coast of Dalmatia
and Istria insisted on the so-called _Glagoliza_ as the language which
should be used in the divine service. _Glagoliza_ is not the common
language of the Croats and Slovenes, but it is an old and sacred form of
the same tongue. Rome opposed for a long time, declined afterwards, opposed
or half-opposed again, till the question is to-day brought to a very acute
phase. Pope Paul V permitted the use of the _Glagoliza_ in the Church. This
permission was repeated by John VIII. and Urban VIII. There was printed a
_Missale Romanum, slavica lingua, glagolitico charactere_ (Rome, 1893).
Still, one can say that although it is theoretically allowed, it is
practically forbidden. It is used to-day in some new places, like Krk,
Cherso, Zara, Sebenico, in Senj, Spalato, etc. But the fact remains that
the Southern Slavs, or the Slavs generally, do not like the Latin language
in the divine service. For the Slav conscience it is something incongruous:
the Latin language of Nero and the spirit of Christ. Every language is the
bearer of a certain spirit. Latin is the bearer of a juristic and despotic
spirit. Ranke said: "The Papal Church is a legacy of ancient Rome."[1] If
this be true, the language doubtless was one of the principal reasons for
it. With the language of the Caesars also crept into the Church the spirit
of the Caesars. This spirit was brought to a triumph in 1870 at the Council
of the Vatican.

As the Croats and Slovenes protested against the language of the Caesars, so
they protested also against the triumphant spirit of the Caesars in the
Church. Bishop Strossmayer opposed the dogma of Papal Infallibility with a
sincerity, obstinacy and eloquence which can be compared only with the
spirit of the "_golden age_" of Christian history. In a letter to an old
Catholic friend, he wrote: "It is nonsense to say that the Popes cannot
live without these miserable rags called temporary possessions."[2] Is this
not true apostolic language? Again he wrote: "What occurs to-day in Rome is
obviously God's punishment and at the same time a providential way to those
reforms which the Church needs in order to fulfil her mission with more
success in the future than she has done till now."[3] And to Dr. Doellinger
he confessed quite openly: "And what about my nation and its future? It
seems to me quite certain that it will one day get rid of Roman
despotism."[4]

[Footnote 1: "History of the Popes," Chap. I.]
[Footnote 2: