by Rev. Aeneas McDonnell Dawson

ZEAL OF THE FEW REMAINING CLERGY—CLEMENT VIII ESTABLISHES A SCOTCH COLLEGE AT ROME—JURISDICTION IN SCOTLAND OF AN ENGLISH ARCHPRIEST DISTASTEFUL—THAT OF AN ENGLISH BISHOP EQUALLY SO—A MISSIONARY BODY UNDER THE JURISDICTION OF A NATIVE SUPERIOR SANCTIONED BY THE HOLY SEE—THE REV. WILLIAM BALLANTYNE PREFECT OF THE MISSION—THE RESTORATION OF THE SEE OF THE ISLES DECREED BY PROPAGANDA—NO INCUMBENT FOUND—FATHER BALLANTYNE PERSECUTED BY THE COVENANTERS—WHEN RESTORED TO LIBERTY HE WAS EMINENTLY SUCCESSFUL—DISTINGUISHED CONVERTS—THE MISSION IN A DISORGANIZED CONDITION—FATHER BALLANTYNE LABOURS TO IMPROVE IT.

Only a small number of the Catholic clergy were able to remain at their posts after the “Reformation” was established. These few spread themselves over the country, comforting their brethren and administering to them the sacraments. Between 1580 and 1600 Jesuits, Benedictines, Franciscans, Lazarists and Augustinians established themselves in various districts, to which many of the refugee clergy had retired The Jesuits had stations in Braemar, Glencairn, Strathglas and Buchan. As may be supposed, there was but slender means of educating Catholics in Scotland. To educate ecclesiastics was utterly impossible. Pope Clement VIII, in view of this evil, founded the Scotch College at Rome, where, ever since, a certain number of clergy for Scotland have received suitable training. There is much valuable information in Father Blackhal’s narrative. This zealous priest returned from Paris to Scotland in 1637 and acted as chaplain to the Countess of Aboyne, at Aboyne Castle, at the same time doing duty as a missionary, in the counties of Aberdeen and Banff. There is no record of Father Blackhal’s final career. He was at Paris when he wrote his “narrative;” but how long he survived is unknown.

On the death of Bishop Watson of Lincoln, in 1584, an Archpriest was appointed to preside over the clergy of England, with episcopal jurisdiction, also, over the Catholics of Scotland. This arrangement was exceedingly distasteful to the native Scotch. They had an invincible dislike to any foreign authority, especially if it were English. The Scotch priest, Rev. G. Blackwell, was nominated in the year 1598, and was succeeded by a Vicar Apostolic who enjoyed the title and dignity of Bishop of Chalcedon. He also possessed jurisdiction over Scotland. But, in consequence of repeated representations made by the clergy to the Court of Rome, Pope Gregory XV. ordered the Right Reverend Bishop to cease exercising ecclesiastical authority in Scotland.

It was not till 1629, that proposals were made for constituting a missionary body in Scotland under the jurisdiction of a native superior. In that year Father William O’Gilvy received faculties from Pope Urban VIII., as Prefect of the Mission. In 1653, the Scotch secular clergy, freed from the jurisdiction of English Prelates, and the authority of the Order of Jesuits, were incorporated as a missionary body by a decree of Propaganda, and were placed under the superintendence of the Rev. Wm. Ballantyne, who thus became Prefect of the Mission. The missionaries were greatly strengthened by this appointment; and indeed, Father Ballantyne administered the affairs of the mission with great ability, and, considering the circumstances of the country, not without success. He was not, however, without his trials. The regular clergy were disinclined to render complete obedience to one who, although possessing extraordinary faculties, was not a consecrated bishop. It was much desired accordingly, that such a dignitary should be appointed, there being no doubt that he would command, as well as deserve, the respect and obedience of all the clergy, both secular and regular. The missionaries earnestly supplicated the Court of Rome for the appointment of a bishop with jurisdiction over all Scotland. Their request, however, was not complied with till after the time of two Prefects, Messrs. Ballantyne and Winchester.

It was hoped, at this time, to revive the See of the Isles. The scheme for its restoration was not unreasonable, as the majority of the Scotch Catholics belonged to the Highlands and Islands, where, on account of remoteness and comparative inaccessibllity the Catholics were protected from the legal penalties which weighed so heavy on their brethren of the Lowlands. In 1634 the restoration of this See was actually decreed by the Congregation of Propaganda. But an incumbent could not be found. A good Irish priest was suggested. His slight acquaintance with the language and habits of the people was, however, considered an impediment. Father Hugh Semple, of the Society of Jesuits, Rector of the Scotch College of Madrid, speaks in forcible terms of the advantages of such an appointment. “I have desired for many years to see a Bishop in the wild regions of the Hebrides, to instruct and form the priests, to settle disputes among the Catholics, and to administer the sacraments of orders and confirmation; distinguished in his life, his preaching, his manners, his influence, and possessing the same authority as the Bishops in Ireland. I am aware that the scheme is opposed by many from motives of private advantage, or from excess of timidity, but the glory of God, the public good, the custom, and the advancement of the Church call for it. I know of no one better fitted for the office than the Prefect of the Franciscans in the Scotch missions, in whom all the characteristics of a good pastor are found. I have sent him and his companions some ecclesiastical ornaments and some alms, and I will do my best, every year, to relieve his necessities.” The desirable and desired appointment was not yet, however, to be obtained.

Father Ballantyne, the son of a Protestant minister and a convert to the Catholic Faith, having qualified himself for missionary duties in the colleges abroad, came to Scotland in 1649. His welcome was of the rudest kind. The Covenanters, who had notice of his coming, seized him and confiscated all his books. and papers. Of course he was a prisoner; but, ere long regaining his liberty, he set about fulfilling the duties of his office, without any fear of the dangers by which he was surrounded. He had no hesitation in conversing with Protestants. Endowed with great natural abilities, he had perfected himself by superior studies, and was, in consequence, able to contend with the most learned. He did so with eminent success. Gifted with extraordinary suavity of manner, those who were most pressed, perhaps chagrined by the cogency of his arguments, shewed no hostility, whilst others were convinced and embraced the Catholic Faith. Of these were several persons of distinction, among whom was his younger brother, Archibald,. who, having at first been a page to the Elector Palatine, rose to be major in the army of the Covenanters. He did not long survive his conversion. His death was that of a truly pious Christian.

Father Ballantyne had great difficulties to contend with. Not the least of these was the disorganized state of the missions. For the secular clergy there was no order or regular mode of action. Each priest, ever since the extinction of the hierarchy, was, accustomed to do just as he pleased. No one had a special missionary district assigned to him. The whole country, so to say, was the mission of each priest; and the clergy, in consequence, endeavouring to extend their labours to every place, no where produced satisfactory results. It was impossible for them to administer regularly the sacraments, or effectually impart instruction. In cases of severe sickness, it was not known where to find them. Several of them would arrive, at once, at the house of a comparatively poor man who could scarcely afford to entertain even one. Under such circumstances, what was to become of their sacred ministrations? It was somewhat otherwise with the regular clergy. They at least owed obedience to the superiors of their respective societies, and thus order was maintained. But their disinclination to be guided by the Prefect of the Mission, who was not a Bishop, considerably neutralized their efforts as missionaries.

Father Ballantyne, in order to devise some means for correcting so many evils, repaired to Paris with a view to consult with his brethren in France. He was so fortunate as to meet with a former fellow student, a man of ability, Mr. William Leslie, who was of a respectable Scotch family. Mr. Leslie, who was completing his preparation for the ministry at the Seminary of St. Nicholas du Chardonnet, entered warmly into the views of Father Ballantyne. Cardinal Charles Barberini, the Legate to France, was, at the time, preparing to return to Italy. He was anxious to secure the services of a Scotch Priest to conduct the education of his youthful nephew. Father Ballantyne recommended Mr. Leslie; and, at the same time, imparted to the Legate his purpose of having a representative at the Court of Rome who should have charge to attend to the interests of the Scotch missions. The Cardinal took a favourable view of his plan and promised to support it at Rome with all his influence. Mr. Leslie at first objected to the arrangement, on the ground that the office which was proposed for him would divert his attention from the service of the mission. He soon, however, yielded to the persuasions of his friend, who represented to him that it would best serve the cause they had at heart, to accept the Legate’s offer. It would not only secure to him a respectable maintenance and honourable position in the Holy City, but, at the same time, the countenance and support of the eminent Cardinal. Mr. Leslie, accordingly, proceeded to Rome in the suite of His Eminence; and Father Ballantyne returned to Scotland, accompanied by four of his former fellow students, Messrs. Walker, Lumsden, Creighton and Smith.

    


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