c c c ^: cc c ccc ccc cclc c CC c ccc c C CC^ C CCC ■ cc o ccc c» < c*^ C - C C c ' |(C CC«S fee 5 c< « 3cL< c IK c c %c c c cc cc^ re c cc; iCCa lc c o f C CC M c c fee ccc IK 5, iffe Cy- ^fe« c. \ ^-«r< <^ c -5 cc C <^c cc *m c < c *«& ccr ccl« CC Cc CC CCCC l Cc ccccc : (c . " CvCC CC c<-cc <£x C (CC cc* < <_..«£. Co c c c Cc<' cc c CC CCC Cc CCC Cc < CCC t ccc ' cccc ^ r Cc cc ^cc ccc sffi cccc m^c CC emphatic vindication of the liberty : ithin the Oath li C hnr .. In jut letter of October 1 5th 1 867, (pub- lished in the Cincinnati ;■';:; and Gazette, of October 17th) • I do not believe that the Church right to em- ploy force to coerce conscience." In anoth of the same letter say: I do not want a union of the Church an S I deprecate such a union." And in a late article of the Catholic :: .:'-. Mr. Vickera is reminded thai the Catholics in M land were the first to proclaim liberty of conscience in this coun- try. The opinions which you thus ex] ress, and the proclamation of the Maryland Catholics, to which :er, are peculiarly meritorious and praiseworthy, because history teaches that usually minorities are fanatically intolerant, and addicted to the practice g the majorit: - While I thus ise of the liberty of conscience, I a: embarrassed when I come to compare these utterances with those of Pope Pius IX, in his •lical letter >f December 8, 1864. If I am correctly in- formed, the Oath ' rch, in contradistinction to the mini- Protestant Churches and - be, .Liiins the great and preeminent ray and iinif:: nd in LETTER OF PAUL MOHR. 109 her. practice, irrespective of time, place, or circumstance. She does not teach one thing in Rome and another in Cincinnati ; one thing in the fifteenth and another in the nineteenth century ; one thing in Europe, another in America. And she does not prac- tice or attempt to practice one thing when she has, and another when she has not control of the temporal power. Moreover, the Pope, as I understand it, is the head of the Catholic Church, and his spiritual authority is paramount to that of an Arch- bishop. Now, I have before me the original text of the encyc- lical letter of Pope Pius IX, printed at Innsbruck, by the pub- lisher for the Catholic University there, Wagner, and certified to be an exact copy of the Roman edition. In that letter the Pope enumerates the errors relating to the Church and her rights. As such an error (the 24th) he brands the proposition (I quote lit- erally : "Ecelesia vis inferenda; potestatem non habet, neque potestatem ullam temporalem directam vel indirectam " — " that the Church has not the power to use force, nor any direct or indirect temporal power." In another place he similarly brands as an error (the 55th) the assertion that " ecclesia a statu statusque ab ecclesia sejungendus est " — " that the Church is to be separated from the State, and the State from the Church." With equal emphasis the Pope sig- nalizes as an error (the 15th) the doctrine that u liberum cuique homini est earn amplecti ac profiteri religionem, quam rationis lumine quis ductus veram putaverit " — " that it is free to every man to em- brace and profess that religion, which he may believe true, guided by the light of reason." It is to be observed that the encyclical letter from which I quote, is not addressed to the pre- lates of Europe alone, but (I again quote literally from the original) " venerab'dibus fratribus patriarchis, prHmatibus, archi- episcopis, et episeopis universis, gratiam et communionem apostolico? sedis habentibus" — "to all the venerable brothers, patriarchs, pri- mates, archbishops, and bishops having the grace and communion of the apostolic See." It is, therefore, in terms addressed to you, most reverend sir. Now, most reverend sir, I am a plain man, but I think that I understand both Latin and English well enough not to be mistaken as to the meaning either of the encyclical declarations of the Pope, or of your declarations. And it seems to me, that what you say is the exact reverse of what the Pope says. Who tells the truth — the one, immutable, universal Catholic truth? Do you, or does the Holy Father? If I am subject to your spiritual jurisdiction, I am certainly subject also to that of the Roman Pontiff, for the greater part, I believe, includes the less. It is important, then, to know, how I am to harmonize and rec- oncile these two conflicting declarations, both of which claim to be authoritative. In view of this importance, most reverend sir, I humbly request you to answer the following simple questions: 110 THE CHURCH AND FREE THOUGHT. 1st. Are the passages which I have cited from the Pope's en- cyclical letter authentic? 2d. Have I correctly apprehended and rendered their meaning? 3d. Is that meaning consistent or inconsistent with your own declarations upon the same subject? I am aware that you have published a pastoral upon the en- cyclical letter. I have read that pastoral. But it is manifest that in writing it you either had not the encyclical before you, or that you took it for granted that your readers had not that encyc- lical before them. At first I was a little tempted to embrace the latter supposition, for the inordinate verbosity and incoherence of your pastoral seemed to show that you were not quite well when you wrote it, but painfully afflicted with a malady which old Dr. Martial calls verminatio aurium, and thus too intent upon scratching the sore place to write plainly and to the point. But I abandoned that supposition the moment I came to recollect that you are a venerable old man, a high prelate of the only true Church, a keeper of the consciences of men, a confessor of priests and laymen ; that, hence, you must be presumed to speak the truth, and the whole truth, plainly and unequivocally at all times, and in all places, and to abominate all mendacity, subterfuge, and in- tentional mystification. Surely there could be no object more loathsome and despicable than a hoary Church dignitary, clothed with all the natural and ecclesiastical emblems of venerability, caught in the act of telling or insinuating a lie, or of paltering to the understandings of those who depend upon him for the ex- position of the truth. I take it for granted, then, most reverend sir, that you wrote your pastoral without having the encyclical before you, and sug- gest that you recur to the text before you undertake to answer my questions. There is another question, most reverend sir, which I beg leave to ask you. Rev. Thomas Yickers, in his reply of October 26, 1867, quoted from the " Summa " of Thomas Aquinas (whom you had before cited as one of the great lights of the Church, illus- trating the freedom of thought within the Church at all times) the following passage, among other passages of similar import : Unde, si falsarii pecunice, vel alii malef adores statim per sceeu- lares prineipes juste morti traduntur, multo magis hozretici statim ex quo de hceresi convincuntur, possunt non solum excommunicari, sed et juste oeeidi. (Hence, if counterfeiters of money or other malefactors are justly put straightway to death by the secular authorities, much more may heretics, the instant they are con- victed of heresy, not only be excommunicated, but justly killed.) Now, in the rejoinder to Mr. Vickers, contained in the Cath- olic Telegraph, of the 30th of October, 1867, (edited by a clergy- man, who is your brother, and writes under your eve and with LETTER OF PAUL MOHR. Ill your sanction, I presume) this is mentioned as a text, " which Mr. Yickers pretends to quote" What these words " pretends to quote" would mean, if used in a common political squabble, where equivocation and indirection are not infrequently the rule, I will not undertake to say. But when a gentleman in holy orders uses such an expression, every body understands, of course, that he charges his antagonist with quoting words which are not to be found in the text from which the quotation is pretended to be made. Now, I have examined Migne's edition of the " Sum- ma " of Thomas Aquinas, and I find the words there exactly as Mr. Vickers quotes them. The alternative, therefore, is, either that a Catholic priest or bishop deliberately preferred the charge of forgery against Mr. Vickers, when he knew the charge to be false — an alternative too horrible to be thought of — or that Migne's celebrated edition of the Fathers of the Church is itself a forgery, and unworthy of credit. I beg leave to ask you, therefore, most reverend sir, is Migne's edition of Thomas Aquinas spurious? I hear that this edition has found its way into the libraries of many of your clergymen, and is publicly offered for sale at the Catholic book-store of the Brothers Benziger, on Vine Street, in Cincinnati. Another question, most reverend sir, if you will indulge me. In your last rejoinder, just referred to, (I say your rejoinder, for in it you speak of " our pastoral," though the article professes to be an editorial, and does not bear your signature,) you thank God that the world has outgrown the policy and practice of interfering with the consciences of men, and complain of Mr. Vickers because he has drawn the vail from the history of days long past. That means, of course, that in our day practices, such as those alluded to by Mr. Vickers, are unheard of, at least, in the Catholic Church. Now, most reverend sir, I regret to say that there is a current story of a Jewish boy who was forcibly taken from his parents and thus coerced into Catholicism. Mortara, I think, is the name of the boy. There is a story, that to this day no Protestant is permitted to meet his fellow-believers in any inclosure within the city of Rome for purposes of worship ; and, furthermore, that the real occasion of your recent visit to Rome, to which you make repeated and pathetic allusion, was the canonization of some new saints, most prominent of whom was an old Spanish inquisitor, Don Pedro Arbues de Epila, who, toward the close of the fifteenth century, caused thousands of heretics to be burned in the Province of Arragon, in Spain, and in consequence was killed by the ex- asperated populace.* Am I to understand that these reports, all of which relate to * See Augsburg Gazette, May 11, 1867. 112 THE CHURCH AND FREE THOUGHT. events in the second half of the nineteenth century, are base fictions*? What is the truth in the Mortara case? Can I and a number of my fellow-Protestants meet for public worship in Rome, in a building hired or bought for that purpose, if we molest no one in so doing ? Who was Don Pedro Arbues de Epila ? In conclusion, permit me to congratulate you, most reverend sir, upon the holy indignation evinced in your last article in the Catholic Telegraph, in view of the embers of burned witches. I infer that in your judgment the practice of burning witches was not inaugurated by the Catholic Church; that Gregory IX, who, in the fifteenth century, issued the infamous bull against witch- craft, and Innocent VI, who, in the same century, in 1484, issued another bull still more infamous, were arch-heretics ; and that the " Jfalleus. JIaleficarum," which was published at Cologne, in 1489, was also the production of one of the pestilent heresiarchs who abounded at that time. Paul Mohr. Bantam, Clermoxt Corxir, 0., November 9, 1867. |wwtdfe. THE ENCYLICAL LETTER OF POPE PIUS IX, AND THE Syllabus of Modern Errors, dated dec. 8, 1864, WITH A PARALLEL TRANSLATION. LITTERS ENCYCLICS. VENERABILIBUS FRATRIBUS, PATRIARCHIS, PRIMATIBUS, ARCHIEPIS- COPIS ET EPISCOPIS UNIVERSIS GRATIAM ET COMMU- NIONEM APOSTOLICAE SEDIS HABENTIBUS. FIXJS JE>F. IX. VENEKABILES FRATRES, SALUTEM ET APOSTOLICAM BENEDICTIONEM. Quanta cura ac pastorali vigilantia Romani Pontifices Praedecessores Nos- tri, exsequentes demandatum sibi ab ipso Christo Domino in persona Beatis- sinii Petri Apostolorum Principis officiuni munusque pascendi agnos et oves, nunquam intermiserint universum Doininicuni gregem sedulo enutrire verbis fidei, ac salutari doctrina imbuere, eumque ab venenatis pascuis arcere, om- nibus quidem ac Vobis praesertim compertum exploraturaque est, Yenera- biles Fratres. Et sane iidem Decessores Nostri augustae catholicae religionis, veritatis ac justitiae assertores et vindices, de animarum salute maxime sol- liciti nihil potius unquam habuere, quam sapientissimis suis Litteris, et Con- stitutionibus retegere et damnare omnes haereses et errores, qui Divinae Fidei nostrae, catholicae Ecclesiae doctrinae, morum honestati, ac sempiternae hom- inum saluti adversi, graves frequenter excitarunt tempestates, et christianam civilemque rem publicam miserandum in modum funestarunt. Quocirca iidem Decessores Nostri Apostolica fortitudine continenter obstiterunt nefariis ini- quorum hominum molitionibus, qui despumantes tamquam fluctus feri maris confusiones suas, ac libertatem promittentes, cum servi sint corruptionis, falla- cibus suis opinionibus, et perniciosissimis scriptis catholicae religionis civil- isque societatis fundamenta convellere, omnemque virtutem ac justitiam de medio tollere, omniumque animos mentesque depravare, et incautos imperi- tamque praesertim juventutem a recta morum disciplina avertere, eamque miserabiliter corrumpere, in erroris laqueos inducere, ac tandem ab Ecclesiae catholicae sinu avellere conati sunt. Jam vero, uti Vobis, Venerabiles Fratres, apprime notum est, Nos vix dum arcano divinae providentiae consilio nullis certe Xostris meritis ad hanc Petri Cathedram evecti ruimus, cum videremus summo animi Nostri dolore horri- bilem sane procellam tot pravis opinionibus excitatam, et gravissima, ac nun- quam satis lugenda damna, quae in christianum populum ex tot erroribus redundant, pro Apostolici Nostri Ministerii officio illustria Praedecessorum Nostrorum vestigia sectantes Nostram extulimus vocem, ac pluribus in vulgus editis encyclicis Epistolis et Allocutionibus in Consistorio habitis, aliisque (2) ENCYCLICAL LETTER TO OUR VENERABLE BRETHREN, ALL PATRIARCHS, PRIMATES, ARCH- BISHOPS, AND BISHOPS HAVING THE FAVOR AND COM- MUNION OF THE HOLY SEE. POPE PIUS IX. VENERABLE BRETHREN, GREETING AND APOSTOLIC BENEDICTION. With how great care and pastoral vigilance the Roman Pontiffs, Our Pre- decessors, fulfilling the duty and office committed to them by the Lord Christ Himself in the person of the most Blessed Peter, Prince of the Apostles, of feeding the lambs and the sheep, have never ceased to nourish the Lord's whole flock with the words of faith and with salutary doctrine, and to guard it from poisonous pastures, — is thorougly known to all, and especially to You, Venerable Brethren. And truly the same, Our Predecessors, the maintainers and defenders of the august catholic religion, of truth, and of justice, being most anxious for the salvation of souls, never had anything more at heart than by their most wise Letters and Constitutions to unmask and condemn all those heresies and errors which, being adverse to our Divine Faith, to the doctrine of the catholic Church, to purity of morals, and to the eternal salvation of men, have frequently excited violent tempests, and have miserably afflicted both the christian and civil commonwealth. For which cause the same, Our Predecessors, have, with Apostolic fortitude, constantly resisted the nefarious undertakings of wicked men, who, like the waves of the raging sea foaming out their own confusion, and promising liberty, while they were the slaves of corruption, have striven by their fallacious opinions and most pernicious writ- ings to subvert the foundations of the catholic religion and of civil society, to remove from among men all virtue and justice, to deprave the minds and hearts of all, to turn away from true moral training unwary persons, and es- pecially inexperienced youth, miserably to corrupt it, to lead it into the snares of error, and finally to tear it from the bosom of the catholic Church. We, too, had scarcely (by the hidden counsel of Divine Providence, cer- tainly for no merit of our own) been elevated to this Chair of Peter, when seeing with the greatest grief of our soul the truly awful storm aroused by so many evil opinions, and the most grievous calamities, never sufficiently to be deplored, which sweep over the christian people from so many errors, we, as is well known to You, Venerable Brethren — according to the duty of our Apostolic Ministry, and following in the illustrious footsteps of Our Predeces- sors — immediately raised Our voice, and in many published Encvclical Let (2) ENCYCLICAE. Apostolicis Litteris praecipuos tristissimae nostrae aetatis errores danmavimus, exiiniamque vestram episcopalem vigilantiam excitavirnus, et universos cathol- icae Ecclesiae Nobis carrissiinos fiiios etiain atque etiara nionuiinus et ex- hortati sumus, ut tain dirae contagia pestis omnino horrerent et devitarent. Ac praesertim Nostra prima Encyclica Epistola die 9 noverabris anno 1846 Vobis scripta, binisque Allocutionibus, quarum altera die 9 decembris anno 1854, altera vero 9 junii anno 1862 in Consistorio a Nobis habita fuit, monstrosa opinionum portenta damnavimus, quae hac potissimum aetate cum maximo animarum damno, et civilis ipsius societatis detrimento dominantur, quaeque non solum catholicae Ecclesiae, ejusque salutari doctrinae ac venerandis ju- ribus, verum etiam sempiternae naturali legi a Deo in omnium cordibus in- sculptae, rectaeque rationi maxime adversantur, et ex quibus alii prope omnes originem habent errores. Etsi autem haud omiserimus potissimos hujusmodi errores saepe proscrib- ere et reprobare, tamen catholicae Ecclesiae causa, animarumque salus Nobis divinitus commissa, atque ipsius humanae societatis bonum omnino postulant, ut iterum pastoralem vestram sollicitudinem excitemus ad alias pravas proHi- gandas opiniones, quae ex eisdem erroribus, veluti ex fontibus erumpunt. Quae falsae ac perversae opiniones eo magis detestandae sunt, quod eo potis- simum spectant, ut impediatur et amoveatur salutaris ilia vis, quam catholica Ecclesia ex divini sui Auctoris institutione et mandato, libere exercere debet usque ad consummationem saeculi non minus erga singulos homines, quam erga nationes, populos summosque eorum Principes, utque de medio tollatur mutua ilia inter iSacerdotium et Imperium consiliorum societas et concordia, quae rei cum sacrae turn civili fausta semper extitit ac salutaris. 1 Eteniin probe noscitis, Venerabiles Fratres, hoc tempore non paucos reperiri, qui civili consortio impium absurdumque naturalismi, uti vocant, principium applican- tes audent docere, "optimam societatis publicae rationem, civilemque pro- gressum omnino requirere, ut humana societas constituatur et gubernetur, nullo habito ad religionem respectu, ac si ea non existeret, vel saltern nullo facto veram inter f'alsasque religiones discrimine." Atque contra sacrarum Litte- rarum, Ecclesiae, sanctorumque Patrum doctrinam, asserere non dubitant, "optimam esse conditionem societatis, in qualmperio non agnoscitur officium coercendi sancitis poenis violatores catholicae religionis, nisi quatenus pax publica postulet." Ex qua omnino falsa socialis regiminis idea hand timent erroneam illam fovere opinionem catholicae Ecclesiae, animarumque saluti maxime exitialem a rec. mem. Gregorio XVI Praedecessore Nostro delira- mentum appellatam, 2 nimirum "libertatem conscientiae, et cultuum esse pro- prium cujuscumque hominis jus, quod lege proclamari et asseri debet in omni recte constituta societate, et jus civibus inesse ad omnimodam libertatem nulla vel ecclesiastica, vel civili auctoritate coarctandam, quo suos conceptus quos- cumque sive voce, sive typis, sive alia ratione palam publiceque manifestare, ac declarare valeant." Dum vero id temere affirmant, haud cogitant et con- siderant, quod libertatem perditionis 3 praedicant, et quod "si humanis per- suasionibus semper disceptare sit liberum, nunquam deesse poterunt, qui veritati audeant resultare et de humanae sapientiae loquacitate confidere, cum hanc nocentissimam vanitatem quantum debeat fides et sapientia Christiana vitare, ex ipsa Domini Nostri Jesu Christi institutione cog- noscat." 4 Et quoniam ubi a civili societate fuit amota religio, ac repudiata divinae revelationis doctrina et auctoritas, vel ipsa germana justitiae humanique juris notio tenebris obscuratur et amittitur, atque in verae justitiae legitimique juris 1 Gregor XVI. Epist. encycl. 3Iirari, 15. aug. 1832. 2 Eadem Encycl. Mirari. 3 S. Aug. Epist. 105, al. 166. *S. Leo Epist. 164, al. 133, g. 2, edit. Ball. ENCYCLICAL. 3 ters, in Allocutions delivered in Consistory, and in other Apostolical Letters, condemned the principal errors of our most unhappy age, and excited your ex- traordinary episcopal vigilance, and again and again admonished and exhorted all Our very dear sons of the catholic Church to altogether abhor and shun the contagion of so dire a pestilence. And especially in Our first Encyclical Letter written to you on the 9th day of November, 1846, and in two Allocu- tions delivered by Us in Consistory, the one on the 9th day of December, 1854, and the other on the 9th day of June. 1862, We condemned the monstrous por- tents of opinion which especially prevail in this ago, to the greatest injury of souls and to the detriment of civil society itself, which are also in the highest degree opposed, not only to the catholic Church and her salutary doctrine and venerable rights, but also to the eternal natural law engraven by God in all men's hearts, and to right reason ; and from which almost all other errors have their origin. But, although we have not omitted often to proscribe and reprobate the chief errors of this kind, yet the cause of the catholic Church, the salvation of souls divinely committed to Us, and the welfare of human society itself, altogether demand that We again stir up your pastoral solicitude to overthrow other evil opinions, which flow from these errors as from fountains. These false and perverse opinions are the more to be detested because they chiefly tend to im- pede and remove that salutary power, which the catholic Church, according to the institution and commission of her divine Author, should freely exercise to the end of time — not only over individual men, but over nations, peoples, and their sovereign Rulers ; and [tend also] to take away that mutual fellowship and concord of counsels between the Priesthood and the Civil Government, which has ever proved itself propitious and salutary to religious as well as civil interests. 1 For you well know, Venerable Brethren, that at this time not few are found, who, applying to civil society the impious and absurd principle of naturalism, as they call it, dare to teach, that "the best interest of public so- ciety and civil progress absolutely require that human society be constituted and governed without any regard to religion, as though religion did not exist, or at least without any discrimination between the true religion and false ones." And they do not hesitate, against the doctrine of the sacred Scriptures, of the Church, and of the holy Fathers, to assert that " that condition of society is the best, in which the Civil Power does not recognize the obligation to coerce BY EXACTED PENALTIES THE VIOLATION OF THE CATHOLIC RELIGION, except SO far as the public peace may require it." Proceeding from this totally false idea of social government they do not fear to foster that erroneous opinion, most fatal to the catholic Church and to the salvation of souls, which was designated by Our Predecessor, Gregory XVI., of recent memory, as insane nonsense, 2 namely, that "liberty of conscience and worship is the personal right of every man, which ought to be proclaimed by law, and asserted in every rightly constituted society ; and that citizens have an inherent right to the complete liberty, which must not be restrained by any ecclesiastical or civil authority, of openly and publicly manifesting and declaring any of their thoughts whatever, either in speech, or in print, or in any other manner." But, while they have the temer- ity to affirm this, they do not think and consider, that they are preaching the liberty of perdition, 3 and that, " if it be always allowed to debate with human persuasions, there can never be wanting men who dare to resist the truth and to put faith in the loquacity of human wisdom, whereas we know from the very institution of Our Lord Jesus Christ, how faith and christian wisdom must avoid this most hurtful vanity." * And, because where religion has been removed from civil society, and the doctrine and authority of divine revelation repudiated, even the genuine notion itself of justice and human right is darkened and lost, and material force is i Gregory XVI. Eneycl. Letter " Mirari." Aug. 15, 1832. 2S ame Encycl. Mirari. a St. Aug. Epist. 105 al. 106. *St. Leo. Epist. 164 al. 133, g. 2, edit. Ball. ENCYCLICAE. locum materialis substituitur vis, hide liquet cur nonnulli certissimis sanae rationis principiis penitus neglectis posthabitisque audeant conclamare, "vo- luutatem populi, publica, quam dicunt, opinione. vel alia ratione nianifestatani constituere supremam legem ab omni divino humanoque jure solutam, et in ordine politico facta consummata, eo ipso quod consummata sunt vim juris habere." Veruni ecquis non videt, planeque sentit, hominum societatem re- ligionis ac verae justitiae vinculis solutam nullum aliud profecto propositum habere posse, nisi scopum comparandi, cumulandique opes, nullamque aliam in suis actionibus legem sequi, nisi indomitam animi cupiditatem inserviendi propriis voluptatibus et commodis? Eapropter hujusmodi homines acerbo sane odio insectantur Religiosas Familias quamvis de re Christiana, civili ac litteraria summopere meritas, et blaterant, easdam nullam habere legitimam existendi rationem; atque ita haereticorum commentis plaudunt. Nam, ut sapientissime rec. mem. Pius VI. Decessor Xoster docebat " regularium abolitio laedit statum publicae professionis consiliorum evangelicorum, laedit vivendi rationem in Ecclesia commendatam tamquam Apostolicae doctrinae consentaneam, laedit ipsos insignes fundatores, quos super altaribus vene- ramur, qui nonnisi a Deo inspirati eas constituerunt societates." l Atque etiam impie pronunciant, auferendam esse civibus et Ecclesiae facultatem "qua eleemosynas christianae caritatis causa palam erogare valeant," ac de medio tollendam legem, " qua certis aliquibus diebus opera servilia propter Dei cultum prohibentur," fallacissime praetexentes, commemoratam facultatem et legem optimae publicae oeconomiae principiis obsistere. Neque contenti amovere religionem a publica societate, volunt religionem ipsam a privatis etiam arcere familiis. Etenim funestissimum Communismi et Socialismi do- centes ac profitentes errorem asserunt, " societatem domesticam seu faniiliam totam suae existentiae rationem a jure dumtaxat civili mutuari; proindeque ex lege tantum civili dimanare ac pendere jura omnia parentum in filios, cum primis vero jus institutionis, educationisque curandae." Quibus impiis opin- ionibus machinationibusque in id praecipue intendunt fallacissimi isti homi- nes, ut salutifera catholicae Ecclesiae doctrina ac vis a juventutis institutione et educatione prorsus eliminetur, ac teneri flexibilesque juvenum animi per- niciosis quibusque erroribus, vitiisque misere inficiantur ac depraventur. Siquidem omnes, qui rem turn sacram, turn publicam perturbare, ac rectum societatis ordinem evertere, et jura omnia divina et humana delere sunt conati, omnia nefaria sua consilia, studia et operam in improvidam praesertim juven- tutem decipiendam ac depravandam, ut supra innuimus, semper contulerunt, ouinemque spem in ipsius juventutis corruptela collocarunt. Quocirca nun- quam cessant utrumque clerum, ex quo, veluti certissima historiae monumenta splendide testantur, tot magna in christianam, civilem, et litterariam rempubli- cam commoda redundarunt, quibuscumque infandis modis divexare, et edi- cere, ipsum Clerum, " utpote vero, utilique scientiae et civilitatis progressui inimicum, ab omni juventutis instituendae educandaeque cura et officio esse amovendum." At vero alii instaurantes prava ac toties clamnata novatorum commenta, in- signi impudentia audent, Ecclesiae et hujus Apostolicae i^edis supremam auctoritatem a Christo Domino ei tributam civilis auctoritatis arbitrio subji- cere, et omnia ejusdem Ecclesiae et Sedis jura denegare circa ea quae ad exteriorem ordinem pertinent. Namque ipsos niiniine pudet, affirmare "Ec- clesiae leges non obligare in conscientia, nisi cum promulganfcur a civili potestate; acta et decreta RomanorumPontificum ad religionem et Ecclesiam »Epist. ad Card, de la Rochefoucault, 10 martii 1791. ENCYCLICAL. put in the place of true justice and legitimate right, thence it is evident why some persons, utterly neglecting and disregarding the most certain principles of sound reason, dare to proclaim, that "the will of the people, manifested by what they call public opinion, or in some other manner, constitutes the supreme law, independent of all divine and human right; and that, in the political or- der, accomplished facts, simply because they are accomplished, have the force of right." But who does not see and clearly perceive, that human society, when set loose from the bonds of religion and true justice, can have, in truth, no other end than the purpose of obtaining and accumulating wealth, and fol- lows no other law in its actions but the ungoverned desire of ministering to its own pleasures and interests ? For this reason, men of this sort pursue with bitter hatred the Religious Orders, (although these have deserved extremely well of Christianity, the state, and literature,) and they prate about the same having no legitimate ground of existence, and thus applaud the falsehoods of heretics. For, as Our Predecessor Pius VI., whose memory is still fresh, most wisely taught, " the abolition of the religious orders is injurious to the public profession of evangelical counsels, it is injurious to a method of living com- mended in the Church as agreeable to Apostolic doctrine, it is injurious to the distinguished founders themselves, whom we venerate on our altars, who did not establish these societies but by inspiration of God." x And these men also impiously declare, that the power should be taken away from the citizens and the Church, "whereby they may openly give alms for the sake of christian charity;" and that the law should be abolished, "whereby on certain fixed days servile labor is prohibited on account of divine worship;" and this on the most fallacious pretext that said power and law are opposed to the princi- ples of the best public economy. And not content with removing religion from public society, they wish to banish it also from private families. For, teaching and professing the most fatal error of Communism and Socialism, they assert, that " domestic society, or the family, derives the whole ground of its existence from the civil law alone; and consequently, that from" the civil law alone issue, and on it depend, all rights of parents over their children, and especially the right of providing for instruction and education." By which impious opinions and machinations these most deceitful men chiefly aim at this result: that the salutary doctrine and influence of the catholic Church be entirely banished from the instruction and education of youth, and that the tender and flexible minds of the young be miserably infected and depraved by every most pernicious error and vice. For all who have endeavored to throw into confusion things both sacred and secular, to overturn the right order of society, and to blot out all rights, divine and human, have always, (as we above hinted) devoted all their nefarious schemes, devices, and efforts, chiefly to de- ceiving and depraving incautious youth, and have placed all their hope in its corruption. For which reason they never cease in all abominable ways to assail the clergy, both regular and secular, from whom (as the surest monu- ments of history nobly attest), so many great advantages have abundantly flowed to Christianity, civil society, and literature, and to proclaim, that this very Clergy, " as being hostile to the true and useful progress of science and civili- zation, should be removed from the whole charge and duty of instructing and educating youth." But others, reviving the wicked and so often condemned inventions of in- novators, dare with remarkable impudence to subject the supreme authority of the Church and of this Apostolic See, given to it by the Lord Christ himself, to the will of the civil authority, and to deny all those rights of the same Church and See which pertain to matters of external order. For they are not at all ashamed to affirm, that " the laws of the Church do not bind the conscience unless when they are promulgated by the civil power; that the acts and de- crees of the Roman Pontiffs, referring to religion and the Church, need the 1 Letter to Cardinal de la Itochefoucault, March 10, 1791. ENCYCLICAE. spectantia indigere sanctione et approbations, vel minimum assensu potestatis civilis; constitutiones Apostolicas, 1 quibus damnantur clandestinae societates, sive in eis exigatur, sive non exigatur juramentum de secreto servando, earum- que asseclae et fautores anathemate mulctantur, nullain habere vim in illis orbis regionibus, ubi ejusmodi aggregationes tolerantur a civili gubernio; ex- communicationem a Concilio Tridentino et Komanis Pontificibus latam in eos, qui jura possessionesque Ecclesiae invadunt, et usurpant, niti confusione ordinis spirituals, ordinisque civilis ac politici ad mundanum dumtaxat bonum prosequendum; Ecclesiae nihil clebere decernere, quod obstringere possit fidelium conscientias in ordine ad usum rerum temporalium ; Ecclesiae jus non competere violatores legum suarum poenis temporalibus coercendi ; con- forme esse sacrae theologiae jurisque publici principiis, bonorum proprieta- tem, quae ab Ecclesiis, a Familiis religiosis, aliisque locis piis possidentis, civili gubernio asserere et vindicare." Neque erubescunt palam publiceque profiteri haereticorum effatum et principium, ex quo tot perversae oriuntur sententiae atque errores. Dictitant enim " Ecclesiasticam potestatem non esse jure divino distinctam et independentem a potestate civili, neque ejusmodi dis- tinctionem, et independentiam servari posse, quin ab Ecclesia invadantur et usurpentur essentialia jura potestatis civilis." Atque silentio praeterire non possumus eorum audaciam, qui sanam non sustinentes doctrinam, contendunt "illis Apostolicae Sedis judiciis, et decretis, quorum objectum ad bonum generale Ecclesiae, ejusdemque jura, ac diciplinam spectare declaratur. dum- modo fidei morumque dogma a non attingat, posse assensum et obedientiam detrectari absque peccato, et absque ulla catholicae professionis jactura." Quod quidem quantopere adversetur catholico dogmati plenae potestatis Ro- mano Pontifici ab ipso Christo Domino divinitus collatae universalem pas- cendi, regendi et gubernandi Ecclesiam, nemo est qui non clare aperteque videat et intelligat. In tanta igitur depravatarum opinionum perversitate, Nos Apostolici Nostri officii probe memores, ac de sanctissima nostra religione, de sana doctrina, et animarum salute Nobis divinitus commissa, ac de ipsius humanae societatis bono maxime solliciti, Apostolicam Nostraru voceui iterum extollere existima- vimus. Itaque omnes et singulas pravas opiniones ac doctrinas singillatim hisce Litteris commemoratas auctoritate Nostra Apostolica reprobamus, proscribimus atque damnamus, easque ab omnibus catholicae Ecclesiae filiis, veluti reprobatas, proscriptas atque damnatas omnino haberi volumus et mandamus. Ac praeter ea, optime scitis, Yenerabiles Fratres, hisce temporibus omnis veritatis justitiaeque osores, et acerrimos nostrae religionis hostes, per pestife- ros libros, libellos, et ephemerides toto terrarum orbe dispersas populis illu- dentes, ac malitiose mentientes alias impias quasque disseminare doctrinas. Neque ignoratis hac etiam nostra aetate, nonnullos reperiri, qui satanae spiritu permoti, et incitati eo impietatis devenerunt, ut l)ominatorem Domi- num Nostrum Jesum Christum negare, ejusque Divinitatem scelerata proca- citate oppugnare non paveant. Hie vero haud possumus, quin maximis meritisque laudibus Vos efferamus, Venerabiles Fratres, qui episcopalem vestram vocem contra tantam impietatem omni zelo attollere minime omisistis. Itaque hisce Nostris Litteris Vos iterum amantissime alloquimur, qui in sollicitudinis Nostrae partem vocati summo Nobis inter maximas Nostras acerbitates solatio, laetitiae, et consolationi estis propter egregiam qua praestatis religionem, pietatem, ac propter mirum ilium amorem, fidem, et observantiam, qua Nobis et huic Apostolicae Sedi concordissimis animis obstricti gravissimum episcopale vestrum ministerium strenue ac sedulo 1 Clement XII. In eminenti. Bened. XIV. Providas Romanorum. Pii VII Ec- clesiam. Leon. XII. Quo graviora. ENCYCLICAL. sanction and approbation, or at least the assent, of the civil power; that the Apostolic constitutions, 1 whereby secret societies are condemned (whether an oath of secrecy be or be not required in such societies), and their frequenters and favorers are punished with the ban — have no force in those regions of the world where associations of this kind are tolerated by the civil government; that the excommunication pronounced by the Council of Trent and the Roman Pontiffs against those who invade and usurp the rights and possessions of the Church, rests upon a confusion of the spiritual order with the civil and politi- cal order, in the pursuit of a purely secular interest; that the Church must decree nothing which binds the consciences of the faithful in regard to the use of temporal things ; that the Church has no right to coerce the violators of her laws by means of temporal punishments ; that it is conformable to sacred the- ology and to the principles of public law to assert and claim for the civil gov- ernment a right of property in those goods which are possessed by the Churches, the religious Orders, and other pious establishments." Nor do they blush openly and publicly to profess the maxim and principle of heretics, from which arise so many perverse opinions and errors. For they repeat, that " the Eccle- siastical power is not by divine right distinct from and independent of the civil power, and that such distinction and independence can not be preserved with- out the essential rights of the civil power being invaded and usurped by the Church." Nor can we pass over in silence the audacity of those who, not upholding sound doctrine, contend, that "without sin, and without rejecting the catholic profession, assent and obedience may be refused to those judg- ments and decrees of the Apostolic See, whose object is declared to concern the general good of the Church, her rights and discipline, so long as this refusal does not touch the dogmata of faith and morals." There is no one who does not clearly and distinctly see and understand, how grievously this is opposed to the catholic dogma concerning the full power divinely given by Christ the Lord himself to the Roman Pontiff, of feeding, guiding, and ruling the univer- sal Church. Amidst, therefore, such great perversity of depraved opinions, We, well re- membering Our Apostolic office, and full of solicitude for our most holy relig- ion, for sound doctrine, and the salvation of souls, divinely committed to Us, and for the welfare of human society itself, have decided to raise again Our Apostolic voice. Therefore, by Our Apostolic authority, We reprobate, proscribe, and condemn the evil opinions and doctrines, all and singular, severally mentioned in this Letter, and will and command that all children of the Catholic Church hold them in every respect as reprobated, proscribed, and condemned. And, beside these things, you know very well, Venerable Brethren, that in these times the haters of all truth and justice and the most bitter enemies of our religion, deceiving the people by means of pestilential books, pamphlets, and newspapers scattered over the whole world, and maliciously lying, dissem- inate all sorts of impious doctrines. Nor are You ignorant, that also in our day some are found, who, moved and incited by the spirit of Satan, have reached that degree of impiety that they do not shrink from denying our Lord and Master Jesus Christ and from assailing his Divinity with flagitious impudence. Here, however, We can not but extol You, Venerable Brethren, with great and de- served praise, You, who have not failed to raise with all zeal your episcopal voice against impiety so great. Therefore, in this Our Letter, We again most lovingly address You, who, called to participate in Our solicitude, are to Us, amid Our most grievous dis- tresses, the greatest solace, joy, and consolation, because of the eminent relig- ion and piety, wherein you excel, and because of that marvelous love, fidelity, and dutifulness, whereby, most harmoniously bound to Us and to this Apos- tolic See, you strive strenuously and sedulously to fulfill your most weighty 1 Clement XII. " In eminenti." Bened. XIV. " Providas Homanorum." Pius VII. " Ecclesiam." Leo. XII. " Quo graviora. BNCYCLICAE. implere contenditis. Etenini ab exiinio vestro pastorali zelo expectamus. ut assumentes gladiuni spiritus. qaod est verbum Dei, et eonfortati in gratia Domini Nostri Jesu Ckristi reikis ingeminatis Btudiia quotidie maps j : cere, ut fideles curae vestrae concrediti "abstineant ab herbis noxiis. quas Jesus Chrisms non colit, quia non sunt plantatio patris." 1 Atque eisdem fidelibus inculcare nunquam desinite. omnem veram felicitatem in homines ex augusta nostra religione. ejusque doctrina et exereitio redundare. ac bea- tum esse populum, cujus Dominus Deus ejus. 2 Docete li ' catholicae Fidei lundamenLO regna subsistere. 3 et nihil tarn mortit'erum. tarn praece] b casum. tarn expositum ad omnia perieula. si hoc solum nobis putantes posse sufncere, quod liberum arbitrium. cum naseerernur, accepimus. ultra jam a Domino nihil quaeramus. idest. auetoris nostri obliti. ejus potentiam. Lamas liberos. abjuremes.' 4 Atque etiam ne omittatis docere ' regiam po- testatem non ad solum mundi regimen, sed maxime ad Ecclesiae praesidiom esse collatam." 5 et nihil esse quod civitatum Principibus, et Regibos d fruetui. gloriaeque esse possit, quam si. ut sapientissimus fortissimusque alter Praedecessor Foster S. Felix Zenoni Imperatori perscribebat. ' Eccl catholieam sinant uti legibus suis, nee libertati ejus quem- quam permittant obsistere Certum est enim. hoc rebus suis. salutare, ut. cum de causis Dei agatur. juxta ipsius eonstimtuni regiam voluntatem Sacerdotibus Christi stucleant subdere. non praezerre.' " 6 Sed si semper, Venerabiles Fratres. nunc potissimum in tantis Ecclesiae civilisque societatis calamitatibus, in tanta adversariorum contra rem catholi- eam et banc Apostolicam Sedem conspiratione tantaque errorum eongerie, necesse omnino est. ut adeamus cum fidacia ad thronum gratiae. ut niiseri- cordiam cousequamur, et gratiam inveniamus in auxilio opportuno. Quo- circa omnium fidelium pietatem excitare existimavirnus. ut una Nobiscuin Vobisque clemeutissimum luminum et misericordiarum Patrem ferventissimis humiilimisque precibus sine intermissione orent. et obsecrent. et in plenitu- dine fidei semper confugiant ad Dominum Nostrum Jesum Christum, qui re- demit nos Deo in sanguine suo, Ejusque dulcissimum Cor flagrantisshnae erga nos caritatis victimam enixe jugiterque exorent. ut amoris sui vinculis omnia ad seipsum trahat. utque omnes homines sanctissimo suo amore in- fiammati secundum Cor Ejus ambulent digne Deo per omnia placentes. in omni bono opere fructiheantes. Cum autem sine dubio gratiores sint Deo hominum preces. si animis ab omni labe puris ad ipsum aecedant. iccirco caelestis Ecclesiae thesauros dispensation! Nostrae commissos Christifidelibus Apostolica liberaiitate reserare censuimus. ut iidern fideles ad veram pietatem vehementius incensi. ac per Poenitentiae Sacramentum a peccatorum maculis expiati fidentius suas preces ad Deum effundant, ejusque misericordiam et gratiam consequantur. Hi see igitur Litteris auctoritate Nostra Apostolica omnibus et singulis utriusque sexus catholici orbis fidelibus Plenariam Indulgentiam ad : Jubilaei concedimus intra unius tantum mensis spatium usque ad totum futurum annum 1S65 et non ultra, a Vobis, Venerabiles Fratres. aliii legitimis locorum Ordinariis statuendum, eodem prorsus modo et forma, qua ab initio Bupremi Nostri Pontiticatus concessimus per Apostolicas Nostras Litteras in forma Brevis die 20 mensis Novembris anno 1S46 datas. et ad uni- versum episeopaleni vestrum Ordinem missas. quarum initium "Arcano Di- vinae Providentiae consilio. et cum omnibus eisdem facultatibus, quae per ipsas Litteras a Nobis datae fuerunt. Volumus tamen, ut ea omnia ser- ventur, quae in commemoratis Litteris praescripta sunt, et ea excipiantur i S. Iguat. M. ad Philadelph. 3. - Psalin. US. 3 S. Caelest. epist. 22 ad Synod. Ephes. apud Coust. p. 1200. * s. Innocent. I. Epist. 29 ad Episc. Cone. Carinas, apud Coust. p. 891. * S. Leon. EpisU 156, al. 125. 6 Pius VII. Epist. Encye. Diu satis 15 Mail 1800. ENCYCLICAL. 6 episcopal ministry. For from your extraordinary pastoral zeal We expect that, taking up the sword of the spirit, which is the word of God, and greatly strengthened by the grace of Our Lord Jesus Christ, you will, with redoubled endeavors, be daily more upon the watch that the faithful intrusted to your charge " keep themselves from noxious plants, which Jesus Christ does not tend, because they are not the planting of the Father." l Never cease, also, to impress upon the said faithful, that all true felicity flows upon man from our august religion, its doctrine and practice ; and that happy is the people whose God is their Lord. 2 Teach that "'kingdoms rest on the foundation of the catholic Faith ; 3 and that nothing is so deadly, leads so headlong to a fall, is so exposed to all dangers, as when, believing this alone to be sufficient for us that we received free will at our birth, we seek nothing further from the Lord, that is, when forgetting our Creater, we deny his power in order to show that we are free.' 4 And do not fail also to teach that the royal power was given not alone for the governance of the world, but most of all for the protection of the Church ; 5 and that there is nothing which can be more to the advantage and glory of Princes and Kings than (as another most wise and courageous Predecessor of Ours, St. Felix, wrote to the Emperor Zeno) to 'permit the catholic Church to make use of her laws, and allow no one to oppose her liberty. For it is cer- tainly beneficial to their interests to study, whenever the affairs of God are con- cerned, according to his appointment to subject the royal will to the Priests of Christ, not to set it above them. 1 " 6 But if always, Venerable Brethren, it is especially now (amidst such great calamities both of the Church and of civil society, amidst so great a conspiracy of the adversaries of the catholic cause and of this Apostolic See, and so great a mass of errors,) absolutely necessary to approach with confidence the throne of grace, that we may obtain mercy and find grace in timely aid. Therefore We have thought it well to stir up the piety of all the faithful, that, together with Us and You, they may incessantly pray and beseech the most merciful Father of light and pity, with most fervent and humble prayers, and in the fullness of faith flee always to our Lord Jesus Christ, who redeemed us to God in his blood, and earnestly and constantly supplicate His most sweet Heart, the victim of most burning love toward us, that he would draw all things to himself by the bonds of his love, and that all men inflamed by his most holy love may walk worthily according to His Heart, pleasing God in all things, bearing fruit in every good work. But inasmuch as, without doubt, the prayers of men are more pleasing to God if they approach Him with minds free from all stain, therefore we have determined with Apostolic liberality to open to Christ's faithful the heavenly treasures of the Church, committed to Us to dispense, in order that the said faithful, being more earnestly enkindled to true piety, and cleansed through the Sacrament of Penance from the defilement of their sins, may with greater confidence pour forth their prayers to God, and obtain His mercy and grace. By this Letter, therefore, in virtue of Our Apostolic authority, we grant to the faithful of the catholic world, all and singular, of both sexes, a Plenary Indulgence in the form of a Jubilee, during the space of one month only within the whole coming year, 1865, and not beyond, to be fixed by Y"ou, Venerable Brethren, and other legitimate local Ordinaries, in the very same manner and form in which We granted it at the beginning of Our supreme Pontificate by Our Apostolic Letter in the form of a Brief, dated November 20, 1846, and addressed to all your episcopal Order, beginning, " Arcano Divinae Providentiae consilio," and with all the same powers which were given by Us in that Let- ter. We will, however, that all things be observed which were prescribed in the aforesaid Letter, and those things be excepted, which we declared to be i St, Ignatius M. Epist. to the Philadelphians, ch. 3. > Pa. 143. 3 St. Cselest. Epist. 22, to the Synod of Ephes. apud Const, p. 1200. ♦ St. Innocent I. Epist. 29, to the Bishops of the Council of Carth. apud Const, p. 891. *St. Leo. Epist. 156 (125). epi US yil. Encyclica " Diu satis," May 15, 1800. SYLLABUS. quae excepta esse declaravimus. Atque id concedimus, non obstantibus in contrariuni facie ntibus quibuscumque, etiam speciali et individua inentione, ac derogatione dignis. Ut autem ornnis dubitatio et difficultas anioveatur, earumdern Litterarum exemplar ad Vos perferri jussiinus. "Rogemus, Venerabiles Fratres, de intimo corde et de tota mente miseri- cordiam Dei, quia et ipse addidit dicens: misericordiam autem meam non dispergam ab eis. Petamus et accipiemus, et si accipiendi mora et tardi- tas fuerit, quoniam graviter offendimus, pulsemus, quia et pulsanti aperi- etur, si niodo pulsent ostium preces, gemitus, et lacrimae nostrae, quibus insistere etimmorari oportet, et si sit unanimis oratio .... unusqius- que oret Deum non pro se tantum, sed pro omnibus fratribus, sicut Dominus orare nos docuit." l Quo vero facilius Deus Nostris, Vestrisque, et omnium fidelium precibus, votisque annuat, cum omnia fiducia deprecatricem apud Eum adhibeamus Immaculatam sanctissimanque Deiparam Virginem Mariam, quae cunctas haereses interemit inuniverso mundo, quaeque omnium nostrum amantissima Mater "tota suavis est ac plena misericordiae omnibus sese exorabilem, omnibus clementissimam praebet, omnium necessitates amplissimo quodam miseratur affectu," 2 atque utpote Regina adstans a dextris Unigeniti Filii Sui Domini Xostri Jesu Christi in vestitu deaurato circumamicta rarietate nihil est, quod ab Eo impetrare non valeat. Suffragia quoque petamus Beatissimi Petri Apostolorum Principis, et Coapostoli ejus Pauli, omniumque Sanctorum Caelitum, qui facti jam amici Dei pervenerunt ad caelestia regna, et coronati possident palmam, ac de sua immortalitate securi, de nostra sunt salute solliciti. Denique caelestium omnium donorum copiam Vobis a Deo ex animo ad- precantes singularis Xostrae in Yos caritatis pignus Apostolicam Benedicti- onem ex intimo corde profectam Vobis ipsis, Venerabiles Fratres, cunctis- que Clericis Laicisque fidelibus curae vestrae commissis peramanter im- pertimus. Datum Romae apud S. Petrum die VIII Decembris anno 1864, decimo a Dogmatica Definitione Immaculatae Conceptionis Deiparae Virginis Mariae. Pontificatus Nostri Anno Decimonono. PIUS J?^>. T2ZL. SYLLABUS COMPLECTENS PRAECIPUOS NOSTRAE AETATIS ERR ORES QUI XO- TANTUR IN ALLOCUTIONIBUS CONSISTORIALIBUS IN EX- CYCLICIS ALIISQUE APOSTOLICIS LITTERIS SANC- TISSIMI DOMINI NOSTRI PII PAPAE IX. §1- PANTHEISMUS, NATURALISMUS ET RATIONALISMUS ABSOLUTUS. I. Nullum supremum, sapientissimum providentissimumque Xumen divi- num exsistit, ab hac rerum universitate distinctum, et Deus idem est ac rerum iS. Cyprian, Epist. 11. 2 S. Bernard, Serm. de duodecim praerogativis B. M. V. ex verbis Apocalyp. SYLLABUS. excepted. And we grant this, notwithstanding any thing whatever to the con- trary, even if it were worthy of special and individual mention and derogation. In order, however, that every doubt and difficulty may be removed, We have commanded a copy of said Letter to be sent You. " Let us implore," Venerable Brethren, " from our inmost heart and with ( Our whole mind the mercy of God, because He Himself has said, 'I will not remove my mercy from them.' Let us ask and we shall receive ; and if there be delay and tardiness in our receiving, because we have gravely offended, let us knock, because to him that knocketh it shall be opened, if only our prayers, groans, and tears knock at the door, wherein we must persist and persevere, and that our prayer may be unanimous let each one pray to God, not for himself alone, but for all the brethren, as the Lord has taught us to pray." x But in order that God may the more readily assent to all our prayers and desires, Ours, Yours, and those of all the faithful, let us with all confidence employ, as our intercessor with Him, the Immaculate and most holy Mother of God, the Virgin Mary, who has slain all heresies throughout the world, and who, the most loving Mother of us all, is all sweet and full of mercy, shows herself exorable to all, to all most merciful, pities the necessities of all with a most large affection," 2 and standing as Queen at the right hand of Her Only Begotten Son, Our Lord Jesus Christ, radiantly clothed in a golden vestment, can obtain from Him whatever she will. Let us also seek "the intercession of the Most Blessed Peter, the Prince of the Apostles, and of Paul, his fellow-apostle, and of all the Saints in Heaven, who, having already become God's friends, have entered into the heavenly kingdom, and being crowned bear their palms, and secure of their own immortality are anx- ious for our salvation. Finally, imploring from Our heart for You the fullness of all heavenly gifts, We most lovingly, as a pledge of Our peculiar love toward You, impart, from Our inmost heart, the Apostolic Benediction to You, Venerable Brethren, to ail the Clergy, and to all Lay Faithful committed to your care. Given at Rome, from St. Peter's, the 8th day of December, in the year 1864, the tenth from the Dogmatic Definition of the Immaculate Conception of the Virgin Mary, Mother of God. In the nineteenth year of Our Pontificate. IPOIPE DPITTS IX. SYLLABUS EMBRACING THE PRINCIPAL ERRORS OF OUR TIME WHICH ARE CENSURED IN CONSISTORAL ALLOCUTIONS, ENCYCLICALS, AND OTHER APOSTOLIC LETTERS OF OUR MOST HOLY FATHER, POPE PIUS IX. § I- PANTHEISM, NATURALISM, AND ABSOLUTE RATIONALISM. I. There is no supreme, all-wise and all-provident divine Being, distinct from this universe, and God is the same as Nature, and therefore liable to » St, Cyprian Epist. 11. 2 St. Bernard. Sermon on the twelve prerogatives of the Blessed Virgin Mary, from the words of the Apocalypse. 8 SYLLABUS. natura et iccirco immutationibus obnoxius, Deusque reapse fit in homine et mundo, atque omnia Deus sunt et ipsissimam Dei habent substantiam; ac una eademque res est Deus cum mundo et proinde spiritus cum materia, necessitas cum libertate, verum cum falso, bonum cum malo, et justum cum injusto. Alloc. Maxima quidem 9 junii 1862. II. Neganda est omnis Dei actio in homines et mundum. Alloc. Maxima quidem 9 junii 1862. III. Humana ratio, nullo prorsus Dei respectu habito, unicus est veri et falsi, boni et mali arbiter, sibi ipsi est lex et naturalibus suis viribus ad hominum ac populorum bonum curandum sumcit. Alloc. Maxima quidem 9 junii 1862. IV. Omnes religionis veritates ex nativa humanae rationis vi derivant; hinc ratio est princeps norma, qua homo cognitionem omnium cujuscumque generis veritatum assequi possit ac debeat. Epist. encycl. Qui pluribus 9 novembris 1846. Epist. encycl. Singulari quidem 17 rnartii 1856. Alloc. Maxima quidem 9 junii 1862. V. Divina revelatio est imperfecta et iccirco subjecta continuo et indefinito progressui, qui humanae rationis progression! respondeat. Epist. encycl. Qui pluribus 9 novembris 1846. Alloc. Maxima quidem 9 junii 1862. VI. Christi fides humanae refragatur rationi, divinaque revelatio non solum nihil prodest, verum etiam nocet hominis perfectioni. Epist. encycl. Qui pluribus 9 novembris 1846. Alloc. Maxima quidem 9 junii 1862. VII. Prophetiae et miracula, in sacris Litteris exposita et narrata, sunt poetarum commenta, et christianae fidei mysteria philosophicarum investi- gationum summa; et utriusque Testament! libris mythica continentur in- venta; ipseque Jesus Christus est mythica fictio. Epist. encycl. Qui pluribus 9 novembris 1846. Alloc. Maxima quidem 9 junii 1862. §n. RATIONALISMUS MODERATUS. VIII. Quum ratio humana ipsi religioni aequiparetur, iccirco theologicae disciplinae perinde ac philosophicae tractandae sunt. Alloc. Singulari quadam perfusi 6 decembris 1854. IX. Omnia indiscriminatim dogmata religionis christianae sunt objectum naturalis scientiae seu philosophiae ; et humana ratio historice tantum exculta potest ex suis naturalibus viribus et principiis ad veram de omnibus etiam reconditioribus dogmatibus scientiam pervenire, modo haec dogmata ipsi rationi tanquam objectum proposita fuerint. Epist. ad Archiep. Frising. Gravissimas 11 decembris 1862. Epist. ad eundem Tuas libenter 21 decembris 1863. X. Quum aliud sit philosophus, aliud philosophia, ille jus et officium habet ee submittendi auctoritati, quam veram ipse probaverit; at philosophia neque potest neque debet ulli sese submittere auctoritati. Epist. ad Archiep. Frising. Gravis.nmas 11 decembris 1862. Epist. ad eundem Tuas libenter 21 decembris 1863. XI. Ecclesia non solum non debet in philosophiam unquam animadvertere, verum etiam debet ipsius philosophiae tolerare errores, eique relinquere, ut ipsa se corrigat. Epist. ad Archiep. Frising. Gh-avissimas 11 decembris 1862. SYLLABUS. change; and God becomes actual [only] in man and in the world, and all things are God and have the self-same substance with God ; and God and the world are one and the same thing, and therefore spirit is the same as matter, necessity as liberty, truth as falsehood, good as evil, and just as unjust. Allocution Maxima quidem, June 9, 1862. II. All action of God on man and on the world is to be denied. Allocution Maxima quidem, June 9, 1862. III. Human reason, without any regard whatever to God, is the one judge of truth and falsehood, of good and evil ; it is a law unto itself, and its natural powers are sufficient to provide for the welfare of men and nations. Allocution Maxima quidem, June 9, 1862. IV. All the truths of religion flow from the inborn power of human reason ; hence reason is the highest norm whereby man can and must attain the knowl- edge of all truths of every kind. Encyclica Qui pluribus, Nov. 9, 1846. Encyclica Singulari quidem, March 17, 1856. Allocution Maxima quidem, June 9, 1862. V. Divine revelation is imperfect and therefore subject to continual and in- definite progress, corresponding to the progression of human reason. Encyclica Qui pluribus, Nov. 9, 1846. Allocution Maxima quidem, June 9, 1862. VI. The christian faith is opposed to human reason, and divine revelation not only does not profit but even injures man's perfection. Encyclica Qui pluribus, Nov. 9, 1846. Allocution Maxima quidem, June 9, 1862. VII. The prophecies and miracles recorded and narrated in the holy Scrip- tures are the fictions of poets, and the mysteries of the christian faith are the result of philosophical investigations ; and in the books of both Testaments are contained mythical inventions ; and Jesus Christ himself is a mythical fiction. Encyclica Qui pluribus, Nov. 9, 1846. Allocution Maxima quidem, June 9, 1862. §n. MODERATE RATIONALISM. VIII. Inasmuch as human reason is on an equality with religion itself, therefore theological studies are to be handled in the same manner as philo- sophical. Allocution Singulari quadam perfusi, Dec. 9, 1854. IX. All the dogmas of the christian religion are without discrimination an object of natural science or philosophy; and human reason, with mere histori- cal cultivation, is able from its own natural powers and principles to arrive at true knowledge of even the more abstruse dogmas, if only these dogmas have been proposed to reason itself as its object. Letter to the Archbishop of Munieh-Frising, Gravissimas, Dec. 11, 1862. Letter to the same, Tuas libenter, Dec. 21, 1S63. X. Inasmuch as the philosopher is one thing, philosophy another, the former has the right and duty of subordinating himself to that authority of whose truth he has satisfied himself; but philosophy neither can nor ought to submit to any authority. Letter to the Archbishop of Munich-Frising, Gravissimas, Dec. 11, 1862. Letter to the same, Tuas libenter, Dec. 21, 1863. XI. The Church not only ought never to animadvert on philosophy, but ought to tolerate the errors of philosophy, and leave it to her to correct herself. Letter to the Archbishop of Munich-Frising, Gravissimas, Dec. 11, 1862. SYLLABUS. XIT. Apostolicae Seclis romanaruinque Congregationum decreta liberum scientiae progressum inipediunt. Epist. ad Archiep. Fi'ising. Tuas libenter 21 decembris 1863. XIII. Methodus et principia, quibus antiqui Boctores scholastici Theolo giani excoluerunt, temporum nostroruni necessitatibus scientiarumque pro- gressui inininie congruunt. Epist. ad Archiep. Frising. Tuas libenter 21 decembris 1863. XIV. Philosophia tractanda est, nulla supernaturalis revelationis habita ratione. Epist. ad Archiep. Frising. Tuas libenter 21 decembris 1863. N. B. Cum rationalismi systemate cohaerent maximam partem errores Antonii Guenther, qui damnantur in Epist. ad Card. Archiep. Coloniensem Eximiam tuam 15 junii 1847, et in Epist. ad Episc. Wratislaviensem Dolore hand mediocri 30 aprilis 1860. §111. INDIFFERENTISMTJ.S, LATITUDINARISMUS. XV. Liberum cuique homini est earn amplecti ac profiteri religionem, quam rationis lumine quis ductus veram putaverit. Litt. Apost. Multiplices inter 10 junii 1851. Alloc. Maxima quidem 9 junii 1802. XVI. Homines in cujusvis religionis cultu viam aeternae salutis reperire aeternamque salutem assequi possunt. Epist. encycl. Qui pluribus 9 novembris 1846. Alloc. Ubi primum 17 decembris 1847. Ep. encycl. Singulari quidem 17 martii 1856. XVII. Saltern bene sperandum est de aeterna illorum omnium salute, qui in vera Christi Ecclesia nequaquam versantur. Alloc. Singulari quadam 9 decembris 1854. Epist. encycl. Quanto conficiamur 17 augusti 1863. XV HI. Protestant! sinus non aliud est, quam diversa verae ejusdem chris- tianae religionis forma, in qua aeque ac in Ecclesia catholica Deo placere datum est. Epist. encycl. Noscitis et Nobiscum 8 decembris 1849. §iv. SOCIALISMUS, COMMUNISMUS, SOCIETATE8 CLANDESTINAE, SOCIETATES BIB- LICAE, SOCIETATES CLERIOO-LIBERALES. Ejusmodi pestes saepe gravissimisque verborum formulis reprobantur in Epist. encycl. Qui pluribus 9 novemb. 1846; in Alloc. Quibus quantisque 20 april. 1849; in Epist. encycl. Noscitis et Nobiscum 8 decemb. 1849; in Allocut. Singulari quadam 9 decemb. 1854; in Epist. encycl. Quanto conficiamur moe- rore 10 augusti 1863. §v. ERRORES DE ECCLE3IAE EJUSQUE JURIBUS. XIX. Ecclesia non est vera perfectaque societas plane libera, nee pollet suis propriis et constantibus juribus, sibi a divino suo fundatore collatis, sed chilis potestatis est, definire quae sint Ecclesiae jura ac limites, intra quos eadam jura exercere queat. Alloc. Singulari quadam 9 decembris 1854. Alloc. Mult is gravibusque 17 decembris I860. Alloc. Maxima quidem 9 junii 1862. SYLLABUS. XII. The decrees of the Apostolic See and of the Roman Congregations im- pede the free progress of science. Letter to the Archbishop of Munich-Frising, Tuas libenter, Dec. 21, 1863. XIII. The method and the principles, according to which the ancient scho- lastic Doctors cultivated Theology, are entirely unsuitable to the needs of our time and to the progress of the sciences. Letter to the Archbishop of Munich-Frising, Tuas libenter, Dec. 21, 1863. XIV. Philosophy must be treated without any regard to supernatural reve- lation. Letter to the Archbishop of Munich-Frising, Tuas libenter, Dec. 21, 1863. N. B. Connected with the system of rationalism are for the most part the errors of Antonius Guenther, which are condemned in the Epistle to the Car- dinal Archbishop of Cologne: Eximiam titam, June 15, 1857; and in the Epis- tle to the Bishop of Breslau : Dolore haud mediocre, April 30, 1860. §IIL INDIFFERENTISM, LATITUDINARIANISM. XV. Every man is free to embrace and profess that religion, which, guided by the light of reason, he holds to be true. Apostolic Letter Multipliees inter, June 10, 1851. Allocution Maxima quidem, June 9, 1862. XVI. Men may in the practice of any religion whatever find the way of eternal salvation and attain eternal salvation. Encyclica Quipluribus, Nov. 9, 1846. Allocution Ubi primum, Dec. 17, 1847. Encyclica Singulari quidem, March 17, 1856. XVII. One may well hope at least for the eternal salvation of all those, who are in nowise in the true Church of Christ. Allocution Singulari quadam, Dec. 9, 1854. Encyclica Quanto conficiamur, Aug. 17, 1863. XVIII. Protestanism is nothing else than a different form of the same true christian religion, in which it is possible to please God just as in the catholic Church. Encyclica Noscitis et Nobiscum, Dec. 8, 1849. §iv. SOCIALISM, COMMUNISM, SECRET SOCIETIES, BIBLE SOCIETIES, LIBERAL CLERICAL SOCIETIES. Pests of this kind are often reprobated, and in the most severe terms in the Encyclica Qui pluribus, Nov. 9, 1846; in the iVllocution Quibus quantisque, April 20, 1849; in the Encyclica Noscitis et Nobiscum, Dec. 8, 1849; in the Allocution Singulari quadam, Dec. 9, 1854; in the Encyclica Quanto conficia- mur moerore, Aug. 10, 1863. iv. ERRORS CONCERNING THE CHURCH AND HER RIGHTS. XIX. The Church is not a true and perfect, entirely free society, nor does she enjoy her own proper and permanent rights, conferred upon her by her divine founder, but it is the business of the civil power to define what are the rights of the Church, and the limits within which she may exercise them. Allocution Singulari quadam, Dec. 9,1854. Allocution Multis gravibusque, Dec. 17, I860. Allocution Maxima quidem, June 9, 1862. 9 10 SYLLABUS. XX. Ecclesiastica potestas suam auctoritatem exercere non debet absque civilis gubernii venia et assensu. Alloc. Meminit unusquisque 30 septembris 1861. XXI. Ecclesia non habet potestatem doginatice definiendi, religionem catholicae Ecclesiae esse unice veram religionem. Litt. Apost. Multiplices inter 10 junii 1851. XXII. Obligatio, qua catholici magistri et scriptores oranino adstringuntur, coarctatur in iis tantum, quae ab infillibili Ecclesiae judicio veluti fidei dog- mata ab omnibus credenda proponuntur. Epist. ad Archiep. Frising. Tuas libenter 21 decemb. 1863. XXIII. Romani Pontifices et Concilia oecumenica a limitibus suae po- testatis recesserunt, jura Principum usurparunt, atque etiam in rebus fidei et morum definiendis errarunt. Litt. Apost. Multiplices inter' 10 junii 1851. XXIV. Ecclesia vis inferendae potestatem non habet, neque potestatem ullam temporalem directam vel indirectam. Litt. Apost. Ad apostolicae 22 augusti 1851. XXV. Praeter potestatem episcopatui inhaerentem alia est attributa tem- poralis potestas, a civili imperio vel expresse vel tacite concessa, revocanda propterea, cum libuerit, a civili imperio. Litt. Apost. Ad apostolicae 22 augusti 1851. XXVI. Ecclesia non habet nativum ac legitimum jus acquirendi ac pos- sidendi. Alloc. Nunquam fore 15 decembris 1856. Epist. encycl. Incredibili 17 septembris 1863. XXVII. iSacri Ecclesiae ministri Romanusque Pontifex ab omni rerum temporalium cura ac dominio sunt omnino excludendi. Alloc. Maxima quidem 9 junii 1862. XXVIII. Episcopis, sine Gubernii venia, fas non est vel ipsas apostolicas litteras promulgare. Alloc. Nunquam fore 15 decembris 1856. XXIX. Gratiae a Romano Pontifice concessae existimari debent tanquam irritae, nisi per Gubernium fuerint imploratae. Alloc. Nunquam fore 15 decembris 1856. XXX. Ecclesiae et personarum ecclesiasticarum immunitas a jure civili ortum habuit. Litt. Apost. Multiplices inter 10 junii 1851. XXXI. Ecclesiasticum forum pro temporalibus clericorum causis sive civilibus sive criminalibus omnino de medio tollendum est, etiam inconsulta et reclamante Apostolica Sede. Alloc. Acerbissimum 27 septembris 1852. Alloc. Nunquam fore 15 decembris 1856. XXXII. Absque ulla naturalis juris et aequitatis violatione potest abrogari personalis immunitas, qua clerici ab onere subeundae exercendaeque militiae eximuntur; banc vero abrogationem postulat civilis progressus, maxime in societate ad formam liberioris regiminis constituta. Epist. ad Episc. Montisregal. Singularis Nobisque 29 septembris 1864. XXXT1I. Non pertinet unice ad ecclesiasticam jurisdictionis potestatem proprio ac nativo jure dirigere theologicarum rerum doctrinam. Epist. ad Archiep. Frising. Tuas libenter 21 decembris 1863. SYLLABUS. lO XX. The ecclesiastical power may not exercise its authority without the permission and assent of the civil government. Allocution Meminit ' unusquisque, Sept. 30, 1861. XXI. The Church has not the power of dogmatically deciding that the re- ligion of the catholic Church is the only true religion. Apostolic Letter Multiplices inter, June 10, 1851. XXII. The obligation by which catholic teachers and writers are absolutely bound, is confined to those things alone which are propounded by the infallible judgment of the Church as dogmas of faith to be believed by all. Letter to the Archbishop of Munich-Frising, Tuas libenter, Dec. 21, 1863. XXIII. The Roman Pontiffs and the oecumenical Councils have exceeded the limits of their power, usurped the rights of Princes, and erred even in the definition of matters of faith and morals. Apostolic Letter Multiplices inter, June 10, 1851. XXIV. The Church has no power to employ force, nor has she any temporal power direct or indirect. Apostolic Letter Ad apostolicae, Aug. 22, 1851. XXV. Beside the power inhering in the episcopate, there is still another temporal power, which has been granted expressly or tacitly by the civil gov- ernment, and which may therefore be revoked by the civil government at its pleasure. Apostolic Letter Ad apostolicae, Aug. 22, 1851. XXVI. The Church has no innate and legitimate right of acquiring and possessing. Allocution Nunquam fore, Dec. 15. 1856. Encyclica Incredibili, Sept. 17, 1863. XXVII. The consecrated ministers of the Church and the Roman Pontiff should be entirely excluded from all charge and dominion over temporal things. Allocution Maxima quidem, June 9, 1862. XXVIII. Bishops have no right, without permission of the Government, even to publish apostolic letters. Allocution Nunquam fore, Dec. 15, 1856. XXIX. Graces granted by the Roman Pontiff should be accounted void, un- less they have been sought through the Government. Allocution Nunquam fore, Dec. 15, 1856. XXX. The immunity of the Church and of ecclesiastical persons had its origin in civil law. Apostolic Letter Multiplices inter, June 10, 1851. XXXI. The jurisdiction of the Church in the temporal causes of the clergy, whether civil or criminal, ought to be entirely abolished, even without consult- ing, and against the protest of, the Apostolic See. Allocution Acerbissimum, Sept. 27, 1852. Allocution Numquam fore, Dec. 15, 1856. XXXII. Without any violation of natural right and equity that personal im- munity may bo abrogated, whereby the clergy arc exempted from the burden of military duty and ser/ „e ; and such abrogation is required by civil progress, especially in a society constituted on the model of free government. Letter to the Bishop of Mondovi Singularis Nobisque, Sept. 29, 1864. XXXI II. It does not belong exclusively to the jurisdictional power of the Church, in virtue of her own proper and inherent right, to direct the teaching of theology. Letter to the Archbishop of Munich-Frising Tuas libenter, Dec. 21, 1863. 11 SYLLABUS. XXXIV. Doctrina coraparantiuin Roinanuin Pontificem Principi libero et agenti in universa Ecclesia. doctrina est quae medio aevo praevaluit. Litt. Apost. Ad apostolicae 22 augusti 1851. XXXV. Nihil vetat, alicujus Concilii generalis sententia aut universorum populorum facto, sumrnuin Pontificatuin ab roniario Episcopo atque Urbe ad aliuni Episcopuni aliamque civitatem transferri. Litt. Apost. Ad apostolicae 22 augusti 1851. XXXVI. Nationalia concilii definitio nullain aliam admittit disputationem, eivilisque administrate rem ad hosce terminos exigere potest. Lirt. Apost. Ad apostolicae 22 augusti 1851. XXXVII. Institui possunt nationales Ecclesiae ab auctoritate Romani Pontificis subductae planeque divisae. Alloc. Muttis gravibusque 17 decerabris I860. Alloc Jamdu'dum cernimus 18 niartii 1861. XXXVIII. Divisioni Ecclesiae in orientalem atque occidentalem nimia Eomanorum Pontificum arbitria contulerunt. Litt. Apost. Ad apostolicae 22 augusti 1851. §vi. ERRORES DE SOCIETATE CIVILI TUM IX SE, TUM IX SUIS AD ECCLESIAM KELATIOXIBUS SPECTATAE. XXXIX. Peipublicae status, utpote omnium jurium origo et fons, jure quodam pollet nullis circumscripta llmitibus. Alloc. Maxima quidem 9 ju'nii 1862. XL. Catholicae Ecclesiae doctrina hunianae societatis bono et commodis adversatur. Epist. encycl. Qui pluribus 9 novembris 1846. Alloc, Quibus quantisque 20 aprilis 1849. XLI. Civili potestati vel ab infideli imperante exercitae competit potestas indirecta negativa in sacra; eidem proinde competit nedum jus quod vocant exequatur, sed etiam jus appellationis, quam nuncupant, ab abusu. Litt. Apost. Ad apostolicae 22 augusti 1851. XLLT. In conflictu legum utriusque potestatis, jus civile praevalet. Litt. Apost. Ad apostolicae 22 augusti 1851. XLIII. Laica potestas auctoritatem habet rescindendi. declarandi ac faci- endi irritas solemnes conventiones (vulgo Concordata) super usu jurium ad ecclesiasticam immunitatem pertinentium cum Sede Apostolica initas, sine hujus consensu, immo et ea reclamante. Alloc. In Oonsistoriali 1 novembris 1850. Alloc. Multis gravibusque 17 decembris 1860. XLIV. Civilis auctoritas potest se immiscere rebus, quae ad religionem, mores et regimem spirituale pertinent. Hinc potest de instructionibus judi- care, quas Ecclesiae pastores ad conscientiarum normam pro suo munere edunt. quin etiam potest de divinorum sacramentorum administratione et dis- positionibus ad ea suscipienda necessariis decernere. Alloc. I?i Oonsistoriali 1 novembris 1850. Alloc. Maxima quidem 9 junii 1862. SYLLABUS. 11 XXXIV. The doctrine of those who compare the Roman Pontiff to a free Prince, exercising power in the universal Church, is a doctrine which pre- vailed in the middle age. Apostolic Letter Ad apostolicae, Aug 22, 1851. XXXV. Nothing forbids, that by the decision of a general Council, or by the act of all peoples, the supreme Pontificate be transferred from the Roman Bishop and City, to another Bishop and another state. Apostolic Letter Ad apostolicae, Aug. 22, 1851. XXXVI. The decision of a national Council admits of no further dispute, and the civil administration may proceed upon this as final authority. Apostolic Letter Ad apostolicae, Aug. 22, 1851. XXXVII. National Churches may be instituted, which are withdrawn and totally separated from the authority of the Roman Pontiff. Allocution Multis gravibusque, Dec. 17, 1860. Allocution Jamdudum cernimus, March 18, 1861. XXXVIII. The exceedingly arbitrary decisions of the Roman Pontiffs con- tributed to divide the Church into Eastern and Western. Apostolic Letter Ad apostolicae, Aug. 22, 1851. §vi. ERRORS CONCERNING CIVIL SOCIETY, BOTH IN ITSELF AND IN ITS RELATIONS TO THE CHURCH. XXXIX. The state, as being the origin and fountain of all rights, posseses a right, which is circumscribed by no limits. Allocution Maxima quidem, June 9, 1862. XL. The doctrine of the catholic Church is opposed to the good and the in- terests of human society. Encyclica Qui pluribus, Nov. 9, 1846. Allocution Quibus quantisque, April 20, 1849. XLI. The civil power, even when exercised by an unbelieving [i e. non- catholic] ruler, has an indirect negative power over things sacred; it has therefore not only the so-called right of exequatur, but also the so-called right of appeal [against ecclesiastical ordinances involving the civil Government] on account of the abuse [of ecclesiastical power.] Apostolic Letter Ad apostolicae, Aug. 22, 1851. XLII. In case of conflict between the laws of the two powers, civil law takes the precedence. Apostolic Letter Ad apostolicae, Aug. 22, 1851. XLIII. The lay power has the authority to rescind, to declare and make void solemn conventions (commonly called Concordats), concerning the exer- cise of rights pertaining to ecclesiastical immunity, which have been entered into with the Apostolic See, without the consent of this See, and even against its protest. Allocution In Consistoriali, Nov. 1, 1851. Allocution Multis gravibusque, Dec. 17, 1860. XLIV. The civil authority may mix itself up in matters which pertain to religion, morals, and spiritual government. Hence it may judge concerning the instructions, which the pastors of the Church issue in accordance with their office for the guidance of consciences; nay, it may even decree concern- ing the administration of the holy sacraments and the dispositions necessary for their reception. Allocution In Consistoriali, Nov. 1, 1850. Allocution Maxima quidem, June 9, 1862. 12 SYLLABUS. XLV. Totum scholarum publicarum regimen, in quibus juventus christ:- anae alicujus Reipublicae instituitur, episcopalibus duuitaxat seminariis ali- qua ratione exceptis, potest ac debet attribui auctoritati civili, et ita quidem attribui, ut nullum alii cuicumque auctoritati recognoscatur jus immiscendi se in disciplina scholarum, in regimine studioruin, in graduum collatione, in delectu aut approbatione magistrorum. Alloc. In Consistoriali 1 novembris 1850. Alloc. Quibus luctuosissimis 5 septernbris 1851. XL VI. Immo in ipsis clericorum seminariis methodus studiorum adhibenda civili auctoritati subjicitur. Alloc. Nunquam fore 15 decembris 1856. XLVII. Postulat optima civilis societatis ratio, ut populares scholae, quae patent omnibus cujusque e populo classis pueris, ac publica universim Insti- tuta, quae litteris severioribusque disciplinis tradendis et educationi juventu- tis curandae sunt destinata, eximantur ab omni Ecclesiae auctoritate, mode- ratrice vi et ingerentia, plenoque civilis ac politicae auctoritatis arbitrio subjiciantur ad imperantium placita et ad communium aetatis opinionum amussim. Epist. ad. Archiep. Friburg. Quum non sine 14 julii 1864. XL VIII. Catholicis viris probari potest ea juventutis instituendae ratio, quae sit a catholica fide et ab Ecclesiae potestate sejuncta, quaeque rerum dumtaxat naturalium scientiam ac terrenae socialis vitae fines tantummodo vel saltern primario spectet. Epist. ad Archiep. Friburg. Quum non sine 14 julii 1864. XLIX. Civilis auctoritas potest impedire, quominus sacrorum Antistites et fideles populi cum Romano Pontifice libere ac mutuo communicent. Alloc. Maxima quidem 9 junii 1862. L. Laica auctoritas habet per se jus praesentandi episcopos et potest ab illis exigere, at meant dioecesium procurationem antequam ipsi canonicam a S. Sede institutionem et apostolicas litteras accipiant. Alloc. Nunquam fore 15 decembris 1856. LI. Immo laicum Gubernium habet jus deponendi ab exercitio pastoralis ministerii episcopos, neque tenetur obedire Romano Pontifici in iis, quae episcopatuum et episcoporum respiciunt institutionem. Litt. Apost. MultipUces inter 10 junii 1851. Alloc. Acerbissimum 27 septenibris 1852. LTI. Gubernium potest suo jure immutare aetatem ab Ecclesia praescrip- tam pro religiosa tarn mulierum quain virorum professione, omnibusque reli- giosis familiis indicere, ut neminem sine suo permissu ad solemnia vota nun- cupanda admittant. Alloc. Nunquam fore 15 decembris 1856. LIII. Abrogandae sunt leges quae ad religiosarum familiarum statum tutandum, earumque jura et officia pertinent ; immo potest civile gubernium iis omnibus auxilium praestere, qui a suscepto religiosae vitae instituto deficere ac solemnia vota frangere velint; pariterc{ue potest religiosas easdem familias perinde ac collegiatas Ecclesias et beneficia simplicia etiam juris patronatus penitus extinguere, illorumque bona et reditus civilis potestatis administra- tioni et arbitrio subjicere et vindicare. Alloc. Acerbissimum 27 septernbris 1852. Alloc. Probe memiixeritis 22 jauuarii 1855. Alloc. Cum saepe 26 julii 1855. LIV. Reges et Principes ncn solum ab Ecclesiae jurisdictione eximuntur, SYLLABUS. 12 XLV. The whole control of the public schools, wherein the youth of any christian State is educated, only the episcopal seminaries being in some degree excepted, may and should be assigned to the civil authority, and so assigned to it, that no right be recognized, in any other authority whatever, to interfere with the school discipline, the direction of studies, the conferring of degrees, the selection or approbation of teachers. Allocution In consistoriali, Nov. 1, 1850. Allocution Quibus luctuosissimus, Sept. 5, 1851. XL VI. Nay, in the very seminaries [for the education] of the clergy, the method of study to be adopted is subject to the civil authority. Allocution Nunquatn fore, Dec. 15, 1856. XL VII. The best constitution of civil society requires that the public schools, which are open to the children of all classes, and that public institu- tions universally, which are devoted to higher literary and scientific instruc- tion and to the education of youth, be released from all authority of the Church, from her moderating influence and interference, and subjected wholly to the will of the civil and political authority, [to be conducted] according to the pleasure of the rulers and the standard of the common opinions of the age. Letter to the Archbishop of Freiburg, Quum non sine, July 14, 1864. XL VIII. That method of instructing youth can be approved by catholic men, which is separated from the catholic faith and from the power of the Church, and which has regard exclusively, or at least principally, to a knowl- edge of natural things only, and to the ends of social life on earth. Letter to the Archbishop of Freiburg, Quum, non sine, July 14, 1864. XLIX. The civil authority may prevent the bishops and faithful peoples from having free and mutual communication with the Roman Pontiff. Allocution Maxima quidem, June 9, 1862. L. The lay authority has of itself the right of presenting bishops, and may require of them, that they enter on the administration of their dioceses before they receive from the Holy See canonical institution and apostolical letters. Allocution Nunquam fore, Dec. 15, 1856. LI. The lay Government has even the right of deposing bishops from the exercise of their pastoral ministry ; nor is it bound to obey the Koman Pontiff in those things which concern the establishment of bishoprics and the appoint- ment of bishops. Apostolic Letter Multiplices inter, June 10, 1851. Allocution Acerbissimum, Sept. 27, 1852. LII. The Government may, in its own right, change the age prescribed by the Church for the religious profession of both women and men, and may for- bid religious orders to admit any one to solemn vows without its permission. Allocution Nunquam fore, Dec. 15, 1856. LIII. The laws should be abrogated which relate to protecting the condition of the religious orders, and to their rights and duties; nay, the civil govern- ment may give assistance to all those, who wish to desert their adopted mode of religious life and to break their solemn vows; and in like manner it may altogether abolish the said religious orders and also collegiate churches and simple benefices, even those under the right of a patron, and subject and ap- propriate their goods and revenues to the administration and free disposal of the civil power. Allocution Acerbissimum, Sept. 27, 1852. Allocution Probe memineritis, Jan. 22, 1855. Allocution Cum saepe, July 26, 1855. LIV. Kings and Princes are not only exempted from the jurisdiction of the 13 SYLLABUS. verum etiam in quaestionibus jurisdictionis dirimendis superiores sunt Eo- clesia. Litt. Apost. Multiplices inter 10 junii 1851. LV. Ecclesia a Statu, Statusque ab Ecclesia sejungendus est. Alloc. Acerbissimum 27 septembris 1852. §VIL ERRORES DE ETHICA NATURALI ET CHRISTIANA. LVI. Morum leges divina haud egent sanctions, mininieque opus est, ut humanae leges ad naturae jus conformentur aut obligandi vim a Deo accipiant. Alloc. Maxima quidem 9 junii 1862. LVII. Philosophicarum rerum morumque scientia, itemque civiles leges possunt et debent a divina et ecclesiastica auctoritate declinare. Alloc. Maxima quidem 9 junii 1862. LVIII. Aliae vires non sunt agnoscendae nisi illae quae in materia positae sunt, et omnis morum disciplina honestasque collocari debet in cumulandis et augendis quovis modo divitiis ac in voluptatibus explendis. Alloc. Maxima quidem 9 junii 1862. Epist. encycl. Quanto conficiamur 10 augusti 1863. LIX. Jus in materiali facto consistit, et omnia hominum officia sunt nomen inane, et omnia humaua facta juris vim habent. Alloc. Maxima quidem 9 junii 1863. LX. Auctoritas nihil aliud est nisi numeri et materialium virium summa. Alloc. Maxima quidem 9 junii 1862. LXI. Fortunata facti injustitia nullum juris sanctitati detrhnentum affert. Alloc. Jamdudum cemimus 18 martii 1861. LXII. Proclamandum est et observandum principium quod vocant de non- interventu. Alloc. JVovos et ante 28 septembris 1860. LXIII. Legitimis principibus obedientiam detrectare, immo et rebellare licet. Epist. encycl. Qui pluribus 9 novembris 1846. Alloc. Quisque vestrum 4 octobris 1847. Epist. encycl. Noscitis et Nobiscum 8 decembris 1849. Litt. Apost. Cum catholica 26 martii 1860. LXIV. Turn cujusque sanctissimi juramenti violatio, turn quaelibet scelesta flagitiosaque actio sempiternae legi repugnans, non solum haud est impro- banda, verum etiam omnino licita, summisque laudibus efferenda, quando id pro patriae amore agatur. Alloc. Quibus quantisque 20 aprilis 1849. § vni. ERRORES DE MATRIMONIO CHRISTIANO. LXV. Nulla ratione ferri potest, Christum evexisse matrimonium ad dig- nitatem sacramenti. Litt. Apost. Ad apostolicae 22 augusti 1851. LXVI. Matrimonii sacramentum non est nisi quid contractui accessorium ab eoque separabile, ipsumque sacramentum in una tantum nuptiali bene- dictione situm est. Litt. Apost. Ad apostolicae 22 augusti 1851. SYLLABUS. 13 Church, but are also, in deciding questions of jurisdiction, superior to the Church. Apostolic Letter Multiplices inter, June 10, 1851. LV. The Church ought to be separated from the State, and the State from the Church. Allocution Acerbissimum, Sept. 27, 1852. § VII. ERRORS CONCERNING NATURAL AND CHRISTIAN ETHICS. LVI. The laws of morality do not need the divine sanction, and it is not at all necessary that human laws be conformed to the law of nature, or receive from God their obligatory force. Allocution Maxima quidem, June 9, 1862. LVII. The science of philosophy and morals, and also the civil laws, may and should deviate from divine and ecclesiastical authority. Allocution Maxima quidem, June 9, 1862. LVIII. No other powers are to be recognized but those resting in matter, and all moral discipline and integrity should be applied to accumulating and increasing wealth by every method and to satisfying the desire of pleasure. Allocution Maxima quidem, June 9, 1862. Encyclica Quanto conficiamur, Aug. 10, 1863. LIX. Right consists in the material fact, and all the duties of man are an empty name, and all human deeds have the force of right. Allocution Maxima quidem, June 9, 1862. LX. Authority is nothing but numbers and the sum of material forces. Allocution Maxima quidem, June 9, 1862. LXI. The successful injustice of a deed brings no detriment to the sanctity of right. Allocution Jamdudum cernimus, March 18, 1861. LXII. The so-called principle of non-intervention should be proclaimed and observed. Allocution Novos et ante, Sept. 28, 1860. LXIII. It is allowable to refuse obedience to legitimate princes, and even to rebel against them. Encyclica Qui pluribus, Nov. 9, 1846. Allocution Quisque veslrum, Oct. 4, 1847. Encyclica Noscitis et Nobiscum, Dec. 8, 1849. Apostolic Letter Cum catholica, March 26, 1860. LXIV. The violation of any oath, however sacred, any wicke"d and flagitious action whatever, repugnant to the eternal law, is not only not to be reprobated, but is altogether permissible, and to be extolled with the highest praise, when it is done for love of country. Allocution Quibus quantisque, April 20, 1849. § VIII. ERRORS CONCERNING CHRISTIAN MATRIMONY. LXV. It can in no way be shown that Christ raised matrimony to the dig- nity of a sacrament. Apostolic Letter Ad apostolicae, Aug. 22, 1851. LXVI. The sacrament of matrimony is only an accessory to the contract, and separable from it ; and the sacrament itself lies in the nuptial benediction alone. Apostolic Letter Ad apostolicae, Aug. 22, 1851. 14: SYLLABUS. LXYTT. Jure naturae matrimonii vinculum non est indissolubile. et in variis casibus divortimn proprie dictum auctoritate civili sanciri potest Litt. Apost. Ad apostolicae 22 augu.sti 1n51. Alloc. Acerbissimum 27 septenibris lto2. LXVIII. Ecclesia non habet potestatem impedimenta matrimonium diri- menria inducendi. sed ea potestas civili auctoritati competit, a qua impedi- menta existentia tollenda sunt. Litt. Apost. Afultiplices inter 10 junii 1851. LXIX. Ecclesia sequioribus saeculis dirimentia impedimenta inducere coepit, non jure proprio, sed illo jure usa. quod a civili potestate niutuata erat. Litt. Apost. Ad apostolicae 22 augusti 1851. LXX. Tridentini canones. qui anathematis censuram illis inferunt. qui facukatem impedimenta dirimentia inducendi Ecclesiae negare audeant, vel non sunt dogmatic! vel de hac mumata potestate intelligendi sunt. Litt. Apost. Ad apostolicae 22 augusti 1851. LXXI. Tridentini forma sub infirmitatis poena non obligat. ubi lex civilis aliam formam praestituat. et velit hac nova forma interveniente matrimonium valere. Litt. Apost. Ad apostolicae 22 augusti 1S-51. LXX1I. Bonifacius VIII. votum castitatis in ordinatione emissum nuptias null as reddere primus asseruit. Litt. Apost. Ad apostolicae 22 augusti 1851. LXXni. Vi contractus mere civilis potest inter christianos constare veri nominis matrimonium : falsumque est. aut contra c turn matrimonii inter christianos semper esse sacramentum. aut nullum esse contractum. si sacra- mentum excludatur. Litt. Apost. Ad apostolicae 22 augusti 1S51. Lettera di S. S. PIO IX al Re di sardegna, 9 setterubre 1S-52. Alloc. Acerbissimum 27 seprerubris 1852. Alloc. Multis grauibusque 17 decembris 1S60. LXXIV. Caussae matrimoniales et sponsalia suapte natura ad forum civile pertinent. Litt. Apost Ad apostolicae 22 augusti 1S5L Alloc. Acerbissimum 27 septembris 1852. N, B. Hue facere possunt duo allii errores de elericorum coelibatu abo- lendo et de statu matrimonii statui virginitatis anteferendo. Confodiuntur. prior in epist. encycl. Qui phiribus 9 novembris 1846, posterior in litteris Maltiplices inter 10 junii 1851. §ix. EKRORES DE CIVILI ROMAXI PONTIFICIS PRINCIPATU. LXXV. De temporalis regni cum spirituali compatibilitate disputant inter se christianae et catholicae Ecclesiae tilii. Litt. Apost. Ad apostolicae 22 augusti 1851. LXXVI. Abrogatio civilis imperii, quo Apostolica Sedes potitur, ad Eccle- siae libertatem felicitatemque vel maxime conduceret. Alloc. Quibus quantisque 20 aprilis 1819. X. B. Praetor hos errores explicite notatos. alii complures implicite re- probantur. proposita et asserta doctrina. «quam catholici omnes tirmissime retiuere debeant, de civili JRomani Poutificis principatu. Ejusmodi doctrina inter traditur in Alloc. Quibus quantisque 20 april. 1S49; in Alloc. Si SYLLABUS. 14 LXVTI. According to the law of nature the bond of matrimony is not indis- soluble, and in various cases divorce, properly so called, may be sanctioned by the civil authority. Apostolic Letter Ad apostolicae, Aug. 22, 1851. Allocution Aeerbissimum, Sept. 27, 1852. LXVIII. The Church has no power of introducing separatory impediments to marriage, but this power is vested in the civil authority, by which existing impediments may be removed. Apostolic Letter Multiplices inter, June 10, 1851. LXIX. The Church began in later ages to introduce separatory impedi- ments, not in her own right, but using the right conferred upon her by the civil power. Apostolic Letter Ad apostolicae, Aug. 22, 1851. LXX. The canons of Trent, which inflict the censure of the curse on those who dare to deny the power of the Church to introduce separatory impediments, are either not dogmatical, or are to be understood of that conferred power. Apostolic Letter Ad apostolicae, Aug. 22, 1851. LXXI. The form [of marriage] ordained by the Council of Trent is not obligatory, under pain of invalidity, wherever the civil law may prescribe another form and wills that marriage by this new form shall be valid. Apostolic Lettered apostolicae, Aug. 22, 1851. LXXII. Boniface VIII. was the first who asserted that the vow of chastity made at ordination renders marriage null. Apostolic Letter Ad apostolicae, Aug. 22, 1851. LXXIII. By virtue of a purely civil contract a true marriage may subsist between christians ; and it is false either that the contract of marriage between christians is always a sacrament, or that the contract is null if the sacrament be excluded. Apostolic Letter Ad apostolicae, Aug. 22, 1851. Letter of His Holiness, Pius IX, to the King of Sardinia, Sept. 9, 1852. Allocution Aeerbissimum, Sept. 27, 1852. Allocution Multis gravibusque, Dec. 17, 1860. LXXIV. Matrimonial causes and espousals belong by their very nature to the civil courts. Apostolic Letter Ad apostolicae, Aug. 22, 1851. Allocution Aeerbissimum, Sept. 27, 1852. N. B. To this head may be referred two other errors : on the abolition of the celibacy of the clergy, and on preferring the state of marriage to the state of virginity. They are condemned, the former in the Encyclica Qui pluribus, Nov. 9, 1846, the latter in the Apostolical Letter Multiplices inter, June 10, 1851. §ix. ERRORS CONCERNING THE CIVIL PRINCEDOM OF THE ROMAN PONTIFF. LXXV. The sons of the christian and catholic Church dispute among them- selves concerning the compatibility of the temporal with the spiritual kingdom. Apostolic Letter Ad apostolicae, Aug. 22, 1851. LXXVI. The abrogation of the civil power, which the Apostolic See pos- sesses, would very greatly conduce to the liberty and felicity of the Church. Allocution Quibus quantisque, April 20, 1849. N. B. Beside these errors explicitly mentioned, many others are implicitly reprobated in the exposition and assertion of that doctrine concerning the civil princedom of the Roman Pontiif, to which all catholics should most firmly ad- here. This doctrine is clearly laid down in the Allocution Quibus quantisque, 15 SYLLABUS. semper aniea 20 maii 1850; in Litt. Apost. Cum catholica Ecclesia 26 mart, 1860; in Alloc. Novos 28 sept. 1860; in Alloc. Jamdudum 18 mart. 1861; in Alloc. Maxima quidem 9 junii 1862. §x. ERRORES, QUI AD LIBERALISMUM HODIERNUM REFERUNTUR. LXXVU. Aetate hac nostra non amplius expedit, religionem catholicam haberi tamquam unicam status religionem, ceteris quibuscuinque cultibus exclusis. Alloc. Nemo vestrum 26 julii 1855. LXXVIII. Hinc laudabiliter in quibusdam catholici nominis regionibus lege cautum est, ut hominibus illuc immigrantibus liceat publicum proprii cuj usque cultus exercitium habere. Alloc. Acerbissimum 27 septerabris 1852. LXXIX. Enimvero falsum est, civilem cujusque cultus libertatem, item- que plenam potestatem omnibus attributam, quaslibet opiniones cogitationes- que palam publiceque manifestandi, conducere ad populorum mores animos- que facilius corrumpendos ac indifferentismi pestem propagandas Alloc. Nunquam fore 15 decembris 1856. LXXX. Romanus Pontifex potest ac debet cum progressu, cum liberalismo et cum recenti civilitate sese reconciliare et componere. Alloc. Jamdudum cernimus 18 ruartii 1861.- SYLLABUS. 15 April 20, 1849; in the Allocution Si semper antea, May 20, 1850; in the Apos- tolical Letter Cum catholica Ecclesia, March 26, 1860; in the Allocution JVovos, Sept. 28, 1860; in the Allocution Jamdudum, March 18, 1861; in the Allocu- tion Maxima quidem, June 9, 1862. §x. ERRORS WHICH REFER TO THE LIBERALISM OP THE DAY. LXXVII. In this our age it is no longer expedient that the catholic religion should be held to be the only religion of the state, to the exclusion of all other forms of worship. Allocution Nemo vestrum, July 26, 1865. LXXVIII. Hence it has been laudably provided by law in certain catholic countries, that men immigrating there should be permitted the public exercise of their own several forms of worship. Allocution Aeerbissimum, Sept. 27, 1852. LXXIX. For truly it is false, that the civil liberty of every form of worship, and the full power granted to all of openly and publicly declaring all opinions and thoughts whatever, leads to the easier corruption of the morals and minds of peoples, and to the spread of the pest of indifferentism. Allocution Nunquam fore, Dec. 15, 1856. LXXX. The Roman Pontiff can and ought to reconcile and harmonize him- self with progress, with liberalism, and with modern civilization. Allocution Jamdudum, March 18. 1861. LETTER OF CARDINAL ANTONELLI. [With the foregoing Encyclica and Syllabus all the bishops received the following letter from Cardinal Antonelli, explaining the origin of the Syllabus and its relation to the Encyclica, I regret that I have been unable to obtain the whole Latin text of the letter ; the first (important) half of it, as given in the note below, is taken from one of the oldest and most influential organs of the Roman Church published in Germany, Der Katholik (January, 1865). For the translation, which is complete, the Dublin (Catholic) Review, of April, 1865, is responsible. — T. V.] Our Holy Father, Pius IX, Sovereign Pontiff, being profoundly anxious for the salvation of souls and for sound doctrine, has never ceased* from the commencement of his Pontificate to proscribe and condemn the chief errors and false doctrines of our most unhappy age, by his published Encyclicals, and Consistorial Allocutions, and other Apostolic Letters. But as it may happen that all the Pontificial acts do not reach each one of the Ordinaries, the same Sovereign Pontiff has willed that a Syllabus of the same errors should be com- piled, to be sent to all the bishops of the Catholic world, in order that these bishops may have before their eyes all the errors and pernicious doctrines which he has reprobated and condemned. 1 He has consequently charged me to take care that this Syllabus, having been printed, should be sent to your [Eminence] on this occasion and at this time when the same Sovereign Pontiff, from his great solicitude for the salvation and [general] good of the Catholic Church and of the whole flock divinely in- trusted to him, has thought well to write another Encyclical Letter to all the Catholic bishops. Accordingly, performing, as is my duty, with all suitable zeal and submission the commands of the said Pontiff, I send your [Eminence] the said Syllabus together with this letter. I seize with much pleasure this occasion of expressing my sentiments of re- spect and devotion to your [Eminence], and of once more subscribing myself, while 1 humbly kiss your hands, Your [Eminence's] most humble and devoted servant, G. Card. Antonelli. Rome, Dec. 8, 1864. 1 Sanctissirnus Dominus Pius IX P. M. de animarum salute, ac de sana doctrina maxime sollicitus vel ab ipso sui Pontiflcatus exordio nunquam destitit suis Epist- olis ency elicis, et allocutionibus in consistoriishabitis, et apostolicis aliis Litteris in vulgus editis praecipuos hujus praesertim infelicissimae aetatis errores ac falsas doctrinas proscribere et daninare. Cum autem forte evenire potuerit, ut omnia haec Pontincia Acta ad singulos Ordinarios minime pervenerint, iccirco idem Pon- tifex voluit, ut eorumdem errorum Syllabus ad omnes oniversi eatholici orbis Sa- crorum Antistites mittendus conficeiretur, quo iidem Antistites prae oculis habere possent omnes errores ac perniciosas doctrinas, quae ab ipso reprobatae, ac pro- scriptae sunt. (16) sps aggj 7 £^&5§3£ £ THE Roman Catholic Church AND " Give me the liberty to know, to utter, and to argue freely according to conscience, above all liberties." — Milton's AreopagiticA. Free Thought, A CONTROVERSY BETWEEN ARCHBISHOP PURCELL, Of Cincinnati, AND THOMAS VICKERS, Minister of the First Congregational Church of the same City. TOGETHER WITH AN APPENDIX, CONTAINING The Encyclical Letter and Syllabus OF POPE PIUS IX, DATED DECEMBER 8, 1864, In the o? iginal Latin, ivith a faithful translation. CINCINNATI: PUBLISHED BY THE FIRST CONGREGATIONAL CHURCH, AND FOR BALE BY R. W. 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