(_Remark of Schrader._--And

thus, therefore, every

connection entered upon between

man and woman among Christians,

by virtue of a civil law, and

without the sacrament, is

nothing else than a shameful and

corrupt concubinage condemned by

the Church. Therefore the

marriage tie can never be

separated from the sacrament.)

74. Matrimonial causes and espousals 74. Matrimonial causes and

belong by their nature to causes arising from betrothals,

civil jurisdiction. from their nature do not belong

to the temporal jurisdiction.

N.B.--Two other errors may tend

in this direction upon the abolition

of the celibacy of priests and

the preference due to the state of

marriage over that of virginity.

These have been refuted; the first

in the Encyclical _Qui pluribus_,

November 9, 1846; the second in

the Letters Apostolical _Multiplices

inter_, June 10, 1851.

SECT. IX.--_Errors regarding the SECT. IX.--_Errors relating to

Civil Power of the Sovereign._ the Temporal Principality of the

Roman Pontiff._

75. The children of the Christian 75. There is no contention

and Catholic Church are not among the sons of the Christian

agreed upon the compatibility of and Catholic Church in regard to

the temporal with the spiritual the compatibility of the temporal

power. dominion with the spiritual.

(_Remark of Schrader._--Because

they are persuaded of it.)

76. The abolition of the temporal 76. The abolition of the temporal

power of which the Apostolic dominion possessed by the

See is possessed would contribute Apostolic See would not at all

in the greatest degree to the liberty contribute to the freedom and to

and prosperity of the Church. the happiness of the Church.

(_Remark of Schrader._--The

happiness and the welfare of the

Church will be much more

compromised, if not annihilated,

since it is through a special

decree of Divine Providence that

after the division of the Roman

Empire into several kingdoms and

various territories, the Roman

Pontiff, to whom the government

and care of the whole Church is

entrusted by the Lord Christ,

received the temporal power,

certainly for this reason, that

he might possess that entire

freedom for the government of

the Church, and the preservation

of her unity which is demanded

for the fulfilment of his high

apostolic functions.)

N.B.--Besides these errors, N.B.--Besides these expressly

explicitly noted, very many others stated errors, many are

are rebuked by the certain doctrine implicitly rejected, through the

which all Catholics are bound statement and assertion of the

most firmly to hold touching the doctrine which Catholics must

temporal sovereignty of the Roman hold with respect to the temporal

Pontiff. These doctrines are dominion of the Pope of Rome.

clearly stated in the Allocutions This doctrine is clearly set

_Quantis quantumque_, April 20, forth in the Allocutions of April

1849, and "_Si semper antea_," 20, 1849; May 20, 1850; in the

May 20, 1850; Letters Apost. Letters Apostolic of September

_Quam Cattolica Ecclesia_, March 26, 28, 1860; March 18, 1861; and

1860; Allocutions _Novos_, September June 9, 1862.

28, 1860; _Jamdudum_,

March 18, 1861, and _Maxima

quidem_, June 9, 1862.

SECT. X.--_Errors having reference SECT. X.--_Errors relating to

to Modern Liberalism._ Modern Liberalism._

77. In the present day it is no 77. In our time, it is still

longer necessary that the Catholic essential that the Catholic

religion shall be held as the only religion should be held as the

religion of the State, to the only State religion, to the

exclusion of all other modes of exclusion of all other forms of

worship. religion.

(_Remarks of Schrader._--The Pope

also demands in those States in

which only Catholics reside, the

domination of the Catholic

religion alone, to the exclusion

of every other form of religion,

and therefore has he in the

Allocution of July 26, 1856,

reclaimed against the violation

of the first article of the

Spanish Concordat; in which the

exclusive dominion of the

Catholic religion in Spain had

been stipulated; and he rejected

the law by which freedom

of worship had been introduced,

and declared it for null and

void.)

78. Whence it has been wisely 78. Therefore it was not well

provided by the law, in some that in certain Catholic lands

countries called Catholic, that immigrants should be guaranteed

persons coming to reside therein the free exercise of their

shall enjoy the free exercise of religion.

their own worship.

79. Moreover it is false that the 79. It is true that freedom of

civil liberty of every mode of worship granted by the States,

worship and the full power given and permission given to every one

to all of overtly and publicly to publish all manner of opinions

manifesting their opinions and their and views, leads easily to the

ideas conduce more easily to corrupt corruption of manners and of

the morals and minds of the sentiments among the nations, and

people, and to the propagation of to the diffusion of the bane of

the pest of indifferentism. indifference.

(_Remark of Schrader._--Through

the unbridled freedom of

thought, speech and writing

morals are deeply sunken,

says Pius IX in his Encyclical of

November 9, 1864. The holy

religion has fallen into

contempt, and the majesty of

divine worship is despised;

the authority of the

Apostolic See attacked, and the

authority of the Church contested

and laden with shameful fetters.

The rights of bishops are

trampled under foot, the

holiness of marriage

is violated, every authority of

government is shaken, and thus

many other damages arise both to

Church and State.)

80. The Roman Pontiff can and 80. The Roman Pontiff cannot

ought to reconcile himself to, and be reconciled to modern

agree with, progress, liberalism, civilization and progress, or

and modern civilization. compromise with them.

(_Remark of Schrader._--For those

who defend the righteousness and

the rights of our holy religion

do rightfully demand that the

unchangeable and immovable

principles of eternal

righteousness shall be observed

entire and unimpaired, and that

the power of our salutary and

divine religion shall be upheld.

The faithful shall be led in the

sure way of salvation, and not

upon the downward road of

destruction. The Holy

See is the highest support,

protector, and pastor of the

faithful. Therefore

it cannot connect itself with

liberalism, and with modern

civilization, without the most

serious violation of conscience,

and without the greatest

universal scandal.)

FOOTNOTES:

[Footnote 496: To give a translation from a Catholic source we use one

issued at the office of the _Weekly Register_.]

APPENDIX B

RELATION OF THE CHURCH TO THE BAPTIZED, AND ESPECIALLY TO HERETICS

The following passages from the standard work of Phillips indicate

the tenets of Rome on this subject, in the more moderate aspect of

their recent phases. They are all found in the _second_ volume of the

_Kirchenrecht_, and we give the page with each separate citation--

P. 435. "By virtue of the supreme powers given to her, the Church has

indeed a dominion over those who are without [not baptized]; but over

these she does not give sentence in the same sense as over those who

through the door of baptism have entered into the Church, and who

through this sacrament have received the indelible token of membership

in the kingdom of Christ. These latter have in baptism sworn the oath

of allegiance; they have sworn _Fidelitas_ and _Homagium_, the oath

of personal believing fidelity [_fidelitas_] and that of the vassal

(_Lehnseid_), of true and active service with the talents which have

been granted to them in fee (_Zu Lehen_)."

P. 436. "No one is exempt from this obedience--all are confided to the

Church to be guided and brought up for heaven; for all, therefore,

without exception, is the Church an authority instituted by God. The

possibility of attaining to his highest end, that of glorifying God,

which man through disobedience had lost, Christ has given back to him

again; but this end can be attained only in the way of obedience.

Disobedience against the divine Word, the _rejecting or doubting even

of a single one of the divine truths announced by the Church_, puts

the individual human being again in the way of perdition, on which our

first parents entered to their own ruin and that of their posterity,

when they, instead of believing the simply and clearly announced Word,

chose another exposition of the same, which was more agreeable to them."

P. 438. "Hence in particular must they grievously offend God who

either directly put away from them the faith of the Church, or else

accept it only in so far as it appears to them correct according to

the selection [out of her tenets] which they have made; or, again, who

so break the bond of the unity of the Church as to declare themselves

loose from obedience to the lawful authority which in her has been set

over them by God. Thus are we led to speak of the three ecclesiastical

crimes--apostasy, heresy, and schism."

P. 440. "As to apostasy, which is the total rejection of the Christian

faith, and the falling away into Judaism, or heathenism, or Islamism,

it is here only to be remarked that in the view of the Church it is

as the crime of insulting the majesty of God. The apostate must be

compelled to return to the Church by force, and a milder judgment may

be pronounced upon him only in the case of one who was compelled to

deny his faith by the unbelievers."

P. 441. "In opposition to the entire rejection of the Christian

faith, heresy implies the wilful selection of a number from out of

the dogmas of the Church which are to be believed by men in all their

fulness, and the restricting of faith to such selected doctrines as

the man still adheres to; in general to this is added the acceptance

of false articles of faith. In this wider sense, all those are called

heretics who accept only particular doctrines of the Church; but we

must distinguish between such. We must part off error from heresy.

Any man may fall into error, with regard to one or another doctrine

of the Church, against his own will, out of simplicity, or from want

of instruction, or because he has received wrong instruction. Such an

error of the understanding is called 'material heresy'; but proper

heresy, which is called 'formal heresy,' has its seat in the will. The

latter consists in this, that to error is added obstinacy of the will,

which is disinclined to depart from it. If any one announces a doctrine

and then learns that the Church teaches otherwise, thus discovering

that he was in error, he does not fall into heresy if he only ceases

to defend the doctrine which he has set forth, and submits himself to

the teaching of the Church. On the other hand, one who does know that

the Church teaches otherwise, and still affirms that something is an

article of belief which is not so, or, contrariwise, that something

is not an article of belief which is so, doing this in spite of the

fact that the Church has delivered the truth upon the subject, he by

so doing haughtily prefers his own judgment to that of the Church; and

through this obstinacy, the characteristic mark of heresy, he becomes a

heretic in the strict sense of the word.

"It is not necessary to heresy that the person shall, as a heresiarch,

found a new sect, or that, by free choice, he shall go over to a sect

condemned by the Church; but heresy is already present whenever any

one in the bosom of the Catholic Church departs from only one single

point of the faith, or understands one single passage of Holy Scripture

otherwise than as the Church, with the assistance of the Holy Ghost,

expounds them. For so great is the importance of heresy that through

want of faith even on one point, the proper foundation of faith itself

is destroyed, so that he that makes himself guilty with regard to one

dogma, becomes at the same time guilty as to every dogma of the Church.

Thus not only is he who rejects one of the articles defined by the

Church a heretic, but also he who after such a definition maintains

that the point is still doubtful."

P. 445. "The Church prays for the return of her separated members, and

she is entitled to proceed to compulsion by virtue of the jurisdiction

over heretics as baptized persons which belongs to her; but she uses,

by prayer and by the instruction which is permitted to all, the only

means by which she can now enter into communication with them, at

least as relations at present stand.

"She may, indeed, tolerate the heathen, because they err through

ignorance; she may tolerate the Jews as witnesses for the truth; but

she cannot tolerate heresy, because this shakes the foundation of the

entire faith. The synagogue makes way for the Church as a dutiful

handmaid, bringing her the Holy Scriptures. Heresy, however, lifts

itself up as a mistress above the Church, discredits her utterly, sets

itself to judge over her, and would condemn her out of Holy Scripture

according to its self-chosen exposition, closing her mouth like that of

Christ. It commences with the divine Word, but it treats that word like

a lyre, from which every one at pleasure, may draw whatever note will

suit him.

"The Church pardons error, but she cannot subject herself to the

obstinately erring will, but must destroy its dominion and its tyranny.

She, as the teacher of the truth, cannot conclude a peace with such a

will. She cannot lift it up to the throne beside her, she cannot share

her dominion with it. Understood in its proper and true signification,

heresy is a frightful crime. Do the heathen blaspheme God out of

ignorance? Heresy tears truth to pieces consciously. Did the Jews

crucify Christ according to the flesh? Heresy fastens the Church,

His mystical body, to the cross. Therefore the Church cannot at all

tolerate heresy, because the greatest danger of seduction is attached

to it. The Christian can easily shun the heathen and the Jew, but not

the Christian who by the baptismal vow is connected with him, but by

heresy is separated from him.

"On these grounds is explained the complete intolerance which

the Church, in all her laws, and especially in the _Bulla Cæna_,

has manifested against heresy. Hence are explained the certainly

hard-sounding expressions with which she speaks of heresy. Hence the

punishments against heretics, the delivering up of the same to the

temporal arm, and the calling upon temporal princes by law and by arms

to come to her help in rooting out heresy. When the Church pronounces

_excommunication_ upon heretics, it is nothing more than a declaratory

sentence of that which had already been announced by the heretics

themselves; for, all the more because these are Christians, must she

separate them from herself, that they may not be accounted as of her,

and that she may not appear as chargeable for their obstinacy.

"Hence it will be understood that the Church employs all means

to keep her members from being infected with heretical teaching.

She has therefore, with the apostle, forbidden _intercourse_ with

heretics; yet she makes this apply, according to the Bull of Martin

V, _Ad evitandos_, only to those who are personally, and by name,

_excommunicated_ on account of their obstinacy. To a like end the

Church forbids to the faithful the reading of heretical writings, which

still retain that character even when the author perhaps erred only

out of ignorance, and has given his books to the fire. So according

to the diversities of times and circumstances does she require from

her members the assurance of fidelity in making the confession of

faith, causing those who return into her bosom to abjure heresy, and

prohibiting all to preach who have not thereto an express mission, and

forbidding the laity to dispute as to the faith, except in cases in

which especial exceptions are justified."

P. 451. "_Schism_, in its proper meaning, consists in this, that the

baptized person, while not doubting as to the faith, and while not

intending to separate himself from it, declares himself free from the

authority which God has set over him in the Church. In a looser sense

of the word, schism may refer to one's own bishop, as well as to the

Pope; properly, however, it requires separation from the centre of

Church unity, from the Pope, to constitute a schism, although revolt

against the proper bishop, recognized by the head of the Church,

comprehends in itself separation from the entire Church. And how will

the schismatic, separated from ecclesiastical unity, preserve himself

in purity of doctrine? Does heresy lead to schism? So infallibly does

schism lead to heresy, inasmuch as only through false doctrine can

it be justified. Therefore does the Church regard schism as a crime

just as great as heresy, and in general has dealt with it in the same

manner."

APPENDIX C

THE CONSTITUTIONS "_DEI FILIUS_" AND "_PASTOR ÆTERNUS_"

(_From the "Catholic Directory" for 1871, pp. 55 ff._)

DOGMATIC CONSTITUTION ON THE CATHOLIC FAITH

Pius Bishop, Servant of the servants of God, with the approval of the

Sacred Council, for perpetual remembrance.

Our Lord Jesus Christ, the Son of God, and Redeemer of mankind, before

returning to His Heavenly Father, promised that He would be with the

Church Militant on earth all days, even to the consummation of the

world. Therefore He has never ceased to be present with His beloved

Spouse, to assist her when teaching, to bless her when at work, and

to aid her when in danger. And this His salutary providence, which

has been constantly displayed by other innumerable benefits, has been

most manifestly proved by the abundant good results which Christendom

has derived from OEcumenical Councils, and particularly from that of

Trent, although it was held in evil times. For, as a consequence,

the sacred doctrines of the faith have been defined more closely and

set forth more fully; errors have been condemned and restrained;

ecclesiastical discipline has been restored and more firmly secured;

the love of learning and of piety has been promoted among the clergy;

colleges have been established to educate youth for the sacred warfare;

and the morals of the Christian world have been renewed by the more

accurate training of the faithful, and by the more frequent use of the

sacraments. Moreover, there has resulted a closer communion of the

members with the visible head, and an increase of vigour in the whole

mystical body of Christ; the multiplication of religious congregations

and of other institutions of Christian piety, and such ardour in

extending the kingdom of Christ throughout the world, as constantly

endures, even to the sacrifice of life itself.

But while we recall with due thankfulness these and other signal

benefits which the divine mercy has bestowed on the Church, especially

by the last OEcumenical Council, we cannot restrain our bitter sorrow

for the grave evils which are due principally to the fact, that the

authority of that sacred Synod has been contemned, or its wise decrees

neglected, by many.

No one is ignorant that the heresies proscribed by the Fathers of

Trent, by which the divine teaching (_magisterium_) of the Church was

rejected, and all matters regarding religion were surrendered to the

judgment of each individual, gradually became dissolved into many

sects, which disagreed and contended with one another, until at length

not a few lost all faith in Christ. Even the Holy Scriptures, which had

previously been declared sole source and judge of Christian doctrine,

began to be held no longer as divine, but to be ranked among the

fictions of mythology.

Then there arose, and too widely overspread the world, that doctrine of

rationalism, or naturalism, which opposes itself in every way to the

Christian religion as a supernatural institution, and works with the

utmost zeal in order that, after Christ, our sole Lord and Saviour, has

been excluded from the minds of men, and from the life and moral acts

of nations, the reign of what they call pure reason or nature may be

established. And after forsaking and rejecting the Christian religion,

and denying the true God and His Christ, the minds of many have sunk

into the abyss of Pantheism, Materialism, and Atheism, until, denying

rational nature itself and every sound rule of right, they labour to

destroy the deepest foundations of human society.

Unhappily, it has yet farther come to pass that, while this impiety

prevailed on every side, many even of the children of the Catholic

Church have strayed from the path of true piety; and by the gradual

diminution of the truths they held, the Catholic sense has become

weakened in them. For, led away by various and strange doctrines,

wrongly confusing nature and grace, human science and divine faith,

they are found to deprave the true sense of the doctrines which our

Holy Mother Church holds and teaches, and to endanger the integrity and

the soundness of the faith.

Considering these things, how can the Church fail to be deeply stirred?

For, even as God wills all men to be saved, and to arrive at the

knowledge of the truth; even as Christ came to save what had perished,

and to gather together the children of God who had been dispersed;

so the Church, constituted by God the mother and teacher of nations,

knows its own office as debtor to all, and is ever ready and watchful

to raise the fallen, to support those who are falling, to embrace

those who return, to confirm the good and to carry them on to better

things. Hence, it can never forbear from witnessing to and proclaiming

the truth of God, which heals all things, knowing the words addressed

to it: My Spirit that is in thee, and My words that I have put in thy

mouth, shall not depart out of thy mouth, from henceforth and for ever

(Isaias lix. 21).

We, therefore, following the footsteps of our predecessors, have never

ceased, as becomes our supreme Apostolic office, from teaching and

defending Catholic truth, and condemning doctrines of error. And now,

with the Bishops of the whole world assembled round us and judging

with us, congregated by our authority and in the Holy Spirit in this

OEcumenical Council, we, supported by the word of God written and

handed down, as we have received it from the Catholic Church, preserved

with sacredness and set forth according to truth--have determined to

profess and declare the salutary teaching of Christ from this chair of

Peter, and in sight of all, proscribing and condemning, by the power

given to us of God, all errors contrary thereto.

Chap. I. _Of God the Creator of all things._

The Holy Catholic Apostolic Roman Church believes and confesses that

there is one true and living God, Creator and Lord of heaven and earth,

Almighty, Eternal, Immense, Incomprehensible, Infinite in intelligence,

in will, and in all perfection, who, as being one, sole, absolutely

simple, and immutable spiritual substance, is to be declared as really

and essentially distinct from the world, of supreme beatitude in and

from Himself, and ineffably exalted above all things beside Himself

which exist or are conceivable.

This one only true God, of His own goodness and almighty power, not

for the increase or acquirement of His own happiness, but to manifest

His perfection by the blessing which He bestows on creatures, and with

absolute freedom of counsel, created out of nothing, from the beginning

of time, both the spiritual and the corporeal creature, to wit, the

angelical and the mundane; and afterwards the human creature, as

partaking, in a sense, of both, consisting of spirit and of body.[497]

God protects and governs by His Providence all things which He hath

made, "reaching from end to end mightily, and ordering all things

sweetly" (Wisdom viii. 1). For "all things are bare and open to His

eyes" (Heb. iv. 13), even those which are yet to be by the free action

of creatures.

Chap. II. _Of Revelation._

The same Holy Mother Church holds and teaches that God, the beginning

and end of all things, may be certainly known by the natural light of

human reason, by means of created things; "for the invisible things of

Him from the creation of the world are clearly seen, being understood

by the things that are made" (Romans i. 20): but that it pleased His

wisdom and bounty to reveal Himself, and the eternal decrees of His

will, to mankind by another and supernatural way, as the Apostle says:

"God, having spoken on divers occasions, and many ways, in times past,

to the fathers by the prophets; last of all, in these days, hath spoken

to us by His Son" (Hebrews i. 1, 2).

It is to be ascribed to this divine revelation, that such truths among

things divine as of themselves are not beyond human reason can, even in

the present condition of mankind, be known by every one with facility,

with firm assurance, and with no admixture of error. This, however, is

not the reason why revelation is to be called absolutely necessary; but

because God of His infinite goodness has ordained man to a supernatural

end, viz. to be a sharer of divine blessings which utterly exceed the

intelligence of the human mind: for "eye hath not seen, nor ear heard,

neither hath it entered into the heart of man, what things God hath

prepared for them that love Him" (1 Cor. ii. 2).

Further, this supernatural revelation, according to the universal

belief of the Church, declared by the Sacred Synod of Trent, is

contained in the written books and unwritten traditions which, received

by the Apostles from the mouth of Christ Himself, or by the Apostles

themselves, from the dictation of the Holy Spirit, transmitted, as

it were, from hand to hand, have come down even unto us.[498] And

these books of the Old and New Testament are to be received as sacred

and canonical, in their integrity, with all their parts, as they are

enumerated in the decree of the said Council, and are contained in the

ancient Latin edition of the Vulgate. These the Church holds to be

sacred and canonical: not because, having been carefully composed by

mere human industry, they were afterwards approved by her authority;

nor merely because they contain revelation, with no admixture of error;

but because, having been written by the inspiration of the Holy Ghost,

they have God for their author, and have been delivered as such to the

Church herself.

And as the things which, in order to curb rebellious spirits, the

Holy Synod of Trent decreed for the good of souls concerning the

interpretation of Divine Scripture, have been wrongly explained by

some, We, renewing the said decree, declare this to be its meaning:

that, in matters of faith and morals, appertaining to the building up

of Christian doctrine, that is to be held as the true sense of Holy

Scripture which our Holy Mother Church hath held and holds, to whom

it belongs to judge of the true sense and interpretation of the Holy

Scripture; and therefore that it is permitted to no one to interpret

the Sacred Scripture contrary to this sense, or, likewise, contrary to

the unanimous consent of the Fathers.

Chap. III. _On Faith._

Man being wholly dependent upon God, as upon his Creator and Lord, and

created reason being absolutely subject to uncreated truth, we are

bound to yield to God, by faith in His revelation, the full obedience

of our intelligence and will. And the Catholic Church teaches that this

faith, which is the beginning of man's salvation, is a supernatural

virtue, whereby, inspired and assisted by the grace of God, we believe

that the things which He has revealed are true: not because the

intrinsic truth of the things is plainly perceived by the natural

light of reason, but because of the authority of God Himself who

reveals them, and who can neither be deceived nor deceive. For faith,

as the Apostle testifies, is "the substance of things hoped for, the

conviction of things that appear not" (Hebrews xi. 1).

Nevertheless, in order that the obedience of our faith might be in

harmony with reason, God willed that to the interior help of the Holy

Spirit there should be joined exterior proofs of His revelation: to

wit, divine facts, and especially miracles and prophecies, which, as

they manifestly display the omnipotence and infinite knowledge of

God, are most certain proofs of His divine revelation, adapted to the

intelligence of all men. Wherefore, both Moses and the Prophets, and

most especially Christ our Lord Himself, showed forth many and most

evident miracles and prophecies; and of the Apostles we read: "But

they going forth preached everywhere, the Lord working withal, and

confirming the word with signs that followed" (Mark xvi. 20). And again

it is written: "We have the more firm prophetical word, whereunto you

do well to attend, as to a light shining in a dark place" (2 St. Peter

i. 19).

But though the assent of faith is by no means a blind action of the

mind, still no man can assent to the Gospel teaching, as is necessary

to obtain salvation, without the illumination and inspiration of

the Holy Spirit, who gives to all men sweetness in assenting to and

believing in the truth.[499] Wherefore faith itself, even when it does

not work by charity, is in itself a gift of God, and the act of faith

is a work appertaining to salvation, by which man yields voluntary

obedience to God Himself, by assenting to and co-operating with His

grace, which he is able to resist.

Further, all those things are to be believed with divine and Catholic

faith which are contained in the Word of God, written or handed down,

and which the Church, either by a solemn judgment or by her ordinary

and universal teaching (_magisterium_), proposes for belief as having

been divinely revealed.

And since without faith it is impossible to please God, and to attain

to the fellowship of His children, therefore without faith no one has

ever attained justification; nor will any one obtain eternal life,

unless he shall have persevered in faith unto the end. And, that we

may be able to satisfy the obligation of embracing the true faith and

of constantly persevering in it, God has instituted the Church through

His only-begotten Son, and has bestowed on it manifest notes of that

institution, that it may be recognized by all men as the guardian

and teacher of the revealed Word; for to the Catholic Church alone

belong all those many and admirable tokens which have been divinely

established for the evident credibility of the Christian Faith. Nay,

more, the Church by itself, by reason of its marvellous extension, its

eminent holiness, and its inexhaustible fruitfulness in every good

thing, its Catholic unity and its invincible stability, is a great and

perpetual motive of credibility, and an irrefutable witness of its own

divine mission.

And thus, like a standard set up unto the nations (Isaias xi. 12),

it both invites to itself those who do not yet believe, and assures

its children that the faith which they profess rests on the most firm

foundation. And its testimony is efficaciously supported by a power

from on high. For our most merciful Lord gives His grace to stir up and

to aid those who are astray, that they may come to a knowledge of the

truth; and to those whom He has brought out of darkness into His own

admirable light, He gives His grace to strengthen them to persevere in

that light, deserting none who desert not Him. Therefore there is no

parity between the condition of those who have adhered to the Catholic

truth by the heavenly gift of faith, and of those who, led by human

opinions, follow a false religion; for those who have received the

faith under the teaching (_magisterio_) of the Church can never have

any just cause for changing or doubting that faith. Therefore, giving

thanks to God the Father who has made us worthy to be partakers of the

lot of the Saints in light, let us not neglect so great salvation, but

with our eyes fixed on Jesus, the author and finisher of our Faith, let

us hold fast the confession of our hope without wavering (Hebrews xii.

2; and x. 23).

Chap. IV. _Of Faith and Reason._

The Catholic Church with one consent has also ever held and does hold

that there is a twofold order of knowledge, distinct both in principle

and in object: in principle, because our knowledge in the one is by

natural reason, and in the other by divine faith; in object, because,

besides those things to which natural reason can attain, there are

proposed to our belief mysteries hidden in God, which, unless divinely

revealed, cannot be known. Wherefore the Apostle, who testifies that

God is known by the Gentiles through created things, still, when

discoursing of the grace and truth which come by Jesus Christ (John i.

17), says: "We speak the wisdom of God in a mystery, a wisdom which

is hidden, which God ordained before the world unto our glory: which

none of the princes of this world knew; ... but to us God hath revealed

them by His Spirit. For the Spirit searcheth all things, yea, the deep

things of God" (1 Cor. ii. 7-9). And the only-begotten Son Himself

gives thanks to the Father, because He has hid these things from the

wise and prudent, and has revealed them to little ones (Matt. xi. 25).

Reason, indeed, enlightened by faith, when it seeks earnestly, piously,

and calmly, attains by a gift from God some, and that a very fruitful,

understanding of mysteries; partly from the analogy of those things

which it naturally knows, partly from the relations which the mysteries

bear to one another and to the last end of man: but reason never

becomes capable of apprehending mysteries as it does those truths

which constitute its proper object. For the divine mysteries by their

own nature so far transcend the created intelligence that, even when

delivered by revelation and received by faith, they remain covered with

the veil of faith itself, and shrouded in a certain degree of darkness,

so long as we are pilgrims in this mortal life, not yet with God; "for

we walk by faith and not by sight" (2 Cor. v. 7).

But although faith is above reason, there can never be any real

discrepancy between faith and reason; since the same God who reveals

mysteries and infuses faith has bestowed the light of reason on the

human mind, and God cannot deny Himself, nor can truth ever contradict

truth. The false appearance of such a contradiction is mainly

due, either to the dogmas of faith not having been understood and

expounded according to the mind of the Church, or to the inventions

of opinion having been taken for the verdicts of reason. We define,

therefore, that every assertion contrary to a truth of enlightened

faith is utterly false.[500] Further, the Church, which, together

with the Apostolic office of teaching, has received a charge to guard

the deposit of faith, derives from God the right and the duty of

proscribing false science, lest any should be deceived by philosophy

and vain fallacy (Col. ii. 8). Therefore all faithful Christians are

not only forbidden to defend, as legitimate conclusions of science,

such opinions as are known to be contrary to the doctrines of faith,

especially if they have been condemned by the Church, but are

altogether bound to account them as errors which put on the fallacious

appearance of truth.

And not only can faith and reason never be opposed to one another, but

they are of mutual aid one to the other: for right reason demonstrates

the foundations of faith, and, enlightened by its light, cultivates

the science of things divine; while faith frees and guards reason from

errors, and furnishes it with manifold knowledge. So far, therefore, is

the Church from opposing the cultivation of human arts and sciences,

that it in many ways helps and promotes it. For the Church neither

ignores nor despises the benefits to human life which result from the

arts and sciences, but confesses that, as they came from God, the

Lord of all science, so, if they be rightly used, they lead to God by

the help of His grace. Nor does the Church forbid that each of these

sciences in its sphere should make use of its own principles and

its own method; but, while recognizing this just liberty, it stands

watchfully on guard, lest sciences, setting themselves against the

divine teaching, or transgressing their own limits, should invade and

disturb the domain of faith.

For the doctrine of faith which God hath revealed has not been

proposed, like a philosophical invention, to be perfected by human

ingenuity; but has been delivered as a divine deposit to the Spouse

of Christ, to be faithfully kept and infallibly declared. Hence also,

that meaning of the sacred dogmas is perpetually to be retained which

our Holy Mother the Church has once declared; nor is that meaning

ever to be departed from, under the pretence or pretext of a deeper

comprehension of them. Let, then, the intelligence, science, and wisdom

of each and all, of individuals and of the whole Church, in all ages

and all times, increase and flourish in abundance and vigour; but

simply in its own proper kind, that is to say, in one and the same

doctrine, one and the same sense, one and the same judgment (Vincent of

Lerins, _Common_. n. 28).

CANONS.

I. _Of God the Creator of all things._

1. If any one shall deny One true God, Creator and Lord of things

visible and invisible; let him be anathema.

2. If any one shall not be ashamed to affirm that, except matter,

nothing exists; let him be anathema.

3. If any one shall say that the substance and essence of God and of

all things is one and the same; let him be anathema.

4. If any one shall say that finite things, both corporeal and

spiritual, or at least spiritual, have emanated from the divine

substance; or that the divine essence by the manifestation and

evolution of itself becomes all things; or, lastly, that God is

universal or indefinite being, which by determining itself constitutes

the universality of things, distinct according to kinds (_genera_),

species, and individuals; let him be anathema.

5. If any one confess not that the world, and all things which are

contained in it, both spiritual and material, have been, in their

whole substance, produced by God out of nothing; or shall say that God

created, not by His will, free from all necessity, but by a necessity

equal to the necessity whereby He loves Himself; or shall deny that the

world was made for the glory of God; let him be anathema.

II. _Of Revelation._

1. If anyone shall say that the One true God, our Creator and Lord,

cannot be certainly known by the natural light of human reason, through

created things; let him be anathema.

2. If any one shall say that it is impossible, or inexpedient, that man

should be taught by divine revelation concerning God and the worship to

be paid to Him; let him be anathema.

3. If any one shall say that man cannot be raised by divine power to a

higher than natural knowledge and perfection, but can and ought, by a

continuous progress, to arrive at length, of himself, to the possession

of all that is true and good; let him be anathema.

4. If any one shall not receive as sacred and canonical the Books of

Holy Scripture, entire with all their parts, as the Holy Synod of

Trent has enumerated them, or shall deny that they have been divinely

inspired; let him be anathema.

III. _Of Faith._

1. If any one shall say that human reason is so independent that faith

cannot be enjoined upon it by God; let him be anathema.

2. If any one shall say that divine faith is not distinguished from

natural knowledge of God and of moral truths, and therefore that it is

not requisite for divine faith that revealed truth be believed because

of the authority of God who reveals it; let him be anathema.

3. If any one shall say that divine revelation cannot be made credible

by outward signs, and therefore that men ought to be moved to faith

solely by the internal experience of each, or by private inspiration;

let him be anathema.

4. If any one shall say that miracles are impossible, and therefore

that all the accounts regarding them, even those contained in Holy

Scripture, are to be dismissed as fabulous or mythical; or that

miracles can never be known with certainty, and that the divine origin

of Christianity is not rightly proved by them; let him be anathema.

5. If any one shall say that the assent of Christian faith is not a

free act, but necessarily produced by the arguments of human reason;

or that the grace of God is necessary for that living faith only which

worketh by charity; let him be anathema.

6. If any one shall say that the condition of the faithful, and of

those who have not yet attained to the only true faith, is on a par,

so that Catholics may have just cause for doubting, with suspended

assent, the faith which they have already received under the teaching

(_magisterio_) of the Church, until they shall have obtained a

scientific demonstration of the credibility and truth of their faith;

let him be anathema.

IV. _Of Faith and Reason._

1. If any one shall say that in divine revelation there are no

mysteries, truly and properly so called, but that all the doctrines of

faith can be understood and demonstrated from natural principles by

properly cultivated reason; let him be anathema.

2. If any one shall say that human sciences are to be so freely

treated, that their assertions, although opposed to revealed doctrine,

can be held as true, and cannot be condemned by the Church; let him be

anathema.

3. If any one shall assert it to be possible that sometimes, according

to the progress of science, a sense is to be given to doctrines

propounded by the Church different from that which the Church has

understood and understands; let him be anathema.

Therefore We, fulfilling the duty of our supreme pastoral office,

entreat by the mercies of Jesus Christ, and, by the authority of the

same our God and Saviour, We command, all the faithful of Christ, and

especially those who are set over others or are charged with the office

of instruction, that they earnestly and diligently apply themselves to

ward off and eliminate these errors from Holy Church, and to spread the

light of pure faith.

And since it is not sufficient to shun heretical pravity, unless

those errors also be diligently avoided which more or less nearly

approach it. We admonish all men of the further duty of observing the

Constitutions and Decrees by which such erroneous opinions as are not

here expressly enumerated have been proscribed and condemned by this

Holy See.

Given at Rome in Public Session, solemnly held in the Vatican Basilica

in the year of our Lord one thousand eight hundred and seventy, on

the twenty-fourth day of April, in the twenty-fourth year of our

Pontificate.

_In conformity with the original_,

JOSEPH, _Bishop of St. Polten_,

_Secretary of the Vatican Council._

FIRST DOGMATIC CONSTITUTION ON THE CHURCH OF CHRIST.

Pius Bishop, Servant of the servants of God, with the approval of the

Sacred Council, for perpetual remembrance.

The Eternal Pastor and Bishop of our souls, in order to continue for

all time the life-giving work of His Redemption, determined to build

up the Holy Church, wherein, as in the House of the living God, all

who believe might be united in the bond of one faith and one charity.

Wherefore, before He entered into His glory, He prayed unto the Father,

not for the Apostles only, but for those also who through their

preaching should come to believe in Him, that all might be one, even

as He the Son and the Father are one (St. John xvii. 21). As then He

sent the Apostles whom He had chosen to Himself from the world, as He

Himself had been sent by the Father; so He willed that there should

ever be pastors and teachers in His Church to the end of the world.

And in order that the Episcopate also might be one and undivided, and

that by means of a closely united priesthood the multitude of the

faithful might be kept secure in the oneness of faith and communion,

He set Blessed Peter over the rest of the Apostles, and fixed in

him the abiding principle of this two-fold unity and its visible

foundation, in the strength of which the everlasting temple should

arise, and the Church in the firmness of that faith should lift her

majestic front to heaven.[501] And seeing that the gates of hell with

daily increase of hatred are gathering their strength on every side to

upheave the foundation laid by God's own hand, and so, if that might

be, to overthrow the Church: We, therefore, for the preservation, safe

keeping, and increase of the Catholic flock, with the approval of the

Sacred Council, do judge it to be necessary to propose to the belief

and acceptance of all the faithful, in accordance with the ancient

and constant faith of the universal Church, the doctrine touching the

institution, perpetuity, and nature of the sacred Apostolic Primacy, in

which is found the strength and solidity of the entire Church; and at

the same time to proscribe and condemn the contrary errors, so hurtful

to the flock of Christ.

Chap. I. _Of the Institution of the Apostolic Primacy in Blessed Peter._

We therefore teach and declare that, according to the testimony of the

Gospel, the primacy of jurisdiction over the universal Church of God

was immediately and directly promised and given to Blessed Peter the

Apostle by Christ the Lord. For it was to Simon alone, to whom He had

already said, "Thou shalt be called Cephas" (St. John i. 42), that the

Lord, after the confession made by him, saying, "Thou art the Christ,

the Son of the living God," addressed these solemn words: "Blessed art

thou, Simon Bar-Jona, because flesh and blood have not revealed it to

thee, but My Father who is in heaven. And I say to thee that thou art

Peter, and upon this rock I will build My Church; and the gates of hell

shall not prevail against it. And I will give to thee the keys of the

kingdom of heaven. And whatsoever thou shalt bind upon earth, it shall

be bound also in heaven; and whatsoever thou shalt loose on earth, it

shall be loosed in heaven" (St. Matthew xvi. 16-19). And it was upon

Simon alone that Jesus after His resurrection bestowed the jurisdiction

of Chief Pastor and Ruler over all His fold in the words: "Feed My

lambs; feed My sheep" (St. John xxi. 15-17). At open variance with

this clear doctrine of Holy Scripture, as it has been ever understood

by the Catholic Church, are the perverse opinions of those who, while

they distort the form of government established by Christ the Lord in

His Church, deny that Peter in his single person, preferably to all the

other Apostles, whether taken separately or together, was endowed by

Christ with a true and proper primacy of jurisdiction; or of those who

assert that the same primacy was not bestowed immediately and directly

upon Blessed Peter himself, but upon the Church, and through the Church

on Peter as her minister.

If any one, therefore, shall say that Blessed Peter the Apostle was

not appointed the Prince of all the Apostles and the visible Head of

the whole Church Militant; or that the same directly and immediately

received from the same our Lord Jesus Christ a primacy of honour only,

and not of true and proper jurisdiction; let him be anathema.

Chap. II. _On the Perpetuity of the Primacy of Blessed Peter in the

Roman Pontiffs._

That which the Prince of Shepherds and Great Shepherd of the sheep,

Jesus Christ our Lord, established in the person of the Blessed Apostle

Peter, to secure the perpetual welfare and lasting good of the Church,

must, by the same institution, necessarily remain unceasingly in the

Church; which, being founded upon the Rock, will stand firm to the end

of the world. For none can doubt, and it is known to all ages, that

the holy and Blessed Peter, the Prince and Chief of the Apostles, the

pillar of the faith and foundation of the Catholic Church, received

the keys of the kingdom from our Lord Jesus Christ, the Saviour and

Redeemer of mankind, and lives, presides, and judges, to this day

and always, in his successors the Bishops of the Holy See of Rome,

which was founded by him, and consecrated by his blood.[502] Whence,

whosoever succeeds to Peter in this See does by the institution of

Christ Himself obtain the Primacy of Peter over the whole Church.

This disposition made by Incarnate Truth (_dispositio veritatis_)

therefore remains, and Blessed Peter abiding in the rock strength which

he received (_in acceptâ fortitudine petræâ perseverans_), has not

abandoned the direction of the Church.[503] Wherefore it has at all

times been necessary that every particular Church--that is to say, the

faithful throughout the world--should come to the Church of Rome, on

account of the greater princedom it has received; so that in this See,

whence the rights of venerable communion spread to all, they might, as

members joined together in their head, grow closely into one body.[504]

If, then, one shall say that it is not by the institution of Christ the

Lord, or by divine right, that Blessed Peter has a perpetual line of

successors in the primacy over the universal Church; or that the Roman

Pontiff is not the successor of Blessed Peter in this primacy; let him

be anathema.

Chap. III. _On the Power and Nature of the Primacy of the Roman

Pontiff._

Wherefore, resting on plain testimonies of the Sacred Writings, and

adhering to the plain and express decrees both of our predecessors the

Roman Pontiffs, and of the General Councils, We renew the definition

of the OEcumenical Council of Florence, by which all the faithful of

Christ must believe that the Holy Apostolic See and the Roman Pontiff

possesses the primacy over the whole world; and that the Roman Pontiff

is the successor of Blessed Peter, Prince of the Apostles, and is

true Vicar of Christ, and Head of the whole Church, and Father and

Teacher of all Christians; and that full power was given to him in

Blessed Peter, by Jesus Christ our Lord, to rule, feed, and govern the

Universal Church: as is also contained in the Acts of the OEcumenical

Councils and in the Sacred Canons.

Hence we teach and declare, that by the appointment of our Lord the

Roman Church possesses a sovereignty of ordinary power over all other

Churches, and that this power of jurisdiction of the Roman Pontiff,

which is truly episcopal, is immediate; to which all, of whatever

rite and dignity, both pastors and faithful, both individually and

collectively, are bound, by their duty of hierarchical subordination

and true obedience, to submit, not only in matters which belong to

faith and morals, but also in those that appertain to the discipline

and government of the Church throughout the world; so that the Church

of Christ may be one flock under one supreme Pastor, through the

preservation of unity, both of communion and of profession of the same

faith, with the Roman Pontiff. This is the teaching of Catholic truth,

from which no one can deviate without loss of faith and of salvation.

But so far is this power of the Supreme Pontiff from being any

prejudice to that ordinary and immediate power of episcopal

jurisdiction, by which Bishops, who have been set by the Holy Ghost to

succeed and hold the place of the Apostles,[505] feed and govern each

his own flock as true pastors, that this same power is really asserted,

strengthened, and protected by the supreme and universal Pastor; in

accordance with the words of St. Gregory the Great: "My honour is

the honour of the whole Church. My honour is the firm strength of my

brethren. Then am I truly honoured, when the honour due to each and

all is not withheld."[506]

Further, from this supreme power possessed by the Roman Pontiff of

governing the universal Church, it follows that, in the exercise of

this office, he has the right of free communication with the pastors

of the whole Church, and with their flocks, that they may be taught

and ruled by him in the way of salvation. Wherefore We condemn and

reprobate the opinions of those who hold that the communication between

the supreme Head and the pastors and their flocks can lawfully be

impeded; or who make this communication subject to the will of the

secular power, so as to maintain that whatever is done by the Apostolic

See, or by its authority, for the government of the Church, cannot have

force or value unless it be confirmed by the assent of the secular

power. And since, by the divine right of Apostolic primacy, the Roman

Pontiff is placed over the universal Church, We further teach and

declare that he is the supreme judge of the faithful,[507] and that in

all causes the decision of which belongs to the Church recourse may be

had to his tribunal;[508] but that none may re-open the judgment of the

Apostolic See, than whose authority there is no greater, nor can any

lawfully review its judgment.[509] Wherefore they err from the right

path of truth who assert that it is lawful to appeal from the judgments

of the Roman Pontiffs to an OEcumenical Council, as to an authority

higher than that of the Roman Pontiff.

If then any shall say that the Roman Pontiff has the office merely of

inspection or direction, and not full and supreme power of jurisdiction

over the universal Church, not only in things which belong to faith

and morals, but also in those which relate to the discipline and

government of the Church spread throughout the world; or assert that he

possesses merely the principal part, and not all the fulness of this

supreme power; or that this power which he enjoys is not ordinary and

immediate, both over each and all the Churches, and over each and all

the pastors and the faithful; let him be anathema.

Chap. IV. _Concerning the Infallible Teaching of the Roman Pontiff._

Moreover, that the supreme power of teaching (_magisterii_) is also

included in the Apostolic primacy, which the Roman Pontiff, as the

successor of Peter, Prince of the Apostles, possesses over the whole

Church, this Holy See has always held, the perpetual practice of

the Church confirms, and OEcumenical Councils also have declared,

especially those in which the East with the West met in the union

of faith and charity. For the Fathers of the Fourth Council of

Constantinople, following in the footsteps of their predecessors, gave

forth this solemn profession: The first condition of salvation is to

keep the rule of the true faith. And because the sentence of our Lord

Jesus Christ cannot be passed by, who said, "Thou art Peter, and upon

this Rock I will build My Church" (St. Matthew xvi. 18), these things

which have been said are proved by events, because in the Apostolic See

the Catholic religion has always been kept undefined and her well-known

doctrine has been kept holy. Desiring, therefore, not to be in the

least degree separated from the faith and doctrine of this See, we hope

that we may deserve to be in the one communion, which the Apostolic See

preaches, in which is the entire and true solidity of the Christian

religion.[510] And with the approval of the Second Council of Lyons,

the Greeks professed: That the Holy Roman Church enjoys supreme and

full Primacy and princedom over the whole Catholic Church, which it

truly and humbly acknowledges that it has received with the plenitude

of power from our Lord Himself in the person of Blessed Peter, Prince

or Head of the Apostles, whose successor the Roman Pontiff is; and as

the Apostolic See is bound before all others to defend the truth of

faith, so also, if any questions regarding faith shall arise, they

must be defined by its judgment.[511] Finally, the Council of Florence

defined:[512] That the Roman Pontiff is the true Vicar of Christ,

and the Head of the whole Church, and the Father and Teacher of all

Christians; and that to him in Blessed Peter was delivered by our Lord

Jesus Christ the full power of feeding, ruling, and governing the whole

Church (John xxi. 15-17).

To satisfy this pastoral duty, our predecessors ever made unwearied

efforts that the salutary doctrine of Christ might be propagated among

all the nations of the earth, and with equal care watched that it might

be preserved genuine and pure where it had been received. Therefore

the Bishops of the whole world, now singly, now assembled in synod,

following the long-established custom of Churches[513] and the form of

the ancient rule,[514] sent word to this Apostolic See of those dangers

especially which sprang up in matters of faith, that there the losses

of faith might be most effectually repaired where the faith cannot

fail.[515] And the Roman Pontiffs, according to the exigencies of times

and circumstances, sometimes assembling OEcumenical Councils, or asking

for the mind of the Church scattered throughout the world, sometimes by

particular Synods, sometimes using other helps which Divine Providence

supplied, defined as to be held those things which with the help of

God they had recognized as conformable with the Sacred Scriptures and

Apostolic Traditions. For the Holy Spirit was not promised to the

successors of Peter, that by His revelation they might make known new

doctrine, but that by His assistance they might inviolably keep and

faithfully expound the revelation or deposit of faith delivered through

the Apostles. And indeed all the venerable Fathers have embraced and

the holy orthodox Doctors have venerated and followed their Apostolic

doctrine; knowing most fully that this See of Saint Peter remains ever

free from all blemish of error according to the divine promise of the

Lord our Saviour made to the Prince of His disciples: "I have prayed

for thee that thy faith fail not, and when thou art converted, confirm

thy brethren" (St. Luke xxii. 32).[516]

This gift, then, of truth and never-failing faith, was conferred by

Heaven upon Peter and his successors in this Chair, that they might

perform their high office for the salvation of all; that the whole

flock of Christ, kept away by them from the poisonous food of error,

might be nourished with the pasture of heavenly doctrine; that, the

occasion of schism being removed, the whole Church might be kept one,

and, resting on its foundation, might stand firm against the gates of

hell.

But since in this very age, in which the salutary efficacy of the

Apostolic office is most of all required, not a few are found who take

away from its authority, we judge it altogether necessary solemnly to

assert the prerogative which the only-begotten Son of God vouchsafed to

join with the supreme pastoral office.

Therefore, faithfully adhering to the tradition received from the

beginning of the Christian faith, for the glory of God our Saviour, the

exaltation of the Catholic Religion, and the salvation of Christian

people, with the approval of the Sacred Council, We teach and define

that it is a dogma divinely revealed: That the Roman Pontiff, when

he speaks _ex cathedrâ_, that is, when in discharge of the office

of Pastor and Teacher of all Christians, by virtue of his supreme

Apostolic authority, he defines a doctrine regarding faith or morals to

be held by the universal Church, is, by the divine assistance promised

to Him in Blessed Peter, possessed of that infallibility with which the

divine Redeemer willed that His Church should be endowed in defining

doctrine regarding faith or morals; and that therefore such definitions

of the Roman Pontiff are of themselves, and not from the consent of the

Church, irreformable.[517]

But if any one, which may God avert! presume to contradict this our

Definition; let him be anathema.

Given at Rome in Public Session, solemnly held in the Vatican Basilica

in the year of our Lord one thousand eight hundred and seventy, on the

eighteenth day of July, in the twenty-fifth year of our Pontificate.

_In conformity with the original_,

JOSEPH, _Bishop of St. Polten_,

_Secretary to the Vatican Council_.

FOOTNOTES:

[Footnote 497: Fourth Lateran Council, cap. i. de fide Catholica.]

[Footnote 498: Council of Trent, sess. iv. de Can. Script.]

[Footnote 499: Second Council of Orange, confirmed by Pope Boniface

II, A.D. 529, against the Semipelagians, can. vii. See Denzinger's

_Enchiridion Symbolorum_, p. 50. Würzburg, 1854.]

[Footnote 500: From the Bull of Pope Leo X, _Apostolici regiminis_,

read in the viii. session of the Fifth Lateran Council, A.D. 1513. See

Labbé's _Councils_, vol. xix. p. 842. Venice, 1732.]

[Footnote 501: From Sermon IV. chap. ii. of St. Leo the Great, A.D.

440, vol. i. p. 17, of edition of Ballerini, Venice, 1753: read in the

eighth lection on the Feast of St. Peter's Chair at Antioch, February

22.]

[Footnote 502: From the Acts (session third) of the Third General

Council of Ephesus, A.D. 431. Labbé's _Councils_, vol. iii. p. 1154.

Venice edition of 1728. See also letter of St. Peter Chrysologus to

Eutyches, in life prefixed to his works, p. 13. Venice, 1750.]

[Footnote 503: From Sermon III. chap. iii. of St. Leo the Great, vol.

i. p. xii.]

[Footnote 504: From St. Irenæus _against Heresies_, Book III. cap.

iii. p. 175, Benedictine edition, Venice, 1734; and Acts of Synod of

Aquileia, A.D. 381, Labbé's _Councils_, vol. ii. p. 1185, Venice, 1728.]

[Footnote 505: From chap. iv. of xxiii. session of Council of Trent,

"Of the Ecclesiastical Hierarchy."]

[Footnote 506: From the Letters of St. Gregory the Great, Book VIII.

30. vol. ii. p. 919. Benedictine edition. Paris. 1705.]

[Footnote 507: From a Brief of Pius VI. _Super soliditate_, of November

28, 1786.]

[Footnote 508: From the Acts of the Fourteenth General Council of

Lyons, A.D. 1274. Labbé's _Councils_, vol. xiv. p. 512.]

[Footnote 509: From Letter VIII. of Pope Nicholas I. A.D. 858, to the

Emperor Michael, in Labbé's _Councils_, vol. ix. pp. 1339 and 1570.]

[Footnote 510: From the Formula of St. Hormisdas, subscribed by the

Fathers of the Eighth General Council (Fourth of Constantinople) A.D.

869. Labbé's _Councils_, vol. v. pp. 583, 622.]

[Footnote 511: From the Acts of the Fourteenth General Council (Second

of Lyons), A.D. 1274, Labbé, vol. xiv. p. 512.]

[Footnote 512: From the Acts of the Seventeenth General Council of

Florence, A.D. 1438. Labbé, vol. xviii. p. 526.]

[Footnote 513: From a Letter of St. Cyril of Alexandria to Pope St.

Celestine I. A.D. 422, vol. vi. part ii. p. 36, Paris edition OF 1638.]

[Footnote 514: From a Rescript of St. Innocent I. to the Council of

Milevis, A.D. 402. Labbé, vol. iii. p. 47.]

[Footnote 515: From a Letter of St. Bernard to Pope Innocent II, A.D.

1130. Epist. 191, vol. iv. p. 433, Paris edition of 1742.]

[Footnote 516: See also the Acts of the Sixth General Council, A.D.

680. Labbé, vol. vii. 659.]

[Footnote 517: That is, in the words used by Pope Nicholas I. Note 13.

and in the Synod of Quedlinburg, A.D. 1085, "it is allowed to none to

revise its judgment, and to sit in judgment upon what it has judged."

Labbé, vol. xii. p. 679.]

APPENDIX D

THE POPE PERSONALLY PREPARING CHILDREN FOR WAR

The _Times_ of Tuesday, February 29, 1876, has the following--

"The Vatican _Voce della Veritá_ gives an account of a reception by

the Pope of foreign families, recent converts to the Church, and

mostly English and Americans. The Pope took particular notice of a

little boy, six years old, the child of Mr. William Hutchinson, a

graduate of Oxford. The child was dressed as a Pontifical Switzer,

and offered the military salute. The Pope smilingly took hold of

his _baton_, and said, 'Where is your halberd, Switzer?' To which

the child spiritedly said, 'Holy Father, I hope if God gives me

health when I grow up to carry your Holiness's banner.' The Pope,

stooping down, and imitating the beating of a drum with his hand,

said it was necessary to begin by beating the drum, and added, 'God

bless you, Switzer, and preserve you to defend the Holy See in His

own good time.' He addressed some affectionate words to the parents

and all present."

INDEX

Acclamation, Acton on, 83;

Plantier on, 204;

fears of, at first session, 296;

Manning on, 302;

De Luca on, 358;

again suggested, 480, 481;

checked by American bishops, 490.

Acton, Lord, on counsel given by cardinals, 59;

on the seventeen questions, 119;

view of Antonelli, 231;

on the views of the Curia, 232, 233;

on secrecy, 365;

on how information leaked out, 367.

Antonelli, Cardinal, Newman's notion of as to Syllabus, 123;

answers Schwarzenberg, 181;

his position towards the Council, 340;

reply to Beust, 447;

reply to Daru, 448.

Aristocracy, in Papal States; old not to be restored in new

theocracy, 353.

Armenians, in Rome, arrests, interdict, and flight from

monastery, 516-520.

Arnim, Count, to Bismarck; acts as mediator, 657.

Audu, Patriarch of Babylon, speech of, 377;

ordered alone to the Vatican, 377;

night scene with the Pope, 461-464.

Austrian bishops refuse to keep the law, 207.

Babylon, Patriarch of, _see_ AUDU.

Baptism, political effects of, 87, 371, 372.

Bell, for Presidents, mystic symbols on, snake assailing bark of

St. Peter, 237.

Bellarmine, on bishops opposing Pope, 396.

Beust, Count, Austrian minister, reply to Hohenlohe, 185;

despatch to Rome, 445;

reply to Antonelli, 447;

defines the position of the State, 453.

Bianchi, Procurator-General of the Dominicans, sermon in St. Peter's

preceding the Council, 242.

Bishops, relation of, to the Pope, 77;

his prefects, 78;

bearing discordant testimony to the faith, i., 227;

disabilities of, in the Council, 322, 325, 333, 344, 367, 398, 399,

400, 404, 418, 468, 470;

memoranda of, on proposed decrees, 534;

their oath, 604.

Bismarck, to Arnim on relations of Vatican and Germany, 378.

Blacas, Duke of, the Crusader, his death and exemption from

purgatory, 150.

Bull, convoking Council, 143;

limiting censures (_Apostolicae Sedis_), 335;

hierarchical, fiscal, and political aspects of this Bull, 336-339;

suspending Council, 663.

Campagna, the, 90.

Canon Law, the common law of a country with or without consent of its

Parliament, 48;

ought to be the law of the State, 209.

Canons, the famous twenty-one published, and consequent alarm, 431 ff.;

new and all-important one, first proposed by guile and next forced

through, 244.

Cardinals ordered to write secret notes as to the question of a

future Council, 2;

contents of notes, 57-59.

Catechism, changes in, 463 ff.;

vote upon the new, 533.

Cecconi, Archbishop of Florence, subject of his history, 2.

Church and State, subordination of State, 19 ff., 41, 42, 245,

340, 439, 451, 580;

ideal of such subordination realized in Papal States, 88.

Church, right of, to inflict pains and penalties, 20, 41, 50, 29;

Montalembert on, 155;

Lacordaire forced to profess, 162;

embodied in the Inquisition, 234;

consent of, to dogmas declared unnecessary, 615.

Civilization means the civil system, 15;

Christian civilization means Pope over all princes, 41.

_Civiltá Cattolica_, commencement of, 14;

its mission, 15;

first manifesto, 15 ff.;

on Syllabus, 43;

quoted, _passim_.

Clergy, morals and training of, 168, 412, 423, 424 ff.

Collingridge, Arthur, English Crusader, 140.

Comma, vote upon, 494.

Commissions, six secret ones at work, 180.

Communication of Pope with the faithful, what is meant by, 24, 340, 581.

Concordats, 201.

Council, Vatican, first formal preparations, 2;

notes of cardinals upon, 57-59;

of selected bishops upon, 65 ff.;

preparations for, interrupted by Sadowa, 72;

postponed in 1867, 73;

publicly intimated, 113;

objects and composition of, 483;

fears of political effects, 170;

manifestoes preparatory to, 171, 192, 196;

first session, 271-307;

second session, 379;

third session, 520;

fourth session of, 629;

_see_ PROCEDURE, Rules of.

Creed, that of Pius IV. altered the decrees of Trent, 128;

a new one read at Vatican Council, 381;

old and new together, 382.

Crotti, Count, refuses to take the oaths to Italy, 82.

Crusade of St. Peter, efficiency of Crusaders, 132;

religious incitements to, 133;

tales of, 138;

the Pope in camp, 149;

preaching the Crusade, 150;

Crusaders exempt from purgatory, 151;

Allet's order, 172;

France commended for, 588;

to subdue the world, 653;

Crusaders leave Rome, 660.

Darboy, Archbishop of Paris, reprimand of, 78;

discusses whether a Liberal prince may or may not be absolved, 156;

refuted at Rome, 156;

his forecast of Perils in the Council, 215;

speaks, 416;

a speech of, in full, 555.

Daru, Count, minister of France, opinions of, 400;

threatens to withdraw French garrison, 442;

important despatch, 447;

reply to Antonelli, 450 ff.;

suddenly retires, 460.

Death, good hope in, for Cardinals, 372;

less hope for bishops, 373.

Decrees, purport of those of Vatican Council, 491;

conclusion to first imposed, 493;

Canon in second imposed, 597;

text of, Appendix C.

Directing Congregation, secret proceedings of, 165;

deprives bishops of right of proposing measures, enforces secrecy,

holds fifty meetings, 385.

Direct power and indirect, doctrine of, 449.

Discussion not anticipated by the Curia, 342-350.

Döllinger, his position and reputation, 180;

abused by Ultramontanes, 422, 472;

his first open manifesto, 425;

addresses to, 471;

declares that majorities cannot make dogmas, 484.

Dufournel, two brothers, Crusaders, their martyrdom and honours, 186 ff.

Dupanloup, Bishop of Orleans, his manifesto, 215-222;

lectured by Deschamps, 222;

reply to Deschamps, 427;

refused the _imprimatur_ in Rome, 426;

personal attacks upon, 457.

Encyclical of December 8, 1864, 5.

Excommunication blasts the soul, according to Pius IX, 32.

Faculties, Quinquennial, 55, 77, 169.

Falcimagne, Abbé, contends that a Liberal prince may not be

absolved, 159.

Florence abused by Veuillot, 85.

Free Church in a Free State, origin of the phrase, 33;

what Free Church means, 48.

Freemasons denounced, 79.

Friedrich, Professor, replies to Manning, 226;

his _Tagebuch_, 240;

his journey, 241, 242;

on program, 317;

on decrees on faith, 347;

on Jesuits, 365;

on Roman monks, 394;

on morals of the clergy, 412 ff.;

his internal conflict, 474;

on decree on infallibility, 476;

on the inevitable sunbeam, 547.

German bishops, ambiguous manifesto of, at Fulda, 204;

dismissed by Nardi, 346, 348;

on infallibility, 405.

German language, put out of priests' schools, 194.

German notables (Catholic), meeting of, in Berlin, 205.

Goldoni, the Crusader, his death and exemption from purgatory, 151.

Governments, proper place of, in education, 16;

warned by Manning, 225;

by _Civiltá_, 352;

their duty as to infallibility, 455.

Gratry, Father, letters of, 422.

Guidi, Cardinal, speech of, 583;

excitement caused by, 584;

scene with the Pope, 585;

votes _Placet_, 632.

Guillemin, the Crusader, anecdote of, 72;

death and posthumous honours, 139-141.

Hefele, Bishop of Rottenburg, gives confused advice, 321;

on Pope Honorius, 500;

states the dilemma prepared by the Pope for the bishops of the

minority, 604.

Hergenröther, among the men whom Schwarzenberg deemed weak, 181;

held up in England as an authority. _id._;

asserts that bishops in Vatican Council had freedom of

proposition, 320;

his Anti-Janus, 395.

History, official, how written, 592, 593.

Hohenlohe, Cardinal, his dinner parties, 417 ff.

Hohenlohe, Prince, minister of Bavaria, his circular to cabinets, 184.

Italians, excommunicated, 31;

abused, 188, 211, 402.

Italy in 1846, 8;

again in 1848, 9;

in 1854, 28;

in 1862, 34;

in 1867, 84, 85.

Immaculate Conception, effects of the proclamation upon polity, 3.

Immunity, purport of, 39, 48.

Indulgences, 186.

Infallibility, foreshadowed, 182;

address in favour of, 402;

counter address, 404;

opposed on principle, 405;

decision to bring it forward, 477;

new doctrine in many sees, 505;

danger of, to States, hinted by bishops, 508;

to be brought on out of order, 529;

responsibility for, disowned by many bishops, 530.

Inquisitor, a canonised, 73, 171.

Instruction, freedom of, illustrated, 16 ff.

Isabella, Queen of Spain, promises to Pope armed aid, 173;

receives the golden rose, 177.

_Janus_, 182, 197.

Jesuits, morals of, 415.

Jong, Peter, the Crusader, his martyrdom, 150.

Kenrick, Archbishop of St. Louis, on the committees, 334;

speaks, 360;

shows how the conclusion to the first decree was passed, 493;

on infallibility, 536;

questions catholicity of the Council, 538;

refutes Cullen, 549;

on why British government conceded Catholic emancipation, 566;

on oaths and declarations, 569;

describes first teaching of infallibility in Maynooth, 554.

Ketteler, Bishop of Mainz, his table talk, 420.

Kings, subordinate to ecclesiastical authority, 20, 21, 23, 39, 41,

42, 46, 48, 136, 191.

Kings, subordinate to ecclesiastical authority, 20, 21, 23, 39, 41,

42, 46, 48, 136, 191;

not to be tolerated after Council, if they do not rightly govern,

268, 439;

two in every Catholic country, 48, 133, 191;

not to be convoked to the Council, 135, 183.

Kleutgen, the Jesuit, story of, 482.

Lay States deprecated, 88.

Ledochowski made Primate of Poland and representative of King

of Poland, 483.

Liberal Catholics, first used and then cast off, 154;

policy of, 74;

denounced, 46, 47, 194, 210, 322;

condemned under the head of naturalism, 47.

Liberalism condemned, 43, 46, 47, 189, 590.

Liberty of the Press condemned, 30, 86, 158.

Liberty, religious, the Ultramontane view of, 25;

is a plague, 30, 160.

Liverani, Prelate and Protonotary of the Holy See, on Papal States, 9;

on morals of the Court, 108;

and of the City, 109.

Majority, as a rule of faith new, 469.

Manning, Cardinal, his account of the confirmation of the Syllabus, 108;

on the consequences to civil authorities, 121, 122;

his manifesto, 222;

he finds the Papal Church not narrow enough, 223;

replied to by Friedrich, 226;

Vitelleschi on, 302, 308, 403;

his testimony to the decorum and freedom of the Council, 495;

his speech on infallibility, 564;

confuted by Kenrick, _id._;

on deputation to Pope to harden his heart, 613;

present from his fellow labourers the Jesuits, 641.

Maret, Bishop of Sora, his work, 198;

reviewed by Schulte, 200.

Margotti, Don, editor of _Unitá Cattolica_, on Ollivier, 400.

Marriage, a source of revenues and power, 55.

Menzel, Professor, forecasts of doctrinal change, 173.

Menzel, Wolfgang, cited in two or three places.

Michaud, Abbé, takes part in the debate on the lawfulness of absolving

a Liberal prince, 158;

on changes of catechism, 464.

Military spectacle for bishops, 316.

Milton on Romish ceremonies, 304.

Minority, annoyances of, 458;

proposal that they should quit the Council after guile practised

on July 5th, 599;

flight of, 389;

represented more Catholics than majority, 620.

Montalembert, on the reaction of 1852 and years following, 22, 74;

opposes Italy, 32;

on new Ultramontanism, 74;

his posthumous work, 153;

traces ruin of Spain to absolutism and the Inquisition, 178;

his strong opposition to infallibility, 192;

his dying manifesto, 484;

Pope forbids a high mass for him, 487.

Moreno Garcia, President of Ecuador, a model ruler, 236.

Mortal sin, a new one, 399.

Munich, replies of Faculties of Theology and Law to the questions of

the king, 180.

Napoleon III, policy of, 233.

Nationalism a fault, 77.

Naturalism a heresy which includes two degrees of Liberal Catholicism,

47, 87.

Natural order and supernatural order, illustration of the terms, 58, 59.

Newman, Dr., on the Syllabus, 123 ff.;

declines invitation to Rome, 135;

his alarm at the prospect of the new dogma, 510;

rallied and exorcised by the _Civiltá_, 514;

retort of Veuillot upon, 515.

O'Connell on the doctrine of Papists properly so called, 122.

Ollivier, Emile, Prime Minister of France, policy of, 233, 234;

his proper course prescribed by Veuillot, 393;

changes the policy inaugurated by Daru, 460.

Opposition, the existence of, denied, 314;

its existence confessed, 315;

efforts to disorganize, 334;

found so grave that it must be put down, 409.

Orientals invited to Council, 144;

their response, 145-148.

Papacy a universal monarchy, and over all princes, 37, 39, 41, 42, 119,

145, 192, 451, 452;

crimes of, against Italy, 662.

Papal States, the model state for the whole world, 87, 189, 589 ff.;

no wrong act can be done in them by authority, 88;

plains of, 91;

dwellings of, 91;

people of, 92;

villages of, 93;

implements, cattle, and towns, 93-100;

classes, 101-103;

moral character of capital, 106.

Parliamentary government decried, 188, 191, 210, 266, 401, 454.

Parliament, English and Irish members of, are to have obligations

imposed, 689.

Perfect Society, the Church a, 39.

Petitions and protests of bishops of the minority, 317, 367, 369,

407, 408, 468, 504.

Pius IX., his States disturbed, 9;

witnesses general commotions, 9;

calls for armed aid, 10;

undertakes to reconstruct society, 11, 37, 38;

his first dogma, 31;

his jubilee of priesthood, 190;

his sayings previous to the Council, 231, 232;

his liberality, 239;

speech against the Opposition, 391;

refuses to receive address of 130 bishops, 406;

writes against bishops, 429;

excites their clergy against them, 458;

his chat, 472;

self-importance, 476;

further letters, 481;

forbids a High Mass for Montalembert, 487;

gives no access to the minority, 530;

approves of Saldanha for rebelling against his king, 564;

severity to bishops as to health, 576;

his tergiversation, 612;

offers to mediate between France and Prussia, 650;

how he likes to be addressed, 651;

appeals to King William for help, 656;

hoists white flag, 659;

foretells his restoration, 699;

re-opens the Roman question, 706.

Placet, royal, Tarquini's doctrine of, 24 ff.

Plantier, Bishop of Nimea; favours an acclamation and dogmatising

of the Assumption of the Virgin, 204.

Politics included in morals, 17.

Pope, sitting as supreme judge of princes and of laws, 38, 41,

203, 298;

the Word of God, 238;

Abraham, Moses, and Christ, 266;

Cæsar, 389, 644;

head of statesmen, 456;

intercessor between God and the world, 582;

continues the work of Christ on earth, 591;

head of both spiritual and temporal power, 41, 42;

head of the human species, 86;

fountain of water of life, 651;

has the authority of God, 651.

Press, is Satan, 315;

correspondents of, lampooned, 352;

contradictions of, 355.

Priests, disfranchised, 184.

Procedure, Method of, in the Vatican Council, 344, 362, 363, 398, 467,

596, 605, 615, 629.

Pro-synodal congregations, 249.

Protestantism not a negation, 602.

Protestants, letters of invitation to, 149.

Pusey, Dr., valued as an ally by continental priests, 218, 430.

Quatrebarbes, Bernard, the Crusader, 622.

Quélen, Count, the Crusader, 139.

Rauscher, Cardinal, opens discussion, 359;

laughed at by the majority, 533;

his argument on infallibility, 534-536, 582.

Reconstruction of Society, 37, 249.

_Reform of Church in Head and Members_, 171.

Regulars, uses of, to Papacy, 77, 78.

Reisach, Cardinal, head of commission, for ecclesiastico-political

affairs, 131;

his proposed code, 132;

appointed President of Council, 250;

death, 348.

Renan, his view of intolerance as essential to the Church approved

at Rome, as against that of the Liberal Catholics, 153, 159, 163.

Rome, changes in, 84;

street lighting a ceremony, 84;

midday in, 84;

as seen by Veuillot, 85;

city of the saints, 106;

moral condition of, 107;

is modern to Orientals, 149;

is the city of three devotions, 494.

Rosary, its military virtues, 243;

it destroyed the Albigenses, 243.

Saints, new, 117.

Segesser, his plan of reform, 331.

Senestrey, Bishop of Regensburg, speech of, at Schwandorf, 188;

tales of, 420;

Manning's comrade on the deputation to harden the Pope's heart, 614.

Schoolmen, their methods for all time, 44.

Schrader, Father, the Jesuit, his propositions, 713.

Schwarzenberg complains of the theologians selected, 181;

his reception of Sepp, 205;

interrupted while speaking, 496;

on infallibility, 547.

Sibour, Archbishop of Paris, on new Ultramontanism, 74.

Society, the Pope the saviour of, 145, 190, 456, 647.

Soglia, his doctrine according to Newman, 126;

his real doctrine, 129.

State, subordinate to Church, 40, 41, 42, 46, 88, 340, 439, 451.

_Stimmen aus Maria Laach_ on religious liberty, 193.

Strossmayer, attempts to speak on the Rules, 333;

called to order, 362;

extract of speech, 363;

on the official reports, 364.

Stumpf on religious liberty and on the freedom of the lawgiver from

the command of the priest, 210-213.

Subjects more the subjects of the Pope than of their own sovereign, 191.

Sunbeams, doctrinal value of, 3, 264.

Sword, doctrine of, 244;

_see_ also CRUSADE OF ST. PETER.

Syllabus, issue of, 8;

contents of 43 ff.;

summary of its effects, 51;

confirmed by Pope, 110;

accepted by collective episcopate, 114;

Manning's account of its confirmation, 121;

cited by _Civiltá_, 101;

not the work of the Pope according to Dr. Newman, 124.

Table-talk, during the Council, 417.

Taigi, Anna Maria, the new guardian of the Capitol, 247.

Tarquini, Cardinal, a Jesuit, when a Professor hailed by Pius IX., 22;

his doctrine of king and Pope, 23 ff;

his doctrine of the sword, 244 ff.

Temporal power of Pope necessary to his spiritual office, 35, 115.

Theiner, Augustine, Prefect of the Vatican Archives, forbidden to show

documents to bishops or theologians, 377;

his unsuccessful attempt to see Lord Guildford's MSS., _id._;

his dismissal, 340.

Theocracy, contrast between the Mosaic and the Papal, 21.

Theologians, excluded from Vatican Council, 311;

forbidden to meet or consult together, 313;

attainments of Roman, 344.

Third party, attempt to form, 459.

Toleration, when to be allowed, 31.

Tribunals, the internal, external, and supreme, 38, 544, 675.

Ultramontanism, difference between old and new, 74, 75.

_Unitá Cattolica_, abuse of Italy, 188.

Unity, Romish notion of, 189.

Veuillot, Louis, editor of _Univers_, a layman, on the grand results

to be expected, 85, 86;

on the press, 86;

wants bishops for Prefects of Provinces, 267;

sees in the future only 'the Pope and the People,' 268;

would not have ancient aristocracy restored, 352, 353;

abuses correspondents of papers, 353;

lays down a policy for France, 393;

gives glory to M. Ollivier, 460;

his _true_ account of the scene between the Pope and the

Patriarch of Babylon, 462;

watches the minority, 625.

Vicar of Christ, the office described, 591.

Virgin, the letter of, on infallibility, 547.

Vitelleschi, origin of his book, 356;

attacked in vain by the _Civiltá_, 356;

his view of the practical scope of infallibility, 509.

War, anticipations or threats of, 82, 208, 210, 341, 349, 389, 445, 454,

500, 539, 610, 669.

Watts-Russell, the Crusader, 588.

Youth, Catholic, manifestoes of, 354, 441.

_Butler and Tanner, The Selwood Printing Works, Frome, and London_

* * * * * *

Transcribers note:

Original spelling has been retained.