the person of the Pope
at Valence as well as with the security and the appropriate attention to the needs
of the same.
Art. 4. The present decision will not be printed. The Minister of the
Interior has to see to its execution.
The President of the executive Directorate.

(signed) Merlin
__________
No. 9. – Page 433.
Report of the Gendarmerie Officer who was sent from St. Marcellin in order to
accompany the Pope to Valence.
Valence, 27 Messidor, Year VII of the one and indivisible French Republic.
61
Fauvin, Lieutenant of the Gendarmerie of Valence,
To Citizen Fougère, Captain of the Gendarmerie in the Drôme.
I hurry, Citizen Captain, to give you a report about the assignment which you
gave me on the 22nd of this month, to go to St. Marcellin in order to accompany
the Pope from this community to Valence. I went there on the same 22nd with ten
gendarmes. The Pope arrived on the 23rd at nine o’clock in the morning, and [513]
lingered there on the 24th. He was led by a division of gendarmes of the Isère and
six hunters of the third battalion. Everything stood under the command of a
commissary ad hoc from the Department of the Isère, who did not put us to work
since St. Marcellin belongs to the Department of the Isère. On the 25th the Pope
continued his journey to Romans, always with the same escort, with which I
connected up at the border of the Department with the ten gendarmes from the
Drôme. The authority of the Commissary from the Isère ended, and Citizen
Roussillar, Commissary ad hoc for the Department of the Drôme took over the
person of the Pope. At an hour’s distance from Romans, we began to find a huge
crowd of men and women, which continued to increase as we neared Romans. In
my estimation the number of people we found, partly on the country road, partly
in the streets of Romans, must have been between four and five thousand. The
country road was so very full that I was forced to make the postillions of two
coaches we encountered halt, so that roughly a hundred people would not be run
over. The persons in both coaches commanded the postillions to drive through the
crowd at a trot. This monstrosity was infuriating. The women of Romans in the
surrounding communities gathered around five o’clock in the evening, roughly
two thousand of them, in front of the Pope’s dwelling and wanted to see him at all
costs. They broke past the guards twice and swarmed into the room, but they
could not reach the Pope’s chamber. With a great effort we finally succeeded in
getting them to leave. In order to disperse the crowd, the Pope was displayed at
the window for about a minute. The crowd gradually diminished. On the morning
of the 26th at four o’clock we left Romans, constantly accompanied by the people,
and at eight o’clock the Pope arrived in the citadel of Valence, where the
members of the higher authorities were. Since my mission was complete, I
withdrew from the escort. In general I noted that the crowd that streamed about on
the way and in front of the dwelling in the Department of the Isère consisted of
about three quarters fanatics and for the rest of curious individuals, while in the
Drôme two thirds were just curious people who, furthermore, moved very slowly,
and the rest were driven by simplistic devotion.
Gendarmerie-Lieutenant Fauvin.
__________
62
[514]
No. 10. Page 441.
Letter and Decision about the relocation of the Pope to Dijon.
Paris, 7 Thermidor, Year VII of the one and indivisible French Republic.
The Minister of the Interior

to the Central Commissary of the Department of the Drôme in Valence.
Citizen,
Since the executive Directorate has found it appropriate to ordain the

relocation of the former Pope from Valence to Dijon, Department of Côte d’Or, I
hereby send you a double coppy of the decision from the 4th of the month
referring to this object. The Directorate assigns you to take all measures
demanded for the security of this relocation, and to discuss this endeavor with
your colleagues at the Central Administration of the Department of the Isère, as
the Pope will enter this district upon leaving the Drôme Department. The former
Pope will cover the great costs of this journey himself, so that you, therefore, only
have to make a few extra payments for requirements necessary for the security of
the journey, as long as it takes place within your district. You will take this money
from the account for unforeseen expenses, which stands at the disposal of the
Central Administration. You will send me a list of these, for which you will be
reimbursed. An escort of fifteen gendarmes under the command of an officer was
sufficient to accompany him from Briançon to Valence. You will weigh whether
this will also be enough for the present journey. This old man must be considered
and treated as a prisoner. His age and his fragility require great considerations; I
recommend that you observe these toward him, but limit any relation to him that
is not necessary, especially on the part of suspicious persons. Since the way from
Valence to Dijon passes through Lyon, measures must be taken in order to avoid
any delay in this community. Please reply to me upon the receipt of the
Directorate’s decision and prepare a report about its execution.
Greetings and brotherhood,
Quinette.
63
[515]
Paris, 4 Thermidor of Year VII of the one and indivisible French Republic.
The executive Directorate decides:
Art. 1. The former Pope shall be brought from Valence to Dijon,

Department of the Côte d’Or.
Art. 2. The Commissaries of the executive Directorate at the Central
Administration of the Drôme, the Rhone, the Isère, the Saone and Loire, and the
Côte d’Or are assigned to take all measures necessary for the security of this
relocation.
Art. 3. The Minister of the Interior will have the necessary instructions
sent to you.
Art. 4. The Central Administration of the Department of the Côte d’Or and
the Commissary assigned to it are in particular assigned watch over the person of
the Pope in Dijon as well as will the care for his security and the fulfillment of his
requirements in the appropriate way.
Art. 5. The Minister of the Interior has to fulfill the present decision,
which will not be printed.
The President of the executive Directorate.

(signed) Sieyes.
__________
No. 11. – Page 443.
Letter of the Minister of the Interior, which authorizes the delay of the
relocation of the Pope from Valence to Dijon.
Paris, 1 Fructidor of Year VII of the one and indivisible French Republic.

to the Commissary of the Executive Forces at the Central Administration of the
Department of the Drôme.
Citizen,
I am informing the Central Administration of the Department of the Drôme

that the Directorate, informed of the reasons for your view that the relocation of
the former Pope from Valence to Dijon in the present season could put him in
danger due to his invalidity, his weakness, and other difficulties that he could
encounter at any moment, has accepted that the execution of this decision can be
delayed from 4 Messidor until further orders. I share this with you and ask you to
share it with your colleague, the Commissary of the Central [516] Administration
64
of the Department of the Isère, the Rhone, the Saone and Loire, and the Côte
d’Or.
Quinette.
__________
No. 12 – Page 448.
First Action of the Reign of Pius VII in Favor of the Citizens of Cesena, His
Home City.
Our dearly beloved sons in Jesus Christ, the conservators of the city of
Cesena, Our home city: Our Apostolic Greeting and Blessing.
Our elevation to the Papal seat, which took place on this morning, motivates
Us to direct the present lines to You, which we water with bitter tears, in that we
see ourselves laden with a burden that so little suits our weakness. Instead of
witnesses of joy, we require sighs and prayers. In this mood we have prepared the
accompanying document with Our own hand, which We wish to see fulfilled by
You point for point. Be convinced, dear sons, that we will be prepared to do
everything that could be useful for Our home city, without, by the way,
awakening the jealousy that the course of Our good deeds could encounter. We
conclude by sending You and all of our fellow citizens our apostolic blessing with
paternal devotion.
Given at the Vatican, 25 February, on the first day of our reign, in the Year of
Grace MDCCLXXV.
Pius P. P. VI.
Content of the above mentioned document.
When the courier with news of Our election to the papacy arrives in Our home
city, we order, to avoid Our greatest chagrin, that absolutely no public signs of joy
should take place, neither light displays, nor fireworks, nor pamphlets, nor
academic gatherings, nor oratorios, nor speeches of praise, nor contests, nor lance
blows [? Lanzenbrechen], nor deputations, but rather, on five different days,
according to Our opinion, the mass should be read. The first, in Pontificatibus,
should be celebrated by the Bishop in the main church at the altar of the blessed
Virgin del Popolo; the second, likewise in Pontificatibus, by the local Abbot at
the at the main altar of the church of the Madonna of the mountain; the third by
the Prior, in the church of the Fathers Serviten [?], [517] where the ashes of our
forefathers rest; the fourth by the Superior in the church of St. Severus, and the
fifth by the Guardian in the Church of the Franciscan Fathers. We expressly
65
forbid the hiring of musicians, wind players, or decorators from elsewhere: only
local talents should be used. To all of those who take part in the masses on those
five days, and who ask the Lord that he support us in our government over the
church, we will impart a plenary indulgence, of which the public will be made
aware through printed placards posted in the usual locations.
We order, further, that ten trousseaux be distributed to ten young girls from
each of the seven parishes such that there are seventy trousseaux, each of forty
thalers. These young girls should belong to poor and orthodox trades, and those
girls whose fathers or mothers are in the service of private individuals will not be
allowed. Those who are orphans or who have lost one of their parents and who are
the most virtuous will have preference. Also those from the orphanage, from the
refuge, and from the hospitals of the Cross and of St. Anthony should be
excluded. The young girls must have reached their fourteenth year and not have
completed their twenty-seventh. Every pastor must draft a list of the ten young
girls from his parish, and to present it to the three dignitaries of the chapter and
the three foremost authorities of the city for proofing; and, after a visit to the
dwelling of each of the young girls on the part of one of the dignitaries and the
officials, in order to emphasize the correctness of the given conditions, all six
have to gather in the chapter hall between the sacristy of the cathedral and the
chapel of the Madonna del Popolo, in order to approve the selection on the whole
or in part, and, in place of those whom one decides, for good reasons, not to
accept, to arrange new selections. After determining the young girls on whom the
gifts will be bestowed, they should be dressed in a usual fabric of modest color,
but such that all of the young girls of a particular parish are dressed in the same
way. When all the clothing is ready, the authorities should inform the Archbishop
of Imola, our uncle, so that he can go to Cesena when he likes. On the day he
determines for this, the young girls should be led by their own clergymen into the
church of St. Andrea of Mavezzi, where they must hear the silent mass of the
Bishop and receive communion from his hand, [518] after he has summoned them
to pray to the Lord that He will stand by Us in the fulfillment of our office, and to
ask the glorious apostle, St. Andrea, Our famous patron, to work for our mercy.
In order to avoid chaos and distraction, soldiers should be positioned at the church
doors, so that only the seventy young girls, their pastors, and the procession of
prelates can enter. After the end of the mass, each of the girls will be handed a
trousseau certificate, signed by the Bishop and supplied with his seal, and printed
according to the template that is distributed in Rome. In addition to the certificate
there should be a wreath or rosary, with the medallion in articulo mortis, which
we will send from Rome. At this point, all the young girls must go in pairs, led by
their clergyman and amid quite praying of the rosary, humbly through the street of
the cathedral into the Church of St. Paul, and linger there for a certain time
praying in front of the altar of the holy apostle, asking him to stand by Us in the
various concerns of our reign and to protect Us; whereupon they will separate in
order to return to their individual dwellings. The amount of the trousseaux will be
deposited by Us in the appropriate account [Leihhaus], since it is not our intent
that this gift become the burden of the public. If a young girl decides to be
married or to go into a nunnery, then an indication of payment should be placed
66
on the certificate, with the signature of the three dignitaries of the chapter and the
top three active civil officers. If a girl has reached forty years of age without
deciding to be married or become a nun, then she may ask for her trousseau in
order to apply it as she sees fit. Much the same, when one of these girls should be
summoned to the next life before she reaches the designated age or has chosen a
standing, then she can use the gift in question without any written document or
witness being required. It will suffice for her, in connection with the use that is
being made of it, or with the persons to whom it should be bequeathed, to explain
her intention to a clergyman. The payment will happen immediately after her
death or in the way described above.
Finally, we order two banquets for the Franciscan fathers, two for the
Capuchin fathers, two for the Capuchin nuns, two for the Penitents, two for the
orphan boys and orphan girls, and two for the dwellers of the refuge house. They
should have bread and wine of good vintage, soup, four courses, and fruits, and,
furthermore, in rich portions, in Lenten food or meat dishes, according to the days
and the rules of each of the named [519] pious institutes. The costs of these
banquets and the clothing of the young girls should be paid entirely by public
accounts, and should take the place of the far more significant expenditures that
could have been paid toward secular festivities. A person designated by the
authorities has to confer with the foremost of the concerned societies in order to
determine the days of their banquets. We forbid that money be offered instead of
these banquets, because it is our will that all members of the six societies should
take part in the enjoyment, and through a feeling of gratitude they will be driven
to think of Us in prayer.
These are the festivities that should be observed upon the event of Our
elevation to the papal seat, and from which one may deviate in no way. We forbid
everyone to do otherwise in order to avoid our greatest disgrace.
From Our Palace at the Vatican, 15 February 1775.

Pius P. P. VI.
__________
No. 13. – Page 456.
Protocol about the Burial of Pius VI.

by Monsignor Caracciolo, Apostolic Prothonotary.
[Latin text continues through p. 520]
In the name of Christ the Lord.
Let it be visible and known to all everywhere, that in the 1799th year from the
saving birth of our Lord Jesus Christ, on the approaching 29th day of Augustus, at
67
the very first hour with the half after the middle of the night, Pious the sixth, the
greatest Pontiff of holy memory, on the tenth day of a very serious disease, by a
most holy death has returned his soul to God, at Valentia of the Gauls, where he
was detained in the citadel: in what manner from the testimony of the most
illustrious and most reverend lord Josephus Spina, archbishop of Corinth, who
was present with him when he was dying, which [testimony] is presented together
with these letters of mine; and from the description of the disease from which the
same most holy Our Lord died, which is likewise related, by the written name of
men excellent men in the art, of Aloysius Duchadoz, doctor of the advocate of
Gratianopolis, and of Batholomaeus Blein, doctor of Valentia.
When the death of the pontiff was investigated of the judgment of the doctors,
who for the purpose of learning about it were summoned by the magistrates of
this region (generally from the departmental administration), today in the fourth
hour after midday, with the civil and military authorities of this region and city
present, and with besides the very illustrious and very excellent Peter of Labrador,
orator of the catholic king up to the death of the pontiff, and with the above-
mentioned most illustrious and [520] very reverend lord Joseph Spina, Archbishop
of Corinth, with me and others from the pontifical family and all the above
mentioned doctors present likewise, the body of the Pontiff from the bed of his
room, where he was lying, was removed into the hall and placed on a table
prepared for the sake of his disemboweling, and there by Philip of Morellus, the
surgeon of my same very holy Lord, with the greatest skill and diligence he was
cut and exentered, his brain and entrails were separated, and everything else
which was necessary to be done was done for the purpose of investigating
concerning the death: in what way from the description of the same cutting, which
by the written name of the same doctors is presented likewise together with the
testimony, which was written by the above mentioned secretary of the
departmental administration.
When the cutting was completed and the insides were placed in a special vase
of lead, the body was duly sprinkled with the greatest care with permeating
balsam and spices. Then dressed with papal clothing, with of course white
stockings, with red shoes (from scarlattus/a kind of rich cloth) pierced with gold,
with a white tunic (commonly sottana) from cloth, with a surplice, with a short
cape from a red scarlattus, with a hide decorated around with ermine, with a
close-fitting cap from a red vellutus/calfskin, likewise with ermine adorned at the
hem, with a red cloak pierced with gold, likewise with a red cardinal’s hat, with
the same girded with golden ribbon around according to custom.
With these things done, with all the same who were named above present, it
[the body] was placed in a lead box, and covered with a linen cloth put on top,
and after this again sprinkled with spices. Likewise an inscription which had been
put in with the body, a copy of which is likewise exhibited, was enclosed in a lead
tube, and silver coins, five of which were able to be found, one [had] his likeness,
[picture] another things displaying the coat-of-arms of the Pontiff, of course the
shield, (commonly called “piastra”) the middle of the shield, (commonly called
“mezza piastra”) with the coat-of-arms, two fifths parts of the shield (commonly
called two papetti) with the image, and one twentieth (commonly called a gross)
68
with the coat-of-arms. And then the lead box, with another layer likewise from
lead put on top, was closed, and joined with molten tin covered over, in such a
way that from every part it united into one. Then [it/the box was] bound by
ribbons from white filament, by which four signs were imposed, the first namely
of the department of the administration, another of the above-mentioned orator of
the catholic king for the Pontiff the third of the Archbishop of Corinth, our fourth
[of us], to [all four of] which was added also the “cifra” of the surgeon by whom
the cutting was accomplished. The vase in fact in which the viscera which had
been set aside were saved, was guarded with my sign only. Finally everything was
placed in another box from a nut tree, where it all could be both protected more
safely, and more easily brought.
In order that a record of all these things remains, which at no time ever is able
to be called into controversy, I have written as the dignity belonging to a
protonotary by law, which I perform, and I have entrusted it for remembrance
with the most illustrious lords Joseph Garzia Malus, from the Green Valley
Conchen., of the diocese in Spain, from the cubic, of his Holiness, and Joseph
[521] Marotti of Marottus Orbittelles, in respect to the secrets of the same Most
Holiness, who had been present with all these, called in as witnesses for this
testimony.
Carried out in the citadel of Valentia in Delphinatus, in the year 1799, on
August 29.
J. D. Caracciolo, apostolic Protonotary.
The inscription, which was composed by Abbot Marotti and enclosed within a
leaden tube, reads as follows:
Here has been placed

the Highest Pontiff Pius the Sixth
formerly John Angelus Braschius Caesennas
who for the length of his pontificate
went beyond all other pontiffs
and ruled for 24 years, 6 months, 14 days.
He departed, very holily, at Valentia
on the 29 of August in the year 1799
in the citadel in which the hostage of the Gauls was being held in custody.
He lived for 81 years 8 months 2 days.
A very shining man with a firmness of spirit which should be admired
in the greatest labors which had to be endured.
__________________
No. 14 – Page 470
Decree of the Consuls, and Letter of the Minister of the Interior about the
Burial of Pius VI
69
Excerpt from the protocol about the considerations of the consuls of the Republic.
Paris, 9 Nivose, Year VIII of the one and indivisible French Republic.
The Consuls of the Republic.
In consideration:
that the corpse of Pius VI has been preserved in the city of Valence for six
months, without receiving the honor of burial;
that, if this old man, honorable through his misfortune, had been the enemy of
France for a moment, he could only have been this because he was led astray by
the advice of those people surrounding his age;
that it necessitates the honor of the French nation and corresponds to its noble
spirit, to give proof of respect to a man who occupied one of the prime positions
on the earth, we decide:
[522]
Art. 1. The Minister of the Interior must give the orders by which the
corpse of Pius VI will be interred with the symbols of honor due his station.
Art. 2. At the place of the burial a simple monument should be raised that
will give evidence to the honor with which he was clothed.
The first consul

(signed) Bonaparte.
Paris, 12 Nivose, Nivose, Year VIII of the one and indivisible French Republic.
to the Central Administration of the Department of the

Drôme and to the Central Commissary.
I give to You, Citizen Administrator, the decision of the Consuls of the

Republic, which orders that the corpse of Pius VI, which has been preserved in
the community of Valence, should be interred with honors, and that a monument
should be raised on the grave.
The reasons for the decision hereby sent are sufficient to impress its spirit upon
you… The earth of freedom is hospitable, and it is sufficient to make it worthy of
respect that the veneration of a great number of people has taken part or will take
part in its construction.
You will have the corpse of Pius VI brought to the place determined for his
burial with all military signs of honor. The public authorities should take part in
the funeral procession; they will establish a national event on this day; under Your
direction, they will without a doubt know how to unite the considerations and the
honor. On the grave of the Pope, have a marble monument built. It should be
70
simple, and the inscription should read: the Pope Pius VI.
I will supply to you toward this end a credit of thirty thousand francs, on top of
the credit of ten million that is provided by the law of the 27 Frimaire to my
ministry for Year VIII. You will share with me the plan and the calculations for
the monument, as well as the protocol of the ceremony.
Greetings and brotherhood, Lucian Bonaparte.
__________
[523]
No. 15 – Page 473
Protocol
about the burial of the corpse of Pope Pius VI in the community of Valence,
10 Pluviose of Year VIII of the Republic.
In fulfillment of the resolution of the Consuls from 9 Nivose, the letter of the
Minister of the Interior and the decrees as they are contained in the program or the
plans for the solemnities that should take place at the burial of Pope Pius VI, who
died on 12 Fructidor of Year VII in the community of Valence; and in agreement
with the resolution of the Central Administration of the Department of the Drôme,
the aforementioned burial has taken place on 10 Pluviose of the Year VIII of the
French Republic, and the funeral rites adhered to the following order:
At 7 o’clock in the morning a fusillade of seven cannon shots were heard, and
that gave the sign for the general march. Around 9 o’clock the citizens of the
National Guard, infantry as well as cavalry, armed and under the orders of their
leading officer, went to the plaza of the citadel in order to accompany the corpse,
to secure the path of the procession, and to help in the funeral rites and in the
military salutes for the burial of the deceased Roman Pope.
At 10 o’clock the civil and military authorities gathered in official garb,
carrying a black ribbon of mourning, in one of the halls of the Department, in
order to go from here, with the escort of a large division of National Guardsmen
and with music, into the governmental palace, where the corpse of the Pope had
been preserved, in order to bring it to the place of the burial.
After cannon shots had announced the moment of departure and the
Commissary assigned with the order of the procession had arranged the various
authorities on the places determined for them, the procession left the
governmental palace in order to go to the place that had been selected for the
burial of the Pope outside of the community of Valence, at a distance of …
kilometers. The order was the following:
A division of cavalry, with two trumpeters in front, two cannons [Geschütz]
71
behind, opened the procession. The music and the drummers, playing funeral
dirges, followed. [524] The corpse of Pius VI, in a leaden coffin lined with oak
wood, was carried in old-fashioned form on a coach, which was hung with black
fabric and with eight horses, also decked in black.
Hereupon came the four presidents of the Administration and Judicial
authorities, at each corner of the coffin, which was bedecked with a shroud of
gold fabric and with pendants of violet-blue material; each held a golden acorn
[Eichel], with which the ends of the coffin were surrounded.
The coach was followed, on horseback, by the General staff of the troops of
the Pope’s occupation, among whom the members of the extraordinary military
commission could be seen; after them came two cannons, then all the authorities
in pairs, among the procession of a tricolor banner with black edging, after that all
the citizens who had gathered in the governmental palace in order to attend the
burial. The National Guard and the infantry assigned to the processional escort
were placed at the wings and carried their weapons held low. A division of
cavalry and gendarmerie closed the procession.
In this condition the procession was greeted, when it passed through the plaza
in front of the citadel, with a succession of seven cannon shots by the weapons of
the plaza and by one salute from the infantry.
During the procession, every five minutes a cannon shot was fired; and the
entire way through the streets de la Roderie, Saint-Felix, Grand Rue, over the
Freedom Plaza, the Gate of Saunière and the Boulevards up to the Plaza Saint-
Catherine, which was selected for the burial of Pius VI, the procession was given
the biggest military salutes at every post it passed.
When the procession had come to the place mentioned above, it passed in the
same order through the main gate, in front of which a lantern for the dead
[Todtenlampe] was lit as a sign of the entrance into a grave. Having arrived at the
inner space, the authorities and the participating citizens formed a circle around
the crypt that had been selected and prepared to take in the Pope’s body; and in
that moment the infantry, arranged in a square, gave a salute from their weapons.
The organizers of the procession immediately had the coffin containing the
body of Pius VI taken down from the coach, whereupon the same was
immediately set into the crypt; during the interment, sorrowful music appropriate
to the ceremony impressed upon the proceedings that grim character that makes
up the pageantry of a funeral.
Upon a grim silence followed the horrible noise of canons and of shots from
the whole infantry, which [525] passed by the crypt, which significantly raised the
impression of solemnity.
After the orders were given to close the grave in which the corpse of Pius VI
had just been laid, its opening was then, in that moment and in the presence of the
authorities, hermetically sealed by laborers assigned to this task, so that the
remains of the Pope would be protected from any attack and were completely
secure.
The funeral procession, accompanied by all the troops, came in the same order
back to the Department, where the present protocol was composed and completed
on the day, month, and year mentioned at the beginning, around noon; and all
72
members of the civil and military authorities who were present at the burial in
question have signed it.
__________
No. 16. – Page 473
Letter through which the Minister of the Interior of the French Republic
assigns the Prefect of the Department of the Drôme to give the corpse of Pius VI
to Archbishop Spina to be brought to Rome.
Paris, 11 Frimaire, Year X of the French Republic

(2 December 1801)
The Minister of the Interior to Citizen Decorche, Prefect of the Drôme.
After Mr. Spina has asked the First Consul on behalf of the Pope that the
corpse of Pius VI, which was buried in the cemetery of Valence, should be given
to him to be brought to Rome, and the First Consul has agreed to this, then you
should give Mr. Spina, upon the his next trip through Valence, the remains of the
deceased Pope with all necessary decorum, but without any ostentation.
I greet you.
Chaptal.
Letter of the Minsiter of Foreign Affairs to the Prefect of the Drôme regarding
the same object.
Citizen! Mr. Spina, Archbishop of Corinth, will, after completing the mission
entrusted to him, travel through your Department in order to return to Rome.
Give him any assistance he desires for his journey. Through the way in which
[526] he completed his assignment, Mr. Spina has fully known how to earn himself
the high respect and good will of the government, and he has convinced the First
Consul that, upon his journey through Valence, the corpse of Pius VI should be
given to him to be brought to Rome. I ask you therefore to arrange matters such
that everything in connection to this will happen with decorum, but without any
ostentation.
I greet you. Talleyrand.
Excerpt from the Statistics of the Department of the Drôme,

from Mr. Delacroix. (page 626)
73
Pius VI lived during his imprisonment in the year 1799 in the old palace of the
government, which today is so very dilapidated. The terrace-shaped garden
commands a part of the city and the Rhone valley. The view from the same is
glorious; Pius VI is supposed to have cried out when he first appeared on the
terrace: O che bella vista! He died in this palace on 29 August of the same year,
1799, at the age of 82.
In the main church of Valence there is a monument of white marble, erected in
1811 at the orders and costs of the imperial government in memoriam of the Pope,
whose heart and entrails it contains. It is a cenotaph with a bust portrait over it.
The cenotaph is decorated with semi-convex work, which on one side depicts
religion and hope, on the other Pius VI in his papal attire. It was presented in
Rome: the portrait is by Canova, the cenotaph by Maximilian Laboureux. 57
The embalmed corpse of Pius VI was originally interred in the cemetery at
Valence in a crypt arranged for this purpose; a mausoleum had been placed there;
but the corpse was later exhumed for Pope Pius VII, and, through the efforts of
Mr. Spina, Archbishop of Genoa, brought to Rome. The city of Valence has since
requested the return of the heart and entrails of the Pope; [527] they were sent from
Rome, and the rested in a chapel for the dead in the Church of St. Apollinarius,
until the construction of the monument in memoriam of Pius VI in the church
itself. The dedication of the same took place among great festivity on 25 October
1811 by Cardinal Spina, with assistance from Mr. Bécherel, Bishop of Valence,
and Périer, Bishop of Avignon.
Mr. Bécherel had the following inscription set upon the monument:
SANCTA PII SEXTI REDEUNT PRAECORDIA GALLIS

NOMEN UBIQUE SONAT
VALENTIAE OBIIT. DIE 29 AUG. AN. 1799.
_________
57
It seems not at all certain that the bust is by Canova; for the Italian author of this history, who went through the list
of this master’s works, his life, by Missirini, and the history of sculpture by Cicognara, explains that he never found
mention of this bust. There is mention of the colossal statue of Pius VI that can be seen in the Vatican, but nowhere
of the bust in Valence. It is admittedly only a negative proof, which furthermore will be more closely illuminated by
those who might have more exact information about this bust. The creator of the cenotaph, Maximilian Laboureux,
was a Roman of French origin, rather prized in his art, particularly concerning semi-convex works.
74
[Collectio Brevium – Translated title page, vol. I]
Collection of lists and instructions of the most holy D. N. Pope Pious VI,
which pertain to the those present misfortunes of the Catholic Church in
Gallia and other regions occupied by the Gauls
To this Collection also have been inserted some Letters, Written by order
and name of the Highest Pontiff, and certain Speeches/addresses/discourses,
or Pontifical Acts in Consistories pertaining to the same.
Who should presume to go against such Decrees, which have proceeded

from the Apostolic Seat? Our Fathers have always guarded this, because their
authority commanded.
Council of Turon. II. In the year 570.
Next/according to an engraved/printed exemplar/model/copy

At Rome,
By the types of the Rev. Apostolic Room
1800.
75
Ιndex of lists, instructions etc. contained in this volume.
1790.
March 29. Speech held/given by the very holy D.N. {of our Lord?/Domini Nostri?}
Pope Pious VI. in secret Consistory. (1)
31. Letter in the form of a Brief/List to Cardinal [“Dominicus”] Rupefucaldius (de
La Rochefoucauld), Archbishop of Rothomagens. (5)
July 10. To Ludovicus XVI. Very Christian King of Francs. (7)
10. To the Archbishop of Vienne [John Georgius]. (10)
10. To the Archbishop of Burdegalense [Hieronymus of Mary]. (13)
Aug. 4. To the Bishop of Leonens [John Franciscus]. (16)
17. To Ludovicus XVI. Very Christian King of the Francs. (18)
Sept. 1. To the Bishop of Corisopitens [Tussanus Franciscus Josephus]. (21)
8. To Bishop of Ambianense [Ludovicus Carolus]. (23)
22. To Ludovicus XVI. Very Christian King of Francs. (24)
Dec. 11. To the Bishop of Basileens [Josephus]. (29)
15. To the Abbess of the Monastery of the Town Aemilianus. (31)
1791.
Feb. 2 To the Vicar General of the Church of Dolens [Thouminus Desvauspons].
(36)
9. To the Bishop of Tolouse [Aleon]. (39)
23. To Cardinal (Stephanus Carolus) De Lomenie De Brienne, Archbishop of Sens.
(41)
March 10. To Cardinal [Dominicus] Rupefucaldius, and Archbishop Aquens, and
others recorded for the exposition/statement in addition to the leaders of the
Constitution/ordinance of the Clergy. (47)
10. To Ludovicus XVI. King of Very Christian Francs. (108)
30. To Pseudo-chosen/candidate Bishop [Nicolaus Philibertus] of the District/region
of Arduennae. (117)
April. 2. To the Vicar Generals of the Diocese of Augustodunens. (119)
13. Letter to the Individual Archbishops of the Galliae, and together with a
Monitory Letter/record concerning the Civic oath granted by/to? Ecclesiastic, and
Elections and Consecrations of false-Bishops, to Cardinals, Archbishops, Bishops,
Chapters, Clergy and People of Kingdom of Galliae. (122)
13. Monitory? Letter/record announced. (124)
13. Monitorial Letter to the Bishop of Aleriens [John] and Other Bishops of the
Island Corsica. (145)
16. To the Cardinal [Ludovicus] De Rohan, Bishop of Strasbourg. (147)
16. To the Catholic Inhabitants of the Citystate of Strasbourg. (150)
23. Letter/document concerning the defection of the Peoples of Avignon and
Comitatus Venaisinus, an Ecclesiastic Authority, and joined to the same Letters a
Letter/document to the Archbishop of Avignon, Bishops, Clergy and People of that
Ecclesiastic Authority. (152)
27 To the Archbishop of Avignon [Johan Carolus]. (173)
May 10. Resources granted by the Apostolic Seat to all Archbishops and Bishops of
76
the Kingdom of the Galliae. (174)
Of August 18. Other resources for the same from/according to the
Audience/Hearing of the Most Holy. (177)
September 26. Resources granted to the Archbishops of Lyons, Paris and Vienne,
and to the older Bishops of each Province of the Kingdom of Galliae. (178)
26. Instruction by the order of the Most Holy D.N. Pope Pious VI. written/produced
in the matter of certain questions proposed by the Bishops of Galliae. (184)
26. Acts in secret Consistory by the Most Holy D.N. Pope Pious VI. concerning the
audience/interview of the Abdication of the Cardinalate made by Stephanus Carolos De
Lomenie De Brienn, and in addition to the Creation of a new Cardinal in his place. (191)
1792.
March 19. A New Monitory Letter, by which 60 days for the second, and another 60
days for the third warning are assigned by the Bishops Consecrators and Assisting ones,
when pseudo-Bishops have been consecrated and Intruded?, and their Vicars, Bishop-
bound by an oath, intruded? Parish priests, Vicars and other Presbyters and intruded
Bishops delegated in the Kingdom of Galliae. (215)
19. Letter with a General indult attached by which individual High-Priests of
Galliae and Adminstrators of the Dioceses are instructed/regulated by new and fuller
resources. (234)
19. Spoken Resources granted to individual Archbishops and Bishops and
Administrators of the Dioceses of the Kingdom of Galliae, who hold/have Communion and
the Grace/favor/mercy of the Apostolic Seat. (237)
April 4. A New Monitory Letter/record for the Island Corsica. (242)
19. New Monitory? Letter/record to the Clergy and People of Avignon and
Comitatus Venaisinus, an Ecclesiastic Authority. (247)
June 13. New Resources/power granted by the Apostolic See to all High-Priests and
Administrators of the Dioceses of the Kingdom of Galliae, of absolving Presbyters even
inside?, and those and other Clerics of the lower Order, even if illegitimately ordained, for
the sake of the Church under certain conditions of uniting. (256)
August 8. Letter to Franciscus II. after his Election to Emperor of the Romans.
(267)
October 10. Encyclic Letter/document sent to all the Bishops of the Pontifical
Region, for receiving those Ecclesiastic persons who emigrate from the Kingdom of the
Galliae. (271)
November 21. Letter to the High-Priests, and other Prelates and the whole Clergy of
Germany, for the Priests of Gaul to be received with hospitality. (274)
24. Concession/permission of Plenary in the form of a Jubilee of Indulgence for the
Clergy and People of the Pontifical Region, when Gauls are threatening to burst into it.
(281)
Dec. 10. Declaration and Prorogation/continuance of Resources granted by the Most
Holy D.N. Pope Pious VI. to Archbishops, Bishops and Administrators of the Dioceses of
the Kingdom of Galliae. (290)
1793.
Jan. 26. Encyclical Letter, by which the general Norm to be observed throughout all
77
of the Pontifical States is published/determined, in relation to the Ecclesiastic Gauls both
Secular and Regular, who have emigrated here. (293)
May 28. Letter of Cardinal De Zelada to the Bishop of Lucionens concerning
Marriages about to be contracted in the presence of the Municipality. (300)
June 17. Acts of the Most Holy D.N. Pope Pious VI. in secret Consistory on account
of the death brought to Ludovicus XVI. Very Christian King of Galliae. (304)
July 31. Letter for protecting the High-Priests, Clergy and People of Galliae against
the pseudo Bishop and Apostolic Vicar, named “Guillot De Folleville.” (325)
Dec. 16. New Prorogation/continuance of Resources granted by the Most holy D. N.
Pope Pious VI. for/to Archbishops, Bishops and Administrators of Dioceses of places which
are subject to prosecution. (329)
1794.
April 1. Response/reply given by the Most Holy D. N. concerning the Council/plan
of the chosen Congregation of Cardinals, with/when different questions {were} proposed to
the same His Holiness. (330)
1. Response/reply previously mentioned? to questions proposed to His Holiness.
(332)
1. Indultum of? the Most Holy D. N. for the Faithful of the Kingdom of Galliae, in
order that they are able to gain Indulgences at this time of prosecution. (337)
Dec. 15. Another Prorogation/continuance of Resources granted by the Most Holy
D. N. Pope Pious VI. to Archbishops, Bishops and Administrators of Dioceses of places
which are subject to prosecution. (338)
1795.
Dec. 10. New Prorogation/continuance of Resources granted by the same Highest
Pontiff to Archbishops, Bishops and Administrators of Dioceses of places which are subject
to prosecution. (340)
End of the Index.
78
[Collectio Brevium – Translated title page, vol. II]
Collection of lists/summaries and instructions of the most holy D.N. Pope

Pious VI.
as well as of the letters written by the order and name of the highest pontiff,
pertaining to the misfortunes of the Catholic Church.
Containing in addition many other things of the greatest moment,

enumerated more broadly in the Chronological Table.
Collect the fragments/pieces which have remained/are left, so that they do

not perish/are not wasted.
John 6.12
Part II.
Next/according to an engraved/printed exemplar/model/copy

At Rome,
By the types of the Rev. Apostolic Room
1800.
79
Chronological Table
of “All Lists/Summaries/Briefs”
of the very Holy D.N. Pope Pious VI.,
Instructions, and other Pontifical Letters, together with an Index of other contents of
greatest moment in these two Volumes.
1775.
Dec. 25. Encyclic Letter of the Very Holy D. Pope Pious VI. to Patriarchs, Primates,
Archbishops, and Bishops of the Whole Catholic Church. (II.1.)
1782.
April 12. A brief of the Very Holy D.N. Pope Pious VI. to the Bishop of Brunens
concerning the Obligation of Religious suppressed by Civil Power. (I.33)
1789.
Nov. 28. Condemnation and Prohibition of the Book [of] “Eybel” of Vienna edited
under the title: “What is the/Why is there a Pope?” (II.13)
1790.
Mar. 17. Letter/record/document in the form of a Brief. to Armand de Chapt (de
Rastignac) Doctor Sorbonicus and the Vicar General of the Diocese of Arles (II.29)
29. Speech given by Very Holy D.N. Pope Pious VI. in secret Consistory. (I.1)
31. To Cardinal (Dominicus) Rupefucaldius (de La Rochefoucauld) Archbishop of
Rothom{agens}. (I.5)
July 10. To Ludovicus XVI. Very Christian King of Francs. (I.7)
10. To the Archbishop of Vienne (John Georgius). (I.10)
10. To the Archbishop of Burdegalense (Hieronymus of Mary). (I.13)
Aug. 4. To the Bishop of Leonens (John Franciscus). (I.16)
17. To Ludovicus XVI. Very Christian King of Francs. (I.18)
Sep. 1. To the Bishop of Corisopitense (Tussanus Franciscus Josephus). (I.21)
8. To the Bishop of Ambianense (Ludovicus Carolus). (I.23)
Dec. 11. To the Bishop of Basileense (Josephus). (I.29)
15. To the Abbess of the Monastery of the Town Aemilianus. (I.31)
1791.
Jan.22 To the Abbess of the Church of Saint Goerius. (II.32)
Feb. 2. To the Vicar General of the Diocese of Dolense (Thouminus Desvauspons).
(I.36)
9. To the Bishop of Tolouse (Aleon). (I.39)
16. To the Preferred Convents of the Visitation B.M.V. (II.34)
23. To Cardinal (Stephanus Carolus) De Lomenie de Brienne, Archbishop of Sens
(I.41)
Mar. 10. To Cardinal (Dominicus/belonging to the emperor) Rupefucaldius, and
Archbishop Aquens, and other Bishops Recorded for the “Exposition/statement” In
80
addition to the Leaders of the Constitution/ordinance of the Clergy. (I.47)
26. Letter of M. Cardinal de Lomenie to the Pope. (II.35)fr
26. Letter of the same to M. of Montmorin Minister of foreign Affairs. (II.38)fr
30. To the Rector/ruler concerning the Pontiff? (J. Guegan). (I.113)
30. To pseudo-chosen/candidate Bishop (Nicolaus Philbertus) of the District of
Arduennae, a Letter of Cardinal de Zelada. (I.117)
Apr. 2. To the Vicar Generals of the Diocese of Augustodenens. (I.119)
11. Letter of the same to three Parish priests of the Diocese Bituricensi. (II.43)
13. Letter/epistle to individual Archbishops of Galliae, and together with Monitory
Documents concerning the civic oath granted by Ecclesiastics, and Elections and
Consecrations of pseudo Bishops, to Cardinals, Archbishops, Bishops, Chapters, Clergy,
and People of the Kingdom of Galliae. (I.122)
13. Monitory? Letter/record announced. (I.122)
13. First Monitorial Letter to Bishop Aleriens (John) and Other Bishops of the
island Corsica. (I.145)
13. To Ludovicus XVI. Very Christian Keng of Francs (II.45)
16. Letter of Cardinal de Zelada Archbishop Elector of Moguntine. (II.46)
16. To the Cardinal (Ludovicus) De Rohan, Bishop of Strasbourg. (I.147)
16. To the Catholic Inhabitants of the Diocese of Strasbourg. (I.150)
16. Cardinal de Zelada to the Bishop of Lerense (Josephus Christianus) Coadjutor
Uratislaviens, Canonical/canon of the Cathedral of Strasbourg. (II.48)
23. Letter/record/document concerning the defection of Peoples of Avignon and the
Comitatus Venaisinus, an Ecclesiastic Authority, and Joined to the same Letter/document a
Letter/epistle to the Archbishop of Avignon, Bishops, Clergy and the People of that
Ecclesiastic Authority. (I.152)
27. To the Archbishop of Avignon (John Carolus). (I.173)
24. Decree of Beatification and Canonisation of Sister Mary by incarnation. (II.50)
May 3. Letter of French Bishops to the Pope. (II.55)fr
10. Resources granted by the Apostolic Seat to all Archbishops and Bishops of the
Kingdom of Galliae. (I.174)
July 6. Letter to Ludovicus XVI. a Very Christian King, after his unhappy
flight/escape. (II.102)
9. To the Rector/leader/ruler and synodal? general of the University of Cadomens.
(II.105)
Aug. 18. To/for the Archbishops and Bishops of the Kingdom of Galliae, other
Resources according to the Audience of the Most Holy. (I.177)
Sept. 26. Resources granted to the Archbishops of Lyons, Paris and Vienne, and to
the older Bishops of each Province of the Kingdom of Galliae. (I.178)
26. Instruction by the Order of the Most Holy D.N. Pope Pious VI. written/produced
in the matter of certain questions proposed by the Bishops of Galliae. (I.184)
26. Acts in the Secret Consistory by the Most Sacred D.N. Pope Pious VI.
Concerning the audience/interview of the Abdication of the Cardinalate made by
Stephanus Carolus De Lomenie De Brienne, and in addition to the creation of a new
Cardinal in his place. (I.191)
81
1792.
Feb. 25. Letter to Catharine II. Empress of all Russians (II.109)
Mar. 3. To the Emperor of the Romans Leopold II. (II.111)
19. A new Monitory Letter/records, by which 60 days for the second, and 60 other
days for the third admonition? are assigned to the Bishops Consecrators and Assisting
ones, Pseudo-Bishops consecrated and inside?, and their Deputies, Bishops bound by an
oath, inside? Parish priests, Deputies, and Other Presbyters delegated by the inside?
Bishops in the Kingdom of Galliae (I.215)
19. A letter with a general indult connected by/in which individual High-Priests who
are Administrators of Dioceses are instructed/provided with new and fuller Resources.
(I.234)
19. Spoken Resources Granted to individual Archbishops and Bishops and
Administrators of Dioceses of the Kingdom of Galliae, who have/hold Communion and the
Prestige/favor of the Apostolic Seat (I.237)
21. The first letter to the Archbishop of Lyons (Ivon Alexander) (II.114)
Apr. 4. New Monitory Letters for the island of Corsica (I.242)
19. New Monitory? Letters to the Clergy and People of Avignon and of Comitatus
Venaisinus, an Ecclesiastic Authority. (I.247)
Jun. 13. New Resource granted by the Apostolic See to/for all High-Priests and
Administrators of Dioceses of the Kingdom of Galliae, of absolving Presbyters even
intruded/inside? ones, and those and other Clerics of a lower Order, even if ordained
illegitimately, into the grace of the Church under certain conditions of conciliating/bringing
together. (I.256)
Aug. 8. Letter to Franciscus II. after his Election for Emperor of the Romans.
(I.267)
Sept. 12. Second letter to Archbishop of Lyons. (II.118)
Oct. 10. Encyclical? Letter/reports sent to all Bishops of the Pontifical Authority, for
receiving those Ecclesiastic Persons who emigrate out of the Kingdom of Galliae. (I.271)
Nov. 21. Letter/epistle to the High- Priests, and other Prelates, and all the Clergy of
Germania, for receiving Gallic Priests with hospitality. (I.274)
24. Concession/permission of the Plenaria in the form of a jubilee of indulgence
to/for the Clergy and People of the Pontifical Sovereignty, when the Gauls are threatening
to break through into it. (I.281)
Dec. 10. Declaration and Prorogation/continuance of Resources Granted by the
Most Holy D. N. Pope Pious VI. to Archbishops, Bishops and Administrators of Dioceses of
the Kingdom of Galliae. (I.290)
1793.
Jan. 26. Encyclical Letter, by which the general norm which much be observed
through all the Pontifical State is determined/published, a report to the Ecclesiastic Gauls
both secular and regular, who emigrate there. (I.293)
May 28. Letter/epistle of the Cardinal de Zelada to the Bishop of Lucionense
concerning the Marriages about to be contracted in the presence of the Municipality.
(I.300)
Jun 17. Acts of the Most Holy D. N. Pope Pious VI. in a secret Consistory on account
of the death brought on Ludovicus XVI. Very Christian King of Galliae. (I.304)
82
July 31. Letter/epistle for protecting the High-Priests, Clergy and People of Galliae
against the pseudo-Bishop and Apostolic Deputy, called Guillot of Folleville. (I.325)
Aug. 31. Letter/epistle to the Archbishop Calaritanus (Victorious Phillip) in
Sardinia. (II.129)
Oct. 5. To the Bishop of Geneva (Joseph Maria) with the Responses/replies given.
(II. 132)
Dec. 16 New prorogation/continuance of Resources given/granted by the Most Holy
D. N. Pope Pious VI. to Archbishops, Bishops and Administrators of Dioceses of places
which are subject to prosecution. (I.329)
1794.
Jan. 17. Indulgences accorded to the Faithful of France for the time of persecution.
(II.142) in French
Apr 1. Response/reply given by the Most Holy D.N. concerning the
Advice/intention/policy of the selected Congregation of Cardinals, with/when there were
different questions proposed to the same His Holiness. (I.330)
1. Response/reply previously mentioned to questions proposed to His Holiness.
(I.332)
1. Indult/release from obligation of the Most Holy D. N. for the Faithful of the
Kingdom of Galliae, in order that they may be able to be gain Indulgences at this time of
prosecution (I.337)
Aug. 28. Condemnation of Public meeting place of Pistoia held by Scipio, Guard
concerning Ricci Bishop, in the year 1786. (II.144)Bishop Scipio Ricci of Pistoia
Dec. 15. Another Prorogatio/continuance of resources Granted by the Most Holy D.
N. Pope Pious VI. to Archbishops, Bishops and Administrators of Dioceses of places which
are exposed to prosecution. (I. 338)
1795.
Apr. 22. Response/reply of Congregation considers. for/on behalf of Ecclesiastic
things of Gallia when questions have been proposed to itself 8. March 1795. (II. 202)
Sept. 19. Letter/epistle to the Abbot by Victory Deputy General of the Diocese of
Camberiacens. (II.212)
Dec. 10. New Prorogatio/extension/continuance of Resources granted until
Revocation by the same Highest Pontiff to the Archbishops, Bishops, and Administrators of
Dioceses of places which are at the mercy of/exposed to prosecution. (I.340)
1796.
Jan. 23. Letter to Archbishop of Rhemes (Alexander Angelicus). (II.220)
Jun. 1. Letter/epistle to the Bishop called “Of the White Mountain” (Franciscus
Theresia {Francois-Therese}Panisset who was emancipated by/from the Schism. (II.223)
1797.
Mar. 26. Indulgences which the Highest Pontiff, or one delegated by him by means
of blessing crowns, Rosaries, Crosses, Crucifixes, small Statues, Coins/money/metals,
commonly called “Medaglie/medalions,” shares/presents with/ to the Faithful of Christ,
who keeping to themselves/having in their possession, or retaining among themselves
83
something from the things which were said/invoked before, will fulfill the pious works
written below?. (II.226)
1798.
Jun. 5. Letter to the Archbishop of Rhemes and to different ones (II.231)
Jul. 25. Resources for Priests who were banished or are about to be banished “for
the sake of Faith”, who are having/holding communion of the Holy See, granted by the
Apostolic Authority by Archbishop of Nicea (“Peter Gravina”) of Very Holy D. N. Pope
Pious VI. to the Domestic Prelate, and to the Assisting Pontifical Seat/throne, and of the
same Holy See with the Power of the Ambassador of/from/concerning the Side Bringing
news to the “Helvetians, Rhetans, Valesians” etc. etc. (II.234).
30. Letter/epistle to Cardinal von/de Franckenberg (John Henricus) Archbishop of
Mechlin. (II. 239)
Sept. 24. Letter/epistle of Bishop Isaurens (Michaelis from/concerning Peter)
Apostolic Delegate, to Bishop Grassensis (Franciscus). (II.243)
… Letter/epistle of certain Bishops of Gaul living in exile in England to the Holy
Pontiff Pious VI. (II. 245)
Nov. 10. Response/reply of Highest Pontiff Pious VI. to Gallic Praesuls who are
living in exile in England. (II.248)
1799.
Jan.16. Letter/epistle I. to Archbishop Nazianzenus (Octavius of Good) at Rome
Managing duties (II.259)
30. To the Same II. (II. 262)
Feb. 23. Retraction/revision of the same (II. 266)
Apr. 29 Letter/epistle of Archbishop {of} Tyrus (Hannibal) Apostolic Messenger of
Colona to Bishop Lexoviens (Julius) about the condemned Sacrament “Of Hatred” against
Monarchical Majesty (II.267)
May 31. Letter/epistle of {the} Bishop and Prince Leodiens (Franciscus Antonius) to
Archbishop of Tyrus, Apostolic Messenger at the Tractus of the Rhine (II.270)
Edict of the Bishop of “Horta and the Citystate of Castellana (of Laurence
concerning Holy Eucharists/Sundays) concerning revising the oath by all etc. (II.272)
84
[Vol. II, Translated Pgs. 231-273 for the year 1798]
[pg.231]
Pope Pius VI.

To his Venerable Brothers
Pope Pius VI.

to the/his Venerable Brothers
Alexander Aug. Archbishop of Rhemes,
H.J.E. Bishop of Suessoniens,
Ant. {former?} S. Bishop Catalaunens,
L.H.H.M. Bishop of Laudunens,
L.C. Bishop of Ambianens,
L.A. Bishop of Noviomens,
J.R.Bishop of Boloniens,
J.A. Archbishop of Bituricens,
J.B.M. Bishp of Antissiodorens,
J.B.J. Bishop of Carnutens,
{gives} Greeting and Apostolic Benediction.
Worthy in faith, and your Piety which have been sought now for a long time by
Us and examined, Venerable Brothers in Christ, is that grief, by which you assert
that you have been oppressed, from which you have learned that the Apostolic
dignity trampled, the immunity of the Church violated, the Roman Pontiff
expelled through accursed force from his seat, for it was indeed not able to
happen, but that you were oppressed in such fatal perturbation of the Christian
thing by a very heavy grief, you who first of all have suffered for protecting the
unity of the Church by such sharp and unworthy, though still admirable firmness
and alacrity. There is however that fact that you rejoice in that grief, which very
harsh from the troubles of the church, and by our/my oppression you take in.
Indeed the first ones were shaped by such great firmness for the image of the
Suffering of Christ, that the universe of the world has admired; you have born
such serious things for the Church, by your virtue you have been an example for
my weakness, so that in our/my very grave labors [232] which must be sustained I
have become the Imitator of your strength, and I go rejoicing from the sight of our
enemies, since we were considered worthy, having made a spectacle for the
world, Angels and humans with you, to endure injury on behalf of the Name of
Jesus. And so I am consoled in turn, Venerable Brothers, because even though my
tribulation is so great, as much as seems to not be able to be born by human
strength, nevertheless I would have the help of this kind by God, by whom there
is all strength, whereby I am able to endure it not only steadfastly, but also with
joy. But since Holy Leo the Great has written in this way to Athanasius:
“Although we magnify God, who gives us strength by virtue of his Grace, it is
necessary nevertheless that we grieve the ruins of those, through whom Religion
85
is trampled, and the foundations themselves of the whole Church are torn up…”
Our Lord Jesus Christ must be asked indefinitely?/indefinenter, whose
compassions are above all his works, that he should free from such great danger
those who have been redeemed by his blood, and not suffer in such loss of many
who are breaking the laws without cause, and allow his strength to have been
consumed in vain. Since indeed it is very open, that the hand of omnipotent God
has been weighed down chiefly above our head, so that You, who are the
members of this head, do not languish with my grief for the purpose of
strengthening You, I use the same words, which Holy Silverius Pope used, when,
while banished on the island Pontia, he wrote to the Bishop Amator: “Indeed we
are sustained with the bread of grief, and we drink the water of angst, but truly we
have not sunk, nor do we send away our duty.”
Let me add that thing, besides, which through You, Venerable Brothers, I wish
to be visible to the other brothers: that no such great kind of tribulation, will be so
harsh, that it will ever separate Us/me from the charity of Christ; that there is
none, which with God strengthening our infirmity, we will not approach with a
very free mind, [233] as long as the calamity, by which I/we am burdened, has
been separated from the danger of my most beloved Sons, and the tranquility of
the Church is able to be reestablished through my labors.
Farewell, Venerable Brothers, and Very clear Confessors of {very Clear}
Christ, to whom {I impart} the peace, which the impious are never able to have,
indeed the pious even in tough? times, and very serious labors have possession of,
praying from the mind, I impart the Apostolic Benediction, most lovingly as a
pledge of benevolence and my greatful spirit.
Sent from Florence in the presence of B.V. Maria who was assumed into the
sky on the nones of June of the Year 1798., of our Pontificate XXIV.
And below it had been signed:

Joseph of Marottus, Very Holy D. of Ours from the Secrets.
[234]
RESOURCES
For Priests who were banished or are about to be banished “for the sake of
Faith”, who are having/holding communion of the Holy See, granted by the
Apostolic Authority by the Archbishop of Nicea (“Peter Gravina”), of the Very
Holy D. N. Pope Pius VI. to the Domestic Prelate, and to the Assisting Pontifical
Seat/throne, and of the same Holy See with the Power of the Ambassador
of/from/concerning the Side Bringing news to the “Helvetians, Rhetans,
Valesians” etc. etc.
Peter Gravina from the Leaders of Saint Michael, from the Magnates of the
First Class of the Spanish etc. etc. the Arch-Bishop of Nicea by thanks of God and
the Apostolic See, of the Very Holy D. N. Pious, by Divine Providence of Pope
VI. Domestic Prelate, and Assisting to the Pontifical Throne, and of the same
Holy See to the “Helvetians, Rhetans, Valesians,” and their Confederates and
Subjects, and also “Constantiens.Sedunens.Curiens. and Lausanens. Citystates
86
and Dioceses, Messenger with the power of the Ambassador from Latus/side
Since more Bishops of Galliae having Communion of the Holy Apostolic See,
for their pastoral solicitude, and zeal of the catholic faith and spirits, spiritual, by
whom the priests of the Gallic Authority are pressed for banishment into Regions
across the see after being condemned “for the sake of Faith,” in order that he
might be aided as soon as possible by the Apostolic authority in the same
difficulties of this kind, [235] have explained the necessities, and how much it is a
concern, very humbly to Very Holy Pope Pius Our Lord VI., and when they
understood by the same Our Very Holy one, who watches over for the safety of
the sheep entrusted to him, and “ especially of so many of the Venerable
Confessors of the Faith” always with paternal benevolence, kindness and
solicitude, that the necessary authority for assisting with spiritual necessities of
the previously mentioned confessors of the faith had been communicated through
an Apostolic Letter to Us, sent on the10th day of the recently passed June, they
directed the following to be set forth/explained to Us, namely:
1. That it is certainly probable, and it will be that the priests after being
banished, and led at first to Rupifortius, are able with the most difficulty to obtain
spiritual aids, however great the zeal of the Deputy Generals of the most
Reverend Bishop Rupellensis is, from the Presbyters/priests approved for this
Diocese, or to have recourse to the same Most reverend Ordinarius, for the sake
of obtaining approbation; therefore that he clears them themselves in this subject,
and as long as they will remain in this harbor, that he approves for receiving their
Confessions in turn.
2. That it is able to happen, that the destination “of these Confessors of faith,”
whether how soon/how far/as far as the port in which the departure of the ship
will have to be expected, or whether as far as the very place itself of exile, may be
changed by the highest Power of Galliae of a sudden and unexpectedly; wherefore
to clear for following the intended end efficaciously, so that not for the port of
Rupifortius and Guiana only, but also for whatever other port and place, wherever
the Catholic Religion also flourishes, to which, while the journey of their
banishment lasts, they will arrive and will be delayed through the net, the
approbation mentioned above may prevail; and thus it may meet the conscience of
them with anxieties and perplexities, which were able to arise in the diverse and
momentary places of themselves from the lack of approbation.
3. It is no less necessary, that this [236] approbation, or resource, for all cases of
irregularity, and preserved censures, even finally for that, which “from the granted
civic oath,” when a useful time has been not at all refused, and is met with “from
intrusion,” should extend itself; because some priests “of crimes of this kind of
matter” will also be banished, and consequently it can happen that some of those
very ones, thanks to divine helping, having been led to penitence, may return
themselves worthy of reconciliation and dispensation in the matter in addition to
these irregularities. Since however there remain for those, who have obtained the
absolution and dispensation in such a way, major or minor scandals, which must
be repaired in the perhaps diverse places of their Residence, it seems best to
determine a price of the work: so that for the same ones, if they ever returned into
87
their respective Dioceses, of the order, from which they were suspended, they
should not dare to exercise the functions in the same place and then, before they
have presented themselves to their legitimate Ordinarius, have sought this
permission from him, and have restored in a suitable manner the scandals,
whether major, or minor, in the very places themselves, if it is necessary, in which
they were given.
4. It should not at all be feared, either of a too little misfortune anyhow or of an
evil, but indeed much of utility or of good should be hoped for, if the mentioned
resources were generally granted to all the priests secular or regular, whether
parish priests, or not, who had now finally been approved at the time of their
arrest by their legitimate Ordinarii; and who after their arrest had been banished,
“provided that however they discharged in no way a civil oath, or if they did
discharge it, they were absolved from it legitimately.”
5. That it is of importance, that they are able to except not only their own in
turn but also the Confessions of all existing on the ships, during the length of the
journey of banishment.
6. That it is of importance, and indeed it seems much best, “that Confessors of
the faith of this kind,” when they arrived at Guina or they arrived at some other
destined place of banishment, [237] they are able to use all these resources
mentioned above, just as also all others banished already before, who in the time
itself of their deportation existed having been approved finally by their respective
legitimate Ordinarii; and in such a way that individuals of the banished, approved
in such a way, in the respective places of their exile, are able to accept not only
their own in turn, but also the confessions of all the faithful dwelling in the same
place, and to bless marriages, if the circumstances demanded it; by this law
however 1) so that by the legitimate Ordinarii who have/hold communion of the
Holy See of places, in which they will be exiled, or by Apostolic Vicars, if there
are such there, it should possible also to be brought back to themselves, they
should be approved previously for accepting confessions of the faithful mentioned
above and blessing the marriages. 2) So that by the force of the mentioned
Apostolic approbation they should have the power to accept their own confessions
in turn so long at any rate, until they were able to return to the Ordinarii
mentioned above, or to the Apostolic Vicars, and to obtain approbation from them
themselves.
7. And finally that it is of interest, that resource from above be granted to the
individuals of the same banished ones, in the respective places of their exile,
stones of altars, vases and sacred ornaments for celebrating the very sacred
Mysteries, and {things} necessary for divine worship, when however Oil is
applied by the Catholic Bishop as a blessing, for saving those who have been
saved must, of consecrating and of blessing, and certainly above the altars,
however in an appropriate place, of celebrating the Mass, if in fact they were not
able to approach the church without the greatest inconvenient or with difficulty.
Therefore for/with the spiritual necessities of the mentioned priests, and
especially of the faithful to whom they arrived, desiring to consult, how much I
can in the Lord, with prayers expressed above and behind in the multiple numbers
of seven, and with grave, on which they rest, moments of reasons carefully
88
considered, with the special and Apostolic Authority communicated to Us by Our
Most Sacred Lord, [238] all and single resources sought in individual numbers of
seven, next according to conclusions, conditions and subjects expressed in the
same place, when the priests are named, whether now banished, or going to be
banished eventually, we grant kindly in the Lord.
I moreover encourage them, to exercise the resources of this kind for just the
greater glory of God, the increment of the Catholic Religion, and the health of
souls, and with owed prudence, for saving those who have been saved.
Sent from the citadel “Hegne” close to Constantia, where I was living for the
time, on this day the 25 of July 1798.
[L.S.]
Signed P.A. Nicea, Nunt. Apost. {Messenger Apostle}
[239]
LETTER/EPISTLE to the Cardinal Archbishop of Mechlin.

To My Esteemed Son Henricus, S.R.E. Cardinal de Franckenberg,
Pope Pius VI.
{sends}his greetings and Apostolic Benediction.
That Singular dignity, in the highest virtue, grants to D.F.N. {my esteemed
son}as by your letter in this tribulation of ours, and in that concern, by which we
are pressured, of all Churches you form an opinion that You are able to interrupt
Us. Should you ever disturb Me? Not only have I always wondered at the
firmness and meekness of this one in enduring so many adversities, even from the
first beginnings of this very turbulent storm, but I also am refreshed by the
wisdom of a letter in such a way, that in these very wretched times we find
nothing more immediate than this for wiping away the sadness of our soul. This
clearly, if it is able to bring forth not yet the things, which we desired very
strongly for the tranquility of the Church, nevertheless brings things which ought
to be in this very serious pestilence of it for the greatest solace for Us. Indeed
what could be more effective for Me for alleviating the bitterness of our wounds,
than to recognize, in such great force of the impious, that You and the other High-
Priests of Belgium, very firm confessors of the faith, [240] besides an infinite
number of most faithful Priests, endure with such patience, firmness, meekness,
the robbery of property, the injuries of the impious, the prison, exile, the need of
all things for the sake of preserving the unity of the Church{?} than to know, that
no kind of calamities or very harsh things is able to bring about, but that so many
athletes of the unconquered Christ remain in faith and duty, draw back from the
impiety of the oath, display the Apostolic work, offer to the needy even with the
danger of their own life, finally furnish all things, which are characteristic of the
pastoral ministry, and of sacerdotal strength? Certainly a great storm, D.F.N. {my
esteemed son}, and, as You correctly write also, never heard of up to these times
after the memory of humans, has been sent from the gates of Hell against the
89
Church; truly, since it is with such great glory of him, and joined with such great
advantage of yours, on account of such great evils, which you bear, with grief,
truly on account of such great proprieties, with which you increase the Church,
You ought not to rejoice. I certainly, although expelled from the Leading Seat of
the Church, stripped of the patrimony of Saint Peter, removed from My most dear
Brothers, am pressed by as many great troubles, as I am able to bear in no way
without the aid of a special God; although we grieve also the very serious death of
those most heavily, who have --? from the Church more diligent shadows than the
light, and with the devil’s instigation, exercise your patience more stubbornly than
of the other; and we should hold your griefs besides in like manner, and if we
ourselves bear them, nevertheless we should understand both that your patience,
and especially in the many labors which must be sustained, is so great, so great
the firmness of other very faithful sons in retaining religion, we forget nearly all
Our labors, and on account of such outstanding good things, with which we see
the Church heaped up from this cause, we are refreshed by wonderful jocundity
and joyfulness. Since these things are so, do not wish My Beloved Son to be sad
on account of these calamities by which I am thrown down above/beyond
measure. These are indeed great, [241] but at the same they are joined with great
jocundity of My soul. But rather give thanks to D.N. J.C. {Our Lord Jesus
Christ}, because he considered us worthy also, who with You for the sake of
increasing the glory of the Church experience injury for the sake of his name.
Since we have a promise from him that he will be with Us up until the
consummation of the age, he has always been present with Us, as he is now, nor
will he ever be missing in our tribulations, not as we suffer/experience not at all,
but as made more for the image of your passion into similar days agreeing with
the image, placing? all things in that one who comforts Us, suffering many things,
we are conquered by no cruelty of savages, and by both our kindness and faith for
increasing the Church, we triumph concerning the force and power of our
enemies. For, as Saint Ambrose says: (1) “The faith of the Church has neither
expelled fierce nations in their sword, nor fled the crowds by warlike contest, but
has gained {possession of}the lands of the enemy by the kindness and faith.
Indeed faith alone has fought, and has deserved the triumphs therefore, because
the Church is not conquered by it persecutions, but is increased.” Farewell My
Dear Son and since God has put such firmness of soul on you, do not be
exhausted in strengthening your brothers. To Bishop “Ruremund,” whom you
have as comfort of tribulation and ally of tranquility, you will bring news of peace
from Me, and joy in Our Lord Jesus Christ, and you will ask him and all others,
who also with the danger of life, as befits good Pastors, perform the Apostolic
work of the Church, with my words, that as they persevere in oration, by Our
Lord J.C. who died for all, and wants all humans to be safe, they beseech it by
their prayers, so he might turn away the perdition of lying sons, confirm weakness
of the infirm, increase virtue and faith of the strong ; and if the day of propitiation
has not yet
1). Conversation/He relates. in Psalm. 43.
Part II. L
[242]
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arrived, when he returns the tranquility of the Church, he may adorn it with the
victories of his sons and may increase it.
I had written this letter to You so far, when behold! I received your other one,
three days after the earlier one had been sent. In this one you report news that the
Archpriest of Mechlin with Doctor of Lovaniens, both from the number of those
bound by oath, and favorers of the schism springing up, were about to come to
Me, in order to fight for the equity of their oath, and repeal the faith for reliance
on My condemnation, and approach Me. I praise, Most Beloved Son, your
diligence, because of the duty of the bishop have directed that I should be
forewarned, so that I might beware of men of this kind. Indeed I in this case, will
always be such as I have been from the beginning, so that it appears that nothing
ever by chance, or by some prejudice happens by the Church, but that everything
in it, with the wisdom of the divine Spirit ruling, by whose leadership we are not
able to go wrong, is administered. To you, My Beloved Son, Bishop Ruremunda,
and those other Confessors of Christ, most dear to Me in Christ, I bestow very
lovingly Apostolic Benediction, pledge of My paternal and thankful spirit.
Dated/sent from Caenob. Carthus. near Florence, on July 30, 1798. In Year 24
of Our Pontificate.
Josephus of Marottus, Most Holy of Our Lord by latin Letters.
We attest the concordance with the original,

John Henricus., Cardinal Archbishop of Mechlin.
[243]
Letter of Bishop of Isaura to Bishop Grassensis.
Doubtful propositions have recently been delivered to me from your Excellent

and Reverend Dominion for the Highest Pontiff Pius VI. in order that I should
consider them carefully, and disclose an opinion of the Holy Apostolic See to
You. Therefore by the Apostolic, authority, which I engage in, delegated to me by
His Holiness, I have brought out a short and clear dissolution of the same doubts,
which You, Excellent Lord, will find from the attached leaf. With your so great
request agreed to fully, as I think, I have demonstrated sufficiently, and there is
now nothing left, except that I desire greatly other opportunities of serving you,
while meanwhile I remain with reverence and singular esteem,
for Your Excellent and Reverend Lord.

at Rome on the 7th of the Kalends of October 1798.
a Dedicated and Obedient servant
Mich. of Peter/Pedro, Bishop of Isaura,
a Delegated Apostle.
Superscription
Excellent and Reverend. Lord of Lord Col.
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Lord Bishop Grassensis etc.
L2
[244]
Three uncertain things are proposed by Bishop Grassensis.
First, whether the sacrament/rite of hatred against the Royal majesty was
condemned by the Apostolic See, which is expressed thus: “I profess the
sacrament/rite of hatred against the royal Majesty and anarchy, and at the same
time I vow obedience and faith/loyalty towards the Republic, as well as for the
Constitution of the year” 3. In the French language: “I swear hatred to the Royalty
and to the anarchy; as well as both loyalty to the Republic and to the Constitution
of the year 3.”
2nd. Whether in the subject of a verdict, {aforementioned?}, as they say, should
they be held to retract, for the observance of the judgment, the professed
Sacrament, and how they ought to act in the aforesaid retraction.
3rd. Whether Your Holiness has decreed that in his judgment the aforesaid
Sacrament/rite should be prepared by a certain censure.
To these uncertain things, by the authority especially delegated to me by the
Most Holy Pope Pius VI., it is responded according to the following manner.
For the 1st, that it has been decreed by the Apostolic See, that it is not
permitted to publish/utter the oath spoken of before.
For the 2nd, that those, who have sent out such an oath, are held to retract it,
and at the same time to fix the scandal in a better way, than it could have
happened, for the suitability of times and places.
For the 3rd, that no censure of this has been brought by the Apostolic See
against these, who sent out/published/uttered an oath of this kind.
At Rome on Sept. 24, 1798.
Signed by Mich. of Peter/Pedro, Bishop of Isaurens, Delgated Apostle.
[245]
Letter of Certain Bishops of Gallia to the Highest Pontiff Pious VI.
Most blessed Father,

As soon as the Gallican Church observed itself torn to pieces, by this
unmentionable schism, which that recent calamity of subversions has brought in
among us, most dangerous both to altars themselves as also to the thrones and
commands of kings, it did not stand in confusion, but at once to him, to whom it
was given to strengthen its brothers, it confidently went for recourse. In the
Paternal lap of Your Holiness we have placed cares and anguishes, with the
undoubted hope, that among so many causes of griefs and difficulties, there will
be present for us then no less of a remedy than of solace and relief.
Founded by those heralds of the Holy Gospel, whom the first successors of
Blessed Peter sent into Gallia, that Church of ours of the Francs up to now has
remained unshaken through its stable communion with the Apostolic See, and by
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that happy connection/bond, which indeed is a token of genuine Catholic unity,
has preserved the unimpaired integrity of faith. Whence however your strength,
from here also the expectation of recovering safety for you is not unworthy {to
you}. It held of course for certain, since this huge once calm storm was
calamitous to the flocks and equally to the pastors, that there would emerge from
the same center of unity a certain ray of divine good fortune, which [246] not only
restores individual things, but also lights up all things whatsoever by the fuller
light of virtues and honor.
Into the hope of such kindness was turned indefinitely before our eyes, that
immense, and not ever interrupted, series of your ancestors, which held the rudder
of the mystic boat with glory. Some indeed became famous by eloquence and
natural ability, some by erudition, others by holiness and a different kind of
virtues for a variety of times. But to have ruled Rome with a just and gentle
command, to have ruled with laws, to have bound with kindnesses, to have
adorned at times with old and at other times with new monuments of art, this is of
a great leader; but at the same time by the doctrine and by piety and by prudence
and by undaunted magnitude of mind, to sustain the Church among the most
difficult distresses of things, to solace and to rule, this is of the best pastor: this,
Most blessed Father, this is your Praise, this is the decoration and ornament of
your pontificate.
We consoled the sad minds by these thoughts, when that wicked bolt, which
has dislodged us headlong from our seats, weighing down equally on your head,
thunders with a repeated blow, burns, rushes and threatens the Church itself to the
extreme{?}, if it was a divine right that the gates of the lower world prevail
against it.
When the Barbarians destroyed Italy in ancient times, and reduced Rome the
citadel of the Christian world, their savage barbarism showed mercy at least on
the sacred Pontiffs. But at the sight of that great divine Leon, who was one of
your ancestors and an example of yours, stood Attila himself worshiping, and
with the present aged gravity of such a great praesul, the total fierceness of the
victor came to nothing. What therefore must be lamented more by us than that
from our Gallia, which recently was proud to name its King both very Christian
and also older than the church, men broke out, who, through the ranting and
raving folly of impious philosophy, suddenly turned out to be more cruel than the
Goths and Vandals themselves in fierceness? How was it possible [247] that men
educated by a long use of religion or at least of a certain innate humanity, faster,
than the uncivilized and rough by mature nations, stripped him experienced of
reverence, whom by gentle force the venerable Pastor seemed to attract to
himself, in whom the old Majesty, the august Brow a splendor of dignity, so may
peaceful gifts, a stable and exalted mind in adversities, breathed at last as a sacred
companion of all virtues a certain heavenly and divine thing?
Thence our grief, thence our lamentation, thence our heart trembling uneasily,
and a steady supplication to the Lord to send his good Angel, who wants to make
you safe, comfort, be present with, lead and restore you.
Under this so great pile of ancestors, nevertheless, Most blessed Father, there is
something left, which raises spirits into a strange way. In Catholic doctrine, it has
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been of course established and divinely decreed, that the faith of Peter will never
die out, by no means remaining until the end of the ages. That sublime seat of the
Highest Pontiffs {and the pillar of truth}will be able by both the column of truth,
by the wild affects of impious men and the rage of crimes indeed sometimes to be
beaten, hurled, but never torn away from the foundation/completely. Wherever of
the earths the pontiff was, who holds by canonic law the right and seat of that one,
to whom it was said by Christ the Lord: “you are Peter, and upon this rock I will
build my church”: and again: “I have asked on behalf of you, that your faith not
fail”: There also will be the same center of unity, which the other Churches ought
unceasingly to consult, venerate, and adhere to completely.
Clearly the judgments of God are deep and incomprehensible, but his truth
remains into eternity. Therefore, Most blessed Father, your unweakened Cathedra
will stand; and you from that highest step, through so many vicissitudes of human
things, will be a huge spectacle for the whole world, the shape/form of a flock, a
norm of Apostolic vigor, and [248] for whatever Christian man an example of faith
and of constancy/firmness at the same time both memorable and effective.
By the hope of the sea, by this affect of mind, we earnestly ask an Apostolic
Blessing of one prostrated on your knees,
Very devoted and obedient sons of your Holiness.
Reply of the Highest Pontiff Pious the Sixth to the

Gallican Praesuls Exiled in England.
Pope Pius VI.
{sends} Greeting and Apostolic Blessing, Venerable Brothers.
The whole world has seen your constancy in protecting the unity of the
Church, and in bearing such great labors on account of the Catholic faith, and I,
have taken care for our pastoral duty of our Apostolate, that it must be
strengthened always not by one but by more testimonies of our paternal concern.
Indeed no letter has arrived from you to me, to which I have not ordered to be
always responded in such a way, that you understand at the same time, both at
what place we hold your admirable virtue, and also by what grief I am affected on
account of the very serious hardships, with which you were hurled, and how
ardently I strove to console you and to encourage you in the virtue [249] of our
Lord Jesus Christ and to lift up your spirits. How much expression of paternal
esteem, by which I have always embraced you and other unconquerable
confessors of God, my venerable brothers, if we gave to you before, much more
now we think should be given for consoling and strengthening your spirits, since I
see that you, who have forgotten the magnitude and long duration of your
troubles, are changed in such great sadness and fear on account of these
{troubles}, by which God, through his greatest compassion, for producing our
safety in us, held us worthy. In which nevertheless if concerning the danger of the
church you are afraid in my danger, I praise indeed your solicitude; but at the
same time I recognize the force of the tribulation, by which you {pl.} have been
oppressed, which {the force} brings {it} about that, you know that the Church has
never been bankrupt with so many promises of God, and will always be
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flourishing in tribulations, nevertheless you are not able to be free from fear
concerning the danger of that one in our critical moment. If indeed the things
which we ourselves suffered keep you troubled, on account of that sorrow, with
which you judge my soul has been overwhelmed in this exile, we are indeed
grateful for your concern for us; nevertheless we beseech you with the Apostle,
that you not be distressed among us, nor sunk in our tribulations; indeed it is not
possible to happen that, although we bear so many adversities, we are
overwhelmed by any weakness of mind, knowing that as much glory exists in no
other matter, as in these labors, by which, with God thus permitting, we have been
hurled.
And indeed when I say glory, I do not speak of that which has been promised
by God to those, who having been banished by humans, plundered, blamed,
spoken ill of endure prosecution on account of the name of Christ, who, with not
even a hair of his head lost, will possess copious reward in the heavens; nor that,
which you know remains for? Those whose life is now calculated as insanity, and,
an end without honor, who however among the sacred will consider {it} brave,
and will be counted among the sons of God; [250] we speak of that true glory, by
which, at this very time, we are filled up by God, yet with so many of these
injuries and outrages having to be endured, we have become the spectacle for the
world, for Angels and for humans on behalf of Christ. Whether on the other hand
the hand of God has thus been burdensome for reproaching and castigating us
above the head, what is glorious for us about this tribulation? Who, even if we are
justly punished for our sins, through those things however, by which we are
afflicted, we know that we are both loved by God, and although we are sinners,
nevertheless considered as if sons by a father very loving of compassions, since
the Apostle says: “whom God loves he castigates; he however punishes every son
whom he receives”: or through this trial, by which God permits us thus to be
exercised, he wishes our faith and endurance to be exercised; likewise how great
is this glory of ours! Since also through this trial or in this dignity of ours we are
able to hope that we are not contemptible, but that we have been accepted by God,
when we read that: “just as gold is proved in fire, thus humans have been received
in the furnace of trial”: and it is not by this plan that we should fail in the trial, but
“in order that proof/trial of our faith, much more precious than gold, which is
proven through fire, may be found.”
With this thought, Venerable Brothers, God both consoles and strengthens this
weakness of ours so wondrously, that we wish to endure not only these
tribulations, which we bear, but also those much greater ones, provided as long as
we ought to endure them both on account of justice and also on account of Christ,
both by so many of these labors not for the destruction of our soul but for our
emendation and proof, we are exercised as if sons not contemptible to God.
But if we consider not only our individual but also the common good of the
Church, is it lacking to us whereby we raise up our spirits to sustain those
calamities not only in every patience, but also in joy and thanksgiving? [251] You
are not those, Venerable Brothers, who must be taught by us, as for others, and
still/even as by plans shrinking away from human reason for showing the force of
your omnipotence, the one who “of? The infirm world chooses to confound the
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strong things” has established his church, and has increased its fullness for this,
which we admire. You truly know that it wished to have beginnings from the
cross and from punishments, glory from injury, light from the shadows of errors,
increases from the attack, that stability from the losses and defeats, so that this
will never be more glorious than when humans have tried to bring it about less
glorious; never more secure, than when it was more dangerously agitated by its
enemies with more furious battles of persecutions. On account of for this reason it
is compared by the holy fathers to that arc of Noemica/rainbow of Noah which
rose over the waves of the world suffering shipwreck to such an extent that place
more securely, to which it seemed to be sunk and submersed by the more furious
force of rains and winds. Just as for us those things {the church?} which have
been shaken without interruption through 300 years, enduring the seizings of
resources, injuries, prison, chains, exiles, crosses, flames, executions, stained by
the blood of nearly all Pontiffs, Bishops and infinite Martyrs, with faith enduring,
it has wearied the cruelty of Tyrants by its kindness, has destroyed superstition,
and has propagated as victress from sea to sea the glory of the cross, and has
made the same ends of religion and of the world.” The faith of the Church, writes
saint Ambrose, “has neither expelled wild Nations in its sword, nor fled the
crowds of enemy in a warlike contest, but has taken possession of lands of
enemies by kindness and faith. Indeed faith alone has fought, and therefore has
earned triumphs, because the Church is not conquered by persecutions, but is
increased.”
And these things were done in the first times for inaugurating and propagating
the Church, the same things that you know to have happened in the immediately
following years for adorning and expanding her herself. [252] Well-known to all
are those sacrilegious wars of the heretics against the church, well-known
detestable cruelties, well-known hatreds and those very fierce attacks, with which
to dissolve its unity, to violate its integrity, to threaten its Majesty--which that
very keen enemy has tried, by which really, if the Church was able to be
demolished by any tricks and power of humans or the lower world, all
destructions had to be feared for it. But indeed how great a part of her ornaments
does the Church now lack, if those very --? wars, those very keen contentions for
overthrowing her, did not exist? When even with the sword, flame, chains,
snatchings, proscriptions, punishments, it was brutal both against all the Catholics
and also especially against the Priesthood, what then? What were the very keen
enemy able to advance against the Church and her doctrine? How much honor
from the constancy of so many Confessors! How great a light from the wisdom of
so many Teachers approached the church! So much certainly as would never had
approached, if those contentions had not been aroused for obscuring it. The
heretics fought against the Church, (words of our Saint Augustness) and agitated
the Church with questions; but those things which were hidden were opened, and
the will of God was understood. Many, who were able to discern and investigate
the Scriptures, were lying hidden in the people, nor did they bring forth solutions
of difficult questions, since no calumniator threatened. Was something discussed
concerning the Trinity completely, before the Arians presented it? Was something
discussed about Penitence completely, before the Novatiani raised opposition?
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Thus it was not discussed completely about Baptism, before the Anabaptists
spoke against it in public; and those things which were spoken concerning the
very unity of the Church of Christ had not been spoken, except after that
separation misleads the weak brothers to be insistent, so that now those who knew
how to discuss and destroy these things, in order that the weak troubled by the
speeches and debates of the impious did not perish, with speeches and debates
brought to trial/led obscure things of the law into public. [253] Why, Venerable
Brothers, do we write these things to you? Certainly not to teach you, whose both
constancy and faith, as much as especially singular wisdom have always been
admired; but in order to console with the recording of things which should be so
admired both you, and ourselves, and at the same time, when all sadness has been
removed, from so many adversities, which we suffer, to promise these good
things also to us, which were always advanced into/against the Church from the
adversities; and we should promise these fuller and richer things for us so much,
as this tribulation is heavier and harsher, than those others were, by which he
learned that the Church was once tossed and bothered.
Although indeed why do we think about the future good things of the Church,
when we now thoroughly enjoy the present? Or indeed are there even those small
or a few good things, although we are not able to recognize them now? Really if
nothing other from these labors, by which we are oppressed, we see that the
Church has now followed, except that, in this so great revolt of the Christian
thing, that evangelical segregation (which was desired for so long for its security
by all good people) of thorns from wheat, of straws/chaff from the grain was
made, except that those people were made manifest, who, when they were
rapacious wolves inward, dressed in the skins of sheep they lay hidden in the
Church, and those treacheries which they arranged in secret, were not able for alas
openly, the malice and fraud of which, if these evil things themselves had not
happened, always among us for disgracing the sanctity of the Church, and
corrupting the customs of rites, had stayed secretly hidden; did the small utility of
the Church have to be thought of?
Why indeed was that which from its very polluted fruits, by which almost the
whole of the world perished, was recognized at last now, which (with you and us
shouting for no purpose) still didn’t wish to be known by humans, what it wants,
where it looks, what that perverse one has proposed for itself, which so grows
stronger and dominates wisdom, from the poisons of which all races went astray,
which invading into the name of philosophy, [254] it does not show itself as a
teacher of religion and virtue, because it was a characteristic of a Christian and
sister of wisdom, but a maker of all impiety, license, desirousness, treachery,
desire, a parent of all calamities, wiles, destructions, it exposes that it has been
devised for subverting whatever human and divine things itself. How must that be
considered to have received a blow from thus very itself, and even from this
calamity of the whole world, when from those so great grief’s, with which the
human race has been polluted through it, and is polluted more grievously, its
deadly plans have become known, and the cruel machinations have been
understood!
Lo! why were there so many of those stirred up dissensions among the
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Ecclesiastic and civil power; or why was the authority of the Church called into
suspicion among the powerful, wealth into envy, liberty into captivity; no doubt
so that when the protections of the Church were dragged away from the human
race, the trophies of impiety in the ashes of burned down/destroyed Religion, if it
could happen, were appointed for the destruction of the whole world.
Why as for the fact that while those who were not of us, when all the pretense
was removed, not only separated themselves from us, but also carrying the
character of the beast on their fronts fought with the Lamb, and waged very harsh
war against the Church, did the others, whose names were written in the book of
life, flame up in such a way against all sanctity, that not even then, when the
Church enjoyed peaceful times, was religion which was so open in Christian
flocks, faith which was so firm, dearness which was so inflamed ever evident
{ever so evident}. As for the fact both concerning the whole flocks of Gallia, and
also concerning others and especially concerning our Roman we hear not without
great delight of spirit; who, as Saint John Chrysostomus remembers happened in
those earlier times, even if they were robbed of their pastors, nevertheless on
account of this faith, by which the Churches proved themselves, with God
watchful for the protection [255] of them, they seemed in no way to lack their
pastors. The sly Devil also believed since he was ready for constructing treachery,
if he offered the pastors, that he would easily plunder the sheepfolds; but the one
who understood the astute in their astuteness, showing that his Churches were not
governed by humans, {but} indeed those, who believe in him himself, are always
ruled by themselves, permitted it to happen that, when he discerned even though
the rectors were removed that nevertheless the Church was not destroyed, nor was
the preaching of truth extinguished, but was increased more powerfully, from the
things themselves both he himself, and also those who served him, all would
understood that Christian discipline does not depend on humans, but puts roots in
the skies, and that it was God who protects the Church everywhere.
Therefore by these so outstanding good things when we even actually in the
rage itself of persecution, since we see the Church increased thus by such great
glory of God, what will have to be hoped concerning it when, when the storms are
sedate, the time of tranquility and of kindness has arrived, when it has been
cleared up by the fan of God, tried by the fire of tribulation, made illustrious by
the triumphs of our Venerable Brothers the Cardinals and by yours which must be
admired, glorified by the faith, constancy, sanctity of so many Bishops, so many
Ecclesiastics, so many sacred Virgins, so many Caenobitae, and finally so
Christians will it produce the glory of God? Especially with the exercise of virtue
when the charity of Christians, growing cold, in the world has been so inflamed
through tribulation, the depravity of philosophy has been so refuted from its own
ruinous fruits, the sanctity of Religion has been so glorified from its own virtues
which must be admired, the faith of proven heresies has been made by such
evident contention.
Therefore we should pray {for} these times of compassion and peace,
Venerable Brothers, in all faith, hope and humility of our heart praying without
stop of the Church; and although it is very certain that so great outcomes come
about in the tribulation, and are increased by as many victories, as they are
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increased by outside the tribulation in no [256] way is it possible, nevertheless lest,
while it {the church} rejoices by the triumphs of its strong ones, that it ought to be
saddened by the defeats and destruction of the weak, who, since they have been
placed outside tribulation, thinking nothing about future dangers, didn’t wish to
fortify themselves against the aggressions of the devil, and preferred to serve the
world rather than God; in the agitation of trial, seized by the sudden burst of
dominant lawlessness, the vanishing seceded from God in their thoughts, and
flinging out their souls as unwanted handed themselves over to Satan, we should
ask God of compassions that on account of the blood of Christ his son, who bled
for all, that our days of trial be shortened. For although we must acquiesce
entirely to God’s unaccountable plans of wisdom and justice, by which he
produces his glory, nevertheless among all other wounds of the Church, these
above all are those which torture us for a long time at night, and hold our troubled
spirit, in such a way that we have been prepared to endure each very harsh one,
and to set aside our spirit itself, if we are able through our blood to divert the
destructions of so many who sin, to provide for so offenses and hurling’s losses of
the weak.
Indeed there should be very many things, which we have considered should be
written to you for strengthening your spirits, Venerable Brothers; but apart from
the fact that we did not wish to exceed the due measure of a Letter, it indeed has
advanced enough already; so great is your virtue which must be endured in this
tribulation, that our examples of faith, firmness and sanctity should not be sought
by you, but yours by us and by all. And so we will make an end with the holy
John Chrysostomus, who when he in a similar case was, and was oppressed by an
equal tribulation for the Church, by these words offering faith and firmness he
consoled his sorrowful and shivering flock: “Many waves and serious struggles
press hard on us, but we do not fear that we may be submerged; for we are
standing firmly on rocks. The sea may rage, it is not able to dissolve the rock; the
waves may rise up, they are not able to sink the ship of Jesus. [257] What, I ask,
should we be afraid of? Death? ‘For me to live is Christ and to die is a gain’; But
exile, tell me? ‘The earth and its abundance is of the Lord.’ But what about the
bans of resources? ‘We have brought nothing into this world, and it is certain that
we are able to take nothing from it’: every terrible thing of this world is in
contempt for me, and worthy of a good laugh. I am not afraid of poverty, I do not
long for riches; I do not fear death, I do not wish to live except for your advance.
Therefore I remember the present times, and I ask for your affection so that it may
have confidence. Nothing of course will be able to separate us: ‘what God has
joined a man should not separate.’ If you are not able to break apart
nuptials/marriages; by how much less are you able to dissolve the Church of God?
But you assail it, when nothing is able to harm the one whom you attack, indeed
you would return me more splendid, and you will dislodge your force by fighting
with me. For in fact it is difficult for you to kick against a sharp spur; you will not
blunt the spurs, you will stain your feet with further blood; inasmuch as the waves
do not dissolve the rock, but they themselves are dissolved into foam. Nothing is
more powerful than the Church, oh human: disengage; cease the war, so that you
do not dissolve your strength. You should not bring war to the sky. If you bring
99
war a man, you will conquer or be overcome; if you attack the Church, you are
not able to conquer; naturally God is stronger than all. ‘But do we emulate God?’
Or are we stronger than he? God has fashioned and fortified, who would have
tried to shatter? {You have not learned?} of his virtue: ‘he looks at the earth and
makes it tremble’; he commands, and what he mixed up stands firm. If he
strengthened the world which was shaken, he should be able by much more to
strengthen the Church. The Church is stronger than the sky itself. ‘The heaven
and the earth will pass away, my words however will not {perish}. What words!
‘You are Peter/the rock, and over this rock I will build my Church, and the gates
of the lower world will not prevail against it.’”
The fact that you have written about the new testimonies of piety, Venerable
Brothers, with which the Most Kind King of England [258] continues to respect
you, is very pleasing to us: who through this letter, which he ordered to be given
to your individuals, indicated to you that he wanted with this law, by which all
foreigners have been ordered to depart from England, you to be exempted.
{If}This most honoring testimony bestowed by the Very human king of your faith
and of your holiness, if {?} for you, who have received, is so glorious; by how
much more is it for that one by whom it was given to you? We rejoiced even more
vigorously thereby. When to this King indeed on behalf of the greatest
kindnesses, which he has conferred against you, we are able in no way to pay
back this gratitude which we have, we ask the rewarder God, that he himself bring
back for his own largess. If we accomplish this, there will be nothing more, which
is able to be hoped for by us and by you for the highest felicity of the Very Kind
Prince and of his kingdom.
Take care, Venerable Brothers, and continue to adorn the Church of God with
very clear examples of your virtue together with other brothers dispersed and
placed in the tribulation: to whom also if you have sent this letter of ours, it will
be most pleasing to us. Indeed in that spirit we have written, in order through it to
comfort and console not only you, but those also. Indeed we handle all in the fold,
and pray for peace and joy from Our Lord Jesus Christ, and we bestow the
Apostolic Blessing as a pledge of our paternal kindness most lovingly.
Dated/given from Caenobius Cart. next to Florence on Nov. 10, 1798, in the
th
24 Year of Our Pontificate.
Pius who above.

Sign. Josephus marottus, Most Holy of the Lord From the Latin Letters.
[259]
Letter I. to Archbishop Nazianzenus.

(Translated from the Italian Language into the latin language.)
To the Venerable Brother Octavius, Archbishop of Nazianzenus,

Pope Pius VI. Venerable Brother, {gives} greeting and Apostolic Blessing.
It arrived to my notice, that D. (1) Passeri, when he departed, put you {in
turn?} in place in the duty of managing Rome, and of that District. We approve of
100
this choice holding for certain, that you will act as {on behalf of} your vigilance
and wisdom {will perform} very well with that duty, which has been placed on
you in such arduous circumstances of things. It was persuaded to us moreover,
that the same D. Passeri had not disregarded to communicate with you the
opportune Instructions with You, for engaging in the affairs of the greatest
moment, and that certain thoughts of Our mind were made clear to you carefully
{by} by him concerning the Oath prescribed by the Roman Constitution. Since
indeed this was announced from more places, by Professors of the University,
which is of Rome, that it was now proclaimed, that they kept the mentioned oath,
we are not able, unless we place in consideration of your eyes this Decision,
(1) In Italico Idiomate monsignor. [260] which has got out from Us at other
times, after a full exam, concerning this point, that is, that it was illegal purely and
simply to send it out, and it could be admitted only to the extent according to the
formula transmitted from Us to the mentioned D. Passeri, which we transcribe for
the greater caution anew (1): “I N. N. swear that I will not have a part in any
alliance, conspiracy and sedition whatsoever for reestablishing the Monarchy, and
against the Republic, which now is in power; {and I swear} hatred of the
Anarchy, fidelity, and adhesion to the Republic, and to the Constitution, without
violation of the Catholic Religion otherwise.” It is of greatest concern to Us
concerning the just causes, that in an affair so delicate and uneven that a reason of
uniform acting is followed, and that declarations of obedience and faithfulness to
the Regime are united with immutable duties of the Catholic Religion; and all the
more because Rome ought to offer in this moment an example to other peoples,
and to avoid that very serious scandal which results, if anyone thinks it is legal for
himself to deviate from Our Decision , which was welcomed by many others in
places {in many other places} with the greatest veneration, and was entrusted to a
very careful execution, and which is in accord with the other, which went out
became known already from Us on behalf of the oath proposed by the Gallic
Constitution, which after a long and full examination, and by reasons precisely
weighed in relation to each part, concerning the plan of the Congregation which
was considered for the Ecclesiastic business of Gallia, was declared illegal by Us.
Take care therefore, that everyone should hold these ideas of ours, in as much as
there was need, examined,
__________________
(1) In Italic: I N.N. swear that I will not have part in any alliance, conspiracy, and
sedition, for the reestablishment of the monarchy; and against the Republic which
now is in power, hatred to the Anarchy, loyalty and adhesion/attachment to the
Republic, and to the Constitution, without violation of the Catholic Religion
otherwise.” [261] and he himself should always consider these resolute, so that you
are able to sustain them with sacerdotal fortitude, by keeping all your faith in the
Lord, who does not overlook to assist/defend those defending a good cause.
Meanwhile, we imploring from the heavens an abundance of divine thanks and
support, bestow on You very lovingly Our paternal Apostolic Benediction.
(2)
Dated at Florence from Coenobius of the Cathusians. on Jan. 16, of the year
1799, in the 24th year of Our Pontificate.
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Pope Pius VI.
[262]
Letter II.
To Archbishop Nazianzenus.
(Translated from the italic Language into the latin language.)
To the Venerable Brother Octavius, Archbishop of Nazianzenus,
Pope Pius VI.
Venerable Brother, {gives/sends} greeting and Apostolic Blessing.
In the greatest cares, and the most serious afflictions by which we have been
oppressed long ago and to which we have had to submit, except the right hand of
the Omnipotent strengthened Us; nothing harsher was able to be joined to the
sorrows of the new weakness, by which we labor, than that, which Your letter
which was sent to Us on the 20 and 25 of this current month has brought to Us, by
which you indicate to Us, that from the Professors of the Roman College, and “of
Wisdom” {it has been published that}the oath {which has been published} has
been now plainly and simply prescribed by the Roman constitution. Our thoughts
concerning this point we had made public now to D. Passeri, and from the first
leaf of Instruction transmitted from You to the Roman Clergy, a copy of which
you transmit also to Us, we see that these thoughts of ours have not been
unfamiliar to You, if in fact we see the same formula of the oath which was
proposed by you, which had been approved by Us. We are not able therefore to
understand, how you were able to change your mind suddenly; and when all the
Professors [263]
with the danger of whatever loss, as you relate, were very prepared for
obeying, in what way you were able to send out the new instruction, or
Declaration, which does not explain, but destroys the earlier one entirely. To you,
and much less to the Professors of the Roman College it was not possible to be
unknown, how often it was pronounced by Us with a mature plan, that,
concerning which is being done, the oath, if it is considered in its plain and
natural meaning, was illegal; which judgment indeed, no less was it suggested to
Us “with a depraved insinuation,” that we use the words of the decree cited by
You, was pronounced more by Us, than by the preceding consultations of learned
and experienced Theologians on feast days, and with a previous full examination
of the one Congregation of Cardinals and by the uprightness and doctrine of the
very looked at {men?}, and then it was also indicated by Us to the Rector of the
mentioned college, when he took care to interrogate us in the former time, that
that oath should be granted by Ecclesiastic men, if it was demanded. There was
therefore a need of no greater public notice and to a greater extent, in order that
You, and the Professors were convinced deeply, that the oath within the
boundaries, by which it was prescribed by the Constitution, was absolutely illegal.
We are not able to approve with the reasons set forth by You for showing the
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equality of your second Instruction; although indeed the words of the oath ought
to be understood by the one, who swears, in the sense of that one, who demands
that, and whatever verbal declaration the mentioned Professors sent out, in the
presence of the magistracy delegated for receiving their oath, the substance of that
was not able to be changed; and, as if only a Legislator, and not an undiluted
magistracy delegated for the material execution of the law, is able to be a suitable
interpreter of the same, thus although a Magistrate has approved the verbal
declaration of the Professors apparently, this is not at all sufficient, that an
interpretation should be given for the words of the oath different from the
meaning, which the ones which have been announced contain plainly and
naturally. [264] The professors themselves have foreseen a serious scandal, which
their oath had to allow, and circumventing your good faith, they suggested to You
another Instruction, which they used like a shield against the accusations, which
they were afraid would have to be directed by all good people to you not without
foundation. The list of the {deeds of the} Prefect of efforts by which he bears
witness to, that the oath had not been furnished by the Professors, except relative
to your second instruction, and by which he asks that, for the public justification
of discussing their reason, the same ballot should be brought to the Register of
your Secretary, ought to convince You of this truth. And thus we are constrained
to understand with the very harsh grief of our mind, what, while in so many parts
of the Catholic world, the Decisions were accepted and were held for our
veneration concerning the impropriety of the oath, now by force of your new
Instruction, and by the working transcript of the Roman Collegium and of the
“Wisdom” of the Professors, it was seen at Rome, that the formerly
Magistra/teacher of truth, had become a Magistra/teacher of error. It should be
inappropriate, that it itself is capable to be approved by Our silence. We therefore
without delay warn you, as much as Our weak health allows, to quickly recall the
second instruction published by You, and to publish our Brief of the 16th of the
current Month, whereby it becomes public to all what are our precise
understandings concerning the exact oath; and we exhort You through the body of
D.N.J.C., that you use all your patience and learning, both that you confirm in a
holy proposition those, who with the danger of whatever throwing away, and not
without edification of all, declined to perform that {oath}, and also to encourage
the weak, and lead back those who are wandering from the way, not only by
warning them, that they should carefully restore the scandal given by themselves,
but also by instructing in the virtue of sacred obedience, which is owed to the
legitimate Pastor of the church, in order that they should abstain from whatever is
written, if it was contrary to our documents. [265] “He who knows God, hears Us;
he who is not from God, does not hear Us. In this we recognize the Spirit of truth
and the Spirit of error”; thus we conclude with the words of the Apostle John (1).
We trust in the divine compassion, confident that it will be, so that not only the
Professors of the Roman Collegium and of Wisdom but also all Ecclesiastic men,
in the true Spirit of harmony, kindness and charity, know how to unite sincere
fidelity and subordination to Teachers who now engage in the regimen, and how
wisely inculcated in Your earlier Instruction, with the observance which is owed
in respect to the supreme law of the conscience and of God; and so that the
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Magistrates themselves looking closely at the rectitude of our intention, recognize
Your irreprehensible reason of acting in the same understanding with Us. “Having
nothing bad to say about Us.” (2) Finally we beseech the Lord God, to pour light
and virtue on you whence you are able to sustain the burden with Apostolic
firmness, which we have placed on You; and we bestow on You, very beloved
people of Mine Apostolic Benediction.
Given/dated at Florence from Carthusian Caenobius {of the Carthusians}on
Jan. 30 of the year 1799, in Year 24 of Our Pontificate.
Pope Pius VI.

___________________
(1) I. Epist. 4.6. (2) Tit. 2.8.
Part II.
[266]
Retraction
of the Very Illustrious and Very Reverend D.D. Bonus, Archbishop of Nazianzenus.
[Translated from the Italic language.]
Since the above Brief has been transmitted to Us from the Most Holy Father,
with the order of disclosing the Decision to everyone, we believe that it is of Our
strict duty, that we should transmit one copy of the Brief mentioned above to Our
Secretary, whereby it comes into the knowledge of all, intending to call this back
to? The present and to annihilate among all, and on behalf of all, even as in fact
we revoke and annihilate our second Declaration, or the Instruction published
above for the oath on this occasion, because that was demanded by the professors
of the Roman Collegium/college/body of clergy. Namely in that matter we declare
Our obedience and submission to the Decisions of the Highest Roman Pontiff, to
which determining such questions pertains. In the faith of him, in this present
{occasion} we have signed by Our own hand, on this 23rd day of February 1799.
Octavius Boni, Archbishop of Nazianzus Proviceger.
[267]
Letter (*)
of the most Reverend, most Illustrious and Most Excellent Archbishop of Tyre,
of the Holy See at the Tract of the Rhine, and the other parts of lower Germany,
with the power of the Legate of the Messenger {from the side of the Messenger},
to the Most Reverend and Most Illustrious Bishop of Lexoviens, concerning the
sanctified curse of the Royal regimen by the modern Moderators of Gallia.
Most Reverend and most Illustrious Praesul!
You indicate by your letter of Monachius which was given to me on the 26th of
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this month, that your things refer mostly so that you know {you know how to
refer mostly your things}, if? the Holy See, concerning the hatred which must be
vowed in Gallia to the regime of the Monarchy, has brought the sentence, or not;
and you ask, that if anything of certain concerning this question, about which it is
debated not a little, has come to my notice, would I wish to communicate it with
You.
Since any occasion of being worthy well is very accepted for me concerning
your Most Reverend and Most Illustrious Supremacy, I very gladly embrace the
one that has been offered; more freely than the last {time; therefore}, because the
matter about which you inquire is one I have deeply examined, and also I wish
that it be divulged as much as possible among all.
*This Letter is produced here, and sent in advance, so that every occasion of
doubting concerning the authenticity of the two directly subsequent letters may be
thoroughly shortened. [268] As soon as the rumor increased in the City,
concerning the Decree, by which the priests were ordered under the threat of
deportation to curse the regimen of monarchy by a solemn oath, that new, or in
the Ecclesiastic order itself, divisions had appeared, the Most Holy D.N. for that
which is held demanded by some detesting an oath of this kind, as though a
sacrilegious crime, and by others who were contending on the contrary that it, by
a sound conscience, could be sent out, by the care of all Churches, to the
Congregation of Cardinals ordained for arranging the transactions for the present
crisis of the Gallican Church, for those watching, so that he might place the matter
under a full exam, refer to himself whatever he should think about should be done
and decreed concerning it. Without delay the Cardinals appeared? by the order,
and when the reasons were weighted carefully, which stood for and against, each
to a man declared that the Sacrament/rite of hatred of the authority of the Court
was inconsistent (“I swear hatred to the Royalty and to the anarchy, with
attachment and faithfulness to the Republic and to the Constitution of the year 3”)
was inconsistent with the divine law. When however they were now in it, in order
to reveal their opinion to the Pontiff, lo and behold that lamentable catastrophe
which broke the thread of all the transactions, destroyed the dear City, and
scattered the members of the mentioned Congregation.
Nevertheless, in order that the question of such moment not remain in doubt,
concerning which it was inclined to favor that it would arise for a doubtful brief,
the Most Reverend Lord “concerning Peter/de Pedro”, the Bishop of Isaurense,
who had been Secretary of the Congregation, reported to the Most Holy D.N. who
had at this very moment set out into Tuscany, and asked him, which mind and
opinion concerning the mentioned oath were of the Cardinals, in order that what
should be held about it, he might discern from the oracle of his voice. The Pontiff
agreed, to what was sought, and proclaimed that the oath of this kind was
absolutely illegal, and ordered at the same time to the previously lauded Bishop of
Isaurense, whom, when he was about to undertake exile, he appointed as his
Vicar/deputy in the City, that [269] he might make public this judgment of the
Holy See when the occasion was born.
Nor was there missing for very long the opportunity of following the order. For
the Most Reverend Bishop of Grassense, not at all much later, proposed three
105
doubtful things concerning the sacrament/rite of hatred to His Holiness, to which,
close to the thought of the Pontiff investigated for itself, with the Pontiff himself
ordering, the Most Reverend Bishop of Isaura responds in this way, which your
Most Reverend and Most Illustrious Superiority will examine from the attached
leaf. Furthermore, the whole matter, such as I have told it, I learned from the
mouth of the Most Holy D.N., when I executed his orders in the month of
September of the most recently elapsed year at Florence. He himself showed me
the same original copy of the letter of the Bishop of Isaura to the Bishop of
Grassense, which, since a safe occasion was deficient, had not yet been able to be
sent off, and which I copied in my own hand.
The Apostolic letter full of love and esteem agrees with the above praised
judgment of the Most Holy D. N., given a little before to the Most Eminent
Cardinal Archbishop of Mechlin, a copy of which therefore he is delighted to
affix to these pages. Indeed since the Pontiff supports the firmness of the Most
eminent Cardinal in enduring the troubles with such praises, and in that way he
even especially glittered, in undergoing on account of the impious sacrament
which was denied the penalty of exile, in this way in particular he showed, that
that oath itself was disapproved of/condemned in a greater way for himself.
It remains, Most Reverend Praesul, that I testify to witness for you the ideas of
my completed judgment, with which I am signed below.
To Your most Reverend. and Illustrious Lord,

at Augusta Vindelicorum on April 29 1799.
Your most obedient servant,

H. Archbishop of Tyre, Apostle Messenger.
[270]
A letter
of the Most Reverend and Most High Bishop and Leader of
Leodiense {Leeds/Liege} to the Most Excellent and Most Reverend
Archbishop of Tyre, the Apostolic Messenger at the Tract of the Rhine.
[Translated from the Gallic Language.]
Most excellent and Most reverend Lord,
I repay to Your Excellence thanks with these of mine, for the various
documents, which together with the passing 18 letters, on behalf of your united
kindness {he took care}to hand over to me has taken care so that I was able to
prove from those very ones my Canonical which has been sworn {oath?}. Not
without delight do I today inform Your Excellence, that for me, to which place I
call back that one from my error that, it has been enough, that I send to him copies
of two Briefs of Our Most Holy Father to the Most Illustrious and Most Reverend
Doctor Octavius of Good, Archbishop of Nazianzenus, and of the responses given
by the Most Illustrious and Most Reverend “concerning Pedrus” to the Most
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illustrious and most Reverend Bishop of Gressense, and I attested for himself the
authenticity of themselves . And since I handed over to him the two Letters to be
delivered to my Deputy general concerning the same object/thing, together with
the three previously mentioned documents, as much as possible I hope that it will
be, that they achieve no less effect in his possession, and they extinguish that
schism, which arose in my Diocese concerning the same thing, while they have
called back those sworn to the sensible doctrine.
I also give thanks as much as possible to Your Excellence, for those things,
which he made public widely on behalf of your kindness in your letter [271]
concerning the oath. I earnestly hope for that one thing, that to the best of my
ability, by accomplishing the greatest good of Our Holy Religion and faith I work
together but when I know by another way, to respond by my means to good will
less often, than it is needed by him, I would wish that you have yourself
persuaded, most Reverend and most Excellent Lord, to be so that those things,
which have been communicated with me by You concerning the consumed source
itself, and the light and also the support of your doctrine may be held by me in the
greatest esteem.
I beg Your Excellence, that it is worthy to have my sincere actions of thanks
received on behalf of that one which to handle the favor of the best disposition
towards me proves itself, and at the same time the most certain intents of the
completed judgment with which I am signed,
To Your most Excellent and most Reverend Sovereignty
Filled/He brings forth?. {on} May 31, 1799.

Your most humble and most obedient Servant,
Franciscus Antonius,
Bishop and Prince of Leodiens.
[272]
Edict
of Laurence concerning the Dominici/belonging to the master,thanks to God
and the Holy Apostolic See, Bishop of the Horta/surrounding area?
and Citystate of Castellana.
[Translated from the Italic language.]
Although it was believed in the calamitous earlier times of the extinct

Republican Regime, close to bordering on the opinion of certain celebrated
Theologians, that the oath prescribed by the Constitution of itself was lawful,
when the visible Head of the Church opened its mind about it later, Our Highest
Pontiff, Pope Pious VI. of holy memory, in the Briefs of Florence given in the
month of January of the passing year to the most Reverend. D. {of the learned
doctor}who was handling the interactions at Rome, by which he declares that that
oath is thoroughly illegal which has been interpreted in its pure and natural sense,
it must not be doubted more, that it was not able to be maintained by any
107
Christian Catholic.
At soon as the knowledge of this matter, however delayed, reached me, I
assumed the task burden of informing our Deputy generals about it through
transcribed copies of these Briefs, so that with the destined precaution, they
warned those, who were guilty of this oath; nor were we lacking the proper
responses to give to anyone who was asking; but at that time to speak freely and
to act was not permitted, on account of the severe inquisitions applied by the
Ministers of the Regime against those who were working with making such Briefs
public.
Now however, since with God assisting, we have been set free into former
liberty, and the Holy Church has been freed [273] from that slavery, in which it
used to lament, now our Pastoral anxieties are haphazard? For their own result;
indeed many detesting the earlier Regime, have been reconciled to God, and our
Chanceries have solemnly retracted the wicked oath in public acts.
Yet nevertheless, in order that no layman in our jurisdiction remain ignorant of
this supreme pontifical Decision, and guilty of such an oath, thanks to the
Present/governing {plural}we make it observed for all, and for this effect, since
we are in “Advent,” because indeed this is a sacrosanct time in the Church, we
grant resources to all approved Confessors, so that they are able to pardon
penitents, who {will} have approached them for this object, under the condition
however, that our Chanceries, for general or public will display to Us in writings
in forms owed {to us; general or public}a solemn retraction of that oath, which
must be returned successively….
As soon as possible the Present/governing {feminine noun: laws?}will have
been attached and made public, just as it should be, and if they have been
announced personally to all, so that no one is able to allege ignorance.
Given in our Episcopal Palace/Palatine Hill of the Citystate of Castellana 1799.
Laurence Bishop of the Horta/surrounding area? and Citystate of Castellana
Antonius of the Episcopal Cancell. of Salvatellus.
Part II.
108
3
A.D. 1843
The 1335-day/year time prophecy of Daniel has also met its complete fulfillment.
Daniel 12:12 “Blessed is he that waiteth, and cometh to the thousand three
hundred and five and thirty days.”
Daniel 12:13 “But go thou thy way till the end be: for thou shalt rest, and stand
in thy lot at the end of the days.”
“Blessed is he that waiteth.” Daniel states that the “wait” extends another forty-five years
beyond the 1290 years, reaching a total of 1335 years. It forcefully implies that they both have
the common starting point of A.D. 508. Adding 1335 years to 508 brings us to the year A.D.
1843—forty-five years after 1798, for we must allow the dates to fall where they fall. The
emphasis of the prophetic period is upon those that will be “Blessed” and upon those that are to
be “Vindicated.” Daniel 12:12 brings us to the year 1843 and beyond as Daniel 12:13 moves us
into the year 1844 and beyond, thus rendering the close of the 1335-day/year prophetic period
unique in and of itself. We begin as Ellen White clarifies the matter by making plain some
related facts:
“Twice Daniel inquired, How long shall it be to the end of time? “And I heard,
but I understood not: then said I, O my Lord, what shall be the end of these
things? And He said, Go thy way, Daniel: for the words are closed up and sealed
till the time of the end.” 58
The “time of the end” period commenced in 1798:
“The prophecies present a succession of events leading down to the opening of

the judgment. This is especially true of the book of Daniel. But that part of his
prophecy which related to the last days, Daniel was bidden to close up and seal ‘to
the time of the end.’ Not till we reach this time could a message concerning the
judgment be proclaimed, based on the fulfillment of these prophecies. But at the
time of the end, says the prophet, ‘many shall run to and fro, and knowledge shall
be increased.’ Daniel 12:4.
“The apostle Paul warned the church not to look for the coming of Christ in his
day. ‘That day shall not come,’ he says, ‘except there come a falling away first,
and that man of sin be revealed.’ 2 Thessalonians 2:3. Not till after the great
apostasy, and the long period of the reign of the ‘man of sin,’ can we look for the
advent of our Lord. The ‘man of sin,’ which is also styled ‘the mystery of
iniquity,’ ‘the son of perdition,’ and ‘that wicked,’ represents the papacy, which,
as foretold in prophecy, was to maintain its supremacy for 1260 years. This period
58
Ellen White, Testimonies to Ministers and Gospel Workers (Nampa, ID: Pacific Press, 1962), 114-15.
109
ended in 1798. The coming of Christ could not take place before that time. Paul
covers with his caution the whole of the Christian dispensation down to the year
1798. It is this side of that time that the message of Christ’s second coming is to
be proclaimed.” 59
Thus it is established that “the time of the end” period began at the downfall of “the man of
sin”--from 1798 onward. Her explanation continues:
“‘ . . Many shall be purified, and made white, and tried; but the wicked shall do
wickedly: and none of the wicked shall understand; but the wise shall understand.
And from the time that the daily sacrifice shall be taken away, and the
abomination that maketh desolate set up, there shall be a thousand two hundred
and ninety days. Blessed is he that waiteth, and cometh to the thousand three
hundred and five and thirty days. But go thou thy way till the end be: for thou
shalt rest, and stand in thy lot at the end of the days.’ It was the Lion of the tribe
of Judah who unsealed the book and gave to John the revelation of what should be
in these last days.
“Daniel stood in his lot to bear his testimony which was sealed until the time of
the end, when the first angel’s message should be proclaimed to our world. These
matters are of infinite importance in these last days; but while ‘many shall be
purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of
the wicked shall understand.’ How true this is! Sin is the transgression of the law
of God; and those who will not accept the light in regard to the law of God will
not understand the proclamation of the first, second, and third angel’s messages.
The book of Daniel is unsealed in the revelation to John, and carries us forward to
the last scenes of this earth’s history.” 60
Ellen White quotes the 1290 and 1335-year prophecies in that passage. It is critical to
understand whether she located those prophecies in the past or in the future. Her statement,
“How true this is!” could not have been made unless the 1290 and 1335-year time prophecies
had already had their application. In no uncertain terms, she emphatically states that the 1335-
year prophetic period had ended:
“One week ago, last Sabbath, we had a very interesting meeting. Brother Hewit
from Dead River was there. He came with a message to the effect that the
destruction of the wicked and the sleep of the dead was an abomination within a
shut door that a woman Jezebel, a prophetess had brought in and he believed that I
was that woman, Jezebel. We told him of some of his errors in the past, that the
1335 days were ended and numerous errors of his. It had but little effect. His
darkness was felt upon the meeting and it dragged.” 61
Since the 1335 years were ended, so, then, naturally, was the 1290-day/year prophecy ended,
as well. Now, it must be seen what historical events are linked to the end of the 1335 time
59
60
Ellen White, Testimonies to Ministers and Gospel Workers (Nampa, ID: Pacific Press, 1962), 114-15.
61
Ellen White, Manuscript Releases, (Silver Spring, Maryland, E.G. White Estate, 1993), 16:208.
110
prophecy, for it is history that identifies and validates prophetic beginnings and endings. The first
verifiable event is the proclamation of a specific message to be given in a specific time period:
“Daniel stood in his lot to bear his testimony which was sealed until the time of
the end, when the first angel’s message should be proclaimed to our world.” 62
The first angel’s message was proclaimed in the years 1840-1844:
“The prophecy of the first angel’s message, brought to view in Revelation 14,
found its fulfillment in the Advent movement of 1840-1844.” 63
Keep in mind that all of the Advent believers acknowledged and used the Karaite Jewish
calendar when calculating the end-time prophecies, because it was the Jewish time reckoning
that applied to these prophecies. The Gregorian calendar, whose use was decreed by Pope
Gregory in A.D. 1582 when he changed times, was not used in their prophetic calculations. The
Karaite calendar year of 1843 extended from spring 1843 to spring 1844 and overlapped the
Gregorian calendar of 1844. The Advent believers initially looked to Christ’s return during that
Jewish year.
History attests that the proclamation of the first angel’s message was publicly noticed and
recorded for posterity. The Advent movement stirred the world to its very foundations from
1840-1844 under the first and second angels’ messages of Revelation 14:6-8. Historian John B.
McMaster estimates that nearly one million people out of the seventeen million in the United
States at that time were involved in the movement. 64 Le Roy Edwin Froom has provided an
expanded account of those years that accurately describe those events in their chronological order. In his
introductory paragraph, a portion of which is quoted below, he calls attention to a clear distinction
between the events of 1843 and those of 1844. The following gives Froom’s eight divisions of the 1843-
44 time period, each with specific details and their cumulative importance to the movement:
“II. Two Main Phases to the Millerite Movement
“Now let us preview, as with a road map, the main features of the movement we
are about to trace, that we may follow its course more easily. There were two major
phases of the Millerite movement—the initial, or ‘1843,’ phase, and the later and
larger ‘1844’ phase, in which it reached its climax. While inseparably connected, they
were, nevertheless, quite distinct. This dual aspect should be borne in mind, as the
dominating concept and expectation of the one differed sharply from that of the
other. Indeed, one can scarcely understand the fundamental development, and the
progression of the movement as a whole, unless the motivating thought and action
back of each of these phases be understood.
“The first phase included all developments from the time of Miller’s first humble
sermon on the second advent, given the second Sunday in August, 1831, up to the
62
Ellen White, Testimonies to Ministers and Gospel Workers, (Nampa, ID: Pacific Press, 1962), 114-15.
63
Ellen White, Spirit of Prophecy (Oakland: Pacific Press, 1884), 4:222.
64
J.B. McMaster, A History of the People of the U.S. from the Revolution to the Civil War (New York: n.p., 1920),
7:136.
111
revised expiration of the ‘Jewish sacred year 1843.’ In this preliminary ‘1843’ phase
—covering about thirteen years—Miller was the recognized leader, at first
laboring virtually alone, then joined by other ministers and groups in ever-increasing
numbers until it became a large integrated movement, with others sharing
increasingly in the burdens, public expressions, and responsibilities of leadership. It
was no one-man affair.
“On the other hand, the second, or ‘1844,’ phase was short, intensive, climactic.
This was largely in other hands, as Miller was now growing older and was often ill,
and was not an active participant in these later developments. This ‘Jewish year
1844’ phase was commonly called the ‘seventh month movement,’ because its
climax of expectation was based upon the well-known Day of Atonement type, of
the ‘tenth day of the seventh month’ (Tishri) of the Jewish sacred year ‘1844.’ This
10th day of Tishri, the Millerites ascertained, would, according to the older Jewish
method of calendation, coincide with October 22, 1844, as the civil equivalent in
our common modern calendar.
“This seventh-month phase of the Millerite movement was actually only a little
over three months in length. Yet these months were so packed with swift, intensive
developments, and with such amazing achievements and results, that it seems almost
inconceivable that so much could take place in so short a time. The records indicate
that it shook the continent from Maine to the Mississippi Valley and from Quebec to
New Orleans. It was the most conspicuous religious development of the day. In the
depiction we shall seek to make the leading characters live again, ever with
careful fidelity to fact. They were not cold detached names, but warm living
personalities—each with a unique story and contribution of his own. But acting and
speaking in unison, these men taken together constituted the leadership of the
Millerite movement.
“These two phases will be carefully surveyed from the prophetic, chronological,
calendrical, and historical aspects as we progress, and the full evidence and
significance placed by the Millerites upon each will be brought out. All that is
desired in this preview at this point is merely that the reader shall be made definitely
aware of these two main divisions in the onward sweep of the Millerite movement.
Such an understanding will enable us easily to recognize these major developments
as they unfold.
“But this over-all picture, with its two major phases, may well, for convenience in
our study, be broken down into its natural subdivisions. There was a succession of
stages, or epochs, or developments, that were normal, progressive, and sequential.
These we note at this point, as such a conspectus will enable us to recognize the basic
developments as they unfold—just as one is advantaged by having the printed
program of an oratorio in hand which outlines the main parts and identifies the lead-
ing characters, as well as revealing the main theme of the leading solos, duets, trios,
quartets, and choruses—together with the introductions and interludes and the
Scriptural setting. With such a purpose in mind, we next sketch the component
epochs in these two main divisions of the Millerite movement.
“III. Eight Progressive Epochs in Millerite Development
112
“The Millerite movement, comprising a succession of some eight rather sharply
defined but closely connected phases, was all the while gaining momentum and
adherents and making itself increasingly felt as a distinct force and influence in the
religious world. It grew in size, and gathered strength as it traveled onward—like
a snowball under motion—adding to itself fresh bulk and augmented force as it
progressed.
“These eight epochs were so distinct that they might well be likened to the
progressive acts in a mighty drama, with its changing scenes but continuing
characters, its groups, its dominant theme, its spotlights, its orchestra and great
choruses, its movement and its sequences, its climax and its sequel—only this was
a sobering reality, not a figment of someone's fertile imagination. It was not
fiction, but a great historical fact, filled with impressive color, form, and
movement. Its leading figures were not actors, saying their lines with
simulated fervor, but genuine participants, living out their deep
convictions. So it was a living, throbbing drama of the most gripping sort.
And its leading actors were conspicuous men of the day.
“The first of these divisions was the period of Miller’s solitary witness in the
small towns and rural communities of New York State, New England, and
Eastern Canada, with his book of Lectures at last appearing as the one
supporting piece of literature. This was roughly from 1831 to 1838—with
Miller as a full-time preacher only from 1834 onward.
“The second phase (1838-1840) was introduced and accelerated by
Miller’s entry into the cities, after he had been joined by a number of
ministers of influence of different persuasions, along with the augmentation
of various other writings, including Litch’s first book, and the first
Millerite periodical, the Signs of the Times.
“Third, came the period of the General Conferences, sixteen in all (1840 to
1842), with marked extension of the movement, the defining and
broadcasting of its message, and the increase of its impress upon the
American consciousness and thought. To those ministerial General
Conferences of preachers must be added the more than one hundred
paralleling local conferences, with effective preaching for the laity and
characterized by large audiences.
“Fourth, came the era of the giant camp meetings—thirty-one in three
months’ time, and more than 124 in two years (1842, 1843) —and an
impressive succession of additional tent meetings with America’s largest
canvas pavilion, and a whole battery of more than a score of Adventist
periodicals, an expanding Second Advent Library of books and pamphlets,
and able preachers spreading their message ever westward, northward, and
southward.
“Fifth, came the rising tide of opposition, of expulsion of members from the
churches and ministers from their former conferences, for believing and
teaching, testifying and singing, the advent hope—this extending from the
summer of 1843 on into the autumn of 1844.
“Sixth, and, rather within the former phase, came the ‘tarry time,’ or
‘slumber time’ as it was often called, for a few months following the close of
113
the Jewish sacred year ‘1843,’ which ended with the passing of April 18, 1844.
It was a time of readjustment.
“Seventh, came the great climactic seventh-month movement, or true
Midnight Cry, with some fifty thousand to one hundred thousand persons
withdrawing from the churches, and a host of general adherents in
addition. It was a period of marked intensity and tremendous action, along with
amazing literature circulation and great advances. Some two hundred
ordained ministers and nearly two thousand lay lecturers were in the field,
supported by a great battery of periodicals, pamphlets, broadsides, and
books, swelling in a crescendo, with quickened tempo and increasing
results—and reaching from August on to October 22, 1844. They were
held together by the invisible bonds of the advent hope, which proved
stronger than any mere articles of incorporation.
“And the eighth phase was, of course, the great and bitter Disappointment,
and its aftermath of frustrated hopes and anticipations, which led to a
restudy of the whole field of evidence, in order to ascertain the nature of
the mistake and to reconstruct plans for the future. This developed into
two distinct major divisions, or groups, of Adventists, which have continued
their separate ways unto this day—the majority group at the outset slowly
shrinking, and with the other slowly, then rapidly spreading, and finally
expanding until it belts the globe. The development of this latter group, now
leaving the Millerite movement behind, began, on the morning of October 23,
1844, the very day succeeding the fateful day of disappointment,
continuing into the rebirth and reconstruction of the great Second Advent
Movement assuming world proportions.
“But none of these progressive phases, it should be added, superseded what had
been before. Each expansion, or augmentation, introduced new features or
emphases into the movement that simply enlarged its scope and increased its
effectiveness. Without setting aside any that had gone before, it simply added to
what had been used in the past. And all that had formerly been utilized to advantage
continued to be employed.
“Thus the camp meetings were simply a new and expanded method of
reaching a great city or community, while churches, halls, theaters, tent meetings,
and tabernacles continued to be utilized to the full. And the conferences likewise
continued after the camp meetings were introduced. These various features each
augmented and enhanced the influence of the other, and together reached more
people and different groups.”65
The message delivered by those who understood the prophecies caused a religious awakening
of exceptional purity:
“Of all the great religious movements since the days of the apostles, none have
been more free from human imperfection and the wiles of Satan than was that of
the autumn of 1844. Even now, after the lapse of many years, all who shared in
65
Le Roy Edwin Froom, The Prophetic Faith of our Fathers (Washington, D.C.: Review and Herald, 1954), 4:445-50.
114
that movement and who have stood firm upon the platform of truth still feel the
holy influence of that blessed work and bear witness that it was of God.” 66
The Scriptures also bear witness that such a message was to be proclaimed in that time frame.
It is because of the 1335-year prophecy that a precise time period for the commencement of the
events of Revelation chapter ten can be identified--which events resulted in what we now call the
Advent movement. More than that, it is in this prophecy and book that the Seventh-day
Adventist Church finds her prophetic existence, mission and message to be proclaimed before
the world. Without this prophecy of Revelation chapter ten, we, as a people, would be at a loss
for a definitive date to identify the termination of the 1335-year prophecy and, in turn, the
beginning of prophetic fulfillment of the events in Revelation chapter ten. John describes those
events in symbolic detail:
Revelation 10:2 “And he had in his hand a little book open: and he set his right
foot upon the sea, and his left foot on the earth,”
Revelation 10:8 “And the voice which I heard from heaven spake unto me
again, and said, Go and take the little book which is open in the hand of the angel
which standeth upon the sea and upon the earth.”
Revelation 10:9 “And I went unto the angel, and said unto him, Give me the
little book. And he said unto me, Take it, and eat it up; and it shall make thy belly
bitter, but it shall be in thy mouth sweet as honey.”
Revelation 10:10 “And I took the little book out of the angel’s hand, and ate it
up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly
was bitter.”
The opened little book that John saw in vision is the book of Daniel which until then had been
closed and tightly sealed:
Daniel 12:4 “But thou, O Daniel, shut up the words, and seal the book, even to
the time of the end: many shall run to and fro, and knowledge shall be increased.”
In the time period of the time of the end, when the Advent movement would find its genesis,
the book of Daniel functioned as the catalyst. The book that had been sealed up until the year
1798 was at that time providentially opened to the understanding of the sincere in heart. John
was commanded to take the book and “eat,” meaning to “consume” or to “understand” the
contents. The “sweet as honey” experience occurred as a direct result of the book of Daniel being
largely understood, which itself was made possible by identifying the fall of the papacy in 1798
as being the prophetic fulfillment of the 1260 and 1290-year prophecies. The expectation of
Christ’s imminent return was indeed sweet to those whose minds were illuminated regarding the
prophecies in the book of Daniel. Many people accepted the proclamation of the soon coming of
Christ and the explanation of the four prophetic periods given in Daniel. 67
66
67
1260-year prophecy: AD 538 to 1798
1290-year prophecy: AD 508 to 1798
1335-year prophecy: AD 508 to 1843/4
2300-year prophecy: BC 457 to 1844
115
However, Revelation 10:10 indicates that after a short time period (“as soon as I had eaten it”),
that sweet and successful experience would turn sour. Each prophetic marker, arriving surely in
its own time, opened the way for the next. In the very next year, on October 22, 1844, the last
clause became reality:
Revelation 10:10 “And I took the little book out of the angel’s hand, and ate it
up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly
was bitter.”
The great disappointment of Oct. 22, 1844, when Christ did not come at the time expected,
was indeed a bitter experience, especially compared to the one immediately preceding it. The
painful experience, however, served to purify the early movement. Many superficial believers
did not stand on the truth they had professed to embrace, and they left the faith.
Having then proved the early church, heaven entrusted her with the gospel commission.
Empowered by the Holy Spirit, the Remnant church was and is to restore to the world what the
“man of sin” took away in 508: the knowledge of Christ’s ministry in the heavenly sanctuary—
and of the judgment and final atonement that is going forward:
Revelation 10:11 “And he said unto me, Thou must prophesy again before
many peoples, and nations, and tongues, and kings.”
Revelation 11:1 “And there was given me a reed like unto a rod: and the angel
stood, saying, Rise, and measure the temple of God, and the altar, and them that
worship therein.”
With the bitter experience of October 22, 1844, behind them and the commission of
Revelation 11:1 set before them, the prophetic church moved forward. In my A.D. 508 Source
Book, it has already been shown how, in Revelation 11:1, the “daily” was to be restored to the
understanding of the Christian church. This brings us to Daniel 12:13 which we wish to illustrate
in order to show that it could not have commenced until after October 22, 1844:
For over two thousand years, Daniel has been resting in his tomb, yet he will “stand in his lot
at the end of the days.” The word “stand” in the Hebrew often denotes “to stand or standing in
judgment.”:
Psalms 1:5 “Therefore the ungodly shall not stand in the judgment, nor sinners
in the congregation of the righteous.”
Ezekiel 44:24 “And in controversy they shall stand in judgment; and they shall
judge it according to my judgments: and they shall keep my laws and my statutes
in all mine assemblies; and they shall hallow my sabbaths.”
In the New Testament the word is applied in the same context of judgment:
116
Acts 25:10 “Then said Paul, I stand at Caesar's judgment seat, where I ought to
be judged: to the Jews have I done no wrong, as thou very well knowest.”
Acts 26:6 “And now I stand and am judged for the hope of the promise made of
God unto our fathers.”
Romans 14:10 “But why dost thou judge thy brother? or why dost thou set at
nought thy brother? for we shall all stand before the judgment seat of Christ.”
Revelation 20:12 “And I saw the dead, small and great, stand before God; and
the books were opened: and another book was opened, which is the book of life:
and the dead were judged out of those things which were written in the books,
according to their works.”
In his “lot,” and at the end of the 1335 years, Daniel was to stand. “Lot” is used seventy-seven
times and has two basic applications. The first application given in the Bible is in casting “lots”
to determine who would receive what allotment when the Israelites divided the land among
themselves, according to their tribes, before they entered the Promised Land. The second
application in the Old Testament was the casting of lots for the Lord’s goat or for the scapegoat.
That was done on the Day of Atonement, a day of judgment or investigation. Thus, in this usage,
“lot” is associated with judgment and involves decision-making:
Leviticus 16:7-10 “And he shall take the two goats, and present them before the
LORD at the door of the tabernacle of the congregation. And Aaron shall cast lots
upon the two goats; one lot for the LORD, and the other lot for the scapegoat.
And Aaron shall bring the goat upon which the LORD’S lot fell, and offer him for
a sin offering. But the goat, on which the lot fell to be the scapegoat, shall be
presented alive before the LORD, to make an atonement with him, and to let him
go for a scapegoat into the wilderness.”
Ellen White makes an end time application of Daniel 12:13 within this judgment context.
Since Oct. 22, 1844, when Jesus moved his ministry from the Holy to the Most Holy Place, we
have been in the antitypical Day of Atonement. This “day” of investigative judgment serves to
“vindicate” both God and the saints as I have demonstrated in chapter 8 of my book, The
“Daily” Source Book. It began with the righteous dead from Adam onward, and will soon pass
to the righteous living. In 1899, Ellen White was given an understanding of the proceedings of
the investigative judgment described in Daniel 7. She wrote just how far that judgment process
had progressed:
“The time has come for Daniel to stand in his lot.” 68
Daniel’s “lot” in the judgment is no different than that of other professed followers of Christ.
We will individually “stand” at the judgment bar of God as our Advocate, Jesus Christ, pleads
our cases, just as he did for Daniel.
68
Ellen White, The Seventh-Day Adventist Bible Commentary (Hagerstown: Review and Herald, 1985), 4:1174
117
History confirms that the last prophetic time period of the Bible ended over 150 years ago.
Without doubt, we are in solemn times of eternal moment, and never has God’s word been more
necessary for us to understand—for faith, for hope, for steadfastness. From history and
inspiration, we can well recognize what has gone before and what is to come.
One event in the future merits a closer look at this time. Turning to Daniel 12:12, the first
clause connected to the 1335 years is a blessing:
This “waiting” refers to those who were “longing or hoping for something to happen . . . such
as death [in the case of Job] or, in a good sense, for the Lord to act.” 69 In that verse in Daniel, the
blessing for those who waited referred to those in 1843 who sincerely experienced the religious
revival of that time, longed for the Lord’s return and had embraced the first and second angels’
messages of Revelation 14. The blessing came in the forms of revived and expanded Scriptural
understanding, of purification wrought as a result of the understanding, of unity among those
who prepared for the Savior’s return.
That blessing, however, was not the predominant one sought or received at that time. Those
with understanding see beyond the literal application specific to that time to the spiritual
application that looks to the fruition of God’s work, to that final victory and ultimate
accomplishment of the plan of redemption. This understanding finds expression in another
meaning and application of the verb “wait.” “Wait” is sometimes translated “to resurrect,” “to
wait in order to accomplish one’s purpose, good or bad.” 70 This more encompassing, spiritual
application of “wait” finds its biblical expression from Isaiah:
Isaiah 64:4 “For since the beginning of the world men have not heard, nor
perceived by the ear, neither hath the eye seen, O God, beside thee, what he hath
prepared for him that waiteth for him.”
This promise extends to him that “waiteth” not only in Isaiah’s day, but to all ages of the
redeemed. However, immediately after the third angel’s message in Revelation, one finds a
waiting group that is separately or additionally blessed:
Revelation 14:13 “And I heard a voice from heaven saying unto me, Write,
Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit,
that they may rest from their labours; and their works do follow them.”
Revelation 14:13 discloses who will receive this unique blessing—those who “die in the
Lord”—and another detail: “from henceforth.” Written in the context of the proclamation of the
three angels’ messages in the time of the end, “from henceforth” means from 1843 to the close of
probation. And to “die in the Lord” refers to those who lived faithfully according to the fullest
light they had been given:
69
Warren Baker and Eugene Carpenter, The Complete Word Study Dictionary: Old Testament, s.v. “waiteth”
(Chattanooga: AMG Publishers, 2003), 336.
70
Ibid., 336.
118
“Sabbath, March 24, 1849, we had a sweet and very interesting meeting with
the brethren at Topsham, Maine. The Holy Ghost was poured out upon us, and I
was taken off in the Spirit to the city of the living God. Then I was shown that the
commandments of God and the testimony of Jesus Christ relating to the shut door
could not be separated, and that the time for the commandments of God to shine
out with all their importance, and for God's people to be tried on the Sabbath
truth, was when the door was opened in the most holy place in the heavenly
sanctuary, where the ark is, in which are contained the ten commandments. This
door was not opened until the mediation of Jesus was finished in the holy place of
the sanctuary in 1844. Then Jesus rose up and shut the door of the holy place, and
opened the door into the most holy, and passed within the second veil, where He
now stands by the ark, and where the faith of Israel now reaches.
“I saw that Jesus had shut the door of the holy place, and no man can open it;
and that He had opened the door into the most holy, and no man can shut it
(Revelation 3:7, 8); and that since Jesus has opened the door into the most holy
place, which contains the ark, the commandments have been shining out to God's
people, and they are being tested on the Sabbath question. I saw that the present
test on the Sabbath could not come until the mediation of Jesus in the holy place
was finished and He had passed within the second veil; therefore Christians who
fell asleep before the door was opened into the most holy, when the midnight cry
was finished, at the seventh month, 1844, and who had not kept the true Sabbath,
now rest in hope; for they had not the light and the test on the Sabbath which we
now have since that door was opened. I saw that Satan was tempting some of
God's people on this point. Because so many good Christians have fallen asleep in
the triumphs of faith and have not kept the true Sabbath, they were doubting about
its being a test for us now.” 71
It is true that all who “die in the Lord” receive a blessing related to a resurrection:
Revelation 20:6 “Blessed and holy is he that hath part in the first resurrection:
on such the second death hath no power, but they shall be priests of God and of
Christ, and shall reign with him a thousand years.”
The special blessing for those who “died in the Lord” “from henceforth” also is related to
resurrection. As they “wait” in the grave, they do so with a blessing because they labored
earnestly in the Lord’s cause and their good works have been recorded in heaven’s books:
Revelation 14:13 “And I heard a voice from heaven saying unto me, Write,
Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit,
that they may rest from their labours; and their works do follow them.”
But the blessing the “from henceforth” group receives is different from the blessing and
reward received by all the rest of the sleeping righteous. While both groups will see Jesus
coming in glory, only those who “die in the Lord” from 1843 and onward receive a special
resurrection. It will be a partial resurrection of both the wicked and the righteous. This special
71
Ellen White, Early Writings (Washington: Review and Herald, 1945), 42-3.
119
resurrection is the only time that both the saved and the lost are resurrected at the same time. It
does not include all of either group; it is limited to “many of them that sleep.”:
Daniel 12:2 “And many of them that sleep in the dust of the earth shall awake,
some to everlasting life, and some to shame and everlasting contempt.”
The only wicked resurrected at that time are those who participated in Jesus’ suffering and
execution and the most violent opposers of His truth and His people:
“‘They also which pierced Him’ (Revelation 1:7), those that mocked and
derided Christ’s dying agonies, and the most violent opposers of His truth and His
people, are raised to behold Him in His glory and to see the honor placed upon the
loyal and obedient.” 72
The only righteous dead brought forth in that special resurrection are those who have “died in
the faith of the third angel’s message.”:
“Graves are opened, and ‘many of them that sleep in the dust of the earth . . .
awake, some to everlasting life, and some to shame and everlasting contempt.’
Daniel 12:2. All who have died in the faith of the third angel’s message come
forth from the tomb glorified, to hear God's covenant of peace with those who
have kept His law.” 73
What those two resurrected groups witness will also be witnessed by those still alive at that
time:
Revelation 1:7 “Behold, he cometh with clouds; and every [living] eye shall see
him, and they also which pierced him: and all [living] kindreds of the earth shall
wail because of him. Even so, Amen.”
What is so exceptional about this special or preliminary resurrection that the righteous dead
since 1843 are raised to experience? What promised blessing can surpass seeing Jesus coming
for His faithful and receiving immortality to live forever in the presence of God and angels?
Indeed, the blessing is that, even prior to the immortality received by all the righteous, they will
emerge from their graves glorified in time “to hear God’s covenant of peace” with them. Jesus
will not yet have appeared, nor the cloud which signals His approach, but to see and hear the
glorious events just prior to His return is the gift and promise of God exclusively for those who
have embraced and spread abroad the three angels’ messages of mercy to this world. It is a
fearsome time for those who have opposed God’s truth and His faithful:
“Fierce lightnings leap from the heavens, enveloping the earth in a sheet of
flame [a preliminary ‘lake of fire’]. Above the terrific roar of thunder, voices,
72
73
Ibid., 637.
120
mysterious and awful, declare the doom of the wicked. The words spoken are not
comprehended by all; but they are distinctly understood by the false teachers.”
As for the righteous:
“Their faces, so lately pale, anxious, and haggard, are now aglow with wonder,
faith, and love. Their voices rise in triumphant song: ‘God is our refuse and
strength, a very present help in trouble. Therefore will not we fear, though the
earth be removed, and though the mountains be carried into the midst of the sea;
though the waters thereof roar and be troubled, though the mountains shake with
the swelling thereof.’ Psalm 46:1-3. . . .”
“While these words of holy trust ascend to God, the clouds sweep back, and . . .
the glory of the celestial city streams from the gates ajar. Then there appears
against the sky a hand holding two tables of stone folded together. . . . The hand
opens the tables, and there are seen the precepts of the Decalogue, traced as with a
pen of fire. . . .
“The voice of God is heard from heaven, declaring the day and hour of Jesus’
coming, and delivering the everlasting covenant to His people. Like peals of
loudest thunder His words roll through the earth. The Israel of God stand
listening, with their eyes fixed upward. Their countenances are lighted up with
His glory, and shine as did the face of Moses when he came down from Sinai . . . .
And when the blessing is pronounced on those who have honoured God by
keeping His Sabbath holy, there is a mighty shout of victory.
“Soon there appears in the east a small black cloud . . . . It is the cloud which
surrounds the Savior . . . . The people of God know this to be the sign of the Son
of man. . . .
“. . . As the living cloud comes still nearer, every eye [of those present to see
this] beholds the Prince of life. . . .”
“Amid the reeling of the earth, the flash of lightning, and the roar of thunder,
the voice of the Son of God calls forth the sleeping saints.” They arise in the
“freshness and vigor of eternal youth.”
“The living righteous are changed ‘in a moment, in the twinkling of an eye.’” 74
If not alive upon the earth at that time, those who have been faithful in giving and living the
three angels’ messages will have the privilege of being brought forth to first hear God’s great
voice announce the time to be fulfilled and confirm His covenant with His people. Then they will
see the cosmic event take place that they have so long anticipated. What a joy it will be to watch
and experience reunions with loved ones separated temporarily by death. It is not until the
general or first resurrection that all receive the gift of immortality:
“At the voice of God they were glorified; now they are made immortal and with
the risen saints are caught up to meet the Lord in the air.” 75
74
Ibid., 638-645.
75
Ibid., 645.
121
Blessed, indeed, is “he that waiteth, and cometh to the thousand three hundred and five and
thirty days.” With such a future blessing offered to those who lived and “died in the Lord”
through the fulfilling events of and after the close of the 1335 (1843) and 2300 prophetic time
periods (1844), it is exceedingly wise to know and emulate the characteristics of those who
receive that blessing. They “died in the faith of the three angel’s message,” and it is said of them:
Revelation 14:12 “Here is the patience of the saints: here are they that keep the
commandments of God, and the faith of Jesus.”
CONCLUSION
The “Waiting” and the “Blessing” referred to in Daniel 12:12 are applicable only to those
from 1843 and onward who sincerely experienced the religious revival of that time, longed for
the Lord’s return and embraced the first and second angels’ messages of Revelation 14. These
promises also apply to those since October 22, 1844, who have embraced the three angels’
messages. The blessing comes in the forms of revived and expanded Scriptural understanding, of
purification wrought as a result of their understanding, of unity among those who prepare for the
Savior’s return:
“For six thousand years that mastermind that once was highest among the
angels of God has been wholly bent to the work of deception and ruin. And all the
depths of satanic skill and subtlety acquired, all the cruelty developed, during
these struggles of the ages, will be brought to bear against God’s people in the
final conflict. And in this time of peril the followers of Christ are to bear to the
world the warning of the Lord’s second advent; and a people are to be prepared to
stand before Him at His coming, “without spot, and blameless.” 2 Peter 3:14.” 76
“Of all the great religious movements since the days of the apostles, none have
been more free from human imperfection and the wiles of Satan than was that of
the autumn of 1844. Even now, after the lapse of many years, all who shared in
that movement and who have stood firm upon the platform of truth still feel the
holy influence of that blessed work and bear witness that it was of God.” 77
The emphasis of Daniel 12:13 is a wonderful promise upon all of God’s faithful from the
beginning of time who are to be “Vindicated” in the investigative judgment which began October
22, 1844.
76
Ellen White, The Great Controversy (Nampa, ID: Pacific Press, 1911), x.
77
Ibid., 401.
122
We know from Revelation 13 that the sole issue is again to be the Law of God against the laws
of men. In the issue of whether to “worship” God or the beast, the eternal Sabbath will be the
test. Humans will again be compelled to violate the Law of God. The four angels’ messages of
Revelation 14:6-12 and 18:1-5 will have then been proclaimed to the world and heaven’s last
invitation to the inhabitants of the earth comes to its close with the solemn declaration:
Revelation 22:11 “He that is unjust, let him be unjust still: and he which is
filthy, let him be filthy still: and he that is righteous, let him be righteous still: and
he that is holy, let him be holy still.”
All will then have made their choices to obey the fourth commandment of God by keeping the
seventh-day holy, and thus receive the seal of God, or to keep the commandments of men, the
papal sabbath, the first day of the week, and thereby receive the mark of the beast. Then fall the
seven last plagues. Shortly thereafter, this world’s history comes to its close with the visible
second coming of Jesus Christ 78 with all the holy angels. “. . .The Father of mercies will wait at
the very gates of heaven to welcome us. . . .” 79
The prophecies spanning 1260, 1290 and 1335 years are trustworthy and true. It can now be
seen that we have not followed “cunningly devised fables” in regard to the prophetic fulfillment
of Daniel and Revelation in the events of A.D. 508, 538, 1798, and 1843. The prophetic
landmarks that Seventh-day Adventism has held from the beginning of this movement stand
firmly on their own merit. For our benefit, God has preserved ample historical evidence for the
validity and prophetic significance of those dates, and as Seventh-day Adventists, by God’s
grace, we shall not be moved:
“I have seen that the 1843 chart was directed by the hand of the Lord, and that
it should not be altered; that the figures [dates, numbers] were as He wanted them.
. . .” 80
78
Hebrews 9:28 KJV.
79
Ellen White, Seventh-day Adventist Bible Commentary (Washington: Review and Herald, 1980), 7:950.
80
Ellen White, Early Writings (Hagerstown: Review and Herald, 1945), 74.
123
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Chapter 3. A.D. 1843 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 109

William H. Shea, MD, Ph.D.

Herbert Edgar Douglass, Th.D.

Gerhard Pfandl Ph.D.

The Pontifical Government of Rome and the French Revolution

I have focused on a Seventh-day Adventist readership, from academia to local churches, to

The Popes and European Revolution

General Berthier published the following Proclamation on entering Rome:

“The Roman people are restored to their rights of Sovereignty by proclaiming

“Head – Quarters at the Capitol, Feb. 15

“Health and respect,

“Paris has a character all to itself. Founded in pre-historic times, it is the

A Brief Account of the Subversion of the Papal Government 1798

“Clovis died a Catholic Christian. He had been converted under the

Romans 13:4 “For1063 he is2076 the minister1249 of God2316 to thee4671 for1519

The footnote in Liber Pontificalis serves to clarify the just-quoted text:

“Beyond encouraging individual bishops to play a vital role in his kingdom,

“. . . Sunday observance owes its existence as a so-called Christian institution

Primary Sources and the Personal Letters of Pope Pius VI

G.A. Sala’s Diary-Allegato I-1798

[pg. 216] Allegato II. (See vol. I pg. 31)

Speech delivered in the Capitol by General Berthier.

Allegato III. (See vol. I, pg. 31)

Speech delivered by Citizen Advocate Brunetti to the Roman People on the

Abduction and Imprisonment

[Translated from the German]

Edited, and accompanied by a short foreword

Franz Faber Steck,

The Resolution of the Sovereign People

Inscription of Pii. VI. Pontifex Maximus 52

(Under the statue.)

Pius VI Pontifex Maximus

No. 2, Page 251.

To our honorable brothers, the Cardinals of the Holy Roman Church.

Pius VI, Pope.

Honorable Brothers, our apostolic greeting and blessing.

Recanati, 13 September 1811.”

Revocation of the Ex-Cardinal Vinzenz Maria Altieri

No. 3, Page 280.

Pius VI’s Bull for the Election of his Successor.

[Latin text begins here, through page 492]

No. 4 – Page 282

No. 5 – Page 284.

Reply to Monsignor Laurenz Litta, Archbishop of Thebes, Ambassador and

No. 6. – Page 294

Breves to Monsignor Boni.

Pius VI, Pope.

Honorable Brother, Our Apostolic Greeting and Blessing.

Pius VI, Pope.

Pius VI, Pope.

Honorable Brother, Our Apostolic Greeting and Blessing.

No. 7 – Page 297.

[Latin text continues until page 512]

Most blessed Father,

As soon as by this unspeakable schism, which that recent calamity of

Of your holiness, a most devoted and a most obedient son.

Pious Pope VI.

Venerable brothers, [I give] greeting and apostolic benediction.

Pope Pious VI.

No. 8 – Page 407

Decision of the Directorate, which commands the Pope to be brought to