but by a solemn oath. All old or new ecclesiastics, archbishops, bishops, curés, vicars, preachers, hospital and prison chaplains, superiors and directors of seminaries, professors of seminaries and colleges, are to state in writing that they are ready to take this oath: moreover, they must take it publicly, in church, "in the presence of the general council, the commune, and the faithful," and promise "to maintain with all their power" a schismatic and Presbyterian Church.—For there can be no doubt about the sense and bearing of the prescribed oath. It was all very well to incorporate it with a broader one, that of maintaining the Constitution. But the Constitution of the clergy is too clearly comprised in the general Constitution, like a chapter in a book, and to sign the book is to sign the chapter. Besides, in the formula to which the ecclesiastics in the Assembly are obliged to swear in the tribune, the chapter is precisely indicated, and no exception or reservation is allowed.2274 The Bishop of Clermont, with all those who have accepted the Constitution in full, save the decrees affecting spiritual matters, are silenced. Where the spiritual begins and where it ends the Assembly knows better than they, for it has defined this, and it imposes its definition on canonist and theologian; it is, in its turn, the Pope, and all consciences must bow to its decision. Let them take the "oath, pure and simple," or if they do not they are 'refractory." The fiat goes forth, and the effect of it is immense, for, along with the clergy, the law reaches to laymen. On the one hand, all the ecclesiastics who refuse the oath are dismissed. If they continue "to interfere with public functions which they have personally or corporately exercised" they "shall be prosecuted as disturbers of the peace, and condemned as rebels against the law," deprived of all rights as active citizens, and declared incompetent to hold any public office. This is the penalty already inflicted on the nonjuring bishop who persists in considering himself a bishop, who ordains priests and who issues a pastoral letter. Such is soon to be the penalty inflicted on the nonjuring curé who presumes to hear confession or officiate at a mass.2275 On the other hand, all citizens who refuse to take the prescribed oath, all electors, municipal officers, judges and administrative agents, shall lose their right of suffrage, have their functions revoked, and be declared incompetent for all public duties.2276 The result is that scrupulous Catholics are excluded from every administrative post, from all elections, and especially from ecclesiastical elections; from which it follows that, the stronger one's faith the less one's share in the choice of a priest.2277—What an admirable law, that which, under the pretext of doing away with ecclesiastical abuses, places the faithful, lay or clerical, outside the pale of the law!
This soon becomes apparent. One hundred and thirty four archbishops, bishops, and coadjutors refuse to take the oath; there are only four of them who do so, three of whom, MM. de Talleyrand, de Jarente, and de Brienne, are unbelievers and notorious for their licentiousness; the others are influenced by their consciences, above all, by their esprit de corps and a point of honor. Most of the curés rally around this staff of officers. In the diocese of Besançon,2278 out of fourteen hundred priests, three hundred take the oath, a thousand refuse it, and eighty retract. In the department of Doubs, only four consent to swear. In the department of Lozère, there are only "ten out of two hundred and fifty." It is stated positively," writes the best informed of all observers that everywhere in France two-thirds of the ecclesiastics have refused the oath, or have only taken it with the same reservations as the Bishop of Clermont."
Thus, out of seventy thousand priests, forty-six thousand are turned out of office, and the majority of their parishioners are on their side. This is apparent in the absence of electors convoked to replace them: at Bordeaux only four hundred and fifty came to the poll out of nine hundred, while elsewhere the summons brings together only "a third or a quarter" In many places there are no candidates, or those elected decline to accept. They are obliged, in order to supply their places, to hunt up unfrocked monks of a questionable character. There are two parties, after this, in each parish; two faiths, two systems of worship, and permanent discord. Even when the new and the old curés are accommodating, their situations bring them into conflict. To the former the latter are "intruders." To the latter the former are "refractories." By virtue of his being a guardian of souls, the former cannot dispense with telling his parishioners that the intruder is excommunicated, that his sacraments are null or sacrilegious, and that it is a sin to attend his mass. By virtue of his being a public functionary, the latter does not fail to write to the authorities that the "refractory" entraps the faithful, excites their consciences, saps the Constitution, and that he ought to be put down by force. In other words, the former draws everybody away from the latter, while the latter sends the gendarmes against the former, and persecution begins.—In a strange reversal, it is the majority which undergoes persecution, and the minority which carries it out. The mass of the constitutional curé is, everywhere, deserted.2279 In La Vendée there are ten or twelve present in the church out of five or six hundred parishioners; on Sundays and holidays whole villages and market-towns travel from one to two leagues off to attend the orthodox mass, the villagers declaring that "if the old curé can only be restored to them, they will gladly pay a double tax." In Alsace, "nine tenths, at least, of the Catholics refuse to recognize the legally sworn priests." The same spectacle presents itself in Franche-Comté, Artois, and in ten of the other provinces.—Finally, as in a chemical composition, the analysis is complete. Those who believe, or who recover their belief, are ranged around the old curé; all who, through conviction or tradition, hold to the sacraments, all who, through faith or habit, wish or feel a need to attend the mass. The auditors of the new curé consist of unbelievers, deists, the indifferent members of the clubs and of the administration, who resort to the church as to the Hôtel-de-ville or to a popular meeting, not through religious but through political zeal, and who support the "intruder" in order to sustain the Constitution. All this does not secure to him very fervent followers, but it provides him with very zealous defenders; and, in default of the faith which they do not possess, they give the force which is at their disposal. All means are proper against an intractable bishop or curé; not only the law which they aggravate through their forced interpretation of it and through their arbitrary verdicts, but also the riots which they stir up by their instigation and which they sanction by their toleration.2280 He is driven out of his parish, consigned to the county town, and kept in a safe place. The Directory of Aisne denounces him as a disturber of the public peace, and forbids him, under severe penalties, from administering the sacraments. The municipality of Cahors shuts up particular churches and orders the nonjuring ecclesiastics to leave the town in twenty-four hours. The electoral corps of Lot denounces them publicly as "ferocious brutes," incendiaries, and provokers of civil war. The Directory of the Bas-Rhin banishes them to Strasbourg or to fifteen leagues from the frontier. At Saint-Leon the bishop is forced to fly. At Auch the archbishop is imprisoned; at Lyons M. de Boisboissel, grand vicar, is confined in Pierre-Encize, for having preserved an archiepiscopal mandate in his house; brutality is everywhere the minister of intolerance. A certain cure of Aisne who, in 1789, had fed two thousand poor, having presumed to read from his pulpit a pastoral charge concerning the observance of Lent, the mayor seizes him by the collar and prevents him from going to the altar; "two of the National Yeomanry" draw their sabers on him, and forthwith lead him away bareheaded, not allowing him to return to his house, and drive him to a distance of two leagues by beat of drum and under escort. At Paris, in the church of Saint-Eustache, the curé is greeted with outcries, a pistol is pointed at his head, he is seized by the hair, struck with fists, and only reaches the sacristy through the intervention of the National Guard. In the church of the Théatins, rented by the orthodox with all legal formality, a furious band disperses the priests and their assistants, upsets the altar and profanes the sacred vessels. A placard, posted up by the department, calls upon the people to respect the law, "I saw it," says an eye-witness, "torn down amidst imprecations against the department, the priests, and the devout. One of the chief haranguers, standing on the steps terminated his speech by stating that schism ought to be stopped at any cost, that no worship but his should be allowed, that women
