Jews, too, had their pontiffs; and among the Romanists the pope is styled the sovereign pontiff

PONTIFICATE, is used for the state dignity of a pontiff, or high priest; but more particularly, in modern writers, for the reign of a pope.

POPE, a name which comes from the Greek word Пana and signifies Father. In the East, this appellation is given to all Christian priests; and in the West, bishops were called by it in ancient times; but now for many centuries it has been appropriated to the bishop of Rome, whom the Roman Catholics look upon as the common father of all Christians.

All in communion with the see of Rome unanimously hold that our Saviour Jesus Christ constituted St. Peter the apostle chief pastor under himself, to watch over his whole flock here on earth, and to preserve the unity of it, giving him the power requisite for these ends. They also believe that our Saviour ordained that St. Peter should have successors, with the like charge and power to the end of time. Now, as St. Peter resided at Rome for many years, and suffered martyrdom there, they consider the bishops of Rome as his successors in the dignity and office of the universal pastor of the whole Catholic church.

earth, and hell, were all filled with divinities, yet there was One who was considered as supreme over all the rest, or, at most, that there were but two self-existent gods from whom they con-or ceived all the other divinities to have descended in a manner analogous to human generation. It appears, however, that the vulgar Pagans considered each divinity as supreme, and unaccountable within his own province, and therefore entitled to worship, which rested ultimately in himself. The philosophers, on the other hand, seem to have viewed the inferior gods as accountable for every part of their conduct to him who was their sire and sovereign, and to have paid to them only that inferior kind of devotion which the church of Rome pays to departed saints. The vulgar Pagans were sunk in the grossest ignorance, from which statesmen, priests, and poets, exerted their utmost influence to keep them from emerging; for it was a maxim, which, -however absurd, was universally received, "that there were many things true in religion which it was not convenient for the vulgar to know; and some things, which, though false, it was expedient that they should believe." It was no wonder, therefore, that the vulgar should be idolaters and polytheists. The philosophers, however, were still worse; they were wholly "without excuse, because that, when they knew God, they glorified him not as God; neither were thankful, but became vain in their imaginations, and their foolish heart was darkened. Professing themselves wise, they became fools, and worshipped and served the creature more than the Creator, who is God, blessed for ever," Rom i. 20, 21, 22, 25. See list of books under article IDOLATRY; Prideaux's Con. vol. i. p. 177, 179; Kaims's Sketches of the History of Man; Bishop Law's Theory of Religion, p. 58, 65 to 68, 94, 296; article Polytheism in Enc. Brit.; Farmer on the Worship of Human Spirits.

PONTIFF, or HIGH PRIEST, a person who has the superintendence and direction of divine worship, as the offering of sacrifices and other religious solemnities. The Romans had a college of pontiffs, and over these a sovereign pontiff, instituted by Numa, whose function it was to prescribe the ceremonies each god was to be worshipped withal, compose the rituals, direct the vestals, and for a good while to perform the business of augury, till, on some superstitious occasion, he was prohibited intermeddling therewith. The

The cardinals have for several ages been the sole electors of the pope. These are seventy in number, when the sacred college, as it is called, is complete. Of these, six are cardinal bishops of the six suburbicarian churches; fifty are cardinal priests, who have all titles from parish churches in Rome; and fourteen are cardinal deacons, who have their titles from churches in Rome of less note, called diaconias, or deaconries. These cardinals are created by the pope when there happen to be vacancies, and sometimes he names one or two only at a time; but commonly he defers the promotion until there be ten or twelve vacancies, or more; and then at every second such promotion, the emperor, the kings of Spain and France, and of Britain, when Catholic, are allowed to present one each, to be made cardinal, whom the pope always admits, if there be not some very great objection. These cardinals are commonly promoted from among such clergymen as have borne offices in the Roman court; some are assumed from religious orders; eminent ecclesiastics of other countries are likewise often honoured with this dignity. Sons of sovereign princes have frequently been

members of the sacred college. Their || on every cell, and small papers, with distinctive dress is scarlet, to signify that corresponding numbers, are put into a they ought to be ready to shed their box; every cardinal, or some one for blood for the faith and church, when him, draws out one of these papers, the defence and honour of either re- which determines in what cell he is to quire it. They wear a scarlet cap and lodge. The cells are lined with cloth; hat: the cap is given to them by the and there is a part of each one separated pope if they are at Rome, and is sent to for the conclavists, or attendants, of them if they are absent; but the hat is whom two are allowed to each cardinever given but by the pope's own hand. nal, and three to cardinal princes. They These cardinals form the pope's stand- are persons of some rank, and generally ing council, or consistory, for the ma- of great confidence; but they must car nagement of the public affairs of church ry in their master's meals, serve him at and state. They are divided into differ- table, and perform all the offices of a ent congregations for the more easy menial servant. Two physicians, two despatch of business; and some of them surgeons, an apothecary, and some have the principal offices in the ponti- other necessary officers, are chosen for fical court; as that of cardinal, vicar, the conclave by the cardinals. penitentiary, chancellor, chamberlain, prefect of the signature of justice, prefect of memorials, and secretary of state. They have the title given them

of eminence and most eminent.

On the tenth day after the pope's death, the cardinals who are then at Rome, and in a competent state of health, meet in the chapel of St. Peter's, which is called the Gregorian chapel, where a sermon on the choice of a pope is preached to them, and mass is said for invoking the grace of the Holy Ghost. Then the cardinals proceed to the conclave in procession, two by two, and take up their abode. When all is properly settled, the conclave is shut up, having boxed wheels, or places of communication, in convenient quarters; there are, also, strong guards placed all around. When any foreign cardinal arrives after the inclosure, the conclave is opened for his admission. In the beginning every cardinal signs a paper, containing an obligation, that, if he shall be raised to the papal chair, he will not alienate any part of the pontifical dominion; that he will not be prodigal to his relations; and any other such stipulations as may have been settled in former times, or framed for that occasion.

On the demise of a pope his pontifical seal is immediately broken by the chamberlain, and all public business is interrupted that can be delayed; messengers are despatched to all the Catholic sovereigns to acquaint them of the event, that they may take what measures they think proper: and that the cardinals, in their dominions, if any there be, may hasten to the future election, if they choose to attend; whilst the whole attention of the sacred college is turned to the preservation of tranquillity in the city and state, and to the necessary preparations for the future election. The cardinal chamberlain has during the vacancy of the holy see, great authority; he coins money with his own arms on it, lodges in the pope's apartments, and is attended by the body guards. He, and the first cardinal bishop, the first cardinal priest, and the first cardinal dea- We now come to the election itself; con, have, during that time, the govern- and that this may be effectual, twoment almost entirely in their hands. thirds of the cardinals present must The body of the deceased pope is car-vote for the same person. As this is ried to St. Peter's, where funeral ser- often not easily obtained, they somevice is performed for him with great times remain whole months in the conpomp for nine days, and the cardinals clave. They meet in the chapel twice attend them every morning. In the every day for giving their votes; and mean time, all necessary preparations the election may be effectuated by scru for the election are made; and the tiny, accession, or acclamation. Scrutiny place where they assemble for that is the ordinary method, and consists in purpose, which is called the Conclave, this: every cardinal writes his own is fitted up in that part of the Vatican name on the inner part of a piece of palace, which is nearest to St. Peter's paper, and this is folded up and sealed; church, as this has long been thought on the second fold of the same paper, a the most convenient situation. Here conclavist writes the name of the perare formed, by partitions of wood, a son for whom his master votes. This, number of cells, or chambers, equal to according to agreements observed for the number of cardinals, with a small some centuries, must be one of the sadistance between every two, and a broad cred college. On the outer side of the gallery before them. A number is put paper is written a sentence at random,

which the voter must well remember. | der and dignity, but has also a power Every cardinal, on entering into the chapel, goes to the altar, and puts his paper into a large chalice.

When all are convened, two cardinals number the votes; and if there be more or less than the number of cardinals present, the voting must be repeated. When this is not the case, the cardinal appointed for the purpose, reads the outer sentence, and the name of the cardinal under it; so that each voter, hearing his own sentence, and the name joined with it, knows that there is no mistake. The names of all the cardinals that are voted for are taken down in writing, with the number of votes for each; and when it appears that any one has two-thirds of the number present in his favour, the election is over; but when this does not happen, the voting papers are all immediately burnt, without opening up the inner part. When several trials of coming to a conclusion by this method of scrutiny have been made in vain, recourse is sometimes had to what is called accession. By it, when a cardinal perceives that when one or very few votes are wanting to any one for whom he has not voted at that time, he must say that he accedes to the one who has near the number of votes requisite; and if his one vote suffices to make up the two-thirds, or if he is followed by a sufficient number of acceders, or new voters, for the said cardinal, the election is accomplished: Lastly, a pope is sometimes elected by acclamation; and that is, when a cardínal being pretty sure that he will be joined by a number sufficient, cries out in the open chapel, that such a one shall be pope. If he is properly supported, the election becomes unanimous; those who would, perhaps, oppose it, foreseeing that their opposition would be fruitless, and rather hurtful to themselves. When a pope is chosen in any of the three above-mentioned ways, the election is immediately announced from the balcony in the front of St. Peter's, homage is paid to the new pontiff, and couriers are sent off with the news to all parts of Christendom. The pope appoints a day for his coronation at St. Peter's, and for his taking possession of the patriarchal church of St. John Lateran; all which is performed with great solemnity. He is addressed by the expression of holiness, and most hoby father.

The Roman Catholics believe that the bishop of Rome is, under Christ, supreme pastor of the whole church, and as such is not only the first bishop in or

and jurisdiction over all Christians, in order to preserve unity and purity of faith and moral doctrine, and to maintain order and regularity in all churches. See SUPREMACY. Some Catholic divines are of opinion that the pope cannot err when he addresses himself to all the faithful on matters of doctrine. They well know that, as a private doctor, he may fall into mistakes as well as any other man; but they think that, when he teaches the whole church, Providence must preserve him. from error. We have, however, already examined this sentiment under the article INFALLIBILITY, to which the reader may refer.

The see of Rome, according to Roman Catholics, is the centre of catholic unity. All their bishops communicate with the pope, and by his means with one another, and so form one body. However distant their churches may be, they all meet at Rome either in person or by their delegates, or at least by their letters. And, according to the discipline of the latter ages, though they are presented to the pope for their office from their respective countries, yet from him they must receive their bulls of consecration before they can take possession of their sees. See POPERY.

POPERY comprehends the religious doctrines and practices adopted and maintained by the church of Rome. The following summary, extracted chiefly from the decrees of the council of Trent, continued under Paul III. Julius III. and Pius IV. from the year 1545 to 1563, by successive sessions, and the creed of Pope Pius IV. subjoined to it, and bearing date November 1564, may not be unacceptable to the reader. One of the fundamental tenets strenuously maintained by popish writers, is, the infallibility of the church of Rome; though they are not agreed whether this privilege belongs to the pope or a general council, or to both united; but they pretend that an infallible living judge is absolutely necessary to determine controversies, and to secure peace in the christian church. However, Protestants allege, that the claim of infallibility in any church is not justified by the authority of Scripture, much less does it pertain to the church of Rome; and that it is inconsistent with the nature of religion, and the personal obligations of its professors; and that it has proved ineffectual to the end for which it is supposed to be granted, since popes and councils have disagreed in matters of importance, and they have

been incapable, with the advantage of this pretended infallibility, of maintaining union and peace.

Another essential article of the popish creed is the supremacy of the pope, or his sovereign power over the universal church. See SUPREMACY.

Farther; the doctrine of the seven sacraments is a peculiar and distinguishing doctrine of the church of Rome; these are baptism, confirmation, the|| eucharist, penance, extreme unction, orders, and matrimony.

The council of Trent (sess. 7. can. 1.) pronounces an anathema on those who|| say that the sacraments are more or fewer than seven, or that any one of the above number is not truly and properly a sacrament. And yet it does not appear that they amounted to this number before the twelfth century, when Hugo de St. Victore and Peter Lombard, about the year 1144, taught that there were seven sacraments. The council of Florence, held in 1438, was the first council that determined this number. These sacraments confer grace, according to the decree of the council of Trent, (sess. 7. can. 8.) ex opere operato, by the mere administration of them: three of them, viz. baptism, confirmation, and orders, are said (c. 9.) to impress an indelible character, so that they cannot be repeated without sacrilege; and the efficacy of every sacrament depends on the intention of the priest by whom it is administered (can. 11.) Pope Pius expressly enjoins that all these sacraments should be administered according to the received and approved rites of the Catholic church. With regard to the eucharist, in particular, we may here observe, that the church of Rome holds the doctrine of transubstantiation; the necessity of paying divine worship to Christ under the form of the consecrated bread or host; the propitiatory sacrifice of the mass, according to their ideas of which, Christ is truly and properly offered as a sacrifice as often as the priest says mass; it practises, likewise, solitary mass, in which the priest alone, who consecrates, communicates, and allows communion only in one kind, viz. the bread of the laity. Sess. 14.

tisfactions; which supposes that penitents may truly satisfy, by the afflictions they endure under the dispensations of Providence, or by voluntary penances to which they submit, for the temporal penalties of sin to which they are subject, even after the remission of their eternal punishment. Sess. 6. can. 30. and sess. 14. can. 3 and 9. In this connection we may mention the popish distinction of venial and mortal sins: the greatest evils arising from the former, are the temporary pains of purgatory; but no man, it is said, can obtain the pardon of the latter, without confessing to a priest, and performing the penances which he imposes.

The council of Trent (sess. 14. can. 1.) has expressly decreed, that every one is accursed who shall affirm that penance is not truly and properly a sacrament instituted by Christ in the universal church, for reconciling those Christians to the Divine Majesty, who have fallen into sin after baptism; and this sacrament, it is declared, consists of two parts, the matter and the form: the matter is the act of the penitent, including contrition, confession, and satisfaction; the form of it is the act of absolution on the part of the priest. Accordingly it is enjoined, that it is the duty of every man who hath fallen after baptism, to confess his sins once a year, at least, to a priest; that this confession is to be secret; for public confession is neither commanded nor expedient: and that it must be exact and particular, including every kind and act of sin, with all the circumstances attending it. When the penitent has so done, the priest pronounces an absolution, which is not conditional or declarative only, but absolute and judicial. This secret or auricular confession was first decreed and established in the fourth council of Lateran, under Innocent III. in 1215. (cap. 21.) And the decree of this council was afterwards confirmed and enlarged in the council of Florence and in that of Trent, which ordains, that confession was instituted by Christ; that by the law of God it is necessary to salvation, and that it has always been practised in the Christian church. As for The doctrine of merits is another dis- the penances imposed on the penitent tinguishing tenet of popery; with regard by way of satisfaction, they have been to which the council of Trent has ex- commonly the repetition of certain forms pressly decreed (sess. 6. can. 32.) that of devotion, as paternosters, or ave the good works of justified persons are marias, the payment of stipulated sums, truly meritorious; deserving not only pilgrimages, fasts, or various species of an increase of grace, but eternal life and corporal discipline. But the most for an increase of glory; and it has ana-midable penance, in the estimation of thematized all who deny this doctrine. many who have belonged to the Roman Of the same kind is the doctrine of sa- communion, has been the temporary