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COKCORDIA

raent (Art. 9) ; the latter, in turn, stipulated that such churches as had not been alienated, and were neees- eary for worship, would be placed "at the disposition" of the bishops (Art. 12).

The Church agreed not to trouble the consciences of those citizens who, during the Revolution, had become possessed of ecclesiastical property (Art. 13) ; on the other hand the Government promised the bishops and parish priests a fitting maintenance (sustentationem, Art. 14).

Such were the principal stipulations of the concordat. Certain of its articles have been fully discussed, par- ticularly by canonists and jurists, notably Articles 5, 12, and 14, relating to the nomination of bishops, the use of churches, and the maintenance of the clergy. Moreover, the law known as "The Organic Articles" (see Articles, The Organic), promulgated in April, 1802, and always upheld by later French governments in spite of the protest of the pope, made immediately after its publication, has in various ways infringed on the spirit of the concordat and given rise during the nineteenth century to frequent disputes between Church and State in France.

IV. Result of the Concord.\t. — The concordat, notwithstanding the addition of the Organic Articles, must be credited with having restored peace to the consciences of the French people on the very morrow of the Revolution. To it also was due the reorganiza- tion of Catholicism in France, under the protection of the Holy See. It was also of great moment in the history of the Church. Only a few years after Josoph- inism and Febronianism (q. v.) had disputed the pope's rights to govern the Church, the Papacy and the Revolution, in the persons of Pius VII and Napoleon, came to an understanding which gave France a new episcopate and marked the final defeat of Gallicanism.

V. Fate of the Concordat.— The French law of 9 December, 1905, on the Separation of Church and State, against which Pius X protested in his Allocu- tion of 11 December, 1905, was based on the principle that the State of France should no longer recognize the Catholic Church, but only distinct associations culiuelles, i. e. associations formed in each parish for the purpose of worship " in accordance with the rules governing the organization of worship in general". In case of the non-formation of such associations destined to take over the property, real and personal, of the churches or jahriques (see Buildings, Eccles- iastical; Fabrica Ecclesi.e), this property was to be forever lost to the Church and to be turned over by decree to the charitable establishments of the respective communes. By the Encyclical "Gravis- simo Officii", of 10 August, 1906, the pope forbade the formation of these associations cultuelles or associations for worship. Rome feared that they would furnish the State with a pretext for interfering with the internal life of the Church, and would offer to the laity a constant temptation to control the religious life of the parish. Thereupon, the State applied strictly the aforementioned law, considered the jahriques, i. e. the hitherto legally-recognized churches, as no longer existing, and, in the absence of associations cultuelles to take up their inheritance, gave over all their property to charitable establish- ments (ctablisscments de bienjaisance). Exception was made for the church edifices actually used for worship; at the same time nothing was done concern- ing the numberless legal questions that arise apropos of these edifices, e. g. right of ownership, right of use, repairs, etc. At the present writing, therefore (end of 1908), the Church of France, stripped of all her property, is barely tolerated in her religious edifices, and has only a pn'carious enjoyment of them. On the other hand, since ecclesiastical authority has for- bidden the only kind of corporations (associations cultuelles) which the State recognizes as authorized to

collect funds for purposes of worship, the Church has no means of putting together in a legal and regular way such funds or capital as may be required for the ordinary needs of public worship. Thus the churches of France live from day to day ; neither the parish nor the diocese can own any fund, however small, which the parish priest or the bishop is free to hand down to his successors; all this because the State stubbornly insists that only the above-described associations cultuelles (which it knows are impossible for French Catholics) shall be clothed with the right of owner- ship for purposes of worship. Though the present condition is necessarily a transitory one, it appears, unfortunately, to offer one permanent element, i. e. the certain loss of all the property once belonging to the fabriques. The worst enemies of the French clergy must admit that, in order to safeguard its principles, the Church which they accuse of avarice has sacrificed without hesitation all its temporal goods. (See Con- cordat; France; Consalvi, Ercole; Pius VII; Napoleon Bonaparte.)

Sechk, Les origines du Concordat {2 vols.. Paris. 1894); Sicard, VAncien derge de France (Paris, 1903), III; Gotau. Lea ori- gines populaires du Concordat in Aittour du catholicisme social (Paris, 1906); LanzacLaborie, Paris sous A'apoieon (Paris,1905 and 1907); BouLAT DE LA Meurthe, Documents sur la negocia- lion du Concordat (Paris. 1891-97); Mathieu, Le Concordat de ISOl (Paris, 1903); Rinieri. La diplomatic pcmtificate au XIX* Ij si'txle; Le Concordat entre Pie Vll et te Premier (Consul, tr. into r Fr. by Verdier (Paris, 1903). — The last two works have really f' given an entirely new version of the history of the third phase of the negotiations, thanks to the fresh documents unknown to former historians, d'Haussonville. Cretineau-Jolt, and Theiner. — C>llivier. Nouveau manuel de droit ecdesiastique iranfais (Paris, 1886); Crodzil. Le Concordat de laol (Paris, 1904); Batjdrillart. Quatre cents ans de Concordat (Paris. 1905); de Broglie, Le Concordat (Paris, 1893); Pehraud, La discussion concordataire (Paris, 1892); Sevebtre, Le Concordat (2d ed., Paris. 1906). the best documentary work. — D'Hausson- ville, Aprfs la separation (Paris, 1906); Gabriel Aubray. La solution liberatrice (Paris. 1906); Jenouvrier, Expose de la situation legate de I'eglise en France (Paris, 1906); Lamarzelle ET Taudiere, Commentaire de la loi du :i Decembre. VJ05 (Paris, 1906) ; see also Hogan, Church and Stale in France in Am. Cath. Quart. Rev. (1892), 333 sqq.; Parsons. The Third French Re- public as a Persecxdor of the Church, i6id.(1899),l sqq.; Bodlet, The Church in France (London. 1906).

Georges Goyau.

Concordia (Concordia Veneta, or Julia), Dio- ce.se of (Concordiensis), suffragan of Venice. Con- cordia is an ancient Venetian city, called by the Romans Colnnia Concordia, and is situated between the Rivers Tagliamento and Livenza. not far from the Adriatic. To-day there remain of the city only ruins and the ancient cathedral. During the fifth century the city was destroyed by Attila and again in 606 by the Lombards, after which it was never rebuilt. The eighty-nine martjTS of Concordia, who were put to death under Diocletian, are held in great veneration. Its first known bishop is Clarissimus, who, at a provincial synod of .\quileia in 579, helped to prolong the Schism of the Three Chapters ; this coun- cil was attended by Augustinus, later Bishop of Con- cordia, who in 590 signed the petition presented by the schismatics to Einjjeror Mauricius. Bishop Johannes transferred the episcopal residence to Caorle (606), retaining, however, the title of Concordia. The me- dieval bishops seem to have resided near the ancient cathedral, and to have wielded temporal power, which, however, they were unable to retain. In 1587, during the episcopate of Matteo Sanudo, the episcopal residence was definitely transferred to Portogruaro. The diocese has a population of 258,315, with 129 parishes, 231 churches and chapels, 264 secular and 2 regular priests, 9 religious houses of women, and a Collegio di Pio X for African missions.

Cappelletti, Le chicse d'ltalia (Venice, 18441, X. 417-75; Ann. eccl. (Rome, 1907), 418-23; Degani, La Dioccsi di Con- cordia, notizie e documenti (San Vito, 1880); Zambaldi, Monu- menti storici di Concordia (San Vito, 1840).

U. Benigni.

Concordia, Diocese of (Concordiensis in Ameri- ca), erected 2 August, 1887, is situated in the north-