Chap 46 - Barron M. Massy

  

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In This chapter, we are introduced to Baron M. Massy, the Prefect of the Hautes-Pyrenees, who, while being a good and practicing Catholic, struggles with the concept of the supernatural. He firmly believes that miracles were necessary only in the early days of the Church and that God's interventions should now be limited to what is established by the Gospels and Church law. His outlook is deeply rooted in legalism, equaling established order and law with legitimacy. He maintains a cautious stance towards anything beyond the traditional, fearing both the encroachments of the clergy and the disruption of governmental order. While intelligent and capable in his administration, Massy's quick judgment and unwillingness to admit mistakes sometimes lead to obstinacy. Despite these challenges, he has maintained a harmonious relationship with the Bishop, thanks to the latter's prudence and understanding, avoiding any major conflict between spiritual and temporal authorities thus far. 

 

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WHILE, at the Bishop’s palace, matters were treated with such extreme circumspection, the civil authorities were in the greatest state of perplexity with regard to what was passing at Lourdes.  The préfecture of Tarbes was occupied by M. Massy, and the Ministry of Public Worship by M. Rouland.

The Baron M. Massy, Prefect of the Hautes-Pyrenees, was a good but independent Catholic, and decidedly opposed to anything like Superstition.  He professed, as a good Christian, to believe the miracles recounted in the Gospels and in the Acts of the Apostles;  but outside these prodigies, which are, in some measure, official, he did not admit the Supernatural.

Miracles having been indispensable in order to found the Church and give her authority, he accepted them as being a necessity of the period of formation.  But, in his opinion, God ought to stop there and be satisfied with this minimum of the Supernatural so fairly conceded.  In the eyes of this official personage, the part of God was fixed and regulated by the orthodox Credo and the concordats of the Church.  It was established, formed into a code, and drawn up into articles of faith and articles of law.  These mysteries were respected by the faithful, and the various Governments had put up, as well as they could, with these distant facts which affected them but little.  God should not, therefore, transgress those limits and proceed to trouble the constitutional course of things by inopportune interference or by personal acts of power.  Let him allow the constituted authorities to act—per me reges regnant—and let Him remain henceforth in the invisible depths of the Infinite.  The Prefect, having bowed his lofty intellect to faith in the miracles recorded in the Gospels, was not unlike those excellent persons who, in the apportionment of their income, assign to charity a fixed sum, beyond which they make it a rule never to give anything, and when the Supernatural presented itself, he was tempted to say to it, “Walk on, my friend, you have already received your dole.”

M. Massy was, as we see, very orthodox;  but, on theoretical grounds, he dreaded the invasion of the Supernatural, while, practically, he feared the encroachments of the Clergy. “Nothing too much,” was his motto.  This was all very well, but those who are always repeating this generally end by making the measure too narrow and not giving enough.  The summum jus, the strict right, approximates closely to the summa injuria, or last degree of injustice.  The Latins, with their habitual good sense, pretended that it was precisely the same thing.

Wedded to his ideas of government, and essentially official, he was for whatever was established, solely owing to the fact of its having been established.  Whatever was, ought to be.  A state of things existing was a principle justificatus in semetipsum.  Whatever was legal was legitimate.  In vain was he told, Dura lex.  He answered, Sed lex.  He went even further. Like many men who have grown old in the affairs of government, he was tempted to believe that the slightest deviation from ordinary routine was an attempt against eternal right.  He confounded arrangement with order, and mistook regulation for law.

M. Massy, was, however, remarkably intelligent, and administered the affairs of the department confided to him with talent.  He took in, at a glance, the real state of things, and his judgment was prompt.  Unfortunately, men have often, in the world, faults closely allied to their good qualities, and this valuable faculty of seeing and deciding, as it were, by intuition, sometimes led him into error.  Depending, perhaps, somewhat too much on his first cursory view of a question, it happened sometimes that he acted prematurely.  When this was the case, he was guilty of the serious fault of being unable to acknowledge that he had been deceived; and notwithstanding the precipitation of some of his decisions, he was never known to swerve from the course he had once resolved to take, whether men, ideas, or facts were at stake.

In such circumstances, which, however, rarely occurred he usually displayed obstinancy and a determination to march on against the obstacles which, from the very nature of things, were opposed to his progress.  It is assuredly a great quality to persevere without flinching in any fixed line of conduct, but only on the supposition that we never fall into error and are always proceeding in the right path.  When we are unfortunate enough to get heedlessly entangled in a blind alley, this quality degenerates into a great vice, and we end by breaking our head against the wall.

Up to that time the Prefect and the Bishop had lived on a perfectly good understanding.  M. Massy was Catholic, not only in what he believed, but in practice also.  Everybody did justice to his exemplary morality and to his domestic virtues, and he met with just appreciation from the Bishop.  The Prefect, on his part, could not but admire and love the eminent qualities of the Bishop.  The prudence of the latter, united to his knowledge of mankind, had always avoided any occasions of collision between the spiritual and temporal authorities, so that not only peace but the most cordial harmony existed between the head of the Diocese and the head of the Department.

Chap 45 - Prudence

  

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In Chapter 45 of Our Lady of Lourdes, Abbé Peyramale recounts to Bishop Laurence the miraculous events at the Grotto of Massabielle, including Bernadette's visions, the spring's emergence, and reported healings. Despite these reports, the bishop remains cautious, requiring thorough investigation before drawing conclusions. He decides not to hastily accept or deny the occurrences, maintaining a stance of prudent observation. He resolves to allow events to unfold naturally, ensuring that if the events are divinely inspired, they will withstand scrutiny. The Bishop refrains from lifting restrictions on clergy visiting the Grotto but continues to monitor developments closely. 

 

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THE Abbé Peyramale explained to the Bishop the surprising events of which the Grotto of Massabielle and the town of Lourdes had been the scene for nearly the last three weeks.  He recounted the ecstacies and visions of Bernadette, the words uttered by the Apparition, the gushing forth of the Spring, the sudden cures effected, and the agitation which pervaded the whole community.

His narration, which we have no doubt was highly animated and picturesque, though we regret that we cannot furnish our readers with its exact words, must have struck the mind of the good Bishop, but it could not lead hastily to his immediate conviction.  Habituated as he was to see Truth descend hierarchically from the heights of the Vatican, Monsiegneur Laurence felt little disposed to receive and accept without mature investigation a message from heaven, delivered suddenly , and in defiance of ordinary rules by a little illiterate peasant-girl.

He was, however, too well versed in all matters touching the History of the Church, to deny the absolute possibility of a fact which, after all, has had its counterparts in the secular annals of Catholicism but, at the same time, the practical tendency of his mind rendered conviction in his case somwhat difficult.  The Bishops are the successors of the Apostles.  Monseigneur Laurence was an apostle and a holy one:  but, like St. Thomas, he wished to see before he believed;  and, in some respects, this was a fortunate circumstance;  for, when the Bishop believed, every one knew that he might in all safety believe with him, and that the clearest proofs had been brought forward.

The Curé of Lourdes had not himself actually witnessed the majority of the facts he adduced;  and, in consequence of the reserve he had imposed on the Clergy, he could only appeal before the Bishop, to the declarations of third persons, and those laymen, of whom some, being either sceptical or indifferent in matters of religion, did not even follow the observances of the Church.

Besides, in the midst of so many accounts given to him, of the multiplicity and confusion of so many incidents, of the unavoidable hiatuses in his information, and of the numberless reports which were current, it was impossible for him to satisfy himself on the subject, and to display the logical and providential march of events in the methodical manner which is so easy at the present time.  It is with facts of a moral order, as it is with objects of a physical order;  we must be at some distance from them, in order to see them in their proper point of view.  The Abbé Peyramale could certainly analyze many details of what was being accomplished under his eyes;  but, just at that time, it was not in the Bishop’s or his power to see it as a whole, and to remark its admirable coherency,—they were too near the stage on which this scene was enacted.

Monseigneur Laurence did not pronounce any opinion.  Wiser in this respect than St. Thomas, he refrained from denying the truth of the fact;  for, he knew that things of that nature, though very rare, are yet possible.  He confined himself to not believing, or, in other words, to saying neither yes or no, and remaining in that methodical state of doubt which is affirmed by Descartes to be the best condition, in order to proceed to the search after truth.  As Bishop, he required documents and attestations of unimpeachable authenticity, and the second-hand proofs which he received from the Curé of Lourdes did not appear to him sufficient.  Might there not be some illusion in the child’s mind?  some exaggerations in the accounts given by the crowd?  Had not pious souls suffered themselves sometimes to be deceived by falso miracles, whether proceeding from imposture, hallucination, or the artifices of the Evil one?  All these questions suggested themselves to his mind and made it his duty to proceed with the greatest prudence.

The idea of instituting an official inquiry presented itself naturally to his mind, and public opinion, desirous of having the difficulty solved, urged the episcopal authority to take the affair officially in hand and pronounce its judgment on the matter.  The Bishop, with admirable foresight, comprehended that the very agitation of the population would injure the maturity and safety of the inquiry.  He wisely pursued the difficult course of resisting the pressure universally brought to bear upon him.  He resolved, therefore, to allow things to take their own course, to let new events become known, and to wait for the production of some striking testimony in the interests of truth, whatever might be its nature.
"It is not yet time for the episcopal authority to busy itself with this affair. To establish the judgment which is expected from us, we must proceed extremely slow, distrust the impulse of the moment, give time for reflection and request to be enlightened, in order to accomplish a careful investigation of facts."

Such was the language held by the Bishop.

He did not, therefore, cancel the order which prohibited the Clergy from repairing to the Grotto.  At the same time, however, in concert with the Curé of Lourdes, he took all proper measures to be informed, day by day, of whatever took place at the Grotto, and of all the cures, true or false, which were effected, employing for that purpose witnesses of unshaken integrity and acknowledged capacity.

It naturally resulted, from the reserved attitude adopted by the Bishop, that the investigation would be made, so to say, of its own accord, publicly, and, after having heard the adverse parties, not by a commission composed of certain persons, but by the intelligence of all, and in accordance with the necessities of the case.  Should there be any error or trickery in the affair, the unbelieving class, which resented so deeply the popular superstition, would not be slow to detect and proclaim them, with the proofs in their hands.  If, on the other hand, these events had a divine character, they would triumph alone over all obstacles, and display their intrinsic vitality, while dispensing with any external support.

Their authority, in this case, must prove incontestable in the eyes of all right-thinking persons.

The Bishop, therefore, decided to remain in this attitude of observation, whatever might happen, and as long as possible—at least for some months—and to postpone and direct interference until forced to it by the events themselves.

Chap 44 - Bishop of Tarbes

  

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Chapter 44 of "Our Lady of Lourdes" delves into the character and leadership of Monseigneur Bertrand-Sévère Laurence, Bishop of Tarbes. It highlights his profound connection with his clergy, his cautious and deliberate decision-making, and his exceptional prudence in managing the diocese. His skillful administration and patience, combined with a deep understanding of human nature, made him a highly respected figure both within the Church and among governmental authorities during his time.

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MONSEIGNEUR Bertrand-Sévère Laurence, Bishop of Tarbes was the man of the Diocese, individually as well as officially.  He had been born in it, reared in it, grown in it to man’s estate.  Rising rapidly, owing to his merit, to the highest ecclesiastical functions, he had been, successively, Superior of the Petit Seminaire of Saint Pé, which he had founded, Superior of the Great Seminary, and Vicar-General.

Almost all the priests of the diocese had been his pupils.  He had been their Master before becoming their Bishop;  and, under one or other of these titles, he presided over them nearly forty years.

The profound harmony and entire unity of mind and soul which owing to the above circumstances, reigned between the former Superior of the Seminaries and the Clergy he had trained for the sacerdotal life, had been one of the causes of his promotion to the Episcopacy.  When, some twelve years before, the See of Tarbes had become vacant by the death of Monseigneur Double, every one pointed out the Abbé Laurence as eminently qualified to succeed him.  A great number filled with the same desire and animated with the same hope, signed a petition requesting the nomination of the Abbé Laurence to the See of Tarbes.  Thus, the Bishop had been selected and raised to his eminent rank by the suffrages of the faithful, as had frequently happened in the primitive Church.  It may easily be inferred from what we have said, that Monseigneur Laurence and his Clergy formed one large Christian family, as should be the case in all times and places.

All the warmth of his nature was concentered in his excellent and paternal heart, which made itself all things to all men.  By a curious contrast, which could hardly be termed a contradiction, his head was cool, and subjected every thing to the investigation of impassible reason.  The Prelate’s intellect, although naturally adapted to every branch of mental exercise, was essentially practical in its tendency.  Never was anyone less accessible to the illusions of the imagination, or the allurements of unguarded enthusiasm.  He distrusted ardent and exaggerated natures.  In order to convince him, arguments addressed to the passions were unavailing.  If his heart was under the influence of his feelings, his intellect was governed by reason alone.

Before proceeding to act, the Bishop was wont to weigh most carefully not only his acts in themselves, but, also, all their consequences.  From this there resulted in him sometimes a certain slowness in pronouncing judgment in affairs of importance—a slowness which, doubtless, did not originate in indecision of character, but rather in discretion of mind, which desired to act with deliberation, and only come to a determination after thorough acquaintance with the subject in question.  Knowing, besides, that Truth is eternal in its nature, and that the hour of its triumph must inevitably arrive, he was endowed with that virtue, the rarest in the world—patience.  Monseigneur Laurence could wait.

Gifted with uncommon powers of observation, Monseigneur Laurence knew mankind thoroughly, and possessed in a high degree the difficult art of managing and guiding them.  Unless the interests of religion were at stake and there was some particular reason for publicity, he carefully avoided any clashing of opinion, disagreements and disputes, knowing as he well did, that to excite feelings of hostility against the Bishop, was, owing to the natural bent of the human heart, to make enemies to the Episcopacy and religion.  His prudence was extreme, and having to steer the bark of Peter through the whole extent of his Diocese, he was thoroughly imbued with a sense of his own responsibility.  Ever on the watch to observe the state of the sea and the direction of the wind, he not seldom gazed down into the depths of the water and carefully looked out for the first appearance of breakers.

Remarkable for his skill in the administration of affairs, orderly in his habits, a strict disciplinarian, and combining in his person apostolic simplicity with diplomatic prudence, he had been always, from the reign of Louis Philippe to the re-establishment of the Empire, very highly appreiated by the different governments which succeeded each other.  When Monseigneur Laurence demanded any thing, it was known beforehand in the highest quarters, that what he demanded was certainly just and very probably necessary, and he never met with a refusal.

Thus, for a long time past, in this Pyrenean diocese, the spiritual and temporal authority had been on the best possible terms with each other, when those miraculous events occurred at Lourdes, of which we have treated in the present work.