IMAGE EVALUATION TEST TARGET (MT-S) V / V U'< & w^ :a v; ^ % 1.0 I.I 128 IS m L25 ii.4 = 11111= 2.2 I™ 1.6 Photographic Sciences Corporation 13 WEST MAIN STREET WEBSTEK,N.Y. 14S80 (716) 372-4503 CIHM/ICMH Microfiche Series. CIHM/ICMH Collection de microfiches. Canaiian Institute for Historical Microreproductions / Institut canadien de microreproductions historiques ^ m Technical and Bibliographic Notes/Notfls techniques et bibliographiques The Institute has attennpted to obtain the best original copy available for filming. Features of this copy which may be bibliographically unique, which may alter any of the images in the reproduction, or which may significantly change the usual method nf filming, are checked below. rvf n n n n Coloured covers/ Couverture de couleur Covers damaged,^ Couverture endommagee Covers restored and/or laminated,'' Couverture restaur^e et/ou pelliculde □ Cover title missing/ Le titre de couverture manque □ Coloured maps/ Cartes gSographiques en couleur □ Col( Enc Coloured ink (i.e. other than blue or black)/ re de couleur (i.e. autre que bleue ou noire) □ Coloured plates and/or illustrations/ Plane iches et/ou illustrations en couleur Bound with other material/ Relie avec d'autres documents r~i Tight binding may cause shadows or distortion along interior margin/ La reliure serree peut causer de I'ombre ou de la distortion le long de la marge int^rieure Blank leaves added during restoration may appear within the text. Whenever possible, these have been omitted from filming/ II se peut que certaines pages blanches ajout6es lors dune restauration apparaissent dans le texte, mais, lorsque cela t^tnit possible, ces pages n'ont pas et6 film^es. Additional comments:/ Commentaires suppl^mentaires: L'Institut a microfilm^ le meilleur exemplaire qu'il lui a 6x6 possible de se procurer. Les details de cet exemplaire qui sont peut-dtre uniques du point de vue bibliographique, qui peuvent modifier une image reproduite, ou qui peuvent exiger une modification dans la m^thode normale de filmage sont indiqu^s ci-dessous. □ Coloured pages/ Pages de couleur □ Pages damaged/ Pages endommag^es □ Pages restored and/or laminated/ Pages restaurSes et/ou pelliculees ]~Yraqerj discoloured, stained or foxed/ I 1 Pages d^colcr^es, tachet^es ou piqu^es I I Pages detached/ D □ Pages dStach^es Showthiough/ Transparence Quality of prir Quality in^gale de I'impression Includes supplementary materic Comprend du materiel supplementaire I y Showtht ough/ I I Quality of print varies/ I I Includes supplementary material/ Only edition (Available/ Seule Edition disponible Pages whol'y or partially obscured by errata slips, tissues, etc., fiave bee^n refilmed to ensure the best possible image/ Les pages totalement ou partiellement obscurcies par ur feuillet d'errata, une pelure, etc., ont 6t6 filmdes d nouveau de facon ci obtenir la meilleure image possible. This item is filmed at the reduction ratio checked below/ Ce document est i\\vn6 au taux de r(6duction indiqud ci-dessous. 10X 14X 18X 22X 26X 30X J mir^^wam 1 12X 16X 2GX 24X 28X 32X The copy filmed here has been reproduced thanks to the generosity of: Bibliothdque nationals du Quebec L'exemplaire film6 fut reproduit grdce d la g6n6ro3it6 da: Bibliothdque nationale du Quebec The images appealing here are the best quality possible considering the condition and legibility of the original copy and in keeping with the filming contract specifications. Les images suivantes ont 6t6 reproduites avec le plus grand soin, compte tenu de la condition et de la nettet^ de l'exemplaire filmd, et en conformity avec les conditions «Ju contrat de filmage. Original copies in printed paper covers are filmed beginning with the front cover and ending on the last page with a printed or illustrated impres- sion, or the back cover when appropriate. All othor original copies are filmec' beginning on the first page with a printed or illustrated impres- sion, and ending on the iHst page with a printed or illustrated impression. Les exemplaires originaux dont la couverture en papier est imp^im^e sunt film6s en commengant par le premier plat et en terminant soit par la dernidre page qui comoorte une empreinte d'impression ou d'illustration, soit par le second plat, selon le cas. Tous les autres exemplaires originaux sont filmds en commenpant par la premidre page qui comporte une empreinte d'impression ou d'illustration et en terminant par la dernidre page qui comporte une telle empreinte. The last recorded frame on each microfiche shall contain the symbol — 4^ (meaning "CON- TINUED"), or the symbol V (meaning 'END"), whichever applies. Un des symboles suivants apparaitra sur la dernidre image de chaque microfiche, selon le cas: le symbole — ^ signifie "A SUIVRE", le symbole V signifie "FIN". Maps, plates, cherts, etc., may be filmed at different reduction ratios. Those too large to be entirely included in one exposure are filmed beginning in the i;pper left hand corner, left to right and top to bottom, as many frames as required. The follov/ing diagrams illustrate the method: Les cartes, planches, tableaux, etc., peuvent §tre filmds i des taux de reduction diffdrents. Loraque le document est trop grand pour §tre reproduit en un seul cliche, il est filmd d partir de Tangle supdrieur gauche, de gauche d droite, et de haut en bas, en prenant le nombre d'images ndcessaire. Les diagrammes suivants illustrent la mdthode. 1 2 3 1 2 3 4 5 6 bLif A CC Ad Majorem Dei Gloriam : ^r'^^5^^^^^*?^'*?^'"^*^^^'^*'?'^"^*^^"^^*""**""^^'""*^*"'**^"^^^'^*'"*' SYLLABUS. j An Approvfc.i English Text with Notes, ( COMPILED FROM THE " DUBLIN REVIEW.^ ! BY A catholk; layman. (J.S Published in the ^' Tru^ Wf.tnms.'') MONTEEAL: FEINTED AT THK " TEUB WITNS8S " OFFlOli, u !] 1874 tj^^miinmi*'- ii> iiftiiM ir'i»w#^MSitf»Mw itjiiiii'i mn»lmmt»fimKimiM^i^,ii'^^'^m>,ti^ ■rf*i^^w^ . .i X ."j M . V i *''^' N t-';^-_-.^-^W "•^'^ Major em Dei Gloriain ! THE SYLLABUS. An Appro veri English Text with Notes, COMPILED FROM THE '' 7>UBLIX REVIEW:^ BY A CATHOLIC LAYMAN. • • , • • •• • »i • > • > • * • . • » . « \ . » • • V ♦ * . « I ■J * :/ ' I i* . » A .. - ;>. •'•: •••:•" {As PuhUsfied latlic ''True WiOms:') - --- -"-"^ ■ MONTREAL: riUNTKD AT THE " TRUE WITNE.SS " Oi'FlCK. 187L *\S < • • • 1 1 « • « J:-. ; • • m J it • • • • • • • • ••* .•• » » • « • ' / • • ' • • • -♦ m t > m V 4 * • - > ' • » < • » c ,/. THE SYLLABUS *iw The Syllabus is a collection of the principal errors of our time, which are censured in the Consistorial Allocutions, Encyclicals, and other Apostolic Letters of Our Most Holy Fathei , Pope Pius IX. It was published on Decem- ber 8th, 1864, as an Appendix to the cele- brated Encyclical, '* Quanta Curo.^' His Eminence, Cardinal Antonelli, explains the object of the Syllabus as follows, in a circular addressed to the Bishops of the Universal Church : — "Our Holy Father, Pius IX., Sovereign Pontiff, being profoundly anxious for the sal- vation 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 Con- sistorial Allocutions, and other Apostolic Let- ters. But as it may happen that all the Pen- 61640 tiUcal acts do not reach each one of the ordia- aries, the samo Sovereign Poati5[" has willed that a Syllabus of the same errors should bo compiled, to bo sent to all the Bishops of the Catholic world, in order that these Bishopn may have bcforje their ejes all the errors and pernicious doctrines which he has reprobated and condemned." *-'* ;!>■ ^^ The errors condemned in the Syllabus may be classed under two heads'. The first em- braces all those erroneous propositions which tend to the overthrow of all Catholic dogma as such' and the second, those which attack im- mediately or remotely the whole fabric of Christian society. •: CLA8S I..,,v -\ : Slthdlvisions--l. PANTHEIBM, NATURALISM, AND Absolute Rationalism; II. Mode- rate Rationalism; III. Indifferent- ism, Latitudinarianism. •I. Pantheism, Naturalism, and Abso- lute Rationalism. Proposition I. — There exists no supreme all- wise and most provident divine Being distinct from this universe, and God is the same as the 5 01 DE- ISO- all- linct the nature of thiugs, and therefore liable to change : and God is really made both in man and \n the world, and all things are God and have the Belf-same substance of God ; and God is one and the same thing with the world, and there- fore spirit is the same thing with matter, necessity with liberty, truth with falsehood, good with evil, and just with unjust. Prop, II. — All action of Grod on mankind and on the world is to be denied. Prop. III. — Human reason, without any regard whatever being had to God, is the one judge of truth and falsehood, of good and evil ; it is a lav^ to itself, and suffices by its natural strength for providing the good of men and peoples. , Prop. lY. — All the truths of religion flow from the natural force of human reason ; hence reason is the chief rule whereby man can and should obtain the knowledge of all truths of every kind. Prop. Y. — Divine revelation is imperfect, and therefore subject to a continuous and in- definite progress corresponding to the aivance of human reason. Prop, VI. — The faith of Christ is opposed e to human reason ; an divine revelation not only nothing profits, but is even injuiious to man's perfection. ' Prop. VII. — The prophecies and miracles recorded and narrated in Scripture are poetical fictions, and* the mysteries of Christian faith a rosult of philosophical investigations; and in the books of both Testaments are contained mythical inventions; and Jesus Christ is a mythical fiction, ^v '- *? r : 'r 1* NOTES. Prop. I. declares that there is no Personal God; no God distinct from the universe. Prop. II. says that there is no action of God upon the world, and that He has made no revelation. Prop. III. and IV. teach that we have no knowledge of truth or falsehood, good or evil, except from reason ; none, therefore, from re- velation. As to Prop, V. we find from the Allocution '' Maxima quidcim^^^ that those who maintain this proposition understand by *' divine reve- lation" that which is ordinarily esteemed si )h, but which they regard as a mere product of human reason, and indeed a very imperfect product. '' That which reason has begun," say these miserable men, ^* reason should per- fect." By ''divine revelation" in Prop. TI., ia meant '' men's belief in a divine revelation.'' Pr'4h VII. is one Beries of horrid blasphc JBies, supported by modern science. Vide Tyodall and others, II. 3IuDKllATE llATtONALISM. Prop. VIII. — Since human reason is on a level \^ith religion itself, therefore theologioal studies are to be handled in the same manner as philosophical. f Prop. IX.— -All i]\Q dogmas of the Christian religion are without distinction the object of natural science or philosophy ; and human rea- son, with no other than an historical cultiva- tion, is able from its own natural strength and principles t© arrive at true knowledge of even the more abstruse dogmas, so only these dogmas have been proposed to the reason itself as its object Prop. X. — Since the philosopher is one thing, philosophy another, the former has the right and duty of submitting himself to that authority which he may have approved as true; but p'iilosophy neither can nor should submit itself to any authority. Prop, XI.—The Church not only ought sever to animadvert on philosophy, but ought unuM 8 |l'; to tolerate the errors of philosophy^ and leave it in her hands to correct herself. ' Prop. XII. — The decrees of the Apostolic 8ee and of lloman Congregations interfere with the free progress of science, - ^ ^ -- Prop, XIII. — The method and principles whereby the ancient scholastic Doctors culti- vated 'J'heology, are not suited to the ncce-ssi- tics of our time and to the progress of the soiences. Pro}-), XIY. — Philosophy should be treated without regard had to supernatural revelation. (To the system of Rationalism belong mostly the errors of Antony G anther, which are con- demned in the epistle to the Cardinal-Arch- bishap of Cologne: — '' Eximi^.m tuam/' June 15, 1847, and in that to the Bishop of Breslim *' Dolorc hand mcdioai;' April ■]0, 18G0.) ■'"■'""""■^''-■•"■"" " NOTES. "■■.'I ,; ■■'-_ '""' Projys, A^III. and IX. agree with each other as to the foundation on which they rest — *' Although," they imply, <' God has revealed Christian truth, yet there are no dogmata thus revealed which it is beyond the power of human reason (if duly cultivated j to prove by its own intrinsic strength, when once they have been proposed to it. From this tenet it would fol- lew tha.' philosophy, so far as regards its obj:ct matter, is co-extensivc with theology. This is actually asserted in Props. X. and XI. These propositions, however, are equally coudemnable, whether you take the worcl '* philosophy" in this or in its true seuse. — Holy Church has been entrusted with the Bacred charge of maintaining the faith in its purity. But there is an enormous multitude of philosophical propositions, which lead by necessary result to a denial of Christian doc- trine ; Hnd unless, therefore, the Church could infallibly condemn these errors, she would not have received adequate means for ful^lling her primary trust. Now — if she have received from God the power of infallibly condemning philosophical propositions, then philosophy (and not only an individual philosopher} i.r under the obligation of submitting to her au- thority (denied in Prop, X.) ; nor can the Church always lawfully tolerate those philoso- phical errors which may lead to false doctrinal conclusions (affirmed in Prop, XI.) A ra- tionalist indeed will object, that sinoe philoso- phical propositions are wrought out hy reason aione, by no other weapons may they be legi« timately combated. A writer in the London Tablet some time ago answered this objection most simply, and at the same time most satisfac- torily. A boy brings up his sum to you wrongly cast up ; so you rub out what he has written. ■ 10 and send him back to try again. Herein you are not interfering with the rights of reason, but on the contrary, requiriny the hoy to "ex- -ercise Ms reason rightfully. If a philosophical proposition is condemned by the Church, the philosopher may know with infallible certainty that it is contrary to reason ; and if he will imitate the boy's docilityj if he will go back and work out his theorem again carefully, so he will find. At the same time we frankly ad- mit that the Church's mode of dealing with philosophy would be most indefensible and ty- rannical, if those strangeiy-minded Catholics were in the right, who deny her philosophical judgments to be infallible. ' ^ As to Props. XII. and XI II., it is a sure principle of Catholicism that the *' Ecclesiae juge niagisterium,'' the Church's contlnuoas manu- ductlon, is our infallible guide to doctrinal truth. It directly conflicts with this principle to say (Prop. XII.) that her method ©f action ^' interferes with the free progress of science ;" ior this it could not do unless it directly pro- moted doctrinal error ; either the error of sup- posiog that some purely secular question be- longs to the domain of rel'gion, or else some ^rror more directly doctrinal. And the infal- libility of her practical guidance is no less manifesily denied by the allegation (Prop. XIII.) that a theology so expressly and earn- estly sanctioned by her as the scholastic ** is 11 so unsuitable to the necessity of «ur times and the progress of science." If schola.stic theo- logy be not productive of true and important results, it could not so long have received the Church's approval ; but if it be productive of such results, it cannot be unsuitable to this or to any other time. The well-known ///i7>6^^m/?7/^ of liberals is singularly exemplified in this matter. No good Catholic ever thought of denying the great advantages which sacred science may derive from modern criticism, spe- cially in the departments of Scriptural exegesis and doctrinal history ; and the Church has welcomed these new methods with open arms. But nothing will satisfy the liberals, so long as she is content to incorporate what is new, with- out discarduKj and condemning what is old. Their aim is not development but revolution. Lastly, the meaning of Prop, XIV., aod also its falsehood, are clear, without further comment, from what has been said on Props. X. and Xl.jWith which it is intimately connected. IIL — Indifferentism, Latitudinarianism Prop, XV. — Every man is free to embrace and profess that religion which, led ty the light of reason, he may have thought true. • Prop. XVI. — Men may in the practice of whatever find the path of eternal any religic salvatioii, and attain eternal salvation. ■H^ I , % Pi op, XVII. — At least ;^ood hopes should be entertained conceriin«: tl e salvation of all those who in no respect live in the true Church of Christ. • ,. Prop. XVIII. — Protestantism is nothing else than a different form of the same Chris- tian religion, in which it is permitted to please God equally as in the true Catholic Church. NOTES. In order to show the more clearly the exuci meaning of Prop. XV., we will quote the en- tire passage which censures that Proposition, It occurs in the condemnation of a certaiu Spanish book, on June 10th, 1851 ; and it runs as follows : — ''The author, although a Catholic, and as is reported, a priest, in order that he may more securely and with impunity follow out that incUffercntlsm and rationalism with which he shows himself infected, denies that the Church has power of dogmatically deiining that the religion of the Cutholic Chnrvh is exclnsiveh/ the true religion : and teaches that it is free for every man to embrace and profess that religion which, judged by the light of reason, he may have thought true." This, then, is the tenet which Pius IX!., here condemns as Indiffcrentism : a denial that Catholicism is exclusively the true religionj ,3-, 33 all ,rch e ea- ■' itioii, nd it sivdjj ee for lisiioii 3 awy and a consequent affirmation that every maa may Ircely choose whatever religion his reason prefers. The context alone, then, interprets the condemnation. Yet even apart from the context, its meaning is surely clear. Let us suppose some moralists to maintain that '' it is free for every man to fight a duel under those circumstances in which he judges that reason would sanction it." Every one would under- stand them to me?>n that there is no divine precept against duelling, and not merely that a Mim may be invincibly ignorant of that pre- cept. Just so this censured proposition ob- viously means that there is no divine pre- cept against embracing any religion other than the Catholic ; it cannot be understood merely to state that a man may be invincibly ignorant of such precept. It is the former thesis, then, which is censured, and not the latter. To Prop, XVI., also, we will give its one legitimate illustration, by quoting the entire passage which condemned it : *' To this appertains that shocking system, extremely repugnant to the natural light of reason itself, concerning the indifference of any purticular religion (cujuslibet religionis in- iiifferentia), whereby these sophists, removing fill distinction between virtue and vice, between truth and error, between goodness and turpi - mde, pietend that they can obtain eternal sal- Tation in the practice (cuitu) of any religion : I j 14 ■1 ■ ■ ' ^■1 just as tliough there could evei- be any parti^ cipatioD of justice with iniquity, or any fellow- ship of light with dnrkoess, or any agreement of Christ with Belial." Now the character of a man's worship abso- lutely depends on the character of his belief. And since no one can advance towards Heaven except by exercising faith in a greater or less portion of Catholic doctrine, neither can he advance thither except by practising at lease some integral portion of Catholic worship. But the misbelievers here denounced profess that the Hindoo can gain salvation by offering human victims and practising foul impurities, no less than the Catholic by fasting and pray- er; "as though," well may the Pope add, " there could be any participation of justice with iniquity, or any fellowship of light with darkness, or any agreement of Christ with Belial." , ^ The two Papal pronouncements in which Prop. XYII. is condemned are so momentous, that we will quote them ac length ; beginnmg with the later (Epist. encycl. Quanto conjicia- mur^ 1^ Augnsti, 1863), which is the clearer and more explicit of the two. We will put into italics the more important ser fences in either direction. *< And here, our beloved sons and Venerable Brethren, we must again mention and condemn that most grievous error in which some Cath- 15 icot olics are unhappily plunged, who think that men living in error y and eocternal to the trup faith and Catholic unity can arrive at eternal life. Which, indeed, is opposed in the great- est degree to Catholic doctrine. It is known ^ Indeedy to us and to yoUj that those who labor under invincible ignorance concerning our most holy religion^ and loho lead a virtuoas and cor- rect life^ sedulously keeping the natural lair and its precej)ts engraven by God on the hearts of all^ and prqmrtd to obey God — (that these men^ — are able, throi/gh the operation of Dioine light and grace, to obtain eternal life ; since Grod Who clearly sees, searches, and knows the n^inds, dispositions, thoughts, ^nd habits of all men, according to His supreme goodness and mercy, does not suffer that any- one should suffer eternal punishment who ha5 not on him the guilt of voluntary fault. But the Catholic dogma is aho most notorious, namely, that no one can be saved outside oj the Catholic Church, and that those men who are contumacious against the authority and defini- tions of the same Church, and who are pertina^ ciously divided from the unity of the Church herself and from Feter^s successor, the Roman Fontiff, to whom the custody of the vineyard has been entrusted by the Saviour — (^that such men) — cannot obtain eternal salvation. For the words are most clear of Christ the Lordy " If he hear not the Church, let him be to* IG il w. thee as a heathea and piiblicaa." " He that heareth you heareth Me, and he that despiseth jou despiseth Me; but he that »despiseth Mo despiseth Him that sent Me." " He that be- lieveth not shall be condemned." " He that is not with Me is a;^ainst ]\[e, and he that guthereth not with Me scattereth." Hence the Apostle Paul calls such men perverted and condemned by their own judgment : and the chief of the Apostles calls them lying teachers, who introduce sects of perdition, and deny the Lord, bringing on themselves swift perdition." The second of the italicized passages seems to us absolutely conclusive of the fact, that Pius IX. does not teach the Church's exclusive pri- vileges in any such sense as to deny the salva- bility of individual non-Catholics. The con- dition assigned by him for such salvabiiity is ihree-fold : (1. That their ignorance of Cath- olicism is invincible. (2.) That they sedu- lously keep the natural law and its precepts engraven by God on the hearts of all. (3.) That they are prepared to obey God; or, in other words, that they are prepared to embrace the truth so soon as they may have means cf knowing it. And it will be further observed that he speaks of all this as the .one recognized and established doctrine: " i^ is vjell known^^^ jiO says, '' both to us and you. '^^ We will next quote the earlier declaratioti (Alloc. S ingidqri quadanij 9 Decembris, 1854), i '■ -""'-'mimB u s m", 17 le that Bspiseth beth Mo that be- ie that he that Hence rted and and the teachers, deny the rdition." . seems to hat Piu3 usive pri- he salva- 'he con- iibility i^ of Cath- ey sedu- precepts 11. (3.) [d ; or, in embrace means cf observed icognized jclaration ,1854), "wh'ch has, indeed, the more express authority in the matter, as containing in words the pre- -cise censure. repeated in the Syllabus: — <' We know, not without grief, that i^nother and no less deadly error has occupied some parts of the Catl.olic world, and has seated it- self in the minds of many Catholics, who think that good hopes should he entertained concern- ing the eternal salvation of all those icho in no respect (neqnaquam) live (versantar^ in the true Church of Christ. They are often, therefore, accustomed to inquire what will after ^eath be the lot and condition of those who have not been united (addicti) to the Catholic faith ; and, adducing the emptiest reasons, they give an answer which may support this evil opinion. God forbid, Venerable Brethren, that tve should dare to limit the Divine mercy .whicli is infinite ! God forbid that ive ironldwish to scrutinize God' s hidden counsels and judgments^ which are i\ vast abyss, and which cannot be penetrated by human thought ! But, accord- ing to the duty of our Apostolic office, we would have your Episcopal solicitude and watchfulness aroused, in order that, as far as you can strive, you would expel from men's minds that opinion cqualli/ inipiovs and fatal, that in every religion can be found the way of eternal salvation. >f^ ^ >f< ^Por it is to he held as of faith that externally to the Apostolic Roman Church 7io one can he saved ; that this is B , *--,? -r 18 the onearh of solvation ; thrt he who enters ntt this loill perish in the flood ; yet it is but equally to be accounted as certain that ^hosc who labor under ignorance of the true religion, if that ignorance he invincible, are implicated in no sin for this before the eyes of God.— N^ow, truly, icho would arrogate to himself so much as that he can mark out the limits of such ignoj'ance according to the variety of peoples, regions, understandings, and other things so ? :-xlX many The doctiine of this Allocution is evidently^ as far as it goes, in complete harmony with that of the later Encyclical already considered. The Pope's teaching is this : — It is certain, as a matter of doctrine, ihat a man who is reallv in invincible ignorance of Catholicism will not be punished for disbelieving it (says the Allo- cution), and may obtain eternal salvation (adds the Encyclical). Nor, again, can any one on earth '^ mark out the limits of .such ignorance/' or say how widely it may, or may not extend. This doctrine is certainly not inconsistent with the Catholic dogma, that the Church is the one ark of salvation, and that all who die ex- tern rilly to her will perish eternally. Frop. XVIII. needs no comment whatever, m .^■-- -■»-^.«#<>..,i,u^'j.«i^.i;^(Lte ii9 CLASS II. EmbraciDg the errors which tend to the over- throw of Christian society. Suhdivisions — I. Socialism, Communism, Se- cret Societies, Bible Sogieties, Gleri- co Liberal Soceeties; II. Errors con- cerning THE Church and her Higiits; III. Errors concerning civil society, CONSIDERED both IN ITSELF AND IN ITS RE lations TO THE Church; IV. Errors CONCERNING NATURAL AND CHRISTIAN Ethics; Y. Errors concerning CnRisr IAN Matrimony; VI. Errors concern- ing the Roman Pontiff ' s civil prince- dom ; VII. Errors which have refer- ence to the Liberalism of the day. f>h icrnorance " a^* Socialism, Communism, Secret Socie- nyn^t extend.! ™«. ^ible Societies, Clerico-Liberal •^ • ^ ^:^^.^ Societies. ;onsistcnt with § , .,.i „..,...... . .... Jhurch is the | Pests of this kind are often reprobated, and who die ex-2|n the most severe terms in the Encyclical ply. # Qui pluribus," November 9, 1846; the Al- lent whatever. 1^^ ^' Quibus Quantisque," April 20, m849 ; the Encyclical *' Noscites Nobiscum,'' ||)ecember 8, 1849; the Allocution '' Singulari ^uadam," December 9, 1854 ; the Encyclical m Quanto conficiamur," August 10, 1863. rlio enters not yet it is but in that *hoso true religion, re implicated es of God. — to himself so limits of such 3ti/ of peoples ^ tlicr tilings so n is evidently, harmony with dy considered, it is certain, as 1 who is really icism will not says the Allo- alvation (adds Q anv one on 20 J!:i .. i ! I ■: I i 1 NOTE. Revolutionists assault Ohiihti.jn society In two difForcnt ways ; by practical action and by the diffusion of* speculative tenets. Their ma- chinations of the former kind are condemned under the title *' Socialism, Communism," etc. It may be said that Socialism and Communism are rather speculative systems than practical organizations. But the fact is otherwise. — They are based, of course, upon certain ab- stract tenets ; but their main importance and their main danger consist, not in the reasoning advanced for their support, but in the restless and unrelenting political action which they prompt and sustain. The mention of Bible Societies in so hideous a company will not as- tonish the Irishman who, years ago, learned to know the " Souper,'* or the French Canadian who is so often pestered by the '' Colporteur ;" but the Englishman, it may astonish. When duly pondered over, however, it will only re- mind us of a melancholy but undeniable fact. Englishmen, so conservative at home, throw their whole iufluence abroad into the revolu- tionary scale ; and, in their blind and benighted religious ignorance, devote a degree of zeal which might grace a better cause, i ) the pur- pose of exciting the mind of foreign peoples acrainst that religion which is the one conserv ative principle of Europe. m '1 ^.Ji:±=r. 21 society in tion and by Their nia- condcnined n '<8 [inisin, " etc. [Jommunisui an practical }therwise. — certain ab- )Oitance and he reasoning the restless which they on of Bible will not as- 0, learned to ch Canadian ] ol port our ;" ish. When |will only re- eniable fact. |home, throw the revolu- d benighted gree of zeal I ) the pur- [Veign people? one conserv II. — Krbors Conoerninu the Ciuircii and Her Ri(iHTS. . y. , v ^ Prop. XIX. — The Ghurch is not a true and perfect society fully free, nor does she enjoy her own proper and permanent rights given to her by her divine Founder^ but it is the civil power's business to define what are the Church's rights, and the limits within which she may be enabled to exercise them. Prop. XX. — The ecclesiastical power should not exercise its authority without permission and assent of the civil goyernment. Prop. XXI.— The Church has not the power of dogmatically defining that the reli- gion of the Catholic Church is the only true reliojion. Prop, XXII. — The obligation by which Catholic teachers and writers are absolutely bound, is confined to those things alone which are propounded by the Church's infallible judgment, as dogmas of faith to be believed by all. Prop. XXIII.— Roman Pontiffs and CEcu- menical Councils have exceeded the limits of their power, usurped the rights of Princes, and erred even in defining matters of faith and morals. 22 I 1 l!!i i t ! I'!! I Prop. XXIV. — The Church has no power of employing force, nor has slie any temporal power direct or indirect. » Prnp, XXV. — Besides the inherent power of the episcopate, another temporal power has been granted expressly or tacitly by the civil government, which may therefore be abrogated Iby the civil government at its pleasure. Prop. XXVI. — The Church has no native and legitimate right of acquiring and possessing. Prop). XXVII. — The Church's sacred min- isters and the Roman PontiiFshuuld be entirely excluded from all charge and dominion of tem- Fral things. • , < .^ , _ , Prop. XXVIII. — Bishops ought not, with- out the permission of the Government, to pub- lish even letters apostolic. , . » Prop. XXIX. — Graces granted by the Ro. man Pontiff should be accounted as void, un- less they have been sought chrouf^h the Gov- ernment. Proj), XXX. — The immunity of the Church and of ecclesiastical persons had its origin from the civil law. Prop. XXXI. — The ecclesiastical forum for the temporal causes of clerics, whether civil 23 Ciuscs or crimiaal, should be altogether abol ished, even without consulting, and against the \ protest of, the Apostolic See. Prop. XXXII. — Without any violation of nliturai rights and equity, that personal immu- nity may be abrogated, whereby clerics are exempted from the burden of undertaking and performing military services; and such abro- gation is required by civil progress, especially in a society constituted on the model of a free rule. jProj). XXXIII. — It does not appertain ex- clusively to ecclesiastical jiirisdiction. by its own proper and native right to direct the teach- ing of theology. Prop. XXXIV. — The doctrine of those who compare the Roman Pontiff to a Prince, free and acMng in the universal Church, is the doc- trine which prevailed in the middle age. Prop. XXXV. — Nothing forbids that by the judgment of some general Council, or by the acts of all peoples, the Supreme Pontificate should be transferred from the lloman Bishop and City to aiother Bishop and State. Prop. XXXVI. — The definition of a na- tional Council admits no further dispute, and 24. .11' iii W t ^ ■; the civil administration may fix the matter on this footing. Prop. XXXYII. — National Churches sepa- rated and totally disjoined from the Eoman Pontiff's authority may be instituted. Prop. XXXVIII.— The too arbitrary con- duct of Roman Pontiffs contributed to the Church's division into East and West. -^ ' -^ '" -'I' '"''''""'/ NOTES. ■ " ^ '""" * >••''-'■■'' The Hhurch, as every Catholic knows, re ceives her mission and authority immediately from God, and has an mdefeasible right, which no civil government may lawfully gainsay, to exercise her allotted functions : the sense, therefore, and the falsehood of Props. XTX., XX. and XXT., are at once evident. - Prop. XXII. was reprobated in the Brief issued on occasion of the Munich Congress, and now commonly called the Munich Brief. In that document the Pope declares that due *' adhesion to revealed truth" is not at all suffi- ciently secured in a Catholic teacher or writer by his merely accepting the Church's defini- tions of faith, but that much further intel- lectual subjection is absolutely required. In condemning Prop. XXIII., the Pontiff lays down that the Church has never exceeded her power, nor usurped the rights of priaces ; though he does not (so far) decide whether i il 25 [Q matter oq lurches sepa- the Roman ted. rbitrary con- )uted to the ^est. ;- ic knows, re immediately right, which J gainsay, to the sense, ^rops. XTX., It. n the Brief h Congress, mich Brief. es that due t at all suffi- cr or writer ch's defini- rthor intel- uired. the Pontiff er exceeded of priaces; ide whether that temporal authority which she exercised in the middle ages was immediately from God, or accrued to her in some shape from human law or convention. By his censure, however, of Proj:). XXIV.y he does decide that she possesses as her intrinsic right a certain temporal power, at least indi- rect; and in the Apostolic Letter, " Ad Apos- tolicce,^' Aug. 22, 1851, he explains this to itnean '^ a coercitive power in order that wan- derers may return to the path of justice." It follows, therefore, that not merely the civil power has received from God the right of chas- tising offences against the Church, but that the Church herself (within certain limits which the Pope does not here lay down} can require the secular arm to inflict such chastisements in her behalf. • In like manner the Pope's censure uf Prop. XXV. teaches, as we under^^tand it, that Bishops have a certain temporal power inherent in the episcopate, and not derived from the civil government. The next two Props. (XXYL, XXVII.) deny the Church's rights to temporal posses- sions ; while Props. XXVIII. and XXIX, are so monstrously Erastian, that comment would be an impertinence^^^ t By reprobating Pro2)s. XXX., XXXI., and XXXII., the Holy Father teacbv-s that various civil immunities, which have been enjoyed at I li\: f ;.. ■ A 26 Itiii I III III clivers times and places by ecclesiastical per] sons, do not accrue from concession of tli( State, but are of higher origin ; for iDstanceJ that an ecclesiastical tribunal for judging th( temporal causes of clerics, whether civil oi| criminal cannot be lawfully destroyed by a gov ernment (as was done in 1852 by that of New! Granada,) without permission of the Holy See: and that the exempting clerics irom military! conscription is required by natural justice and equity, if only tlie Church's essential character be admitted. The Projys, from XXXIII. to XXXYII. inclusively, are so obviously contrary t', the very rudiments of Catholic doctrine that no explanation of them can be needed ; however. <(says the Review) we must admit that, having no access to Nuytz's condemned book, we do fiot know the precise meaning: of Pro^y. XXXIV. which is one of his. ,. - , Prop. XXXVIIl. clearly implies that the spiritual power claimed by the Popts of the period was excessive. : .ftit:> :>;;;%;- III — ERaORS Cl'NCERNING CIVIL SOCIETY, CONSIDERED BOTH IN ITSELF AND IN ITS RELATIONS TO THE ClIURCH. Prop. XXXIX. — The State, as being the <)rigin and fountain of all rights, possesses a cer- tain right of its own, circumscribed by no limits* ! li iiMII 27 iclesiastical per-j^ Prop. XL. — The doctrine of the Catholic icession of thejp^ui'ch is opposed to the good aod benefit of 3 ; for iostancd • , ' • J • ,, 'mrnan society. liether civil oip-^"^" ^^^' — '^^^^ ^^^^^ power, even when ;rojed by a 2,0V. Exercised by a non-Catliolic ruler, has an in- 3y that of New^rect negative power over all things sacred; L the Holy See : i| liag consequently not only the right which I mi itiii .^i^g ^^11 exequatur, but that rii>:ht also which ral justice and antial character #y ^'^^^ ''PP'^'^ "^^'"^^^^ '^''^^"^• "' - v^ ^Prop. XLII. — In the case of a conflict be- to XXXYIL.tireen laws of the two powers, civil law prevails. !onti-ary f, tiie|i^.o^. XLIIL— The lay power has the au- 'Ctrine that noM v t- • v^ i- i i • n ^ v , T , mority 01 rescindino', ot declaring null, and or ded; however. %.^r , *' . . -. „ , it that havino W^^^'S solemn conventions (commonly called d book, we do ^ncordats), concerning the exercise of rights yop. XXXIV. appertaining to ecclesiastical immunity, which J^ve been entered into with the Apostolic See, jplies tliat the . -xi j. ^i • o ■/ l j • i. ^ \i o .1 ^without this S'^e s consent, and even against ropts of the * ' ° its protest. -'■.„ r,v .1 . _-;-,. ;.;,;.. Frop. XLIY. — The civil authority may lETi. jj^-^ itself up in matters which appertain to ^^^ leligion, morals, and spiritual rule. Hence it Cian exercise judgment concerning those ia- as being the ^ructions which the Church's pastors issue ac- ossesses a car- cording to their office for the guidance of con- i by no limits- sciences; nay, it may even decree concerning ' 28 '[ I 'Mi' 1 ; it m I the admiDistration of the holy sacraments, ai concerning the dispositions necessary for the] reception. Prop. XL Y.— The whole governance public schools wherein the youth of any Chris] ian state is educated, episcopal seminaricj only being in some degree, excepted, may an* should be given to the civil power ; and in sucl sense be given, that no right be recognised ii any other atithority of mixing itself up in thi management of the schools, the direction of th( studies, the conferring of degrees, the choice o approbation of teachers. Frojp. XLVI. — Nay, in the very ecclesias -j tical seminaries, the method of study to h < adopted is subject to the civil authority. •, Prop, XLVII. — The best constitution Oi civil society requires that popular schools whicl are open to children of every class, and tha public institutions generally which are devoteu to teaching literature and science, and provid ing for the education of youth, be exemptei from all authority of the Church, from all hei moderating influence and interference, and subjected to the absolute will of the civil and political authority (so as to be conducted) in 29 sacraments, nnaceordance with the tenets of civil rulers, and jessarj for thci|.][jg standard of the common opinions of the age- Prop. XLVIIl. — That method of instruct' governance oj^g youth can be approved by Catholic men, h of any Chri.^^-^l^^di jg disjoined from the Catholic faith and )pal semmaric^lj^ Church's power, and whioh regards exolu- septed, may aui^^i^gly^ qj, ^t least principally, knowledge of the er ; and in sucl.|||tm.al order alone, and the ends of social life be recognised \\^ earth. tself up in th* p,op. XLIX.— The civil authority may direction of thipi-Qvent the Bishops and faithful from free and 3S, the choice o Hjutual communication with the Roman Pontiff. 7^ ^ Prop. L, — The lay authority has of itself very ecclesias t^e right of presenting bishops, and may re- study to b (jtiire of them that they enter on the manage- taority. B^ent of their dioceses before they -receive from onstitution o ^q Holy See canonical institution and apos- r schools whic! lolical letters. class, and th.r Prop). LI. — Nay, the lay government has h are devotei the r-iglit of deposing bishops from exercise of , and provid their pastoral ministry ; nor is it bound to obey be exemptediihe Roman Bontiff in those things which re- from all hei^ard the establishment of bishoprics and the pointment of bishops. Prop. LII. — The government may, in its onducted) in ^n rights, change the age prescribed by the ''Il I ! i I \ \ \ ■■ j Church for the religious professioij of men and women, and may require religious orders to admit no one to solemn vows without its permission. r , ..*< ^ - Prop. LIU. — Those laws should be abro- gated which relate to protecting the condition of religious orders and their rights and duties ; nay, the civil government may give assistance to all those who may wish to quit the religious life which they have undertaken, and to break their solemn vows ; and in like manner it may altogether abolish the said reliciious orders, and also collegiate churches and simple benefices, even those under the right of a patron, and sub- ject and assign their goods and revenues to the administration and free disposal of the civil power. ■ -•••^-'■■*''^"'- '•••■••-=- ■■ ■■•■' ' '^ ■'"'f '■■ Prop. LIV. — Kings and Princes a:e not only exempted from the Church's jurisdiction, but also are superior to the Church in deciding questions of jurisdiction. Prop. L V. — The Church should be separated from the State, and the State from the Church. NOTES. In Prop. XXXIX. is condemned that view SO dear to the revolutionists, which would exalt >5 31 isioi? of men i^rious orders 'h s without its uld be abro- bhe condition 5 and duties ; ve assistance the relisfious and to break lanner it may IS orders, and pie benefices, on, and sub- venues to the of the civil ces a'c not jurisdiction, h in deciding be separated the Church. ;d that view would exalt the State into an unlimited and irresponsible j)ower; which would maintain, that not merely ecclesiastical rights, but those also of family nd property, derive their origin therefrom. Prop. XL. would divorce the interests of this world and the next, and represent true ^theological doctrine as adverse in tendency to inan's temporal good. ^ The next four (XLI.-XLIV.) propound, tenets adverse to the very notion of the Church's^ spiritual independence, as is evident on a sin- gle perusal. . The four which follow (XLY.-XLVIII.) Concern education: they defend on principle that line of policy — the most appalling peril vhich now threatens the Church — the re- moval of education from Church control, and the limiting it (at least chiefly) to purely se- cular studies. Then comes another batch of four (XLIX.- LII.), so intolerably Erastian as to need no comment of our's. By his censure of Prop. LI II. the Holy Father teaches, in addition to more obvious truths, that the civil power cannot lawfully give assistance to those unhappy religious who may wish sacrilegiously to violate their solemTi vows. Prop, LIV. again is openly and intolerably Erastian ; while Prop. LY. renews an error already condemned in Lamennais. i 'M li I M IV. — Errors Concerning Natural and Christian Ethics^ - ' Proj). LVI. — The laws of morality need no Divine sanction, and there is no necessity that human laws be conformed to the law of nature, or receive from Grod their obligatory force. Proj). LVII. — The science of philosophy and morals, and also the laws of a state, may and should withdraw themselves from the luris- diction of Divine and ecclesiastical authority. Proj). LYIII. — No other strength is to be recognised except material force ; and all moral discipline and virtue should be accounted to consist in accumulating and increasing wealth by every method, and insatiatiug the desire of pleasure, .r, ^--^- .-i>i ^^^.am^^nmm- .m.j.:('-^^.} | Prop. LX. — Authority is nothing else but numerical power and material force. Pro2y. LXI. — The successful injustice of aj fact brings with it no detriment to the sanctity] of right. Prop. LXII. — The principle of non-inter- vention (as it is called) should be proclaimedj ^nd observed. Prop. LXIII. — It is lawful to refuse obe- 33 TURAL AND [ility need no lecessity tliat iw of nature, )rv force. f philosophy a state, may rom the juris- 1 authority. ngth is to be and all moral accounted to jailing wealth the desire of n the mere ot man are an cts have the ling else but 'ce. injustice of a the sanctity of non-inter )e proclaims] :o refuse oho dience to legitimate princes, and even rebel against them. Prop. LXIV. — A violation of any most sacred oath, or any wicked and flagitious action whatever repugnant (o the eternal law, is not only not to be reprobated, but is even altoge- ther lawful, and to be extolled with the high- est praise when it is done for love of country, NOTES. Prop. LVI. is thus introducei in the AUo- t5ution " Maxima quidem," June 9, 1862: — » '' Nor do (these men) fear accordingly to pro- test that the prophecies and miracles recorned and narrated in Scripture are poetical fictions, ind the holy mysteries of our divine Faith a iesult of philosophical investigations, and that hi the sacred books of both Testaments are liontained mythical inventions, and that the iJord Jesus Christ Himself (horrible to relate IJ fe a mythical fiction. Wherefore these most f evolutionary (turbulentissimi) cultivators ut a ^Ise morality cry out that the laws of morality Sbquire no Divine sanction, and that there is need for human laws being conformed to the law of nature, or receiving their obligatory ^^wer from God." This is the proposition before us ; and the Tope proceeds immediately to say that these |aen deny the existence of a Divine Law al- 34 m I! :■ ;l I il •ifr together. We see, then, plainly \^hat is the error here condemned. These misbelievers, as acknowledging no J)Ivine Law at all, must hold both that God has nindo no revelation of His Will, and also that reason is altogether unable to discover it. From this, therefore, they na- turally infer, that such moral m.ixims as man's corrupt nature devises, should be accepted, without any question how far they are sanc- tioned by God ; aud that human laws need not be conformed to any Natural Law, because there is none such. Prop. LTIl. asserts that philosophy on the )ne hand, and civil law on the other, owe no obedience to ecclesiastical authority — an error gaainst which the ^yhurch is constantly pro- tasting. ~ -jr .; ^;.i^ R;..- )> '1:4 ■ The next four propositions (LVIII., LIX., LX., LXI.,) give theoretical expression to that quintessence of pride and worldliness, that arrogant contempt for all superior authority, th.a shameless refusal of all submission to the priuciple of right as such, that unchastened and insane pursuit of temporal aggrandisement, which constitute revolutionism in its full growth. We do not understand the Pope to intend that such maxims are always openly avoived, butt that they habitually infiuence the conduct of these evil men, Proj), LXI I. expresses the tenet, now some- times avowed as almost axiomatic, that no nu- a 1 e t] fi tl le t' 35 diat is the believers, as 11, must hold tion of His L3ther uuable are, they na- ims as man's 3e accepted, ey are sanc- awK need not ■ tion should interfere with another's concerns, unless its own interests are tangibly affected ; M — a miserable declension, indeed, from the pOatholic doctrine of international charity ! In ^he Allocution *' Novos et ante," 28 Septem- Mber, 18G0, Pius IX. condemns with great indigna- ^tion the application of this tenet to his civil princedom, and the permission given by Euro- tjpoan governments to the perpetration of wrong. By censuring Proj). LXIII. the Pope enforces tlie doctrine of non-resistance te legitimate civil authority; and on this we must briefly pause. Now, firstly, the term '' princes" in this as in all other such theological declarations, stands iiot merely for absolute Kings, but equally for the sovereign civil authority in a country con- stitutionally governed. So much being under- stood, in order to apprehend the force of this tjensure we will cite a passage from the Ency- <^lical '' Qui pluribus," 9 November, 1846: — , '* Labor to inculcate on the Christian people Qission to ^ ^^g obedience and subjection towards princes ^hastened an ^^ powers, teaching them, according to the p^andisement, ^p^g^i^'g admonition, that there is no power ts full grow til. ^^^^ ^^^^ ^^^^ ^^^ ^^^^ ^^^^^^ ^^^ ^^^.^^ |o intend tna ^^ power resist God's ordinance, and so obtain I avoioed, but f^ themselves damnation ; and therefore that conduct .^^g precept of oheying it can never he violated by any one loithout siri (citra piaculuin)^ un- t, now some- ^^^ haply ^ anything he commanded in opposi- that no nu- ^^^^ ^^ ^^^ ^^^^ ^y g^^ ^^^ ^j^^ Churchy -^ iMW, because sophy on the >ther, owe nc ty — an error nstantly pro- Ill., lilX., expression to rldliness, that )r authority, n 1 1 1 '( i I i 36 IJi 1 i ! : ! I ii liif i| 1 1 ^ ii! The Allocution •' Quisque vestrum," 4 Octe- ber, 184*7, repeats this almost word for word. So far tijen we have two doctrines infallibly pronounced : — (1.) legitimate governments are not to be obeyed in things which they may command contrary to the laws of God and of the Church; (2.) they are to be obeyed in every other possible case. One question, how- ever, is left open. Is there, or is there not, some imaginable degree of tyranny and op- pression, or some other possible circumstance, which would expel guilty rulers from the posi- tion of "legitimate'' princes? To this the Dublin EeveiWf April, 1865, replies: "Re- sistance is lawful : — 1. When a government has become substantially and habitually tyran nical, and that is when it has lost sight of the popular good, and pursues its own selfish ob jects to the manifest detriment of its subjects especially when their religious interests an concerned. 2. When all legal and pacifii means have been tried in vain to recall tb ruler to a sense of his duty. 3. When then is a reasonable probability that resistance wil be successful, and not entail greater evils thai it seeks to remove. 4. When the judgmec formed as to the badness of the governmenf and the prudence of resistance thereto, is no the opinion only of private persons or of a men party; but is that of the larger and better por tion of the people, so that it mny morally I *»,*'■$..■ 37 rum," 4 OctG- ?i7ord for* word. :ines infallibly 3vernments are hich they may f God and of be obeyed in question, how- r is there not, ranny and op- i circumstance, from the posi '' To this the replies: " Re- a government abitually tyran ►st sight of th( own selfish ob of its subjects s interests an ^al and pacifii n to recall thi 3. When ther( resistance wil eater evils thai 1 the judgmen he governmenl thereto, is no ons or of a m<'r and better poi may morally 1 I considered as the judgment of the community as a whole." Prop. LXIV. expresses that most unchris- tian love of their country's temporal aggrand- isement, which is the special disgrace of those xevolutionifsfes who claim to themselves the name '.of ''patriots." V. — Errors Concerning Christian Ma- trimony. Pi op, LXV. — It can in no way be tolerated ifchat Christ raised matrimony to the dignity of ;|a sacrament. Prop. LXVI. — The sacrament of marriage is only an accessory to the contract, and sepa- rable from it; and the sacrament itself consists ^n the nuptial benediction alone. fs • I Prop. LXVII. — The bond of matrimony is pot indissoluble by the law of nature ; and in •Ivarious cases divorce, properly so-called, may be sanctioned by the civil authority. ;^ Prop. LXVITT. — The Church has no power ►of enacting diriment impediments to mar- friage ; but that power is vested in the civil au- thority, by which the existing impediments juay be removed. Prop. LXIX. — In later ages the Church I ill jiih I ; f 1 I til n i 38 began to enact diriment impediments not in her own right, but through that right which she had borrowed from the civil power. Prop LXX. — The Canons of Trent, which inflict the censure of anathema on those who dare to deny the Church's power of enacting | diriment impediments, are either not dogma- tical, or are to be understood of this borrowed' power. Frop, LXXI. — The form ordained by the Council of Trent does not bind on pain of null- ity 'wherever the civil law may prescribe an- other form, and may will that, by this new form, matrimony shall be made valid. 'Prop. LXXII. — Boniface VIII. was the first who asserted iM.it the vow of chastity made at an ordination annuls marriage. * ' Prop. LXXIII. — By virtue of a ; r'jly civil contract there may exi^st among , »r 8- tians marriage, truly so called ; and it is tai^e that either the contract of marriage among Christians, is always a sacrament, or that there is no contract if the sacrament be excluded. Prop. LXXIV. — Matrimonial causes and espousals belong by their own natur to the civil forum. (To this head may be referred two other 39 ients not in right which )wer. ["rent, which n those who of enacting not dogma- lis borrowed ned by the pain of null- )rescribe an- )y this new id. - : [I. was the hastity made )f a O '■' ^f' nong ^ «r r- d it is fsLne iage among )r that there excluded, causes and tur. to the d two other errors : on abolishing clerical celibacy, and preferring the state of marriage to that of vir* giuity. They are condemned, the former in the Encyclical ^' Qui pluribus," Nov. 9, 1846; the latter in the Apostolic Letters, '' Multi- plices inter," June 3 0, 1851.) ,,„ ,-^ NOTE. :...._ V.r-,.:;o:;>. Thus are condemned various errors which |iave been recently advocated on the sacrament ^f marriage. No subject more imperatively Ipequired attention in combating revolutionism; for the Catholic law of marriage lies at the very foundation of Christian society. A de- . Itailed theologicMl examination of these errors l^'ould require more space than we can at pre- |ent afford, t! office it to say, that the doctrine the Church on this subject is well known ; |nd that one end of these decrees is to protest pgainst the flagrant usurpation attempted Irom lime to time by civil governments, over the Church's divinely given authority throughout the whole subject. .h -h. .>.-.;.. r* • r I. — Errors Concerning the Roman Pon- tiff's Civil Princedom. , ,. y ■[ii.^i ;,f<:fll Prop. LXXV. — Chil-iren of the Christian and Catholic Church dispute with each other ©n the compatibility of the temporal rule with fbe spiritual. J Prop. LXXVI.— The abrogation of th 1 I ■ifiif I I! ! hi I il n 40, ^ civil power, which the Apostolic See possesses, would conduce in the highest degree to the Church's liberty and felicity. (Besides these errors explicitly branded, many others are implicitly reprobated in the exposition and assertion of that doctrine which all Catholics ought most firmly to hold concern- ing the Roman Pontiff's civil princedom. This doctrine is clearly delivered in the Allocution, " Quibus quantisque," April 20, 1849, in the Allocution, ^'Si semper antea," May 20, 18*30 in the Apostolic Letters, *' Cum Cath- olica Ecclcbia," March 26, 1860; in the Alio- cuiion, '' Jamdudum," March 18, 1861; in the Allocution, ''Maxima quidem," June 9, 1 J62. NOTES. > . , ^ ^l". m The Pope's " civil princedom" (civilis prin- cipatus) must not be confounded with his ** temporal power" (^tem^wralis potestas). By his " civil princedom," we understand the au- thority which he possesses as King over his temporal subjects in Italy (notwithstanding the usurpation by Victor Emmanuel); and by his " temporal power," the temporal power (what- ever its nature and extent) which he possesses simply as Pontiff over his spiritual subjects throughout the world. " t- . ^^.. ju. m. ..g*.. | Under the sixth section two errors are con- demned on the Pope's civil princedom ; and •ii M' 41 lee possesses, egree to the ■}y branded, bated in the (Ctrine which hold concern- 3edom. This e Allocution, !0, 1849, in ja," May 20, " Cum Cath- ; in the Allo- 18, 1861; in sm," June 9, (civilis prin- ed with his tjtestas^. By >tand the au- ing over his |hstanding the and by his lower (what- he possesses |tual subjects 'ors are con- icedom ; and the faithful are commanded " to Ji^M most jirmly^^ that doctrine concerning it, which the !tope has already taught on various occasions. That doctrine, as our readers are well aware, is substantially j:s follows: — That the civil princedom has been conferred by a special favor of Divine Providence ; and that under present circumstances it is necessary, for enabling the l^ope freely to govern the Church without sub-, jection to an earthly King. In addition, how- ever, to this fundamental necessity, there are two reasons (we think) which must make the eivil princedom very dear to an intelligent Catholic. Firstly, in the Roman alone of civil governments is there so much as an attempt practically to put in force that Catholic doc- trine, which prescribes spiritual good as the |uler's predominant aim (this has been ad- mitted by the Saturday Review.') Then, sec- ondly, no earnest Catholic will willingly give i|p the hope that at a future time some reac- ffon may take place in European society to- wards a more reasonable constitution of Church imd State; but the Pope's civil pi incedom is ftn integral part of such constitution, and its overthrow, therefore, would indefinitely impede J^e fulfilment of this pious aspiration. II — Errors which have reference to THE Liberalism of the Day. Prop, LXXVII. — In this our age it is na 42 in 'Hi.. %-\\ \ I longer expedient that the Catholic religion should be treated as the only religion of the State, all other worships whatsoever being ex- oluded. ^* ^^ Prop. LXXVIII. — HcDce it has been laud- ably provided by law in some Catholic coun- tries, that men thither immigrating should be permitted the public exercise of their own sev- eral worships. - r /^ ; > ■::■ Prop. LXXIX. — For truly it is false that the civil liberty of all worships, and the full power granted to all of openly and publicly de- claring any opinions or thoughts whatever, con- duce to more easily corrupting the morals and ] minds of peoples and propagating the plague " of indifferentispi. >n ,'B i Prop. liXXX.— The Roman Pontiff can and ought to reconcile and harmonize himself '. with progress, with liberalism, and with modern | civilization. ' '^ -^ '*'^*'' ''* ^*^'^ , ^'>^^^ i*- ^ NOTES. ';,.^WHHi,m7 ' The sense of Prop. LXXVII. is so clear, ^ that there neither is nor can be any difference j of opinion on the matter. The Alleeution ' f"Nemo vestrum," July 26, 1855), on which ^ it is founded refers in particular to Spain : and ^ 4 43 lolic religion ligion of the rer being ex- !itjiaj!%-vtw las been laud- Oatholic coun- ng should be their own sev- , is false that s, and the full id publicly de- whatever, con- he morals and ing the plague Pontiff can nonize himself d with modern 1. is so clear, any difference he AlloeutioD 55), on which to Spain : and i^ is perhaps somewhat remarkable, that no express censure of the proposition is to be f^und therein ; though such censure is, of oourse, implied throughout. ,., ..As regards i^rop. LXXVIII., it has been iMTgued that a Catholic may ascribe to it the Tiery widest sense which its words can possibly l^ar. The proposition, on this view, eulogises l^ipermission given in some country for all im- li^igrants without exc ption, — immigrants Whether present or future, — to practise their Ti^igious rights ; however atrocious those rites iH^ght be, or however openly offensive to public l(|iprality. And it is contended that, by reject- il^ this truly monstrous oninion — an opinion, ilJeed, which no one has ever dreamed of intaioing — a Catholic will satisfy the Holy ther's requirement. But we must sabmit ei^nestly that no such interpretation is tenable a moment. In the original Allocution Ascerbissimum," September 27, 1852) .'he i)pe comments severely on a decree enacted by p Republic of New Grenada, permitting to ij|migrants the free exercise of their respective Worships. He does not profess, nor has it ever |en alleged, that such permission extended to such outrageous length as that above men- ed. It was neither more nor less than such ll^rty of conscience as is granted to immi- gilnts in the great majority of European coun- tries ; the only difference of the two cases !'!•"« i I I !il i '1 - t M ■1 ■ 1 ! If 1 ililj ? 1 ^iii 44 being, that in New Grenada religious unity had up to that period been maintained invio- late. The Pope, however, protests against this decree as being injurious to the Church. More- over, we know from his present pronounce- ment, that the All-^uution of 1852 was one of those Apoirtolic Letters wherein he warned <* all children of the ChurcK^ against the plague of modern error ; or, in other words, that he issued it ex cathedra in his capacity of universal teacher, apart from the Syllabus alto- gether. The Allocution, if it stood alone, re- quires of Catholics an interior beliefs that such liberty of worship as was granted to immigrants in New Grenada was injurious to the Church's rights and liberty. But, further, this Allocu- tion is not only authoritative in itself, but it supplies the one authentic exposition of Fro-p, LXXVIII. ; and the proposition, therefore, cannot surely, without manifest unfairness, be understood otherwise, than of such liberty to im- migrants as was then granted in New Grenada.* Man J persons exist, who, regarding the civil enforcement of religious unity as ** no longer expedient in this our age." (Prop, LXXVII.) think, therefore, that New Grenada acted ** laudably" in this matter; such an opinion is here authoritatively censured. The word ** hence" (hinc^ indeed seems as though it haJ been prefixed on purpose to determine unmistakably the sense of Prop, LXXVIII. 45 eligious unity ntained invio- its against this Jhurch. More- it pronounce- 52 was one of n he warned ' against the I other words, lis capacity of Syllabus alto- ood alone, re- dief, that such to immigrants ) the Church's r, this Allocu- itself, but it ition of Prop. on, therefore, unfairness, be h liberty to im- New Gren.ida/ •ding the civil as ** no longer p. LXXVII.) Grenada acted 1 an opinion is The word as thoujirh it to determine 0. LXXVIIL JJThe present inexpediency of excluding from a Jjountry all non Catholic worships (^Prop, fJXXVII.) would be an extremely good ||round (if such inexpediency existed) for eu- logising the removal of that exclusion in some ;given country, such as New Grenada ; but it icould be no possible ground for praising so ipaonstrous a measure, as permission accorded pbr rites openly offensive to public morality. ' The whole preceding argument equally ap- ^lies to Prop. LXXIX. The Allocution .(" Nunquam fore," December 15, 18' 6) on %which this censure is based refers to an act of ijthe Mexican convention, establishing such li- Jjerty of worships and of the press as obtains |n most countries of Europe ; and it is ic re- spect, therefore, of such liberty, that the pro- Iposition is condemned. And here, too, we phould not fail to consider the introductory particle ''for truly" (^enimvero^ prefixed in the iSyllabus ; for this particle implies that Prop, LXXIX. is held by erroneous thinkers as an ar- gument for Props. LXXVII. and I.XXVIII. iOn our interpretation this runs most naturally. ilf it were false (Prop. LXXIX.) that the li- berty of nop-Catholic worships and publications f conduces to indifferentism and moral corruption, ^it might legitimately be inferred that in our Sage the prohibition of such liberty is no longer expedient (Prop. LXXVII.) j and that those V. 46 pn 1 1 ; I countries act laudably (Prop. LXXVIII.) which remove that prohibition. As regard Prop. LXXX. the Allocution (*' Jamdudum cernimus," March 13, 1861) on which its oondemnytion rests, places it beyond doubt that the Holy Father disapproves modern civilization, so t;ir, and so far only, as it is anti- Catholic ; and every man who assents to this disapproval thus generally stated, does all that is required of him by the condemnation of ^ Prop. LXXX. ^^'' --f . --^T '^ ^' By condemning the above propositions, the Pope decrees : — (1.) That there is no injustice in " treating Catholicism as the only religion of a State," and " in excluding all other wor- » ships." (2.) There is nothing '' intrinslcalhj unjust'^ in restraining all non-Catholics by material force from the profession and practice of those various religions which they sincerely regard as true. (3.) Nor is it prejudicial to the interests of Catholicism, even at the pre- sent day, that Viuder certain circumstances, a State should practise rigidly this intolerance towards all religious errors. (4.) Nor again, does the advance of true civilization require that society should be governed without any distinction between the true religion and false ones. (5.) Liberty of worships, and liberty of the press conduce to moral corruption, and to the spread of that devastating plague, religious ndifferentism. *' ''•**l^- 47 Lxxviir.) tlie Allocution ^ 13, 1861) on *ct\s it bejond proves modern y, as it is anti- ssents to this , does all that d em nation of •positions, the s no injustice ily religion of II other wor- » intrinsically i Catholics bj and practice 3ey sincerely prejudicial to I at the pre- iimstances, a intolerance )^ Nor again, tion require without any •n and false id liberty of tion, and to iQj religious At the same time, none of these doctrines e inconsistent with the opinion which we Id, that the true service of material force is to iletain a country in that religious unity which iiie possesses, not to reinstate her in that which she has long unhappily lost. Nor is there, we believe, a Catholic living who would «^ish to Bee it now employed for the latter end. What |he Pope here decrees not unjust in itself may ^ doubt, he unjust under particular circum- tances, FINIS. kit • « • « • > w * * • ♦ • • i ft ^ ' ( • • • • • •• t « « I * i * • • • » • • • • » • < • - • « • • • ^ • ft • ft • • • • ^T mmmi-k *jj,jM\ r ■, *ppiipp)»p fi I S ; _i 1 , , , J I •'■f. ■Pi^«WiWi ■M ■i'^ i :-i' ' liiiSi^ • • • ., ■ %- • • • • • • ' » < il t • » > r t >• • •• « ' t ♦ « t'> • # . .. * » til .• 4 ». ♦ - * f '"**- \ m I 1 "X, ff! ' ! '" u If you want a good Keliable Family Paper, Subscribe for THE WS^ TEUE WITNESS CATHOLIC CHRONICLE. EIGHT PAGKS. ESTABLISHED 1850. YlAftLY SUBSCRIPTION, $2.00, PAYABLE IN ADVANCE. THE TRUE WITNESS Is non-political— knovrs no party in the State, neither the " Ins " nor the " Outs ;" is devoted to Catholic interests, has been from its inception, and will continue to be the uncompromising and fearless advocate of Catholic rights to the end. ,:..^J Published ivory FRIDAY at Ahe Office, 195 FOBTIFICATION LAKE, MONTEEAL. ih ly Paper, ESS 'Liu* ANGE. ESS the State, devoted to inception, mising and the end. Office, ^TREAL.