p. 1, para. 1 | Untitled article by Editor

Untitled article

Editor

Pacific Press Publishing Company · New York · March 8, 1894

BISHOP COXE proposed another method of “opposition” to the papacy, which is worth notice, not only because it is an example of how not to do it, but because it has been quite widely indorsed. We have given in these columns the bishop’s clear statement of the situation as regards

the papacy in the United States, and have given him credit for it. And we also give him credit for good intentions regarding opposition to the papacy. But as his raising the alarm is robbed of its force by the fact of his having helped to create the alarming situation, so his proposed opposition is robbed of all its force by the method which he proposes. Here is his proposition as made in his second open letter to Satolli:—

When Buddhists shall have 500,000 votes from this country, we shall find out how to prohibit the Grand Lama from sending his “ablegate” here to control them. You may force us to make a general law applicable to the pope and the Grand Lama alike.

But how such a law could be made in accordance with any American principle the bishop does not attempt to say, even if he ever took time to think on that phase of the subject. Such a law as Bishop Coxe suggests could not possibly be anything else than a law respecting an establishment of religion and prohibiting the free exercise thereof. Such a law therefore would be in direct violation of the First Amendment to the Constitution, which declares that “Congress shall make no law respecting an establishment of religion or prohibiting the free exercise thereof.” And that the bishop means just such a law, as indeed there could be no other, is made certain by his own words in the sentences immediately following the one above quoted. Here are his words to Satolli:—

Now, look at the French law, established by the First Consul and accepted by the pope himself. Here it is textually translated:—

No individual calling himself nuncio, legate, vicar or commissary apostolic, or availing himself of any other denomination, shall, without the authorization of the Government, exercise any function relative to the affairs of the Gallican Church upon the soil or anywhere else.

Any such law as that would be at once to make the Government the head of all religion, which would be but the papacy under another form and under another head. The enactment of any such law, either in word or in principle, would be, at that one stroke, to sweep away every principle of the Government as established by those who made the Government. It would be, at that one stroke, to destroy the Government as it was founded upon American, Protestant, and Christian principles, and to set up in its place a government committed to and actuated by papal principles only. That it would be done by professed Protestants would alter neither the principle nor the prospect. Professed Protestants have done such things before. And in all such instances the only thing that ever kept them from being, in all respects, like the papacy itself, was only the limitations upon their power. The only thing that ever kept John Calvin from being to the fullest extent like Innocent the Third, was that he did not have the power of Innocent the Third. The only thing that ever kept either the Puritans of England or of New England, or the Episcopalians of England or Maryland, from being, in all respects, like the papacy, as they were in so many respects, was that they did not have the power of the papacy. And if the principles here announced by Bishop Coxe should prevail in the United States, we have no assurance that the people would be any better off under the superintendence of Bishop Coxe than they would be under Archbishop O’Flamagan or Cardinal O’Mulligan. And we positively know that with the principles of the Government, maintained as they were originally established, the people would be far better off with ten thousand “ablegates” here, than they could be without one, under the procedure proposed by Bishop Coxe; for this procedure would open wide the door for every bigot—political, religious, or other kind—in the land, to make himself an “ablegate” over everybody else. And the event would prove that they would all make themselves such too. Bishop Coxe’s proposed remedy is far worse than is the real disease, which we dread equally with him.