DR. A. GEDDES’ BIBLICAL WORK COLDLY RECEIVED—HIS SCEPTICISM—COUN­SELLOR CHARLES BUTLER’S CONSIDERATION FOR HIM—HIS DEATH—LAST MOMENTS HOPEFUL—HIS GENIUS, LEARNING AND BENEVOLENT DISPOSITION UNQUESTIONED—ANNUAL MEETING OF THE BISHOPS, JUNE, 1781—THEREAT RESOLVED THAT BISHOP HAY PROCEED TO ROME—A FRIENDLY CARDINAL PROTECTOR—WISHES A NATIONAL RECTOR OF THE SCOTCH ROMAN COLLEGE—MR. CAMERON PROPOSED; BUT CANNOT BE SENT—EDUCATION OF THE STUDENTS SUFFERS—REVISION OF THE STATUTA MISSIONIS—A CONVEN­IENT RITUAL—TEMPORAL WANTS—SALARIES OF THE CLERGY—ASSISTANCE FROM PROPAGANDA AND FOREIGN CATHOLICS—DUTIES OF THE PRIESTS DISCHARGED GRATUITOUSLY—SOME SMALL RESOURCES—INCREASE OF CATHOLICS—PROPAGANDA’S FRIENDLINESS—COLLEGE AT PARIS INEFFI­CIENT—BISHOP HAY, WHILE AT ROME, PETITIONS IN ITS FAVOUR—ON HIS RETURN HOME VISITS THE NUNCIO AT SPA—VERY KINDLY RECEIVED— WELCOMED AT WIRTENBURGH MONASTERY BY FATHER M’KENZIE—DINES WITH THE PRINCE BISHOP, “A MOST WORTHY PRELATE”—ARRANGED WITH ABBOT ARBUTHNOT AT RATISBON THAT A BOY BE MAINTAINED AT SCALAN FOR STUDY LATER AT THE MONASTERY—BISHOP HAY PRESENTS BOOKS TO THE MONASTERY—30 YEARS SINCE HE HAD BEEN AT ROME BEFORE—HIS DIGNITY—KINDLY RECEIVED AT AN AUDIENCE BY PIUS VI—PRESENTS A MEMORIAL—CARDINAL ALBANI GAINED TO HIS VIEW—PROPAGANDA DECIDES AGAINST ANY CHANGE IN THE COLLEGE—40 YEARS LATER, A SCOTCH RECTOR APPOINTED—IN OTHER MATTERS THE BISHOP MORE SUCCESSFUL— AN ANNUAL SUBSIDY.

Notwithstanding all the pains that were taken, the biblical work of Mr. Geddes, when the first parts of it appeared, was very coldly received. There were notes appended to it in which profes­sion was made of the scepticism which was the fashion, at the time, in Germany. No wonder if the English Catholic Bishops found fault, and to such a degree, as not only to forbid the reading of it to their flocks, but also to suspend the author from the exercise of his clerical office. It would have been to his credit if he had meekly accepted this judgment of the Church. Protestant scholars were no less dissatisfied. They pronounced the work of Mr. Geddes a “complete failure.” (Chambers.)

Counsellor Charles Butler a distinguished Catholic of London, whose writings do honour to his memory, was personally acquainted with Dr. Geddes, and thus speaks of him in the following terms: “Those who knew him, while they blamed and lamented his aberrations, did justice to his learning, to his friendly heart and his guileless simplicity. Most unjustly has he been termed an infidel. He professed himself a Trinitarian, a believer in the resurrection and in the divine origin and divine mission of Christ; in support of which he published a small tract. He also professed to believe what he termed the leading and unadulterated tenets of the Roman Catholic Church. From her,—however scanty his creed might be,—he did not so far recede as was generally thought. The estrangement of his brethren from him was most painful to his feelings. I have more than once witnessed his lamenting the circumstance, with great agitation, and even with bitter tears.”

The death of this remarkable man took place at his house in the new road, London, on the 26th February, 1802, in the 65th year of his age. A French priest who visited him, when on his death-bed, persuaded him to make some apology for his errors. It is related, however, that when this priest returned the servant refused to admit him. This ought not to count for much. If the patient, when death’s dark shadow was upon him and his intellectual power departed, gave an ungra­cious order to his servant, it was inconsistent with what he had recently said, whilst, as yet, he was of sound mind. It is evident that his religion and his priesthood were, at the last supreme moments, nearest his heart. When a Catholic woman of the neighbourhood understood that he was dying, and hastened to his room, he was not ungrateful, and showed his thankfulness by imparting to her, and it was with his last breath, his sacerdotal benediction. Paddington cemetery received his remains, according as he had desired. The funeral was numerously attended, and by many persons of distinction. “Few men,” writes Counsellor Charles Butler in his memoirs of English Catholics, “could boast of warmer or of more respectable friends; for, no one ever called in question his learning or the benevolence of his disposition.”

The annual meeting of the Bishops was held in June, 1781. There being several matters of the highest importance to the mission that could not be sufficiently expressed in the usual written report to Propaganda, it was resolved that Bishop Hay should proceed to Rome in order to hold personal interview with the authorities there, and consult on such things as could not so well be set forth in writing. Leave was easily obtained; and the Bishop, after having executed a power of attorney in favour of Bishop Geddes, as regarded all the monies, at the time, in Bishop Hay’s house, prepared for his departure. He left Edinburgh on August 5th, and travelled under the assumed name of Signor Tommase Scotti. The state of the Scotch College was one of the chief objects of the Bishop’s visit to Rome. Cardinal Marefoschi having become Protector of the College considering how ill it had succeeded under Italian masters ever since the suppression of the Jesuits, earnestly insisted that the Scotch Bishop should send a properly qualified native of the country to take charge of the National College. Mr. Alexander Cameron, afterwards so distinguished as Bishop of the Lowland District, was thought of for this office. But the needs of the mission at home interfered. Bishop Hay represented that their brethren were already too much oppressed, and the people by no means served as they would need, many, in different places, dying, especially in the winter time, without assistance, in spite of all that could be done. He stated nevertheless, that if the higher powers absolutely commanded it, Mr. Cameron should go, and the consequences lie on their consciences. Finally, to the great loss of the College, the Bishops declined the proposal of Marefoschi. This unfortunate yielding to what the Bishops considered necessity, gave rise to evils which prevailed throughout the next quarter of a century. Mismanagement, especially during the latter part of this period, had produced its disastrous fruits. The education and training of the students suffered. Many abandoned their vocation, or were expelled for misbehaviour, and became a public scandal to religion on their return home. The wisdom of Cardinal Marefoschi’s proposal was at length understood. The Bishops, unfor­tunately, were under the impression that at any time they could spare a priest, and the necessity was urgent, they had only to propose at Rome, the measure that had been so earnestly insisted on by Marefoschi. It was otherwise, however, for now, this good Cardinal and his successor Caraffa were no more. Notwithstanding the unfavourable position of matters, it was hoped that Bishop Hay’s personal application to the Cardinal Protector, Albani, would obtain his assistance towards having a native of Scotland appointed rector.

Another affair which engaged the attention of the Bishop at Rome was the revision of the Statuta Missionis. These important documents owed their origin to Bishop Nicholson, who, in 1700, formed, with the concurrence of the clergy, a code of laws, or Statuta intended for the guidance of the priests of the mission in the exercise of their ministry. The sanction of the Holy See was soon afterwards obtained. The Statuta were not printed, but circulated in manuscript among the clergy. As new copies were required, from time to time, there could not fail to be errors of transcription. The Bishops, by collecting the most correct copies, with some difficulty reproduced them as they were originally written. Some additions, which the change of the times required, were made; and it was now one of the objects of Bishop Hay’s visit to Rome to obtain for this new edition the sanction of the Holy See, and to have a sufficient number of copies printed to meet the wants of the clergy in Scotland. He also had it in view to request the congre­gation of Propaganda to prepare and print a small Ritual for their use, containing only such things as were required in the daily exercise of the ministry. An easily carried book was wanted in a country where the priest was often obliged to make long journeys on foot, among the moun­tains, bearing with him his Breviary, his Ritual and the holy oils.
The Bishop, in visiting Rome, had in view also the temporal wants of the missionary clergy. Twenty years before the time of which there is question, the allowance of a priest from the common fund was only £8 in the country and £11 in towns. The expense of living was always increasing; and this sum was found to be wholly inadequate. Propaganda considered this, and without making any fixed periodical grant, had sent a subsidy, from time to time, for the relief of the mission. Catholics in other countries had also generously responded to the calls, in behalf of the mission, made on their charity. By such means as these and by practising the strictest economy were the clergy enabled to persevere. At the time of which we are writing, and for ten years previously, the priests had each £12 in the country and £18 yearly in towns. With all possible economy, so small a salary could not preserve from actual want; for it will be remem­bered that the priest had not only to maintain himself, but also a servant and sometimes a horse, when his mission was extensive and scattered. No contribution was, as yet, required of the congregations, except in some parts of the western Highlands, where the better class of people made their pastor a present of some article of food, on occasion of a baptism or marriage. It was considered that the duties of the ministry should be discharged gratuitously, in order to meet the calumny of enemies who ceased not to assert that the Catholic priest only sought self-interest and traded in religion.

It will naturally be asked, how, in such circumstances, the clergy could manage to exist? This question is answered, so far, by the following facts

1st. There were certain foundations on account of masses which yielded from £3 to £4 a year. These the Bishops distributed by rotation to such of the priests as were most in need.

2nd. Propaganda often made a timely grant of money for supplying the missions.

3rd. In country places the priest almost always rented a small field which was large enough for a cow’s grass and a kitchen garden.

4th. The Bishops had an allowance from Propaganda which, as a matter of necessity, they gener­ally gave up in behalf of the poorer clergy.

In addition to the funds necessary for the maintenance of the missionary priests, comparatively large sums were required, every year, for the outfit and the journeys of ecclesiastical students going to and returning from the foreign colleges.

In the four years immediately preceding the Bishop’s visit to Rome these sums amounted to £87 sterling. The Catholic population, it is satisfactory to be able to state, was always increasing; and this increase required a corresponding increase of the number of priests, which caused a constant diminution of the funds at the disposal of the mission. The clergy were willing, never­theless, to continue most cordially their pastoral labours. They relied on the charity of the Holy See and the zeal of Propaganda. That congregation had already shown great affection for the poor Scotch mission. Its aid was now more necessary than ever, and the bishops concluded their petition with the words of the sisters of Lazarus: “Ecce quem amas oegrotat.”

The Scotch College at Paris had for some time been in a state of inefficiency as regarded the sending of missionary priests to Scotland. It formed part of the Bishop’s commission to petition Propaganda to the effect that it would do something towards restoring that institution to its former usefulness.

Bishop Hay’s journey to Rome was happily accomplished, and without any very remarkable incident. When at Brussels he desired to see the Nuncio there; but His Excellency had gone to Spa. To Spa, accordingly, the Bishop repaired, and was most kindly received by the Nuncio, who gave him the use of rooms in his own house. He was also present at a collation given in the public hall, by Prince Henry of Prussia, to the company assembled at the celebrated watering place. At dinner at the Nuncio’s he met the Dutch President and the Princess of Stolberg, mother of the Princess who lived at Rome. At Wirtzburgh, he was cordially received by Father Mackenzie of the Scotch monastery there. The day after his arrival he dined with the Prince Bishop, whom he describes in his correspondence, “as a most worthy prelate, who acts much in the Episcopal character.” This great dignitary placed his coach at the disposal of the Scotch Bishop during his stay at Wirtzburgh. In about ten days he pursued his journey to Ratisbon, his health improving as he travelled. He was well received by Abbot Arbuthnot; and it was arranged between them that a boy should be kept at Scalan for the monastery, the abbot and Mr. Menzies, O. S. B., paying for him between them. The Bishop made a present of some books for the use of the monastery. Among those which he ordered, at the time, from Coghlan, were the “Sincere Christian Instructed,” his work on “Miracles,” Butler’s “Lives of the Saints,” Tytler’s “Vindi­cation of Queen Mary,” and “Pastorini’s letters.” On the 15th of October, 1781, he entered Rome for the second time, as a venerable Bishop full of years and honours. Thirty years had elapsed since his first appearance there as a student. What pleasing memories must not the second visit have recalled! What a contrast! Of old, the aspiring student, with no other care than that of gaining knowledge and the delightful labour of acquiring it; now, the aged and careworn man, the pastor of a suffering Church, and yet, by the dignity of his office, and more still, by the inherent dignity of his character, conversing, on a par, with the rulers of mankind; once the humble ecclesiastic, now the tried diplomatist with diplomatic work in hand that would task the talent and energy of the ablest statesman.

Soon after his arrival in Rome Bishop Hay was favoured with an audience of the Sovereign Pontiff, Pius VI. He was kindly received, and on the occasion presented a memorial showing the business on which he had come to the city. His next step was to endeavour to gain to his views the Cardinal Protector, Albani. This dignitary was at first opposed to any change in the government of the Scotch College; but he was convinced by the presentations and arguments of the Bishop that the appointment of a national rector would conduce to its usefulness; and he now made every effort to promote this view. He laid the matter before the Pope, hoping that it would be referred to him (Albani) as protector, for settlement. The Holy Father, however, remitted it to Propaganda in order to obtain the opinion of that congregation. There was great opposition and much interest made with the cardinals against the proposed measure. The opposition was only too successful. At a meeting of eleven cardinals of Propaganda, nine pronounced against the change in the college proposed by the Scotch bishops. This decision was fatal to the view which Bishop Hay had so much at heart. It is not difficult to understand how grievously he was disappointed. Cardinal Albani consoled him, so far, by promising to contrive some way of making the desired appointment as soon as the opposition subsided. The efforts of the good Cardinal did not, however, avail; and it was forty years from that date before a native of Scot­land was appointed to the rectorship of the Scotch College.

The Bishop was more fortunate in his negotiations regarding the Statuta and of assistance to the mission. The Statuta were at first put into the hands of two canonists in order that they might be examined and search made in all the former decrees of Propaganda relating to Scotland, so that a complete body of regulations might be composed. Having passed through this ordeal, they were conditionally approved and then referred for further examination to a congregation specially appointed by the Holy Father. By this congregation they were formally sanctioned on 3rd April, 1782. Finally they were printed for the use of the Scotch mission by the Propaganda press.

Copies of the Ritual printed by Propaganda were voted for the use of the Scotch mission. Bishop Hay, however, some time afterwards, caused a Ritual which he prepared himself and had printed in London to be approved of by Propaganda. In reply to the petition of the bishops for some additional aid, an annual subsidy of 200 crowns was voted to the mission.