to it, have been brought and kept steadily before the public mind. This, it is clear, can be but seldom realized where the State puts its imprimatur upon the full freedom of the press, and where, in consequence, public opinion is but struggling for existence and definite expression, instead of being, as in Britain, the one element which overrules and directs the movements of the whole social system. We can appreciate the effects of free inquiry;—and when we know that this is now being unsparingly applied to the workings of that system, which "loves the darkness rather than the light," we may, under God's guidance and blessing, be allowed to look for new and large results, in the way of the exposure of errors, which have the sanction of long centuries of ignorance, and of great preparatory movements at least, for the reception of the truth as it is in Jesus. This is one great point gained; and if the spirit of inquiry, which has now been excited, could be but well directed, we might already rejoice in the Protestant prospects of Germany. That men feel unsatisfied with what is, is manifest—that feelings long kept under, are now obtaining clear and full expression—that men are being undeceived in having so long believed a lie, and often in agony of spirit are seeking for the simple truth to bring peace to their souls—all this, and much more is evident, and calls loudly for our active sympathies and prayers.
A few points call for especial notice:—
Very many of the Catholic journals have taken their stand against the late scenes at Treves. It is true, that several of those Journals may have been actuated by secondary motives in so doing, or what is the notorious fact, that some, at least of such Journals, want almost entirely a religious character; and though Catholic in name, are infidel in fact. Still it is equally notorious, that several of the Catholic Journals, whose orthodoxy is above suspicion, have lifted up their voice against what has taken place, as scandalous to Christianity, and eminently perilous to the Church.
In addition to the discussions which have appeared in the public prints, a vast mass of pamphlets has been issued on both sides. The most remarkable of these is, one issued by two professors in Bonn, Gildermeister and Sybel (the latter a Catholic,) entering into a grave and learned historical inquiry as to the genuineness of the relic, exposing in the most triumphant manner the various defences which have appeared on the Catholic side—and all characterized by the most severe sarcasm, in holding up the trumpery of the system of relic-worship to contempt. The title of the book is "The Holy Coat of Treves, and the twenty other Holy Coats." A second edition was soon called for, in which four other such relics were stated as discovered. It is generally known, that among these numerous claimants for genuineness, the great body of the French clergy have bid hard to prove that the Coat of Argenteuil is the genuine one; and this view has been warmly defended by one of the Catholic clergy of Einsiedeln in Switzerland—notoriously one of the most celebrated places of pilgrimage in the world. More than this, writings have appeared stating the events connected with the other relics of the same name, and treasured with equal sanctity in numerous Cathedrals; also giving an account of the separate and independent series of miracles wrought by each as the true Coat of the Lord. It would be tedious to detain the reader with more of such details. We desire merely to notice the various workings of the movement in and out of the Catholic Church. It may accordingly suffice to state in addition, that poetry as well as prose has been called into requisition, and that satirical ballads and lyrics have been numerously circulated, and eagerly read by all parties. Many of them are filled with the most stinging remarks on the general position and moral character of the clergy.
But by far the most important element in the movement, and, in fact, that which has determined its subsequent direction, has been the following letter of John Ronge, priest in Silesia, dated Laurahütte, 1st October 1844, and entitled, "Opinion of the Catholic Priest John Ronge, on the Holy Coat of Treves:"
Laurahütte, October 1st.
Opinion of a Catholic Priest in regard to the Holy Tunic at Treves.
"Christians of the nineteenth century—you have heard—you know it—men of Germany—you know it—spiritual and temporal teachers of the German people, that what would once upon a time have sounded in our ears as a fable or a fiction—is neither a fiction nor a fable, but real truth and verity. Bishop Arnoldi of Treves has exhibited for the adoration and reverence of Christians, a garment called the Tunic of our Lord!
"According to the last account, five hundred thousand persons have already made a pilgrimage to see this relic, and every day fresh thousands flock to it, especially since the garment in question is found capable of curing diseases and working miracles.
"The news has spread among the people of all lands, while certain priests in France maintain that they alone possess the real tunic of Christ, and that the one at Treves is an imposture. Truly the saying here applies—'He who can occupy his mind about such things without losing his reason, has none to lose.' Five hundred thousand men—five hundred thousand intelligent Germans have—already hastened to see or to adore a piece of dress at Treves! The greater number of these thousands are from the lower orders of the people, and, besides, in deepest poverty—oppressed, uneducated, stupid, superstitious, and in part demoralized. They leave the cultivation of their fields, the labour of their workshops, the care of their households, the education of their children, to take part in a Heathen festival at Treves—a disgraceful spectacle, which the Romish Church displays before their eyes. Yes, it is a Heathen festival, for many thousands of the credulous multitude to render to a piece of dress—the work of human hands—that regard and adoration which are due to God alone. And what pernicious consequences must follow from these pilgrimages! Thousands of the pilgrims deprive themselves of the necessaries of life to raise the money for their journey, and the offering which they make to the Holy Tunic—that is, to the clergy. They purchase it by sacrifices of their comfort, or by begging—only to starve on their return; to suffer want, or to fall sick in consequence of the fatigues of the journey. If these external results are sufficiently melancholy, the moral consequences are far more so. Will not many of them, reduced to want by the expenses of their journey, endeavour to relieve themselves by unlawful means?
"Many wives and virgins sacrifice their purity of heart, their reputation, and their chastity, destroying thus the peace, the happiness, and comfort of their families.
"In fine, this most unchristian exhibition but creates an inlet for superstition, hypocrisy, and fanaticism, with all the vice that follows in their train. Such is the blessing spread abroad by the exhibition of the Holy Tunic, and it is a matter but of small moment whether it be genuine or false.
"And the man who publicly displays this piece of dress—the work of human hands—for reverent regard—who leads astray the religious feelings of the credulous, ignorant, or suffering people—giving thereby an impulse to vice and superstition—who wrings their substance from the poor and starving multitude—who entails on Germany the ridicule of other lands, and who draws more close together the heavy clouds which float already dark and dismally above our heads—this man is a bishop, a German bishop. It is Arnoldi, Bishop of Treves!
"Arnoldi, Bishop of Treves, I therefore turn to you, and demand, by authority of my office and calling as a priest and teacher of the German people—in the name of Christendom, in the name of the German nation, and in the name of its instructors—that you put an end to the unchristian spectacle of the exhibition of the Holy Tunic—and withdraw this garment, that the offence which it has given may not be still increased! For, do you not know—as bishop you ought to know—that the Founder of the Christian religion left to his disciples and his followers not his coat but his spirit?—his coat, Bishop Arnoldi of Treves, belongs to his executioners! Do you not know—as bishop you ought to know—that Jesus taught—'God is a Spirit, and they who worship him must worship him in spirit and in truth?' and He may be worshipped everywhere, not only in the temple at Jerusalem, on the Mount Gerizim, or at Treves, in presence of the holy tunic; do you not know—as bishop you ought to know—that the Gospel expressly forbids the adoration of every image and of every relic? that Christians in the Apostolic age, and in the three first centuries, suffered neither images nor relics in their churches (and they might have had plenty of them)? that the worship of images and relics is a Heathen custom, and that the Fathers in the first three centuries abused the Heathens on account of it? We read, for instance,