RT. REV. WILLIAM ROLLINSON WHITTINGHAM, D. D., LL. D.

RT. REV. GREGORY THURSTON BEDELL, D. D.

RT. REV. WILLIAM BACON STEVENS, D. D.

RET. MILO MAHAN, D. D.

REV. HENRY E. MONTGOMERY, D. D.

REV. WILLIAM CHAUNCY LANGDON.

(Who have associated with themselves, as representatives of the Laity, the following gentlemen:)

THE HON. WASHINGTON HUNT, LL. D.

MR. JAMES S. MACKIE.

MR. WILLIAM M. GOODRICH.

Some time since the Secretary of the Joint Committee on the Italian Reform Movement was instructed to publish so much of the correspondence of the Committee as was suitable to be laid, in this way, before the Church. The Committee felt that being charged not only to collect, but also to diffuse the information obtained by them, they ought no longer to withhold from their brethren interested in this movement the results, thus far, of their investigations.

In issuing the present informal report, it has been thought proper to prefix the two personal letters which prompted the application to the General Convention, and also the record of the action of the Convention itself. It has been thought proper also to include in their chronological place, the few formally official letters which have been addressed by the Committee to its correspondents and to one of its own members.

The interesting information here laid before the Church, it will be noticed, has principally been received through letters written with the freedom and informality of a personal correspondence. The Secretary feels, however, that the object of conveying a just and lifelike picture of the characteristics, vicissitudes and needs of the reform movement in the present religious crisis of the Italian kingdom, will be much better consulted by giving the letters themselves, as far as may be, in their original freedom and fullness, than by attempting to digest the information contained in them; and he trusts that this object will be accepted by the writers as a sufficient excuse for the liberty thus taken. In the letters of the Rev. [3/4] L. M. Hogg especially--to whom the Secretary has been chiefly indebted, and to whom he would here express his deep sense of obligation--will be found the observations, impressions and judgment of an English clergyman, whose thorough familiarity with the subject is the result of years of a wise and loving personal devotion to the cause of a healthy Italian reform.

In preparing the following letters for the press, the Secretary has necessarily omitted' many passages and portions not suitable for publicity; and he has, in other instances, either modified the language from the original or inserted an explanatory word or phrase. In all such cases, however, the words substituted or inserted have been included in brackets. It is to be regretted that the interest of some statements has thus been lessened by the suppression of names which the Secretary does not feel at liberty to use so publicly.

Of course, in thus publishing this correspondence, the Committee does not intend to be understood as expressing any judgment upon the views, suggestions, propositions and applications which are therein contained, beyond what has been implied by their acting upon them.

The Secretary would gladly have added to these letters translations of several articles from the two Italian organs of the reform party, which would have illustrated most valuably many of the statements of the former; but this could not be done without increasing too largely the length of this pamphlet, and involving also an undesirable delay. The following is, therefore, submitted to the clergy and laity of the Church as a fragmentary instalment, to be continued hereafter, whenever and with such fullness as the interest which is taken in the subject may justify.

Havre-de-Grâce, Md.,
Sept. 10, 1866.

PERSONAL LETTERS RECEIVED BEFORE THE APPOINTMENT OF THE COMMITTEE.

I. From Cavaliere Don Luigi Prota.

(Translation.)

Naples, Aug. 6, 1865.

VERY REVEREND SIR:

It is four years since we established here in Naples a Society with the title of Emancipatrice Cattolica, whose aim is the reform of the Catholic Church according to the canons and the discipline of the first ages of the Church. God has thus far blessed our work; and the religious movement initiated in Italy by us spreads from day to day, and acquires importance in the conscience of the Italians. Several English friends show the most sincere sympathy for our religious views, and comfort us with their aid; among whom we number the Rev. L. M. Hogg, by whom I have been prompted to address to you this [letter,] accompanied by a copy .of a memorandum, which we published in the journal of our Society, the Emancipatore Cattolico.

From this document you will be able to gather the points upon which we base our reform, and the needs which press upon our associated brethren.

If, therefore, our ideas find sympathy with you, we shall be rejoiced at your efficacious assistance in this work of regeneration; and the most merciful God, for whose cause we contend, will pour out upon you the fullness of His benedictions, which, in our vows, we ardently implore for you.

The peace of the Lord be with you.

Your most humble servant and brother in Christ

CAV. L. PROTA.

REV. WM. CHAUNCY LANGDON,
Havre-de-Grâce,
Md., U. S.

[6] II. From the Rev. L. M. Hogg.

SWITZERLAND, Aug. 28, 1865.

MY DEAR MR. LANGDON:

* * * * * I have only time for a hurried line * * * to ask if you and any of your good friends interested in Italy have noticed the programmes for Church reformation recently published by both Esaminatore and Emancipatore Cattolico; and if so, if you can in any way encourage and cheer the promoters of these ideas, by giving them some friendly notice of the interest felt by American churchmen in the movement. I know well that such tokens of sympathy and encouragement would greatly comfort both Cavaliere Prota, Naples, and Prof. Bianciardi, Florence. I recently suggested to Prota to send copies of the Naples Programme to you and Bishop Cleveland Coxe, with a few lines from himself. He tells me he has done so. If it were possible for your friends to render any little aid to the Società Emancipatrice, for the many poor priests who are suffering great distress from suspension, &c, I know such material aid would be most acceptable. Is there any hope, now that your home troubles are so far happily subsided and peace restored, that the Church may be able to turn its thoughts again to work in Italy? What a blessing it will be, if you can do any thing, to lend a helping hand to these struggling Italians. Do let us hear. * * * * * * * * * * * We fully expect that after next January, when the new civil marriage bill comes into force, a number of the parroci connected with the Società Emancipatrice will avail themselves of their new privilege, as citizens, and marry; and perhaps some try and stand their ground in their parishes.

I do feel, now that this Society and Esaminatore have definitively propounded bases of reformation to be aimed at, we should all, both you and we, throw in as much sympathy and aid as we can. Do consult with your able churchmen on the question. *****

[7] * * * I am writing in haste, but anxious to hear from you what hope of co-operation you may be able to hold out. Write as soon as you can, and give us all your news. * * * * *

Believe me yours very sincerely,

LEWIS M. HOGG.

P. S.--I post you a number of the Emancipatore Cattolico just received, with a reply of Prota's to some observations made on their programme by the Abbé Guettée. You will find a paragraph marked on the idea of Prota and his friends about an Ecumenical Council. So far as I know, this is the first time that Italian priests have spoken out so clearly and decidedly of the English and Greek Episcopate taking part in such a council, and indeed that they have ventured to take such wide and candid ground altogether. Though Prota, very naturally, has not yet shaken off his early ideas of the Pope's primacy, and the notion that St. Peter presided at the Council of Jerusalem, still it is striking to see how clearly he puts the Pope as simply "Primus inter pares" and how stoutly he protests against his usurpation and absorption into himself of all Episcopal powers and jurisdiction, to the destruction of the rights and powers of his brethren of the Episcopate. Surely it should interest American and Anglican Churchmen to see the representative of an Italian Priestly Association, which numbers nearly 1,000 priests and upwards of 800 laymen, thus boldly protesting against Papal pretension on the one hand, and on the other so frankly and fully admitting the essential Catholicity of the Greek and Anglican (and consequently the American) branches of the Church. I can't help feeling a strong desire that some one or more of your able Churchmen could kindly spare time and pains to encourage Prota and his friends, by writing them a few cheesing words, and encouraging some direct friendly communication between them and yourselves. I know how very keenly any such friendly manifestation of sympathy would be appreciated by Prota and his Society. [7/8] Do see if something can't be done in this way. How I wish you or some other good friend could again come to Italy on behalf of the American Church and work with us.

I think you may also like to see a recent letter from our vigorous friend, Don --------; also an extract from a letter just received from [an English clergyman writing from Naples.]

Good-bye again. Stir up your good friends as much and as speedily as you can.

Extracts from a literal translation of the letter of Don ------ accompanying the above.

TURIN, Aug. 7, 1866.

DEAREST FRIEND:

* * * * * * The Colporteur, last month, could not sell as many books as the month before, because the priests made us a tremendous persecution. At all events, in the month of July, the Colporteur sold 22 Bibles and 39 New Testaments; and I distributed 8 Bibles and 14 New Testaments, all to the soldiers, and particularly to the carbineers, from whom I did not ask any recompense, because the soldiers, more than any others, are courageous in defending me from the plots of the Popish priests. The day before yesterday, I took from Signore ------- * * * Bibles and Testaments, to sell them at Cuneo and other places in the neighborhood, where I carry myself to-morrow. I send you by the post newspapers by which you will know that I take every occasion to sustain the principles of the Christian truth, and to beat down the superstitions of the Popish Church. I do not descend myself more in describing to you certain particulars of my apostolic journeys, because the praises which, perhaps, would come upon me, clash against me--it being that the mission that I sustain, I am obliged to sustain it, because I am a priest, a Christian, and an Italian citizen, and in consequence I do not do other than my duty as a minister of Christ and a son of Italy. Only I beg all my brothers in Jesus Christ to supplicate for me from [8/9] Heaven the grace to be able to continue, until the end of my life, to spread on the earth the kingdom of Christ, procuring the greater knowledge of the pure Christian Gospel; and thus I will repeat, with St. Paul, "I have fought a good fight," etc., etc.

I trust that you, with your friends, will continue to lend a hand to the work of Italian Evangelization, upon all of whom I implore the celestial consolations.

I declare myself your affectionate brother in Jesus Christ,

-------

Extract from the Letter of the Rev. Mr. --------.

NAPLES, Aug. 23d, 1865.

* * . * * * An Italian Prayer Book service * * is wanted above every thing; and it seems to me the opportunity is slipping away for exhibiting to the Italians (here especially) in the best possible way, the true mode and spirit of Church Reform. Scores and scores of Italians attend our English service every Sunday; some come regularly, using their Italian Prayer Books to the best of their ability. All much struck and much solemnized by the very outward decency of our forms. * * *

[The programmes of reform referred to in the above letters were not received until some months later. They are, however, here appended--the one as briefly extracted from an able editorial in L'Esaminatore; the other as embraced in the Memorandum referred to by Dr. Prota.

The following excellent translations are from the report of the Anglo-Continental Society for 1865, from which the information contained in them was obtained before the originals came to hand.]

From L'Esaminatore, Vol. II, No. 6, for June 12th, 1865.

Our fundamental idea is the restitution of their ancient [9/10] Catholic rights and duties to all orders of the faithful, whether ecclesiastics or laymen; Therefore,

1. The laity to elect their parish priests, and to administer the temporal affairs of the Church.

2. The clergy and laity to elect the bishops, saving the rights of the crown.

3. The bishops and metropolitans to have restored to them their old Diocesan and Provincial rights; their present servile dependence on the Pope, and all oaths of vassalage to Rome, being abolished.

4. The clergy to be free to marry, or to live in celibacy.

5. The Holy Scriptures to be freely circulated among the laity.

6. The Church services to be in the national tongue understood by the people.

7. Confession to be no longer obligatory, but voluntary. The communion in both kinds.

From L'Emancipatore Cattolico, of June 25th, 1865.

Memorandum of the Società Emancipatrice e di mutuo soccorso del Sacerdozio Italiano. Addressed to all the Catholics who sincerely desire a reformation in the Roman Papacy, and the return of the Catholic Church to its primitive state.

BROTHER CATHOLICS:

The Italian nation, in the midst of which the Roman Pontificate is seated, having awakened to the new life of free political institutions, and being in the act of establishing its national unity and its independence of the foreigner, feels at the same time the imperious necessity of reformation in its religion, without which the stability of its political resurrection and the consolidation of its civil liberties will always be questionable. All our great statesmen, philosophers and literary men, who, by the power of their genius, foresaw the events which are being providentially fulfilled in our days, have recognised the vital importance of our reformation in [10/11] religion, which is an integral portion of our national destinies, and will either fulfil them or ruin them.

Italian philosophy, from Mario Nizzolio to Rosmini, began, and has completed the revolution of thought; and theology, from Thomas Aquinas to Cardinal Cusano, and from him to Gioberti, has completed the revolution of Catholic sentiment. And, as in politics extravagant theories of divine right accelerated the overthrow of the crowns which, in Italy especially, adopted them, and by that means hastened the triumph of civil liberty; so too in religion, the theocracy represented in its narrow ambition, from Hildebrand to Pius IX., after the long and weary period of eight ages, has rendered a radical reformation in the ecclesiastical order of the Roman Church not only possible, but necessary, for the sake of saving among the Italians the deposit of the revealed faith from an entire shipwreck in the whirlpool of religious indifferentism, which follows immediately upon philosophical rationalism. It is true that at different times the power of the Pontifical tyranny extinguished the aspirations of the apostles of reformation with the fires of the stake; and every attempt at reform of religion was vain, while the lusts of an Alexander VI., the frivolity of a Leo X., and the cruelty of a Sixtus V., could triumph over the stern virtues of a Savonarola, an Arnold of Brescia, and a Paul Sarpi; yet the religious traditions of those men have ever been preserved with respect in the heart and soul of sincere Italian Catholics. Their blood and their ashes have budded forth with the fruit of a second life to Catholicism renewed and restored to its original purity.

It is to these philosophical and social causes, brothers, that the establishment and the existence of the national Società Emancipatrice e di mutuo soccorso del Sacerdozio Italiano are to be principally attributed. It has been founded for four years in one of the most populous centres of Italy--in Naples--and has courageously raised the banner of a Catholic emancipation of the priesthood and the laity, and has proclaimed, as the first necessity for bringing about a Catholic reformation, the abolition of the temporal power of the Popes.

[12] The idea and object, then, of the Society is the emancipation of the Catholic clergy and laity from the tyranny of the theocracy; the reformation of the Roman Catholic Church and Papacy in respect to jurisdiction and discipline; and, as the principal means of arriving at this end, the abolition of the temporal sovereignty of the Pontiff.

And in order to make the action of the Society more effective for attaining its religious end, it has associated the laity with the clergy, encouraging thus the clerical element, which has very much lost its moral power and influence over the popular mind by the discredit and extravagances of the class to which it belongs. To take away all doubt and misinterpretation of the true and real object of this our politico-religious association, we place before our readers the following first three articles of our fundamental programme:

1. The single and invariable aim of the association for the emancipation of the Italian priesthood shall be to influence the minds of the faithful by example and teaching, so as to inform them of the principles of the true Catholic faith and doctrine.

2. To declare to the multitude the rights of the chief Pontiff, and of the priesthood, and of the people, and also their correlative duties.

3. To promote, and to make people understand the necessity of, an Oecumenical Council for the reformation of the discipline of the Catholic Church, according to the requirements of the advanced civilization of Christian nations.

From these three articles, which express with the utmost clearness and precision the aim and the idea of the religious reformation at which we aim, every sincere Catholic may convince himself that the Society has now for four years not only initiated, but also promoted and sustained the religious movement in Italy for the return of the Catholic Church to its primitive state. And, in fact, the Emancipatore Cattolico, which is its organ in the press, during the four years of, its publication has to a great extent unfolded the fundamental programme of the Society. In its polemical articles it has [12/13] battled for Catholic reformation, without any beating about the bush or mystery. It has maintained the abolition of celibacy; it has called the attention of the Catholic laity to the recovery and exercise of their right in the election of Bishops and Parish Priests, and in the administration of ecclesiastical goods; it has supported the entire abolition of the monastic orders; it has proposed to the Government the institution of religious seminaries and a National Church; and has reminded the Pontiff many times that he is only Bishop of Rome and the first Bishop of the Church. But its labors, which are chiefly preparatory, have not been able fully to complete the exposition of our principles; the more, as it has had to strive against great obstacles, caused by the prejudices of the masses, by the uncertain attitude of the national government on the religious question, and by the almost entire deficiency of proper financial means to realize in any true sense mutual aid among our affiliated priests, who, because they are such, are driven to struggle with the most squalid misery and hunger.

To put more clearly and distinctly the points at which our Catholic reformation aims, we think it ought to be carried out on this basis:

1. The Pope to be Bishop of Rome and Primate of the Universal Church; an Oecumenical Council, presided over by the Pope, to be the supreme judge of questions of faith.

2. Restitution to Bishops, Archbishops and Metropolitans, of their rights of jurisdiction, as they possessed them up to the tenth and the beginning of the eleventh century.

3. Preservation of the ecclesiastical hierarchy entire, and the free exercise of the votes of the Clergy and the people in the election of Bishops, Parish Priests, and even the Pontiff.

4. Church Service in the national tongue, and free circulation of the Holy Bible.

5. Sacramental Confession free on the part of the penitent, and conducted according to the canons of the third and fourth centuries on the part of the Priest.

6. Restoration to the Priesthood of its consultative and deliberative voice in Diocesan and Provincial Synods.

[14] 7. Abolition of compulsory celibacy.

8. Full and entire liberty of conscience.

On these principles the Società Emancipatrice Cattolica has been at work for the four years that it has been founded in preparing the Catholic sentiment of the Italians for religious reformation, and up to this time it has obtained the following results:

1. The foundation of twenty-four assistant Societies for the different provinces of Italy.

2. The adherence to its programme of 1823 members, viz.:--Priests, 971; Laymen, 852; besides 340 honorary members. Among the ecclesiastics are 102 Parish Priests and. 40 dignitaries. Among the laity, 3 ex-ministers of the kingdom of Italy, 36 Deputies to the National Parliament, and 11 Senators of the kingdom.

From the beginning of May to the present time we have increased by 400 members.

Brothers, if amidst the privations and obstacles of all kinds which we encounter at every step of our difficult path, we have obtained such results, simply by virtue of the cause of which we are the apostles, what might we not promise ourselves if all those who are interested in the honor and glory of the pure and undefiled religion of our fathers would extend to us a fraternal hand, and would co-operate with us in our object, and would divide with us our sacrifices and our hopes? Yes, dearest brothers, this is the most opportune moment to agree, together, and to work in a compact and concordant body without egotism, and without any interest but that of the moral regeneration of the Christian world.

The means which we think most efficacious for attaining so important an object, are the preaching of the Gospel, the encouragement of the right-minded religious press, mutual help of poor brethren among the clergy, who heroically resist the arbitrary and tyrannical extravagances of a degenerate Episcopate without betraying their Catholic faith.

Brother Catholics, the Catholic emancipation of the Italian priesthood has a great and providential mission to fulfil in the Christian world. Gather beneath its banner, help it [14/15] with your sympathies and with your aid, and have faith in its near and complete triumph, which is the triumph of truth and of Christ.

L. PROTA,
President of the Central Society.

From our residence in S. Domenico Maggiore,
at Naples, June 25th, 1865.

EXTRACTS FROM THE JOURNAL OF THE HOUSE OF CLERICAL AND LAY DEPUTIES.

TENTH DAY'S PROCEEDINGS.

The following message was received from the House of Bishops:

Message No. 12.

The House of Bishops informs the House of Clerical and Lay Deputies that it has

Resolved, The House of Clerical and Lay Deputies therein concurring, that the Convention learns with great satisfaction, by information from various sources, that there is much encouragement to hope for a return of the Italian churches to the primitive purity of doctrine, discipline and worship, together with their revival in Christian liberty and zeal; that it heartily sympathizes with the earnest members of those churches, both of the Clergy and of the Laity, who are laboring to that effect; and that it humbly prays the great Head of the Church to crown the efforts, now making in that direction, with His blessing.

Attest, Geo. M. Randall,
Secretary of the Mouse of Clerical and Lay Deputies.

SIXTEENTH DAY'S PROCEEDINGS.

The Rev. Dr. Mahan, from the Special Committee on the Italian Reform Movement, presented the following report, with resolutions:

[16] The Special Committee to whom was referred Message No. 12, of the House of Bishops, with the Memorial of the Rev. William Chauncy Langdon, relative to the Italian Reform Movement, respectfully report:

That they have been much impressed with the evidence brought before them of a deep and earnest movement in Italy towards primitive purity of doctrine,, discipline and worship; that according to information received, this movement, at least in one important section, appears to be highly intelligent, sober and conservative; and for this and other reasons the Committee deem it important that our American branch of the Church Catholic should, in every proper way, watch its progress, and so far as it shall be found to accord with sound principles of reform, should show a lively sympathy with it, and be in readiness, if called on, to lend it her active help.

The Committee, therefore, recommend the following resolutions:

Resolved, That this house concur with the resolution contained in Message No. 12 of the House of Bishops.

Resolved, The House of Bishops concurring, that a joint-committee of ------ from each house be appointed to sit during the recess of the Convention, with power to open a correspondence with the Italian religious reformers, to collect and diffuse information relative to the movement, to receive and apply such aid as may be offered for the purpose, and to report to the next General Convention.

(Signed), M. Mahan.

On motion, the first resolution recommended by the committee was adopted.

On motion of Mr. Rand,

Resolved, The House of Bishops concurring, that a joint-committee of three from each house be appointed to sit during the recess of the Convention, with power to collect and diffuse information relative to the movement in Italy, [16/17] looking toward a reformation of the Church therein, and to report to the next General Convention.

Attest, Geo. M. Randall,

Secretary of the House of Clerical and Lay Deputies.

PAPERS AND CORRESPONDENCE OF THE COMMITTEE.

From the Rev. L. M. Hogg.

FLORENCE, Oct. 28, 1865.

My Dear L-----

Just returned here, and received your very welcome note. * * * *

Now one hurried line in re this important step you hope the Convention may take to manifest the sympathy of American Churchmen with Italians wishing for Church Reformation. May I venture respectfully to suggest that it seems to me that the first practical step should be to select and send out to Italy some good American Churchmen to work with us? I feel sure you will at once appreciate the importance of such a step. Some one who would command the confidence of the Church in America, and would devote himself to the patient acquisition of the language here, and would make himself thoroughly acquainted with the actual religious condition of the country, and would get into contact with priests and people, as opportunities offered, would find, I can answer for it, ample opportunities for good work. Ton know enough of what English Churchmen have thus far tried to do, to know how cordially we should welcome such valuable cooperation on your part; and nothing, I feel, could better conduce to the furtherance of our cause than that Italians disposed to promote a return to primitive Catholicism should see that the Reformed Episcopal Church of America, as well as England, is deeply interested in their aims and efforts. Why should not you return? Is there any hope of any one of your excellent Bishops coming out for a time? * * * * * *

[18] I write in great haste, for I venture to hope something may be done by your branch of the Church, even this winter.

Naples much needs an able and good representative of our work.

Yours very sincerely,

L. M. HOGG.

From the Rev. L. M. Hogg.

FLORENCE, Nov. 13, 1865.

MY DEAR L-----

I need not tell you of my sincere and very great thankfulness at the glad tidings you so kindly report, of the deep interest manifested by the Convention of the American Church in Italy, and the consequent formation of so very influential and powerful a Committee as you now tell me of. * * * * * *

But now I must return to your work. You will, I hope, have received my last letter respectfully suggesting that one of the first steps taken by your Committee should be to select and send out, as soon as may be, a good representative of the American Church, that he may thoroughly see and hear all that is to be known and done. I look on this as of the first importance. Let him be a man of faith and patience and forbearance, for he will need all these largely; not apt to be downhearted if many disappointments occur in the work. I often feel, and have had much experience to call out this feeling, that we are like persons trying to lay the foundation of a building that may last--though it may rise very slowly--and who must not be surprised at finding that we have to dig through much rubbish that has long accumulated on the rock; nor must we be surprised if often we find that our tools, after doing some little real work, break in our hands, and have to be replaced by fresh one3. I say this at the outset, so that you may not be over sanguine of rapid results. But I am quite sure that wise and loving and patient workers [18/19] from your and our Church will not fail, under God's blessing, to find results well worth their labor; materials for the building do exist, and will come to light more and more as the assurance of sympathy and help is made more clear to them. On this matter I hope you will not fail to read a series of interesting and able letters that are coming out, (and have been coming out since Oct. 11th, I think,) in the Guardian. [These letters have lately been collected and made the basis of a volume, entitled, "Letters from Florence on the Religious Reform Movements in Italy," pp. 208. Rivingtons: London, 1866.] The writer is a very able, clear-headed layman, Mr. Talmadge, who for several years has regularly acted as the Paris correspondent of the Guardian. * * * * Mr. Talmadge's letters will furnish your Committee with much accurate information in a thoroughly fair spirit, both towards others and our own line. He most heartily goes along with us; indeed I have never met any one who is more thoroughly sympathetic, and I am specially thankful that so able a layman should have come and taken such pains to investigate for himself all that he can learn here. I only regret his stay is too short to admit of his going south, or seeing some of the well disposed men in Lombardy.

* * * * * *

Mr. Talmadge has most fairly spoken of Esaminatore and Emancipatore Cattolico as "of most modest pretensions and limited publicity." * * * Then you may have noticed, not long ago, in Esaminatore, a proposal for a series of short popular publications on all the topics of Church Reformation broached in the programmes of Esaminatore and Emancipatore. Several reprints of good articles might thus be issued as a series of tracts, and be more widely diffused by colporteurs and booksellers.

* * * * * * *

Touching congregations for worship apart from Rome, my own idea all along has been that they should be the spontaneous growth of the Italian people, and never forced by us. [19/20] Though when they do arise as genuine spontaneous expressions of real religious; needs felt by Italians, who, simply because they are convinced of Rome's corruptions,, and long to return to primitive purity, are forthwith driven out of her communion--then, I feel, we ought to give them, the right hand of fellowship, and help them in their need. The practical question arises in this shape: Men are convinced Rome is in error; they express their convictions, and their desire for return to primitive Catholicism. Home drives them out--will not listen to their appeals--refuses them communion--refuses baptism to their children. What can they do? They ought not, surely, to live without means of grace, sacraments, and regular worship, where they themselves earnestly desire them, merely because Rome chooses to enforce what they (and we) have learned to hold as unscriptural and uncatholic terms of communion. Then they must worship apart from Rome--as a transitional stage--under protest, and with, a distinct understanding that they do so because there is no other opening for them, until a reformation, on a wider and national scale, can be attempted, when they will naturally again fall into regular ecclesiastical orderly arrangements. Meantime, some of them may be thankful to adopt, in some measure, our Liturgy, so far as suited to their needs; and we ought, as I feel, to sympathize with, and render them such brotherly help as is fairly in our power.

I have entered into this point now, because it is one of practical character, that we must be prepared to meet and deal with occasionally, if our efforts to promote a spread of sound Church Reformation principles are really successful. * * * * * The excellent Bishop of Gibraltar has, from the first, taken clear and decided ground on this subject, just what I have expressed above. Also I am thankful to find, by a letter just received, that the Bishop of Oxford has been writing to the Bishop of Gibraltar, strongly commending, as a fit case for the Reformation Fund, the case of Corrado, who, for some few months, has been ministering to such a congregation in Genoa, under the kind watchful eye of our excellent chaplain, [20/21] Mr. Strettell, so that, I hope, that question may be considered as fairly settled in the minds of almost all our good friends at home. * * * As you will observe, the Bishop of Gibraltar has kindly undertaken to superintend the administration of [the Italian Church Reformation] Fund, and has requested Mr. S---------, Mr. C-------, (Naples,) and myself, to act together in suggesting how it should be applied. The thing has only just begun to get under way, except as regards Messina, where it has been the channel of Mr. P--.-----'s large munificence from the first.

I fear I shall have wearied you, but I feel anxious respectfully to put, before your Committee the most urgent present needs for help that occur to me. May I further venture to suggest that, I feel sure, the Bishop of Gibraltar will be deeply interested in hearing direct all that your Committee has done and proposes to do?

******* Yours, most sincerely,

L. M. Hogg.

Extracts from a Letter from an American Clergyman, in Italy.

--------, Nov. 17th, 1865.

MY DEAR L-------

I am duly in receipt of your kind letters of Sept. 25th and Oct. 26th, the latter reaching me yesterday. It gratified me to learn that our late General Convention has taken such a decided interest in the Italian Reform Movement. That movement requires both sympathy and judicious guidance. The tendencies are all to extreme radicalism, and I feel sure that the presence of a discreet and sound Churchman from our country, who could visit the chief Italian cities and confer with priests disposed to reform, would be attended with the happiest results. A man is needed who is thoroughly posted in the Roman controversy--wise and prudent, gifted in conversation and argument, and who could throw himself heartily into the feelings and appreciate the difficulties of [21/22] those who are so dissatisfied with the present condition of the Roman Church. Proper sympathy and judicious guidance will, I have no doubt, do much to keep in the right path the multitudes who are now so restless and dissatisfied. * * * * * I shall be rejoiced if some one is sent out charged to help forward this great and good work. As I said before, the tendencies are all now in a radical direction, and great influence is brought to bear in the furtherance of ultra-Protestant reform. Any such reform will prove utterly worthless, and will prevent any thing like a conservation of Church unity and Catholic principles.

Very faithfully yours,

--------

Extract from the Editorial columns of the Emancipatore Cattolico, Nov. 27th, 1865.

[The following article was in acknowledgment of the memorial which brought the subject of the Italian Reform Movement before the General Convention, and of the support which it received from sundry bishops and clergy; and was written before the action of the Convention itself was known in Naples. A reference to the character and purpose of that paper, together with a list at full length of the twenty bishops and other clergy who united in commending it to the attention of the Convention, appears in a note appended to the article.]

Our Society, whose fundamental programme expresses the most urgent and vital need of modern Catholicity, and, we may also say, of civil society--that is, the reform of Catholicism and the return of the Roman Church to the simplicity of its primitive institution, retaining the wonderful fabric of its hierarchical constitution--has found a strong sympathy in the American Catholic Church, which, preserving its own hierarchical and Episcopal orders, condemns solely the excesses and the arbitrary and tyrannical usurpations (? esorbitanze) of the Roman Court.

We, priests of the Catholic emancipation, who regard [22/23] Catholicism, not as the privilege of a caste, which, abusing the ignorance and credulity of the people, elevates itself to dictatorial power over the Christian conscience, and imposes upon it, as divine oracles, the visions of a mind intoxicated with selfishness and ambition, and the contradictory dictates of their interested passions; but as the religion of revealed Truth, and of justice, which is the patrimony of all the entire redeemed human race--cannot but congratulate ourselves, with our clerical and lay brethren of the new world, who manifest their fraternal sympathy for us. And rendering thanks to our heavenly Father that, although most unworthy, he so evidently bestows upon us the support of his Providence for the completion of our humble work, we desire nothing else than the greater glory and increase of his true Church, which has no other law than love; no other mission in the world than the spiritual well-being of men and their eternal happiness; no other ground of existence than the unity of the faith in Christ and the justification of souls by the free gifts of his grace. We render reasonable homage to revealed dogmas; we recognise the spiritual authority of the priesthood, and we endeavor to re-establish in the Christian world the equilibrium of the two great social powers, "rendering unto Caesar the things which are Caesar's, and unto God the things which are God's." Our mission finds, through the corruption of men, obstacles interposed at every step, but with the heavenly help of divine grace, we have firm faith in subduing and overcoming them as we have subdued and overcome them these four years past. The sympathy of our American brethren, which emanates from a heart still undefiled by the theocratic corruptions of the Roman Court, and warm with that spirit of liberty which is the very spirit of God, is a pledge to us of hope and of new trust in the speedy triumph of the cause which we vindicate, which concerns all Christian humanity.

Yes, oh, dearly beloved brethren, may you be able to be an efficient help to us in the arduous struggle which we sustain. The laity and the clergy of the Italian Catholic emancipation are strong in moral strength, and its young life [23/24] develops itself rapidly with exuberance of energy and action; means only are wanting for rendering an actual fact that. mutual succor among its associated clergy and laity, which was the chief agent of the prodigious increase of primitive catholicity, when love instructed every Christian heart, and all the faithful regarded as their own the trials and sorrows of each other. It is the clergy of the Roman Court alone which is able to dispose of this means, because, in their hands are the immense riches of the Church, and they use them to the injury and the ruin of the interests of the faith to sustain the usurped rights of the temporal sovereignty of the successor of the fisherman, Peter--rights which are absolutely repugnant to the apostolic mission of the Christian priesthood. The priesthood of the emancipation alone is reduced to beg for bread like the first disciples of Christ.

Accept, then, oh, dearly beloved brethren of America, this free and loyal statement of our moral and material position towards the Court of Rome and our enemies; and, as the interpreter of the vows of all my associates, I invoke upon you the fulness of the celestial benedictions, and, grateful for your fraternal affection, I give you the kiss of brotherhood and of Christian love.

L. PROTA.

Letter from the Committee to the Rev. Lewis M. Hogg.

BALTIMORE AND HÂVRE DE GRACE, MD, U. S.,
December 2d and 5th, 1865.

REVEREND AND DEAR BROTHER:

It is with sincere pleasure that the undersigned address you in the fulfilment of a duly entrusted to them by a Committee of which they are respectively the Chairman and the Secretary. That duty is, in the language of the resolution which assigned it to them, "to communicate the action of the late General Convention relative to the Reform Movement in Italy and the organization of this Committee, to such persons as principally represent that movement."

[25] In deciding to whom, under this language, they 6hould address themselves, the undersigned have felt that they might safely select the Rev. Dr. Luigi Prota of Naples, and the venerable Count Ottavio Tasca of Seriate, as representing certain phases of that movement, and also as, perhaps, representing more prominently than any others the friends of reform respectively in the Southern and Northern portions of Italy. The Committee are, however, well aware that there are very many priests and other ecclesiastics, more especially in the city and neighborhood of Florence, whose views and purposes have a just claim upon and who receive our sympathy; but no one of whom occupies as yet so defined a position that we feel at liberty to single him out for such a communication as the present.

May we not, therefore, recognising in you, on the one hand, a priest of our common Anglican communion, and, on the other, one largely and justly possessed of the confidence of the class of whom we speak, take the liberty of addressing ourselves to you, with the respectful request that you would kindly avail yourself of such opportunities as may be afforded you, to make known to such Italian priests and others the scope of the action of our Church.

You are aware that the General Convention is the chief National Council of the American branch of the Anglo-Catholic Church; and also that it has lately held its triennial session in the City of Philadelphia during the month of October last. At this session the following resolution, originating in the House of Bishops, was passed by both houses, viz.:

Resolved, That this Convention learns with great satisfaction, by information from various sources, that there is much encouragement to hope for a return of the Italian churches to the primitive purity of doctrine, discipline and worship, together with their revival in Christian liberty and zeal; that it heartily sympathizes with the earnest members of those churches, both of the clergy and of the laity, who are laboring to that effect; and that it humbly prays the great Head of [25/26] the Church to crown the efforts now making in that direction with his blessing.

In order to give some practical expression to this resolution, the following action, originating in the lower house, was concurred in by the upper, viz.:

Resolved, That a Joint Committee of three from each house be appointed to sit during the recess of the Convention, with power to collect and diffuse information relative to the movement in Italy looking towards a reformation of the Church therein, and to report to the next General Convention.

Under this resolution, the Committee was constituted of the following members, viz.:

Rt. Rev. WILLIAM ROLLINSON WHITTINGHAM, D. D. LL. D.
Rt. Rev. GREGORY THURSTON BEDELL, D. D.
Rt. Rev. WILLIAM BACON STEVENS, D. D.
Rev. MILO MAHAN, D. D.
Rev. HENRY E. MONTGOMERY, D. D.
Rev. WILLIAM CHAUNCY LANGDON, A. M.

The Committee, therefore, exists as the expression of the lively interest which our Church takes in the aims and efforts of those Italian priests and others who are seeking to restore to Italy that pure faith, that primitive worship and that Apostolic discipline which once characterized the earlier ages of that Church to which, in the seventh century, our own Saxon forefathers were so greatly indebted.

The Committee sincerely trust and fervently pray with the Convention which they represent, "that the great Head of the Church will crown the efforts now making in that direction with his blessing;" and they will be truly rejoiced if, in the discharge of the duties entrusted to them, they may be able, in any degree, to co-operate with you in encouraging and aiding these faith-seeking Italians in their holy purpose of ascertaining and setting before their fellow-countrymen and fellow-churchmen that primitive model of the Church to [26/27] which they hope that their own may be again conformed, that thus may be kindled once more, upon the altars of their new nationality, those pure flames of Christian faith, of Christian hope and of Christian love which alone are truly acceptable to God, and which alone can secure the highest spiritual good of man.

May we not, therefore, take the liberty of asking you to communicate these facts and the sentiments with which the Committee is inspired to those Italians with whom you are in contact, and to whom the information may be acceptable; and if, moreover, there are any other than those above-named, to whom in your judgment it would be well that we should address this expression of our interest and sympathy, and who would care to receive it directly from us, we should deem ourselves indebted to you for the communication of their names.

We cannot close this letter, Reverend and dear Brother, without venturing to express the value which the Committee place upon your own wise and loving services to this cause, and the sense of the obligation which they feel to you for the correspondence to which they owe so large a part of their own knowledge of its condition and progress; and we trust, also, that you will ever regard us in the name of the Committee as well as in our own,

Faithfully and affectionately your brethren in Jesus Christ and in the Ministry of His Church,

WILLIAM ROLLINSON WHITTINGHAM,
Bishop of Maryland and Chairman of the Committee.

WM. CHAUNCY LANGDON,
Secretary.

Rev. LEWIS M. HOGG, Florence, Italy.

[28] Letter from the Committee to Count Ottavio Tasca.

BALTIMORE AND HAVRE DE GRÂCE, MARYLAND, U. S.,
December 2d and 5th, 1865.

Dear Sir and Brother in Christ Jesus:

It is with peculiar pleasure and the most sincere sympathy for the sacred cause to which you have devoted so much of your time, means and affections for the past few years, that the undersigned address you, in the fulfilment of a duty entrusted to them by a Committee, of which they are respectively the Chairman and Secretary. That duty is, in the language of the resolution which assigned it to them, "to communicate the action of the late General Convention, relative to the Reform Movement in Italy and the organization of this Committee, to such persons as principally represent that movement."

In so doing, perhaps it may not be amiss to state, that the General Convention above referred to, is the Chief National Council of the "Protestant Episcopal Church in the United States," being the American branch of the Anglo-Catholic Church. This council meets triennially, representing the entire Church from the Atlantic to the Pacific shores; and is composed of two houses, the one solely of Bishops, and the other of Clerical and Lay Deputies from the several dioceses of the Church.'

At the late session of this General Convention, held in the City of Philadelphia in October last, the following resolution, originating in the House of Bishops, was passed by both houses, viz.:

Resolved, &c, &c,

[This letter continues in the language of the foregoing to the end of the names of the Committee.]

This Committee, therefore, exists as the expression of the lively interest which our Church takes in the aims and efforts of yourself and those who, like you, are faithfully seeking to restore to Italy that pure faith, that primitive worship and [28/29] that Apostolic discipline which were the glory of the earlier ages of your venerable Church, the ages of her martyrs and confessors, and of those in which Augustine sat at the feet of her Ambrose and Gregory sent forth his mission to the Saxons of Britain. The Committee sincerely trust and fervently pray, with the Convention which they represent, "that the Great Head of the Church will crown the efforts now making in that direction with his blessing."

The Committee will be truly rejoiced if, in the discharge of the duties entrusted to them, they may be able in any degree to sustain and strengthen you and your co-laborers in your holy work; to aid you in setting before your fellow-countrymen and fellow-churchmen that primitive model of the Church to which you seek to restore your own--that thus may be kindled once more upon the altars of your new nationality those pure flames of Christian faith, of Christian hope and of Christian love which alone are truly acceptable to God, and which alone can secure the highest spiritual good of man.

May we ask you, dear and cherished brother, to communicate these facts and the sentiments with which we are inspired to such as sympathize with you in your hopes and prayers for the future of a Reformed Church in Italy, and in so doing, may we not ask that you will ever regard us, in the name of the Committee, as well as in our own,

Faithfully and affectionately your brethren in Jesus Christ,

WILLIAM ROLLINSON WHITTINGHAM,
Bishop of Maryland and Chairman of the Committee.

Wm. Chauncy Langdon,
Secretary.

To the Count Ottavio Tasca,
Seriate near Bergamo, Lombardy, Italy.

[30] Letter from the Committee to the Rev. Dr. Luigi Prota.

BALTIMORE AND HÂVRE DE GRACE, MARYLAND, U.S.,
December 2d and 5th, 1865.

REV. AND DEAR BROTHER IN CHRIST JESUS:

It is with great pleasure and the most sincere sympathy for the holy cause in which you and your society are so warmly enlisted, that the undersigned address you in acknowledgment of your letter to the Rev. Mr. Langdon, of the date of August. 6th, and in fulfilment of a duty entrusted to them by a Committee, of which they are respectively the Chairman and the Secretary. That duty is, in the language of the resolution which assigned it to them, "to communicate the action of the General Convention," &c, &c.

[This letter continues in the language of that to Count Tasca, to the words "highest spiritual good of man."]

At the first meeting of this Committee your letter, above referred to, was laid before them; and the Committee desire us to respond fraternally to the spirit which prompted it. But it is greatly to be regretted that we have never received the number of L'Emancipatore Cattolico which you also' sent, and which would have made us better acquainted with the precise programme, according to which you seek the reformation of the Church of Italy. From the information which we have, however, derived through the Rev. Mr. Hogg, we have good hope that it would have been found substantially such as would enlist our prayers for its successful and mature development in the hearts and consciences, as well as in the daily lives of your fellow-countrymen.

May we not ask you, dear and reverend brother, to communicate these facts, and the sentiments with which we are inspired, to those who unite with you in the Società Emancipatrice, and who cherish the same hopes for the future of a Reformed Church of Italy; and, in so doing, may we not [30/31] also ask that you will ever regard us in the name of the Committee, as well as in our own,

Faithfully and affectionately your brethren in Jesus Christ,

WILLIAM ROLLINSON WHITTINGHAM,
Bishop of Maryland and Chairman of the Committee.

WM. CHAUNCY LANGDON,
Secretary.

To the Rev. CAVALIERE DON LUIGI PROTA,
At the Convent of San Domenico Maggiore,
Naples, Italy.

Letter from the Rev. L. M. Hogg.

FLORENCE, Dec. 2, 1865.

MY DEAR L----

Many thanks for your welcome tidings of the 13th ult. Meantime you will, I hope, have received my last letter, telling of what I feel the first step of urgent importance, viz., the sending out of a worthy representative of the American Church, thoroughly to see with his own eyes and hear with his own ears all that is going on. This, you will readily believe, I now rejoice to find is the intention of your Committee.

I have just received a letter I enclose you from Prota, which will show you both the gratitude the recent kind sympathy manifested by the Convention, has called forth in the minds of Prota and his brethren of the Società Emancipatrice; and will also show how urgently just now they need help for their journal. It certainly would be a grievous pity that their organ should be suspended just at this juncture, when ecclesiastical questions of the gravest importance are coming on for discussion in Parliament, and so are likely to rouse interest in the country. * * * * You will have doubtless received the copies of Emancipatore containing Prota's grateful 'acknowledgment of the most cheering [31/32] tokens of sympathy from you all that have thus far been given to these men in their struggle.

Now, to reply to your queries.

I apprehend you will meet with no obstacles from Italian national or municipal authorities in the way of establishing an American clergyman and church in--------. You are aware that our good friend Dr.--------met with no obstacles during the winter he acted as chaplain here; and at present there is no sort of obstruction likely to be raised. I judge this from our own communion. (1.) In Milan, the King himself granted, in the kindest manner, a transept of a large disused church, for our English Church service, on the application of our people in Milan. (2.) In Turin, a site was secured, and steps were in progress for building an English church, which have been suspended only because of the transfer of our Legation to Florence, as the capital; and so there are but very few English left in Turin; and, at present, the building of a church is in abeyance. (3.) In Genoa, a site has been purchased, and preparations are commenced for an English church. (4.) In Naples, a beautiful English church has been built, and was consecrated last Spring by the Bishop of Gibraltar, on ground presented by Garibaldi, and confirmed by the Government afterwards. At the consecration, the Prefect of the Province and the "Eletto," or Alderman as we should say, of the Sezione or ward of the city, both intimated their wish to attend, and were, therefore, formally invited by our Consul, and took front places with the Italian version of our Prayer Book. Upwards of a hundred copies of the Italian version of the Prayer Book were carried off during the first three Sundays, considerable numbers of Italians attending; and last time I heard from our good chaplain, Mr. Maitland, he said, "The Italians continue to come to watch our service with interest." This two or three months ago. In Milan, a Sunday rarely passes without a few Italians dropping in and following the service with interest, Prayer Books being at hand for their use.

All these facts will form the best answer to your query. You can anticipate no objection to your clergyman and [32/33] Church that would not equally be applicable to ours; and we now practically find no obstacles.

Let me add, that I thoroughly appreciate the force of what you say as to the advantage that the American Church possesses for such work as you contemplate in Italy, from its being in no way officially connected with your State. It is more free to act. Its chaplains are not at all fettered by ties with the Foreign Office; and in the present temper of the Italian mind, when the royal speech on the opening of Parliament has distinctly called attention to the "Segregazione" of Church and State--(though apparently this does not, at present, imply all that we should mean by full separation of Church and State, but rather a milder expression, implying a restriction of the work of the two societies, each to its own proper sphere, and a cessation of mutual interference)--there can be no doubt that your branch of the Church does present, in practice, the nearest realization of the idea of "Libera Chesa nello Stato Libero."

Moreover, you have another advantage. You practically exhibit the restoration of the working of the lay element in the general administration of Church matters, in the management of property, in election of clergy, and jointly with, clergy, in election of bishops, as well as in diocesan and provincial and general synods. Now, as yon will have gathered from Ricasoli's proposal to Parliament last Spring, these questions, in principle, were largely adopted by Ricasoli and his brother Commissioners, who brought forward these proposals; (refer especially to No. 3 of Esaminatore, for this year, in which they were discussed; also refer to Nos. 1 and 2 of Esaminatore for this year;) and though these proposals were then put aside, there can be little doubt they are favorably entertained by some influential minds, and so may probably become again subjects of discussion.

In all these respects, therefore, the American Church undoubtedly has advantages for giving the Italians a practical example of a free Church in a free State, and of laymen taking their due share in its administration.

[34] Still, as a practical question, I must carefully explain that your Committee and your representative must not expect an extensive or rapid movement in this direction. It is as yet a day of small things. It is a sowing time emphatically. The first and most urgent need is to fan the feeble embers into a steady flame; to collect and draw together the scattered forces that are hidden through the country, and rally them round some nucleus for visible, united action. This is the want now. Read carefully the recent series of letters from Florence in the "Guardian." They are most valuable for accurate information, and will give your Committee the best idea of the actual condition of matters. * *

I only put this as what I think is very likely to be the impression produced on your representative's own mind, when he comes fully to investigate matters on the spot. But I need not assure you how thankfully we shall hail his coming, and gladly do all in our power to put him in the way of all information.

*******

One more word only. Look at Nos. 13 and 14 of Esaminatore for letters of Prevosto Barabino, as a specimen of the manner in which priests, longing after Reformation, are at once bullied and oppressed. [The story of Prevosto Barabino will be found given in soma details, p. 61.] He has been suspended by his bishop, and writes in great distress to Bianciardi. I must send you a copy of his private letter just received. It just illustrates what the Guardian correspondent's letters have brought out, of the difficulties these men have to meet, and how we ought to sympathize and stand by them.

To-day I posted you an Almanac, as a sign of the temper of the times. The editor is an advocate, in employment of government, and so in a respectable position. Look at the introduction and summary at the end. It is popular here.

Yours, very sincerely,

L. M. HOGG.

[35] Letter from the Rev. L. M. Hogg.

MY DEAR L----

FLORENCE, Dec. 4th, 1865.

[Here is] a copy of the private letter sent to Prof. Bianciardi, [The editor of L'Esaminatore.] last week, by that poor priest, Prevosto Barabino, of whom I spoke in mine to you of Saturday. Look at his printed letters in Nos. 13 and 14 of Esaminatore. These, with this third, make a fair illustration of the difficulties under which many and many a conscientious priest, alive to the need of Reformation, labors, if he is bold enough to speak out his mind. I think you may do good by calling attention to this case in any reports of your Committee's proceedings that you may publish in Church periodicals, as it is really only one case out of numbers like it, as Prota and his friends can tell you; though it happens to be the first that L'Esaminatore has called forth so directly, and consequently it roused Bianciardi's sympathy strongly. We don't know what maybe the result, i.e., whether this good Prevosto will have to knock under entirely and retract his letters. I imagine the second letter published in Esaminatore, which he here calls " a species of retractation," will be deemed by his bishop and opposing brother clergy the reverse of retractation. We shall soon hear, no doubt. Meanwhile, such cases show the real and urgent need of our being ready to show sympathy, and hold out a helping hand to such men, when, on due inquiry, we are assured they are deserving.

I forgot to mention, in response to the idea you spoke of, of holding a service in Italian in the American Church, thought of, that our late good Bishop of Gibraltar, when making his last visitation in Italy, spoke decidedly to me of his own willingness to sanction Italian services with our Liturgy, in our Churches, on the ground of there being a mixed Anglo-Italian population, for whom such services would be beneficial. The bishop added that he himself should be glad to see the experiment tried; and also that the [35/36] preaching (a practical difficulty) might be effected, if we could secure good priests, willing to adopt our Reformation principles and Liturgy, and that he would license such men to officiate under our chaplains. The experiment has not been tried, and we have reason to believe our Foreign Office would not like it; but it is just a point on which your branch of the Church could act with perfect freedom.

In haste, yours very sincerely,

L. M. H.

Translation of Letter from Prevosto Bambino, above referred to.

HON. SIR:

I have no words sufficient to express to you what important consequences that poor letter of mine, which was published in your periodical, has brought upon me. I find myself, for eight days past, suspended a divinis by my bishop, who believed that he had found therein a thousand heresies deserving of the highest reprobation. The clergy, most furious, cried that they demanded satisfaction for having been accused by an ignorante, and with the most brutal fury they pant for my ruin. I know not, moreover, in what direction to turn; some cry, the heretic, some the schismatic, some the excommunicate; and consequently the bitter days which I am constrained to pass are beyond imagination.

But before printing this blessed letter with my name, why did you not think of the consequences which might result from it? You know well that an ecclesiastic is under the rod of a most cruel despotism; you should have used a little consideration and prudence.

But now, since the thing is done, I pray you to publish quickly this letter, which I have prepared a few days since, which is a species of retractation, to the end that my enemies, reading it, may be recalled to better feelings towards me, and hence cease to persecute me with a violence unparalleled.

Persuaded that your courtesy will be liberal to me of this [36/37] favor, I offer you, in anticipation, due thanks for it; in the meantime, as with due esteem and equal consideration, I declare myself,

Your devoted servant,

J. B. BARBARINO, Prevosto.

Letter from Cavaliere Don Luigi Prota.

Società Nazionale Emancipatrice, etc., del Sacerdozio Italiano. Gabinetto della Presidenza.

Naples, Dec. 12th, 1865.

REV. AND DEAR SIR:

I have received two copies of your Memorial, addressed on behalf of our Society to the House of Convocation of North America. All our members have been much touched by the marks of sympathy you have given us, and the truth we defend. Your statements on the religious movement here are most accurate. Our principles are the only ones able to complete a religious reform in Italy, and to bring about the return to the primitive simplicity of the Catholic Church, and, at the same time, the total destruction of the monstrous edifice of the Church of Rome.

Unfortunately we want material means; we have moral power, but this cannot be developed without the material of which abounds the papal theocracy. For the last five years we have, by great sacrifice, published our Journal, L'Emancipatore Cattolico; but now perhaps we shall be compelled to suspend its publication for want of pecuniary means, owing especially to the great distress occasioned in these provinces by the cholera, which has deprived both our ecclesiastical and lay members of the resources with which they used to assist us. Under these circumstances, if the Christian love and zeal of our American brethren would help us with the oblations of their piety, the work of our moral regeneration would be effectually continued and widely extended. * *

I have sent to all the gentlemen, who approved your excellent Memorial, a copy of our journal, where we have expressed [37/38] our heartfelt thanks both to you and to them in the name of our Society.

Accept, in the meantime, my especial gratitude for your kindness; and wishing you and yours every prosperity, with brotherly affection,

I am, Rev. and Dear Sir, very sincerely yours,

Cav. L. PROTA.

Rev. W. C. LANGDON.

Letter from the Rev. L. M. Hogg.

Florence, Dec. 30th, 1865.

My Dear L--------

I was just sitting down to enclose you the annexed copies of a remarkable appeal, presented, a few days ago, to--------, [an English clergyman] in Naples, together with such part of his letter to me as concerns it, when your kind note and enclosures of the truly kind and valuable letters from your Committee to Count Tasca, Prota and myself, came to hand. Let me, therefore, first beg you to present my respectful and cordial thanks to Bishop Whittingham, and the rest of your, I may say, our brethren, of your Committee, for this kind and valued communication. The letters for Count Tasca and Dr. Prota I have at once posted. * * * I am sure both will be much gratified and cheered by this token of the sincere and earnest Christian sympathy felt and manifested for themselves and their Italian brethren disposed for Reformation, by the American Church. God grant that such sympathy may lead to growing intercourse and mutual loving confidence and communion between earnest men in the Church in both countries; and so, under the Divine blessing, help effectively towards re-union of all who have been unhappily so long divided. I always cherish the hope that as from Rome has unhappily gone forth, for ages, the principle of discord and division of the Church, so it may please God that from the new nationality of Italy may go forth a movement which shall help to heal the divisions caused by Rome's errors and exorbitant pretensions. [38/39] However that may be, one thing is clear and urgent, viz.: That we, of the Anglo-Catholic Communion, have now an opportunity, such as has never been offered since the 16th century, for reknitting links of brotherly Christian intercourse with many members of the Italian churches, and that much must depend upon our rising to this occasion, and doing all that in us lies, by spread of information, by such manifestations of sympathy as are afforded by the valuable letters of your Committee, and by material aid to the struggling Italian Reformers, to promote a really effective movement for restoration of pure and primitive Catholic faith and worship, the only basis on which can be built any reasonable hopes of future reconciliation and re-union of divided Christendom.

I earnestly hope and pray, therefore, that your respected Committee may soon be able to take further active steps in this work. The great point I would again venture very respectfully, but very earnestly, to press upon their notice, is the sending out of some able representative of the American Church, who may thoroughly inform himself on the spot, of all that is going on and, by personal intercourse, may cheer and counsel and aid these Italian Reformers. Material aid in money also is greatly needed for working, through the Press, and in other ways.

Indeed, I cannot give you a stronger proof of the openings that your representative would find for useful influence than the singular appeal I now enclose from Naples. It strikingly confirms what I have already put before you, viz., the urgent need * * of a really able representative of the Reformed Episcopal Church, to enlighten, inform, guide, cheer, and uphold these inquiring spirits. You will observe this appeal is wholly from Laymen; no reference occurs in it to Prota, or any priest, as mixed up with them. Thus it proves that these sentiments are animating a distinct stratum of society, and a stratum of incalculable influence in the future destinies of Italy. If we can once make a good impression on the young men of the Universities, &c, who can tell where such influence may spread?

* * * The statements of their own needs are [39/40] most striking, and, making allowance for the violent revulsion from Rome, and Roman practices and teachings, which not unnaturally animates many Italian laymen, there is very much that is hopeful and satisfactory. At all events, it certainly is a strong call on us of the Anglo-American Communion to do all that in us lies to aid them. I have good hope that we shall be enabled to send to Naples a good priest, Signore Anelli, a Roman, who has spent some time in America as well as in India, and has been doing good service in North Italy. I think he is capable of doing good service in this new field, but I also feel the immense importance of an able representative of your or our branch of the Church being at hand constantly there, to guide kindly and strengthen the work. Is it likely such a man will he found shortly by your Committee to devote himself to this work? I shall rejoice to hear there is such a prospect. I feel more and more deeply the urgent need of fellow laborers in this field. I cannot move about sufficiently to do any thing like what is wanted. * * * *

One point these memorialists speak of is certainly an exaggerated estimate. They speak of 20,000 students. There are really from 8 to 10,000--a grand field; but perhaps they include youths at preparatory schools, of whom many go on to the Universities in Naples. But making all allowance for enthusiastic and volcanic southern temperaments, and not expecting even, as--------does, "thousands" to come rapidly under our influence, it is still clear that there is soil open. If we will heartily do our best to sow good seed, and cultivate it, under God's blessing, we may well be hopeful of some good fruit in due time.

* * * * *

Yours, very sincerely,

L. M. Hogg.

[41] Extract from the above quoted Letter from. Rev. Mr. --------.

NAPLES, Dec. 21st, 1865.

MY DEAR H-------

I send you a document which at least will interest you. It was brought me the day before yesterday by two of the parties whose names are affixed, the one, as you will see, a Professor, and the other a respectable young man in business. The moment, almost, I received it, I took it off to C--------; we had a talk over it in the evening. I leave him to say his independent say on the subject; but I would remark to you, as I did to him, as he shook his head, and spoke of these Memorialists as not holding any " position," etc., that if the gentlemen of position, whether lay or clerical, will not or do not move in this great question, we must be content, and well content, to see men such as these coming forward. It seems to me that here is a direct appeal to the Church of England, coming from a most promising quarter. The young men in the colleges and schools in Naples, led by and sympathizing [with their instructors.] Is the cry of such for help to be stifled? * * * *

* * Is not this a fine opportunity for doing what I have so long been urging, viz., the sending of a priest, Italian or other, (thoroughly up, of course, in Italian,) to give these people our service? It would call out thousands in this place. Every Sunday Italians are present at our service, sometimes twelve or more, and stay out the whole service. * * * * * *

Translation of the Appeal from the Naples Universities.

TO THE COMMITTEE OF MISSIONS:

In Italy, and more particularly among the Neapolitans, a very large proportion of the younger men look with longing to see Rome and Venice united with the mother country, and they are ready to co-operate to such an end, by any possible sacrifice. Inasmuch as in Venice certain gigantic [41/42] movements are now in progress, it is impossible but that Government should be able to act with them. And neither in Rome shall cannon nor diplomacy win a way, until the time arrive when the hand of the priest shall hold the sword of conviction, which shall pierce the hearts of so many of the people who have lived in the shadow of superstition, which has been induced by ignorance. The true cannon, with which to confront priestcraft, is the Bible, the Bible only. The Neapolitan youth, and principally the better educated of them, feel deeply the religious want, and abhor the Papal tyranny, the which idolatrous faith kill men, by subverting their morals. The numerous orders of students, the thinking ones of the people, feel thus, because they have begun to learn from the Gospel that only God can send peace to the strained and abused conscience.

For this sovereign need the orders named desire to submit to this Committee the need of calling immediately a pastor, who shall direct the religious movement in this city, who shall make it plain by his teaching, that Christianity does not consist alone in the negation of Papacy, but affirmatively in the teaching of the Gospel, and therefore in faith in Jesus Christ.

The harvest promises largely; the disposition of the people is excellent; the minds of the people are open to the fact, that no good can be done without religion; that Romanism is a deaf oppression; that incredulity cannot last for ever; that it is impossible to live always sceptically.

Naples has need of both head and heart, so that it will be necessary to combine the two. Philosophy and Evangelical teaching are found in the Epistle to the Romans, which breathes a rational Christianity that science has not disturbed--the Gospel, which points the life of the Blessed Saviour's dear teaching to minds needing affectionate and vital instruction.

The Neapolitans do not affect with ardor religious controversy, but they desire to feel the voice of the heart, as well as [42/43] to strengthen the understanding; with us this same want of faith is amiable, (pardon the phrase,) because it is the incredulity of accident. They are docile, and desire to know the truth; telling them the truth they are easily satisfied, and in the end accept it with enthusiasm.

The same incredulity in Naples is not an insurmountable barrier, for it is the natural result of education; their hearts have become hardened from the knowledge of, and often from having suffered from the immorality of the priests. Thus to do well the work of Evangelization in Naples, it would be necessary to have people of the place as teachers, under the direction of an intelligent and liberal-minded pastor, who should be able to understand the nature of the ground to be worked, to ensure its cultivation, and ultimately to reclaim it from past abuse. There are in Naples people who are sincere Christians, working in the vineyard of the Lord, but they lack means to carry out their work, and they appeal to this Committee, with faith that their appeal shall have effect.

The minds and consciences of this sensitive people are aroused, and this is the time when they would be peculiarly alive to religions instruction. The Gospel would now make great progress, and the question is only of its accomplishment. The Holy Apostle St. Paul was Greek with Greek, Hebrew with Hebrew; and now, to-day it must be Italian with Italian; or it will be but another version of the erection of altars to the unknown God. The learned and generous English nation well knows how to hold faith with her religious missions, and they will not refuse to their Italian brethren their co-operation and assistance. It is this faith which encourages us to make this appeal. There is an excellent movement on foot, among certain persons who have cm-braced the Gospel; in many parts, in Foggia, in Calabria, and in the Abbruzzi, there is great need of pastors and teachers. But alas, for us this is rendered impracticable, because we are unfurnished with means, and we are not encouraged as yet by the advice and example of a pastor. You can see then how much we are in need of assistance from you, and from any others, who have at heart the good of [43/44] the souls of a vast number of our people. There are students, to the number of 20,000 or more, many of whom are from the provinces, and with such help as we ask, these could, upon their arrival in their own homes, immediately become teachers among the people of their own province. It would be necessary to make Naples the centre of operations, in the present want of schools of Theology and other Biblical studies, as well also as Ecclesiastical History. In the daily preaching there would be need to consider as well the requirements of the more cultivated classes, as well as the working men. We have great need of a religious paper, and of tracts written originally in Italian, or well translated from the English. We have already met with much sympathy and confidence; defended by a pastor and sustained by God, we may hope with certainty to see this lovely spot brought to the Lord, and regenerated by means of faith. A pastor would be sure of a warm welcome among us; he would be reverenced at once as our leader and captain in a work of truth. He would be loved, because our youth have good hearts, and their affection is easily gained. They love their teachers, they love their country, they love the truth; why then must we be left unaided? Certainly it would be a great sin. We have also some hope of obtaining some building that could be so changed as to make it suitable to Evangelical worship. It would be necessary to found a school for children, * * * where children of all classes should receive a proper education. For a Sunday School there would be need of a judicious organization. Eloquence comes by nature to the Neapolitans, and they very naturally feel the cruelty of having the holy teaching of the Bible doled out to them in limited quantities, when it is so replete with words of instruction and good for meditation. The Romish priests have been looked upon as excellent orators by the Neapolitans, but now the time is corning when comparisons must be drawn, and the result is inevitable.

Let us, then, recapitulate in a few words the principal points of this appeal, and leave the rest to the well known good sense of the English; and it only remains for us to urge [44/45] in our own name, and in the name, especially of those elected to the work--to solicit the Committee that they shall, as soon as practicable, send among us a pastor, intelligent and suitable to the times and to the needs of this country, so the weight shall be removed from our consciences, an impetus given to those whose hearts are in the work. We place this vital matter in the hands of the Committee, and await with anxiety the response.

ACHILLI FERRARA,
Prof. di Diritto in Napoli, Vico S. Nicolo a Nilo. No. 16.

LUIGI MASTRANGELO,
Prof. di Diritto.

GIOVANNI DE SANCTIS,
Prof. di Lettcre e Filosofia.

Presented by FRED'CO. CAMPANILE,
9 Largo Dogana.

Letter from Cavaliare Don Luigi Prota.

Società Nazionale Emancipatrice, etc., del Sacerdozio Italiano. Presidenza Centrale.

Naples, 25th Jan., 1866.

REV. SIR AND BELOVED BROTHER:

Your letter, dated 2d of last December, which came to us, through the kindness of the Rev. L. M. Hogg, has been for us a new and solemn proof of the interest and brotherly kindness with which you view the humble efforts we have been making since 1860, in order to restore the degenerated present Church of our country to the ancient purity of its first institution.

We have read your letter at our general meeting of the 6th inst. All the members were deeply moved by your [45/46] noble and magnanimous manifestations of sympathy for our cause, and by the generous offer of your support, in order to secure its triumph. God has shown us his mercy by bringing about this important event for our society and for our country; we have full confidence in the concourse of his Divine Grace which, after so many centuries of darkness caused by the Roman Church declaring herself the only depository and mistress of the revealed doctrines, will at last rekindle in the minds and hearts of the Italian priesthood that vivid light of love and faith which alone is able to guide us to our blissful country, and to the knowledge of the Eternal Truth.

Our programme, of which we regret you have not received the copies sent you, is framed precisely on two bases. The one religious, the other political. "The Return of the Italian Catholic Church to its primitive simplicity and institution in doctrine and discipline, with the conservation of the Hierarchical and Episcopal order. To promote and support the complete unification of Italy, having Rome for its capital." In the theoretical and practical actuation of these principles consists all the works of the society. And hence we hope that this religious and national undertaking will be found worthy of the support and sympathy of the members of the venerable Episcopal American Church, in which, in a religious point of view, we find identity of principles and of doctrine, with slight exceptions, arising from our present position with regard to the Bishop of Rome, which exceptions will disappear altogether, when the Pope will no longer have any temporal power; when the masses of the people will be fully enlightened in their consciences in their Christian duties, and the heavy chains of fanaticism and superstition implanted in their minds and hearts by the secular and persevering work of the ambitious See of Rome, shall be broken.

In the meantime, with great pleasure, we hasten to express, in the name of all the brethren composing our last general meeting, to the most illustrious and Rev. Bishop Wm. Rollinson Whittingham, President of your Committee, as well as to you and all its members, the most heartfelt feelings [46/47] of our gratitude and obligations for the especial interest you take in us, and for the generous brotherly love you have conveyed to us through your dear and esteemed letter. We are sure your efficacious assistance to the cause for which we, surrounded by numerous obstacles and painful privations, have fought for the last five years, in order to obtain the triumph of the Gospel of Christ, will deserve the blessing of our Heavenly Father, the lasting gratitude of the sons of our rising nation, and of the true Church of Christ.

It is a source of great pleasure to inform you also, that as a special proof of our admiration and obligation for your particular solicitude for us, our general meeting by acclamation has elected you our "Honorary Commissary-General for North America;" and shortly the usual diploma of our society will be forwarded to your address. Accept, in the meantime, our brotherly love; and wishing you the fullness of all the Heavenly blessings,

We are, with veneration, your faithful and affectionate brethren in Jesus Christ,

Cav. L. Prota,
President of the Central Society.

V. Persiani,
Secretary-General.

Rev. Wm. Chauncy Langdon,
Commissary-General for N. America.

Letter from Count Ottavio Tasca.

(Translation.)

From Villa of Seriate, near Bergamo,
Jan. 25th, 1866.

DEAR BROTHER IN JESUS CHRIST:

My good friend, the Rev. L. M. Hogg, has submitted to me the letter of the respected Committee of this last year's General Convention, signed by the Rt. Rev. William Rollinson Whittingham, Bishop of Maryland, in quality of member of the above Committee, and by yourself, [47/48] in quality of Secretary of the same. This letter does me great honor, and it would do me still greater if I believed myself worthy, and altogether meriting the praises which it conveys for the little I have done, and am doing, for the progress of our Catholic Episcopal Reform, after the model of the Church of England, of which your American Church is a branch. I should like well to answer you in English, but I so greatly lack exercise in the management of that language, that I prefer to use my own language, feeling certain that you, Rev. Sir, or some other member of the above mentioned Committee, will be acquainted with Italian, by which means, my letter being translated, can be presented to the entire Committee.

God, who of himself from the appearance of evil, brings forth good, permitted, that in the year 1848, from my patriotic aspirations of liberty and independence, I was, by the tyranny of Austria, banished from my native country and deprived of all my possessions, which were placed under a vigorous and arbitrary sequestration. During my long exile, I came to be admitted to the intimacy of many honorable English Protestant families, and, edified by their Christian lives, their habitual exercise of all the moral and evangelical virtues, I did not long delay the effectual renunciation of all the errors of Romanism, which I had long, in my heart, and consciously detested.

I commenced to study the Sacred Scriptures not only as a sacred history, in which way I had regarded them from the beginning, but as a book written under Divine inspiration, and as the words of the prophets, who infallibly foretold the future accomplishment of human redemption, bought with the price of the blood of the Son of Grid, who was made man, and offered as a propitiation for the sins of the whole world. I have studied to follow the precepts of the Gospel; not, indeed, that Gospel which Papal Rome, unnaturally distorting the truth, endeavors to sustain, by its ambition, its avarice, and by its theocratic power; but that which we believe to be from the Divine Legislator, and which, in all its primitive purity, was transmitted by the Apostles and [48/49] their immediate disciples, and the Rev. Fathers of the first four general Councils.

After a ten years' exile, borne, thanks be to God, with the dignity of a gentleman, and above all, with the resignation of a Christian, I have returned in safety to my native country, now made free and independent. I have brought with, me the fruit of my conversion--the intense desire, that is, to evangelize my country, struggling in the snares of superstition--under certain aspects, bordering on idolatry.

As a Christian, I found that a wise and moderate religious reform was indispensable to the well-being of the souls and morals of the people. But as a citizen, I saw that Italy, to be free, strong, and great also, in the future, needed, not alone to have broken the bonds of foreign government, but that it was no less necessary to break that shameful yoke, which, for many centuries, Papal power has imposed upon her. God deigned to bless my feeble powers by enabling me to labor, not withoxit fruit, in the progress of this holy reform, and such success, superior to my merits, makes me great recompense for the many discomforts and material losses which I had to suffer, and still suffer, from the persecutions of the Black party, which incloses in its breast all the bigots, Austrian sympathizers and papists, and at whose head figures and acts the Bishop of Bergamo, creature of the Austrians, and the most servile slave of every caprice of the Roman Curia, and the true type of intolerance, civil, political and religious.

He, and with him all the body of his pharasaic counsellors and partisans, detest me as a heretic and an apostate, and hate me as the head of the school of reform in Lombardy, and hence they make against me a war, blind, bitter and indefatigable. They think to degrade me by applying to me the above titles; but, instead, to my eyes and to those of right thinking men, they honor and exalt me.

Though I am not rich, for my ten years' exile brought upon me relatively immense losses, which were followed by the Jesuitical persecutions of my enemies, still I have spared no pains in circulating and distributing gratis to my poor neighbors, and [49/50] especially to the rural population, our good books, such as the Bible, New Testament and Prayer Books; also many tracts translated by me, expressly from the English, and printed at my own personal expense. I had also a good idea, which was crowned with happy success. I feared that with the youths, particularly, that long continued reading of the whole of the Prayer Book would prove wearisome; I caused to be printed, at my own expense, thousands and thousands of copies separately in small pamphlets, one by one, the various portions which compose that golden book, and distributed them to all, but in greater quantity among the youth.

When, months since, the cholera threatened this country, having been requested by our government to assume the gratuitous presidency of the Sanitary Commission of the province, I had printed 4,000 copies of the Litany, taken from the Book of Common Prayer, as that which seemed most proper in relation to the threatened scourge; and from time to time--as I, in my quality of President of the Commission, visited villages and towns, and more remote and isolated hamlets, where I effected hygienic amelioration--I took the benefit of my frequent and varied excursions to distribute everywhere, among the laborers and agriculturists, Bibles, New Testaments, and, in a greater number, the small books of the Litany; and every time that I renewed my official visits I had the consolation of convincing myself that my distributions, and the exhortations with which I accompanied them, had brought forth good fruit. The Litanies, in particular, were read with avidity and with true persuasion; and by a few of the liberal priests themselves, (too few, indeed,) they were declared more moving, efficacious, and better than those of the Roman Church. I am indeed truly happy in circulating all these separate portions of the Prayer Book, because with them I convince the people, more and more, (to our account deceived by ignorance, or by the perfidy of bad priests,) that Protestants are Christians, more sincere and upright than Roman Catholics.

Persevering always, in the midst of obstacles, which the Papal faction ever creates, and opposes to me in every step I [50/51] take, I, with my influence, such as it is, and my feeble means, have been able to contribute to the opening of more Evangelical churches and chapels in these provinces, and on various occasions, by my presence and by my words have, in a manner effected that the right and justice and the good sense of the people triumph over the artifices, the conspiracies and the brutal violence of the so-called Black party, our implacable enemies. At Bergamo, at Carraggio, at Troviglio, and lastly, also at Brescia, as also at Varese, the city and great towns of this province, I have succeeded, with the assistance of God, in calming them, and dispensing the tempestuous seditions organized by a vile excited mob against us, and against our Church; and it may be attributed to the motive suggested, that if the bad priests and all the Papal bigots execrate me, the good people, (I can say it in conscience, and without overstepping the bounds of modesty,) esteem, respect and love me. I am opposed to these sterile, and frequently deplorable discussions. I use every exertion to avoid them. The pure word of God is the only weapon I make use of; that above all others is apt to procure the victory in a good cause: though defective in knowledge, zeal and good-will are not wanting in me.

We have fatally against us one circumstance, with which we must struggle day and night, and which is, that the party inimical to us have enrolled under its banner all the rich bigots and speculators, who, without faith or religious convictions or conscience, tremble at the idea of reform of any kind, and combat bitterly to preserve their beloved statu quo; and consequently that party employs without embarrassment greater material means than our own. Many times money becomes a necessity, (and too palpably, also, in the progress of noble and sacred causes, money represents a power,) we reformers cannot here contend with arms equal to those of our adversaries. In the past we have had two Societies in England which have furnished us with some means: "The Society for Promoting Christian Knowledge," and "The Anglo-Continental Society." But for want of funds, the first was, in spite of itself, [51/52] obliged to cease its contributions; and the second continues to think of us, it is true, and to think of us and assist us in a manner both noble and delicate. But its generosity is limited to the confines of its own resources, ample being the sphere of the needs of all Italy. I remember, dear sir, that of this want I had occasion, years since, to write .you, in my other letter which I had the honor to write; and it not only endures, but makes itself to-day only more apparent. Finally, to embitter the satisfaction, that notwithstanding the many ills occasioned me by the plots of my enemies, it has procured me the holy mission to which I have courageously consecrated myself, I have one most acute thorn, which for one year has transfixed my heart, and from which I do not find means to liberate myself. I will make to you the confidence, as a worthy representative of the respectable Committee, in order that you may communicate it for a good end. My story is rather long, but I pray you to have patience, because, though indirectly, it affects the honor of our cause.

You will remember that when the Padre Passaglia published his address to the Pope, praying that he should, for his greater glory, renounce the temporal power, (time lost, useless fatigue, what one of our proverbs calls "lavar la testa all'asino,"--the French, "laver la tête d'un mere,"--and the English, "to bray a fool in a mortar") on that occasion I say that many thousands of priests, in an impulse of an ephemeral passion of patriotism, sanctioned after him that address The Court of Rome, astounded by so sudden a demonstration, decreed the severest orders to all the Bishops of Italy, that, whether by good or evil, they should oblige those priests who had subscribed, to retract. Knowing, either historically or by some kind of experience, the vindictive and implacable spirit of the Court of Rome, nearly all of those priests made haste to sign their retraction, constrained, so to say, to pass under the yoke of Papal power and tyranny, in order not to condemn themselves to die of hunger. Seven of those priests, my acquaintances, four of the Diocese of Bergamo, and three of that of Brescia, liberal minded men, and rationally independent, resorted in this dilemma to my advice. Inasmuch [52/53] as they were among the most esteemed and influential of their confraternity, I begged them to resist vigorously both the threats and blandishments of their respective cures. Then both the Bishop of Bergamo, and he, no less intolerant, of Brescia, after the manner of the Jesuits, availed themselves of this opportunity. I thought that if those seven good priests, constrained by fear and threatened misery, should throw themselves at the feet of their tyrants, calling for pardon and retracting their acts, this humiliating deed would have been confusion for us, and a triumph for our adversaries, and bring with it, to them, great advantages. I prayed them to hold themselves immovable in their public professions of the same, promising them that I would find means to provide in future for their subsistence. I placed myself then at the head of a subscription to furnish them with the necessary maintenance. And I found several friends of mine, who, by my prayers, were induced to second me in this act of fraternal charity, obligating themselves also to a monthly contribution. In order to make use of the gratitude of these priests, I employed them in distributing our books among the population of the valley where they lived. But they being accused of this to their respective Bishops by the spies which these prelates scatter throughout the diocese, those seven unfortunates were excommunicated by the Jesuits, as sowers of heresies and propagators of Protestantism. The above subscriptions lasted for two years, but, with the beginning of 1865, a little on account of the enormous public and general disquiet, (disquiet necessary if we wished to preserve that dear liberty which we do not acquire and maintain, but by sacrifice of blood and gold,) a little on account of bad crops, and a little on account of other motives, more or less plausible, all my friends who contributed declared themselves no longer able to continue this subscription, and left me alone to sustain a load too heavy and disproportionate to my means. For some months I continued alone; afterwards, reduced in means, I laid my case before some English friends, who did not hesitate to furnish some opportune but momentary succor. Two of these poor [53/54] priests having visited me in the month of September last to thank me in the name of their unfortunate companions, for some assistance which my good friend, Rev. E--------, curate of-------- Sussex, (who, at my request, had for some time been with his family near my own,) had furnished them through me, I said to these priests that, not being able to continue longer to assist them, as in the past, but only in a small proportion, according to my individual means, I advised them to procure some occupation by which they might procure an honest livelihood. They answered me, that they willingly would have done so, but that they, educated in a Seminary, could not make themselves either builders or carpenters. They added, that if I would attempt to settle them as assistant masters in some rural school, that they would accept with true joy. I immediately wrote with this object to certain parish priests sufficiently liberal, my acquaintances, I may say friends, who replied to me, that in order to do honor to my recommendation they would accept each of them, one of the priests as assistant masters in the school of their respective village, a position which, if it did not give them a good living, would be sufficient at least to prevent their dying of hunger. Fatally, by an inconceivable negligence on the part of our Parliament, the primary schools are just now almost wholly in the hands of the priests, presided over by the parish priests, and, above them, by the Bishops. If the clergy in Italy were liberal, independent, and friendly to the actual Constitutional government, this, its interference, would be acceptable; but, declared enemy as it is, of our new and free institutions, such interference is an injurious anomaly, not to say monstrosity.

My two poor priests were hardly installed in their new and most modest position, when the two Bishops notified the two charitable parish priests (being informed by their most vigilant spies) that they must immediately dismiss those two intrusive excommunicants, threatening them, in case of not obeying them, immediately to suspend themselves a divinis, to expel them from their parishes, and finally to excommunicate them also. And the two poor parish priests were, [54/55] against their wishes, constrained to obey the barbarous injunction, and my two priests, depressed and discouraged, and more unhappy than before, were again plunged into that abyss of misery, from which they believed themselves to have emerged.

So our mitred despots, not able longer to burn their ex-communicants in the flames of an auto-da-fe, because the times forbid them, they condemn them, instead, to die of hunger, (to starve.) And such iniquity they commit by priestly power in a country free like ours!

The Bishop of Bergamo is so furious against me for various reasons, but principally for the protection which I accorded to those seven victims of his fury, that when our most excellent King Victor Emmanuel, who honors me with his especial benevolence, elevated mo to the rank of Commendatore of the Royal order of Mauriziano, the former had the impudence to write to the minister of worship that he was astonished, and almost bemoaned that Victor Emmanuel, so Catholic, should have conferred such honor on a heretic and an apostate, a fomentor of Protestantism.

The minister allowed him to complain, but did not reprove him for so great impertinence, as he should have done. It is nevertheless strange that, detested and persecuted as I am by bad priests, I receive from sovereigns, also Roman Catholics, by no means dubious proofs of esteem and sympathy, in many decorations which they have spontaneously conferred upon me; and if I do not ask them, neither am I by nature a flatterer. The priests (I speak always of the bad ones) arc annoyed and irritated by every new honorable distinction which is conferred upon me. I, for my part, confess to you, Rev. Sir, that although I may be superior to certain human weaknesses, still they are dear to me in this sense, because they become indirectly useful to the cause which I sustain and defend, especially when I preside at some popular meeting. More than all, at the assemblies and re-unions of the various operative societies, of which I am also honorary president, I always embrace these occasions to talk to the people of political and religious liberty, to unmask the subtle [55/56] and wicked arts of the Court of Rome, and to inculcate hatred and deprecation of superstition, and love and observance of Evangelical precepts; and the people listen to me with interest and conviction. The speech finished, I always make a distribution of Bibles, New Testaments, and Prayer Books, to as many as desire to have them. Now, by human calculation, upon the esteem which people accord to the external signs accompanying rank, dignities and honors, your Reverence may also believe that my decorations augment my counsels and my professions of faith. "If this gentleman who addresses us so fraternally," (in this manner reason the masses,) "has obtained such elevated distinctions, it is a sign that he is a good man, and one who does not wish to deceive us." So, I repeat, reason the masses. You, my dear sir, humble as a Christian, proud as a republican, may think these reflections of mine a little strange, but it is necessary to take the world where and how we find it. Here we are in Italy, and not in America; and you, Rev. Sir, and the honorable members of this Committee, will pardon me, if, in the subscription of this letter, after my name I shall place (for this single time) all my titles, in order that your respectable Committee may convince itself that the incarnate war, which the intolerance of priests wages on me, does not prevent the people from respecting me, and that I am distinguished and honored by those princes, whom they abhor in secret, because favorable to the liberals, and liberals also themselves.

But of such matters I have spoken too much, and I ask your pardon, because I have occupied time which perhaps you could have employed more usefully; but between brothers there should be no secret. Now, let us return to ourselves.

Two requests remain for me to make of you, and I ask them with all my heart. The first is, that you will be interpreter with the most Rev. Bishop of Maryland, and with all the members of this most respectable Committee, of my gratitude for the honor done me, by writing me a letter so kind and affectionate, and to express to them with how much joy I have cherished the sympathy and the interest which they entertain for the religious improvement and progress of my [56/57] country, and for the fraternal Christian alliance which they offer us, and which is a great comfort to us. For my part, I use constantly all my force to second their wishes, in favor of our salutary reform, in spite of the sacrifices of tranquillity and money, which my mission as reformer has cost mo, and still continues to cost.

The second prayer is, to recommend to the fraternal charity of the Committee, my poor priests, who, by the curial persecutions, are frozen in the most desolate misery, from which I cannot alone absolutely free them. Some of my honorable English friends, moved to pity by their deplorable state, in a meeting of Bishops, held at Norwich, have spoken in their favor, and obtained some aid, which was forwarded to me, and which enabled me to relieve, in part, the sufferings of these unfortunate creatures, whom I esteem highly, for their immovable firmness and constancy. I have thus been able to provide them with warm winter clothing, because, besides being exposed to suffer by hunger, they also suffer from the attacks of cold. You, dear Sir, and the most Rev. Bishop of Maryland, be pleased, I supplicate you both, to become the protectors of these unhappy victims, before the respectable members of this Committee, and before our other American brethren, to the end that they may be moved by the sufferings of my poor protegees, and, for their advantage, desire to imitate the charitable acts of their English brethren who belong to the same Church.

In the hope that this, my earnest prayer, may not remain unheard, I press your hand fraternally, and call myself with the most lively sympathy and the highest esteem,

Your Brother in Jesus Christ,

COUNT OTTAVIO TASCA,

Commander of the Royal Order of Mauriziano, of the Kingdom of Italy. Grand Cross of the Order of Ernestino, of S. A. R., the Duke of Saxony-Coburg-Gotha. Officer of the Imperial Order of the Legion of Honor of France. Commander of the Order of the Conception, of the Kingdom of [57/58] Portugal. Decorated with the Medal of St. Helena, and of the War of Italian Independence, etc., etc., etc. Proclaimed by the national voice, National Poet.

Letter from the Rev. L. M. Hogg.

Florence, Jan. 26th, 1866.

Mt Dear L-----

I should sooner have replied to your last kind letter, had I not had the pleasure, of making acquaintance with a good brother clergyman of yours, also of your own diocese, Mr. D------, who kindly undertook to write direct to Bishop-----, so that you will, doubtless, hear direct Mr. D-----'s reports. Now he is gone to Naples, where I have given him introductions to Prota and one or two others, so that he may gather all information on the spot; and I am sure he will greatly cheer up Prota and his friends. It has been a great pleasure to me to see Mr. D------; he is very sympathetic about the work, and has carried off some of your circulars appealing for funds. The others I have given to Mr. C------. Mr. D-----also has carried off a copy of the kind letter the Committee did me the honor to send me, in order to let Dr. L------ and your good clergymen in Rome know of the action taken by the Committee; also he will show the circulars amongst them, and is heartily disposed, if he can get some little done, to show Prota and his friends practical sympathy, in the shape of a little help for their journal. This will be a cheering commencement if Mr. D----- can succeed. One Mr. D------ and Mr. C------kindly came to us to meet Prof. Bianciardi, editor of Esaminatore, and we had an interesting talk. I need not assure you that Bianciardi is thankful to find sympathy from the American Church, and most grateful for it. * * * * * * Mr. C------gave us some interesting details of his own personal experience in Rome, which struck Bianciardi greatly.

* * * * * *

We are hoping in a few weeks to make a run to Naples, [58/59] and then I may gather you a little additional news. * * * * * If I can induce Dr.------ to run down to Naples also, depend on it I shall not fail to do so, as I feel most anxious to confer as fully as possible on this whole work with him, and as many of your good countrymen as I can get hold of. * * * * Dr. Leeds I hope we may soon see here on his return from the east. * * * You ask about articles worth noticing in Esaminatore and Emancipatore Cattolico. I would specially recommend to your notice a series of articles in Esaminatore, five of them on the present conditions of Roman Dogmatic Theology, as illustrated by the Bull of the Immaculate Conception. Specially, notice the concluding one, in No. 1, Esaminatore for this month, * * * * which is a bold summing up of conclusions, and, as you will see, boldly rejects both the Immaculate Conception and the Personal Infallibility of the Pope. This last rapidly growing quasi-dogma of the Ultramontane and Jesuit party, seems likely to prove one of the vital grounds of distinction between Church Reformers and Ultramontanes. * * * We owe this series of articles to------------, one of the most able and learned and respected Roman theologians now in Italy. * * *

* * Then in three recent numbers of Emancipatore Cattolico, notice Prota's bold reviews of "Dieci Lettere di Cinque Ecclesiastici ad un uomo di Stato." He will be cheered if you can notice these in America, as I am sure also, will ------ and ------ by notices of the articles above mentioned.

Prevosto Barabino's case has gone off well, and resulted in good. * * * * *

Did I tell you of my interview, at Christmas, with Baron ------and Count------and Bianciardi? * * * I fancy not; so at the risk of taxing your patience I now enclose you a copy of a letter written the other day to an English friend: this will tell you all about it. Also I enclose you a copy of a note received from Baron------. The correspondence to which it refers you will find in the Guardian of Dec. 20--a striking letter from an Italian, I don't know [59/60] who, but as his letter bears on points touched upon in our Conference, I sent it to---------, and it shows in his own words his feeling of the need of Reformation.

Ever yours most sincerely,

L. M. Hogg.

[The interest which attaches to the letter above referred to will excuse the liberty of making the following extracts.]

Florence. Jan. 24, 1866.

MY DEAR MR. ------

***** I feel thankful [the projectors of Esaminatore have] been enabled to try the experiment, and that now [they are] encouraged * * * to continue the paper another year, if all goes well. The second year has brought an increased amount of correspondence from very various parts of the country, showing increased interest on the part of both priests and laymen. Amongst the latter, I fancy I reported to you, in the Spring, Baron--------'s interest shown on the discussion in Parliament of the Project of Law for re-arrangement of the Church property, &c. Monsignore-------- has also kept up his interest in the paper most warmly, and has done his best to encourage its circulation amongst his brother clergy. * * * But he has also given direct and very valuable help by contributing occasional letters of encouragement, and most of all by a singularly able and learned and bold refutation of the Bull of the Immaculate Conception, giving this as an illustration of the fallen present conditions (as he holds) of modern Roman Theology. Incidentally he thus demolishes both the dogma of the Immaculate Conception and the rapidly growing tendency of the Ultramontane and Jesuit party t>> make the Personal Infallibility of the Pope an article of almost necessary faith. * * * The concluding one, in January number [60/61] for this year, * * * is a bold [editorial] summing up of conclusions from the previous articles.

******

Now we are anxious to comply with the request of some of the readers, that this dissertation may be reprinted entire as a separate tract, and widely spread; and, as---- himself also added, "that it may justify us also in the eyes of non-Catholics." I hope we may get means to help for this purpose. It would thus form the first of a series of reprints of articles for popular circulation, as short tracts. This idea has been repeatedly urged on the Editor during last year, and if [he] can manage such a popular series, they might, I hope, prove useful, and reach many more readers than the paper at present reaches.

One recent case of Esaminatore helping to produce a little local stirring of attention has occurred on the Riviere, not far from Savona, at a place called Albissola Marina. [B. goes] on the plan of firing off copies occasionally at a number of priests, sometimes in one part, sometimes another. Thus [he tries] the ground. Some reject in amusing scorn; some quietly receive and continue to do until they reject or approve; and now and then one replies heartily and subscribes. So it was with the worthy Prevosto of this parish. He wrote a very hearty letter, was delighted with the first copy he got, and forthwith subscribed; and as he expressly said, "Make what use you please of this letter," and did not request his name to be concealed, and the letter said some capital things, though somewhat sharp, as to the general condition of the clergy and the need of reform, Bianciardi gladly turned it to account by printing it in the next number. This raised a storm about the place, and brought a regular nest of hornets about the writer's ears. His Bishop (of Savona) forthwith suspended him; but ho has been many years in his parish, and is unusually respected by his parishioners, who vigorously took his part, and some little uproar followed. The Bishop, probably not anticipating such popular demonstration in his favor, contented himself with a private explanation. The Prevosto held his ground [61/62] more firmly than many of his brethren would have dared to do, and said that, if too hardly pressed, he was prepared to carry on the war, and publicly make good all he had written. So it ended in his being let alone, the suspension withdrawn, and he writes to Bianciardi in high glee, subscribing this year.

I mention these cases, as they show you the kind of work promoted by the paper in its little way, for it is a very humble instrument; but has not been wholly without good effect we feel sure; and if means were forthcoming to extend similar work through the press, * * * much wider influence might readily be exercised.

I'm not without hopes that, during this year, something more may be done in this way. Our American brethren seem just now disposed to come into the field and give a helping hand, since the recent Triennial Convention of the American Cliurch discussed the question of the Reformation movement in Italy. Just now. also, Prota, the President of the Naples Liberal Priests' Association [is bringing] out some capital articles reviewing the excellent "Dieci Lettere," [published by Archdeacon Wordsworth and some other English writers two years ago.]

[In connection with the question of enlarging the sphere of the Esanimatore's influence, this letter continues:]

He [Bianciardi] feels the desirableness of this keenly, * * and at the close of last year, ho consulted with Count--------, Deputy from-------, who chanced to be the first Deputy who subscribed to the paper, * * * and has kept up his interest all along. They agreed to ask Baron--------if he would help, as he had again recently shown interest, and had sent B----- 200 francs as a token of good will, to help his work. Finding both these good men sympathetic, Bianciardi, of his own accord, asked if they would see me also. To which they kindly and readily agreed. As this interview was wholly unsought on my part, * * * I was glad to go when B-----brought me word that they wished me so to do, [62/63] at his request. So we had a little conference at Baron------'s house at Christmas, Baron--------, Count--------, Prof. Bianciardi and I. [The Baron] received us very kindly. Bianciardi told his story of Esaminatore.

I explained exactly what had led us to take an interest in the work. That, in rambling through Italy, I had been struck by finding wherever I went, priests and laymen entertaining ideas of Church Reformation more or less similar, more or less advanced instancing Monsignoro --------, as having clearly and succinctly specified almost all the points I had found floating in the minds of others, and now expressed in Esaminatore programme; that on reading for the first time, two years ago, Bianciardi's Preface to his Story of the Popes, I had found these same ideas brought out, as desirable to be realized in Italy, and that I then made acquaintance with B. &c, &c. ***** [Soon after the Esaminatore was started by Bianciardi] without knowing whether he should find response, except from the limited range of personal information, he commenced by trying the ground in different parts, mainly amongst--(1.) Members of Parliament. (2.) Priests, specially of liberal repute. (3.) Professors in the Universities, Public Lyceums and Gymnasiums, &c, and such other people as he had private reasons for trying. That the result, thus far, had in some ways exceeded Bianciardi's expectations, as it had brought to his knowledge a number of sympathizing readers and correspondents, priests and laymen, especially in north and south Italy. Central Italy is, apparently, less actively disposed; the Tuscans being a quieter race, less easily moved than their more vigorous northern or more excitable and volcanic southern neighbors. That the letters received had steadily increased, and showed a real undercurrent of feeling in favor of Reformation, though the priests were very shy of openly manifesting themselves. The subscriptions also, though small, had increased, and that altogether it was plain the ideas propounded did meet with growing response. That we, as English Churchmen, had no wish to proselyte Italians to our own system; but only desired to help those Italians who were themselves desirous [63/64] of and trying to promote a National Church Reformation which would, doubtless, be more or less analogous to our Reformed Episcopal Church. This was the pith of my explanation. [The Baron] cordially expressed his approval of the aim and his thorough concurrence with the specific points aimed at in the Esaminatore programme; but was downhearted at first as to the religious feelings of his countrymen, divided, as he said, between indifferentism and much unbelief, and ignorant fanaticism, credulity and superstition. He drew a graphic contrast also between the trials, sufferings, imprisonments and martyrdoms of his lay countrymen, incurred in their repeated struggles for political and national liberty and restoration, from 1821 to 1859; and the sad want of similar boldness and willingness to suffer on the part of the clergy in struggling for religious reformation. He said that * * * he had often tried to strike out a spark of enthusiasm on this subject from priests, but rarely found a response.

We then came to the practical question--was it worth while to continue to work? * * * * To this both [Baron --------] and [Count--------] decidedly said "Yes;" that the present is an important time fur sowing good seed. That no one can forecast what the next year may bring forth; that something must probably happen of importance after the French clear out from Rome, and that it is specially important to try and get good ideas of Reformation spread amongst the educated and upper classes, so that it was decidedly desirable to keep on this attempt and widen its reach as much as possible. I offered to withdraw, and leave the matter entirely in their hands as Italians. [The Baron] at once said, "No, by no means; this religious question is not merely Italian, it is cosmopolitan: we