society to preserve the faith in each new generation. Hence, at each
turning-point of political history, we see the bishops benefiting by
the toleration or warding off the intolerance of the teaching State,
competing with it, erecting alongside of its public schools free
schools of its own, directed or served by priests or religious
brotherhoods; - after the suppression of the university monopoly in
1850, more than one hundred colleges[56] for secondary education;
after the favorable law of 1875, four or five provincial faculties or
universities for superior instruction after the hostile laws of 1882,
many thousands of parochial schools for primary instruction.

Foundation and support, all this is expensive. The bishop requires a
great deal of money, especially since the State, become ill-disposed,
cuts off clerical resources as much as possible, no longer maintains
scholarships in the seminaries, deprives suspicious desservans of
their small stipends, eats into the salaries of the prelates, throws
obstacles in the way of communal liberalities, taxes and over taxes
the congregations, so that, not merely through the diminution of its
allowances it relieves itself at the expense of the Church, but again,
through the increase of its imposts, it burdens the Church for its own
advantage. The episcopacy obtains all necessary funds through
collections in the churches and at domiciles, through the gifts and
subscriptions of the faithful; and, every year, it needs millions,
apart from the budget appropriation, for its faculties and
universities in which it installs largely paid professors, for the
construction, location and arrangement of its countless buildings, for
the expenses of its minor schools, for the support of its ten thousand
seminarists, for the general out-lay on so many charitable
institutions; and it is the bishop who, their principal promoter, must
provide for this, all the more because he has often taken it upon