The Express. — 1851-01-25 (London, England)

CARDINAL WISEMAN'S TOLERATION. I do not know what to think of the impudence of a vrtain writer, unquestieashly not en ordinary perionage, who. e short time ago, published an article in ti.e Dublin R. 'dem (July 1850), entitled " The Icquieitioe," the object of which wee to grenade the world that, after all, this I, quisition, respecting which so esseh slim! clamour had ben, raised, contained nothing but what might honestly be wondered necessary for the present state of tacit ty ant the interests of religion. Every religion, it wee stated, had been intolerant. What by us, in the present day, it denominated intolerance, "entered into toe very spirit of the Jewish religion." (P. 4.13.) The learned writer, who by tno way, we vetity believe to be at this present time a cardinal, and, to his shame, en Englishman, leads the reader to the *orchid in that the A.ni,stity himself, the true founder of the Jewish religion, has countenaaced intolerance. He then grotty ds to observe, "Of the five great religions which divided the Gentile world—the Greek, the Roman, the Etyptain, the Persiso, sad the Indian—there is no: • which can claim exemption from the charge." (Th). Ilia intereno., therefore, is, that it is no wonder that Christianity also is in a similar state ; and this involves the further conclusion that Christianity itself, in this respect, is a system of religi is similar to these live great religious systems which die ited the pagan worn. This is the doctrine held out to no by a cardinal archbishop. Like the presiding relinions,Ctrietisnity, according to him, has always been more or It ss Intel, rant. With respect to papacy, it is newt true that in practice it has always been more or low so; but in theory it hn been always the same. In tact, Thomas Airier, the leading theologian ant doctor of the church of Rome, lays down the following doctrine, which his eminence and others of his school Hem very ready to act upon. "It is," says ho "much more grievous to corrupt faith, which is the source and life of the soul, than , to corrupt money. which but tends to the relief of the body. Hence, if coincrs and other malefactors are justly put to death by the arcu'er authority, moth mere may h• reties cot only be excommunicated, but even justly put to &ails," For example, if you, reader, a Christian of Intelligent mint, should deny that the bread and the wine, in conc.:pence of a few words uttered over them, should cease to be actu ally bread and winc,—yon, in that case, have corrupted the faith of the Thoniesine whorl, which 111 that of the Church of Rome; and the reverend inquisitor spretily lays hold of ru, with sufficient tegument before Ida to condemn lout, death for the giory of God. In the course of Achilles residence at Viterbo, the Inquisition vent to him no less than five women to denounce their husbands. It is necessary here to explain that when dennliciatioce are enjoined under circumstances where resort to a known inquisitor would awake the suspicion of the victim, and perhaps thwart the plot, the Inquisition grants to other persons the privilege of receiving an accusation, coned. Luting them sub-iaquisitors for that single case. Oa one of these occasions a lady, of the wealthier class, came, bringing a letter with the seal of the Inquisition. He is deep in the perusal of the letter, and is aroused by a deep sigh ; the lady weeps. " Why do you wee?, signora?" Tears and sobs are the only reply. the reading goes on as she grows calm. The letter begins : " In the name of God, Am., a certain woman presented herself." (Proper names do not appear before a temporary inquisitor.) "What motive boa induced ycu to denounce a person to the Inquisition ?" "To save me from a hell." " What hell ? " " The hell I experience on entering a church. Not every one who enters finds it Paradise. God is there, Jesus Christ, the most holy Madonna, saints, angels, holy water, but I have no share in them." " How is this ? " Hi re the lady prepares to beain her tale of sorrow ; but was there no other price at which to purchase peace—the privilege of confession? to be a Christian most she consent to betray another,—to betray the person whom in all the world she beet loves, enjoined to do so by all , law, human and divine ? She glances at her marriage ring, and asks where in future she shall place confidence. Can aul contradict himself ? Are there two sets of laws, one natural and the other contrary to nature? How could she return joyfully to him who little suspected what the was doing, and call him by the tenderest of names, until the day, or perhaps the night, when the officers of the Inquisition should stir.° him and take him sway to their dungeons. Bat if she refused? Then she was los' ; neither pardon nor absolution for her ' • and her husband lost, too; both excommunicated, and that beoam's she dreads to subject him to the bodily discipline of the church on earth! To his honour, Dr. Achilli, not yet relieved from his conscientious diffi. amities, still a true son of the church, yet refuses to be a party to the system, advises the lady to return, live with her husband, and change her confessor, and then prays that she will not betray him for the advice he bad given. He afterwards learns that she had come with the desperate resolution to obey the barbarous law of the church and then cemmit suicide, leaving behind her a letter explaining to ter husband the motives of the act. The lady lived with her hus• band till death, and died heartily abjuring the errors of Rome. Soon after his appointment as rector of the monastery called the Minerva, Achilli was called to act as visitor of the convent of San Sabina. The subjoined passage shows not only how faithfully he discharged this duty, but gives as the impression of simple devout minds on making an acquaintance with cloister life W it is.