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32 X
V
HIS'
OF THE
VATICAN COUNCIL,
?ii
O "'^''SVW,,
TOGETHER WITH THE LATIN AND ENGLISH TEXT r ff^/<
OF THE
yf
Papal Syllabus and the Vatican Decrees,
FROM THE FORTHCOMING HISTORY OP THE CREEDS OF
CHRISTENDOM,"
BY THE
\
REV. PHILIP SCHATF, D.D.
PRICE 20 GENTS.
\
TORONTO :
A. S. lEVING & CO., PUBLISHERS,
NO. 4 UNION BLOCK AND 35 KING STREET WEST
j 1876.
St
^^72^
rfi \
HISTORY OF THE VATICAN COUNCIL
tfi \
* t '
LITEBATURE.
I. tV0EK8 PBEOEDING THE CotlNOIt.
fJ^tnv" ^<=^r^'l^^^ *« *"» «o« Sr. Heiligkeit dem Papste Pint IX. nach Bom beru-
CAronigu* concmiant Ze Proc/iain CmeiU. Traduction revue et approuvee de la
Ctmlta cattohcapar la correspondence de Rome, Vol. I. Avant le CoS Ro^?
Deuxaeme .1. 1869. fol. (pp. 192). Begins with the Papal letter of Se 26 186?'
Henut EI.WARD Manning Archbishop of Westminster): TheCen^naSofSt
Peter and the General Council A Pastoral Letter. London. 1867. AlZi^ It{liai
{tipog. della Ctvilta cattolica). In favour of Infallibility aibo in Italian
c«£i^«^s!XX?S°P/Y^^™''^= ^"'" ^'^ F'^''^'' 9enerauxaVocca»ion de
Paris 'iftfig ThTlt • F- *" <"^1!«?"« pour le 8 decembre prochain, Nimes. et
t^|ialS^?pn-£a^^^^^^
pat^ religieuse, Paris. 1869, 2 vols. Against Infallibility Has sinceTcTnted
W. Emmanukl Freihere Von Ketteleb (Bishop of Wyencer^ari/^i„.
SXo^rlfT/ambSr'^""""' ^"'''"^ ''• '"^='' i869.^Firstlg1S'/t!nrw
d ?«-J?«^'"=*'ff^«« (Bishop of t^t. Polten and Secretary of the Vatican CouncU
d. 1872): Das letzteund dasnachste Mlgemeine Concil, Freiburg im Breisgau 1869
Frf;5r '''''''''' ^^"f^l o^ Orleans) : Lettre sur le futur Colile (Ec«S«i in
vZ '■^T'"'''- ""f ot]'«F.l''°g«aKes, 1869. The sine on the InfallibUiil^^'tZ
Pope. First against, and then in favor of the new dogma y«'"""tt2/ o^ tne
. Der Papst undas Concil von Janus, Leipzig, 1869. Several additions The samfl
m Enghsh : The Pope and the Council, by jInds. London. 1869 In opposition^o
SnlSr*.!?' •^- T°*'/^^" ^°"'*°"' fr""^ *b« liberal (old) CathoHc sK-point •
En^glist frJ^rLLfi^'btnfitTr- ^"^'"« ^ ^'«'««'^°' ^«^«- ^^ ^
Reform der Mom Kirch in Haupt und Gliedem Aufgahe des bevoritehenden Ihrm
Co^ils, Leipz. 1869 [By Prof, von Shulte. of Prague.] LiberarCathoUc
Felix BnnORHEn (Prnt\ • Pnmf ^^W tt,. <^ '-•;,•_ "i ,«iin fJ*u ^ .' *''"' ^"^^ ^^
..STh, fourth «,„»;" Wy 18, 1870 Xn S.T.jT"™?'"'^ "'?P'-^ i
suspension and adjournment of the Counc 1 S case of his deSh ""t?"^^»*«
Rome MarTi iRTnf «r- f .^ ''^^^ » 8*^o°g Protest (dated
UJSTORT or THB VATICAN COVNCIL.
•
tolerftnee andpauion such as are, alaal notanusnalin deliberative aaMmbliei
even of the Christian Church. But it embraced also much learning and
eloquence, especiaUy on the part of the French and German Episoopftte.
Upon the whole, it compares favorably, as to intellectual ability, moral
character, and far-reaching eflfeot, with preceding Roman Councils, and must
be regarded as the greatest event in the history of the Papacy smce the
Council of Trent.
The chief importance of the Council of the Vatican lies in its decree on
Papal supremacy and Infallibility. It settled the internal dissensions be-
tween Ultramontanism iind Oallicanism, which struck at the root of the
fondamentftl principle of authority ; it destroyed the independence of the
Episcopate, and made it a tool of the Primacy ; it crushed liberal Catholicism ;
It completed the system of Papal absolutism ; it raised the hitherto disputed
opinion of Papal Infallibihty to the dignity of a binding article of faith,
which no Catholic can deny without loss of salvation. The Pope may now
say not only, "I am the tradition" {La tradizioiie aonio), but also, "I amth«
Church" (L'eglm c'est moi).
But this very triumph of absolutism marks also a new departure. It gave rise
to a secession headed by the ablest divines of the Roman Church. It put
the Papacy into direct antagonism to the liberal tendencies of the age. It
excited the hostility of civil government in all those countries where Church
and State are united on the basis of a concordat with the Roman.See. No State
with any degree of self-respect can treat with a sovereign who claims infalli-
bility, and therefore unconditional submission in matters of moral duty as
well as of faith. In reaching the summit of its power, the Papacy has
hastened its downfall.
For Protestants and Greeks the Vatican Council is no more oecumenical
than that of Trent, and has only intensified the antagonism. Itn recumeni-
city was also denied bv such eminent Roman Catholic scholars as DoUinger,
von Schulte, aud Reinkens, before their excommunication as " Old Cathohcs,"
because it lacked the two fundamental conditions of liberty of discussion
and moral unanimity of suffrage. But the subsequent submission of all the
Bishops who had voted against Papal Infallibility, supplies the defect as far
as the Roman Church is concerned. There was nothing left to them but
either to submit or to be expelled. They chose the former, and thus
destroyed the legal and moral force of their protest, although not the power
of tnith and the nature of the facts on which it was based. Henceforward Ro-
manism must stand or fall with the Vatican Council. But (as we have before
intimated) Romanism is not to be confounded with Catholicism any more
than the Jewish hierarchy which crucified our Saviour, is identical with the
people of Israel, from which sprang the Apostles and early converts of
Lhristiamty. The destruction of the infallible and irreformable Papacy may
be the emancipation of Catholicism, and lead it from its prison-house to the
hght of a new Reformation.
The Vatican Decrees. The CoNSTiTnTioN on the Catholic Faith.
Three schemes on matters of faith were prepared for the Vatican Council
—one against Rationalism, one on the Church of Christ, and one oix
Christian Matrimony. The first two were revised and adopted ; the third
was indefinitely postponed. There was also much discussion on the pre-
paration^of a small popular Catechism adapted to the present doctrinal status
of the ivomita Church, and intended to BUpert>ede the numerous popular
Catechisms now in use : but the draft, which assigned the whole teaching
power of the Church to the Pope, to the exclusion of the Episcopate,
encountered such opposition (57 Nov, Placet, 24conditional Placet) in the
10
HISTORY OP THE VATICAN OOUNOIL.
provisional vote of May 4, that it was laid on the table and never called up
agait .
THE CATHOtIO FaITH (COKSTITUTIO
I. The Dogmatic Constitution on
doqmatica dk fide catholica.)
It was unanimously adopted in the third public session, Ap*l 24 (Dominiea
in albis), 1870.
The original draft laid before the Council embraced eighteen chapters—
on Pantheism, Rationalism, Scripture and tradition, revelation, faith and
reason, the Trinity, the two natures of Christ, the primitive state, original
sin, the Christian redemption, the supernatural order of grace, but was laid
aside I Archbishop Connelly, of Halifax, recommended that it should be
decently buried.
In its present form, the Constitution on the Catholic faith is reduced to
four chapters, with a proemium and a conclusion. Cliap. I. treats of God as
the Creator ; Chap. II. of revelation ; Chap. III. of faith ; Chap. IV. of faith
and reason. Then follow 18 canons, in which the errors of Pantheism,
Naturalism, and Rationalism are condemned in a manner substantially the .
same, though more clearly and fully, than had been done in the first two
sections of the Syllabus.
The decree asserts, in the old scholastic terminology, the well-known
principles of Supernaturahsm as held \>y, orthodox Christians in all ages, but
it completely ignores the freedom and p^gress of theological and philosophi-
cal science and learning since the Council of Trent, and it forbids (in Chap.
II.) all interpretation of the Scriptures which does not agree with the Romish
traditions, the Latin Vulgate, and the fictitious •' unanimous consent of the
Fathers." Hence a hberal member of the Council, in the course of (^iscussion,
declared the schema de fide a work of supererogation. " What boots it," he
said, " to condemn errors which have been long condemned, and tempt no
Catholic ? The false beliefs of mankind are beyond the reach of your
decrees. The best defence of Catholicism is religious science. Encourage
sound learning, and prove by deeds as well as words that it is the mission of
the Church to promote among the nations liberty, light, and true prosperity.'
On the other hand, the Urdvera calls the schema a " masterpiece of clearness
and force ;" the ViviM cattolka sees in it '• a reflex of the wisdom of God ;'
and Archbishop Manning thinks that its importance ' can not be over-
estimated," that it is " the broadest and the boldest affirmation of the
supernatural and spiritual order ever yet made in the face of the world,
which is now more than ever sunk in sense and heavy with Materialism."
Whatever be the value of the positive principles of the schema, its Popish
head and tail reduce it to a brutum fulmen outside of the Romish Church,
and even the most orthodox Protestants must apply to it the warning, Timeo
Dannos et dona ferentes.
The preamble, even in its present modified form, derives modern Rational-
ism and infidelity, as a legitimate fruit, from the heresies condemned by the
Council of Trent — that is, from the Protestant Reformation ; in the face of
the fact, patent to every scholar, that Protestant theology has been in the
thickest of the fight with unbelief, and, notwithstanding all its excesses, has
produ'oed a far richer exegetical and apologetic hterature than Romanism
duriti^- the last three hundred years. The boldest testimony heard in the
Council was directed against this preamble by Bishop Strossmayer, from the
Turkish frontier (Ma^-ch 22, 1870). He characterized the charge against
Froiestantism as neither just nor charitable. Proiestants, he said, abhorred
the errors condemned in the schema as much as Catholics. The germ of
Rationalism existed in the Catholic Church before the Reformation, especially
HISTOBY OF THE VATICAN OOtTNCIL.
11
in the huroanism which was nourished in the very sanctuary by the highest
dignitaries, and bore its worst fruits in the midst of a Catholic nation t»,t the
time of Voltaire and the Encyclopedists. Catholics had produced no better
refutation of the errors enumerated in the schema than such men as Leibnitz
and Guizot. There were multitudes of Protestants in Germany, England,
and North America who loved our Lord Jesus Christ, and had inherited from
the shipwreck of faith positive truths and monuments of divine grace.
Although this speech was greeted with execrations, it had at least the effect
that the objectionable preamble was somewhat modified.
The supplement of the decree binds all Catholics to observe also those
constitutions and decrees by which such erroneous opinions as are not here
specifically enumerated have been proscribed and condemned by the Holy See.
This can be so construed as to include all the eighty errors of the Syllabus.
The minority who in the General Congregation had voted Non Placet or
only a conditional Placet, were quieted by the official assurance that the ad-
dition involved no new dogma, and had a discinlinary rather than a didactic
character. " Some gave their votes with a yy heart, conscious of the
snare." Strossmayer stayed away. Thus a uix.»uimous vote of 667 or 668
fathers was secured in the pubUc session, and the InfallibiUty decree was
virtually anticipated. The Pope, after proclaiming the dogma, gave the
Bishops his benediction of peace, and gently intunated what he next ex-
pected from them.
Thk Vatican Decrees, continued. The Infallibility Decree.
II. The First Dogmatic Constitution on the Church of Christ (con-
gTITUTIO DOGMATICA PRIMA DE ECCLESIA CHRISTI).
It was passed, with two dissenting votes, in the fourth public session, July
18, 1870. It treats, in four chapters— (1) on the institution of the ApostoUo
Primacy in the blessed Peter ; (2) on the perpetuity of St. Peter's Primacy
in the Roman Pontiff; (8) on the power and nature of the Primacy of the
Eoman Pontiff ; (4) on the Infallibility of the Roman Pontiff.
The new features are contained in the last two chapters, which teach
Papal Absolutism and Papal InfallibiUty. The third chapter vindicates to
the Roman Pontiff a superiority oi ordinary episcopal (not simply an extra-
ordinary primatial) power over all other Churches, and an immediate juris-
diction, to which all Catholics, both pastors and people, are bound to submit
in matters not only of faith and morals, but even of discipline and govern-
ment. He is, therefore, the Bishop of Bishops, over every single Bishop,
and over all Bishops put together ; he is in the fullest sense the Vicar of
Christ, and all Bishops are simply Vicars of the Pope. The fourth chapter
teaches and defines, as a divinely revealed dogma, that the Roman Pontiff,
when speaking from his chair (ex cathedra), i. e., in his official capacity, to
the Christian world on subjects relating to faith or morals, is infaUible, and
that such definitions are irreformable (i. e., final and irreversible) in and of
themselves, and not in consequence of the consent of the Church.
To appreciate the valao and bearing of this decree, we must give a brief
history of it.
The Infallibihty question was suspended over the Council from the very
beginning as the question of questions, for good or for evil. The original plan
of the Tnfallibihsts, to decide it by acclamation, had to be abandoned in view
of a formidable opposition, which was developed inside and outside of the
Council. The majority of the Bishops circulated, early in January, a mon-
ster petition, signed by 410 names, in favor of Infallibility. The Italians and
the Spaniards circulated similar petitions separately. Archbishop Spalding,
of Baltimore, formerly an anti-InfaUibilist, prepared an address offering some
•1
12
HISTORY OF THE VATICAN COUNCIL
cempromise to the effect that an appeal from the Pope to an ceoumenical
Council should be reproved. But five counter-petitions, signed by very
weighty names, in all 187, representing various degrees of opposition, but
agreed as to the inopportunity of the definition, were sent in dunng the same
month (Jan. 12 to 18) by German and Austrian, Hungarian, French, Ameri-
can, Oriental, and Italian Bishops.
The Pope received none of these addresses, but referred them to the Depu-
tation on Faith. While in this he showed his impartiality, he did not con-
ceal, in a private way, his real opinion, and gave it the weight of his personal
character and influence. " Faith in his personal infallibility,' says a well-
informed Catholic, " and beUef in a constant and special communication with
the Holy Ghost, form the basis ot the character of Pius IX." In the Council
itself. Archbishop Manning, the Anglican convert, was the most zealous,
devout, and enthusiastic Infallibilist ; he urged the definition as the surest
means of gaining hesitating Anglo-CathoUcs and Ritualists longing for abso-
lute authority ; while his former teacher and friend, Dr. Pusey, feared that
the new dogma would make the breach between Oxford and Rome wider
than ever. Manning is *' more Cathohc than Catholics " to the manner bom,
as the EngUsh settlers in Ireland were more Irish than Irishmen, and ia
altogether worthy to be the successor of Pius IX. in the chair of St. Peter.
Both these eminent and remarkable persons show how a sincere faith in a
dogma, which borders on blasphemy, may, by a strange delusion or halluci-
nation, be combined with rare purity and amiabiUty of character.
Besides the all-powerful aid of the Pope, whom no Bishop can disobey
without fatal consequences, t' e Infallibilists had the great advantage of per-
fect unity of sentiment and aim ; while the anti-InfaUibUists were divided
among themselves, many of them being simply inopportnnists. They pro-
fessed to agree with the majority in principle or practice, and to differ from
theni only on the subordinate question of definability and opportunity. Thia
quahfied opposition had no weight whatever with the Pope, who was as fully
convinced of the opportunity and necessity of the definition as he was of the
dogma itself. And even the most advanced anti-Infallibihsts, as Kenrick,
Hefele, and Strossmayer, were too much hampered by Romish traditionalism
to plant their foot firmly on the Scriptures, which after all must decide all
questions of faith.
In the meantime a hterary war on InfalUbility was carried on in the
Catholic Church in Germany, France, and England, and added to the com-
motion in Rome. A large number of pamphlets, written or inspired by
prominent members of the Council, appeared for and against InfaUibiUty.
Distinguished outsiders, as Dollinger, Gratry, Hyacinthe, Montalembert,
and Newman, mixed in the fight, and strengthened the minority. The utter-
ance of Dr. John Henr^ Newman, the intellectual leader of the Anglo-
Catholic apostasy, and by far the ablest scholar and dialectician among
Enghsh Romanists, reveals a most curious state of mind, oscillating between
absolute infaUibUism and hopeless skepticiRm, and taking i efuge at last in
prayer— not to Christ, nor to the Holy Ghost, nor to the Apostles, but — to
St. Ainbrose, St. Jerome, and St. Augustine, that they might enUghten the
Council at this critical juncture, and decide the matter by their intercession.
After preliminary skirmishes, the formal discussion began in earnest in the
50th session of the General Congregation, May 18, 1870, and lasted to the-
oGtli General Congregation, July 10. About eighty Latin speeuhes were
delivered in the general discussion on the schema de Romano Pontifice, nearly
one-half of them on the part of the opposition, which embraced less than one-
fifth of the Council. When the arguments and the patience of the assembly
were pretty well exhausted, the President, at the petition of a hundred and
JHI8T0RY OP THE VATICAN COUNCIL.
13
fifty Bishops, closed the general discussion on the third day of June. About
forty more Sishops, who had entered their names, were thus prevented from
speaking ; but one of them, Archhishop Kenrick, of St. j^onis, published his
strong argument against Infallibility in Naples. Then five special discusdions
commenced on the proemium and the four chapters. " For the fifth or last
discussion a hundred and twenty Bishops inscribed their names to speak ;
fifty of them were heard, until on both sides the burden became too heavy to
bear ; and, by mutual consent, a useless and endless discussion, from mere
exhaustion, ceased."
■VSTien the vote was taken on the whole four chapters of the Constitution
of the Church, July 13, 1870, in the 85th secret session of the General Con-
gregation (601 members being present), 451 voted Placet, 88 Non Placet,
62 Placet juxta modum, over 80 (perhaps 91), though present in Rome or in
the neighborhood, abstained for various reasons from voting. Among the
negative votes were the Prelates most distinguished for learning and posi-
tion, as ScHWARZENBERG, Cardinal Prince-Archbishop of Prague ; Rabs-
CHER, Cardinal Prince- Archbishop of Vienna ; Darboy, Archbishop of Paris;
Matthieu, Cardinal-Archbishop of Besan9on ; Ginoulhiac, Archbishop of
Lyons ; Dcpanloup, Bishop of Orleans ; Maret, Bishop of Sura (i. p.) ;
SiMOR, Archbishop of Gran and Primate of Hungary ; Haynald, Archbishop
of Kalocsa ; Forster, Prince-Archbishop of Breslau ; Scherr, Archbishop
of Munich ; KErTELER, Bishop of Mayence ; Hefele, Bishop of Rotten-
burg ; Strossmayeb, Bishop of Bosnia and Sirmium ; MacHale, Archbishop
of Tuam ; Connolly, Archbishop of Halifax ; Kenrick, Archbishop of
St. Louis.
On the evening of the 13th of July the minority sent a deputation,
consisting of Simor, Ginoulhiac, Scherr, Darboy, Ketteler, and Rivet, to
the Pope. After waiting an hour, they were admitted at nine o'clock in the
evening. They asked simply for a withdrawal of the addition to the third
chapter, which assigns to the Pope the exclusive possession of all ecclesiasti-
cal powers, and for the insertion, in the fourth chapter, of a clause limiting
his infallibility to those decisions which he pronounces ' ' innixus testiwonio
ecclesiarum." Pius returned the almost incredible answer; "I shall do what
I can, my dear sons, but I have not yet read the scheme : I do not know
what it contains." He requested Darboy, the spokesman of the deputation,
to hand him the petition in writing. Darboy promised to do so ; and
added, not without irony, that he would send with it the schema which the
Deputation on Faith and the Legates had with such culpable levity
omitted to lay before his Holiness, exposing him to the risk of proclaiming
in a few days a decree he was ignorant of. Pius surprised the deputation
by the astounding assurance that the whole Church had always taught the
unconditional Infallibility of the Pope. Then Bishop Ketteler of Mayence
implored the holy Father on his knees to make some concession for the
peace and unity of the Church. This prostration of the proudest of the
German prelates mad^ some impression. Pius dismissed the deputation in
a hopeful temper. But immediately afterwards Manning and Senestrey
(Bishop of Regensburg) strengthened hia faith, and frightened him by the
warning that, if he made any concession, he would be disgraced in history
as a second Honorius.
In the secret session on the 16th of July, on motion of some Spanish
Bishops, j,n addition was inserted " non md-tm ex conscnsi!- c.r^.h-j'.yp.^" vrhkh
makes the decree still more obnoxious. On the same day Cardinal Raus-
chor, in a private audience, made another attempt to induce the Pope to
yield, but was told, ♦' It is too late."
On the 17th of July fifty-six Bishops sent a written protest to the Pope,
' '1
u
HIBTORT OF THE VATICAN COUNCIL.
declaring that nothing had occurred to change their conviction as expressed
in their negative vote ; on the contrary, they were confirmed in it ; yet,
filial piety and reverence for the holy Father would not permit them to vote
Non Placet, openly and in his face, in a matter which so intimately concemep
his person, and that therefore they had resolved to return forthwith to their
flocks, which had already too long been deprived of their presence, and were
now filled with appreJiehsions of war, Schwarzenberg, Matthieu, Simor,
and Darboy head the list of signers. On the evening of the same day not
only the tifty-six signers, but sixty additional members of the opposition
departed from Rome, promising to each other to make their future conduct
dependent on mutual understanding.
Tint! was the turning point : the opposition broke down by its own act of
cowardice. They ought to have stood like men on the post of duty, and re-
peated their negative vote according to their honest convictions. They could
thus have prevented the passage of this momentous decree, or at aU events
shorn it of its oecumenical weight, and kept it open for future revision and
possible reversal. But they left Rome at the very moment when their
presence was most needed, and threw an easy victory into the lap of the
majority.
When, therefore, the fourth public session was held, on the memorable 18th
of July (Monday), there were but 5S^ Fathers present, and of these all voted
Placet, with the exception of two, viz,. Bishop Riccio, of Cajazzo, in Sicily,
and Bishop Fitzgerald, of Little Rock, Arkansas, who had the courage to vote
Non Placet, but immediately, b "fore the close of the session, submitted to the
voice of the Council, In this way a moral unanimity was secured as great
as in the first Council of Nicasa, where likewise two refused to subscribe the
Nicene Creed, " What a wise direction of Providence," exclaimed the Clviltd
cattolica, " 635 yeas against 2 nays. Only two nays, therefore almost total
unanimity ; and yet two nays, therefore full liberty of the Council. How vain
are all attacks against the oecumenical character of this most beautiful of all
Councils!"
After the vote the Pope confirmed the decrees and canons on the Constitu-
tion of the Charch of Christ, and added from his own inspiration the assur-
ance that the supreme authority of the Roman Pontiff did not suppress
I'ut aid, not destroy but build up, and formed the best protection of the rights
and interests of the Episcopate.
The days of the two most important pubhc sessions of the Vatican Council,
namely the first and the last, were the darkest and stormiest which Rome
saw from Dec. 8, 1869, to the 18th of July, 1870. The Episcopal votes and
the Papal proclamation of the new dogma were accompanied by flashes of
lightning and claps of thunder from the skies, and so great was the darkness
which spread over the Church of St. Peter, that the Pope could not read the
decree of his own InfaUibility without the artificial light of a candle. This
voice of nature was variously interpreted, either as a condemnation of
Gallicanism and liberal Catholicism, or as a divine attestation of the dogma
like that which accompanied the promulgation of the law from Mount Sinai,
or as an evil omen of impending calamities to the Papacy.
And behold, the day after the proclamation of the dogma, Napoleon III.,
the political ally and supporter of Pius IX., unchained the furies of war,
which in a few weeks swept away the Empire of France and the temporal
throne of the infallible Pope. His own subjects forsook him, and almost
unanimously voted for a new sovereign, whom he had ex-communicated as
the worst enemy of the Church. A German Empire arose from victorious
battle-fields, and Protestantism sprung to the political and miUtary leader-
ship of Europe. About half a dozen Protestant Churches have since been
HISTORY OP THE VATICAN COUNCIL.
15
III.
organized in Rome, -where none was tolerated before, except outside of the
walls or in the house of some foreign embassador ; a branch of the Bible
Society was estabhshed, which the Pope in his Syllabus denounces as a pest :
and a pubhc debate was held in which even the presence of Peter at Borne
was called in question. History records no more striking example of swift
retribution of criminal ambition. Once before tlie Papacy was shaken to its
base at the very moment when it felt itself most secure : Leo X. had hardly
concluded the fifth and last Lateran Council in March, 1617, with a celebra-
tion of victory, when an humble monk in the North of Europe sounded the
key-note of the great Reformation.
What did the Bishops of the minority do? They all submitted, even
those who had been most vigorous m opposing, not only the opportunity of
the definition, but the dogma itself. Some hesitated long, but yielded at last
to the heavy pressure. Cardinal Rauscher, of Vienna, published the decree
aJready in August, and afterwards withdrew his powerful " Observations on
the Infalhbility of the Church" fi-om the market ; regarding this as an act of
glonous self-denial for the welfare of the Church. Cardinal Schwarzenbere
of Prague, waited with the publication till Jan. 11, 1871, and shifted the
responsibility upon his theological advisers. Bishop Hefele, of Rotten-
burg, who has forgotten more about the history of Councils than the infal-
hble Pope ever knew, after delaying till April 10, 1871, submitted, not be-
cause he had changed his conviction, but, as he says, because "the peace and
unity of the Church is so great a good that great and heavy personal sacri-
fices may be made for it ;" i.e., truth must be sacrificed to peace. Bishop
Maret, who wrote two learned volumes against Papal Infallibility and in de-
fense of Galhcanism, declared in his retractation that he " wholly rejects
everything m his work which is opposed to the dogma of the Council," and
Tithdraws it from sale. " Archbishop Kenrick yielded, but has not refuted
hia Loncto habenda at non habita, which remains an irrefragable argument
against the new dogma. Even Strosamayer, the boldest of the bold in the
minority, lost his courage, and keeps his peace. Darboy died a martyr to
the revolt -)f the communists of Paris, in April, 1871 . In a conversation with
Vr. Michaud, Vicar of St. Madeleine, who since seceded from Rome, he
counselled external and official submission, with a mental reservation, and
in the hope of better times. His successor, Msgr. Guibert, published the
decrees a year later (April 1872), without asking the permission of the head
of the French Republic. Of those opponents who, though not members of
the Council, earned as great weight as any Prelate, Montalembert died dur-
mg the Council ; Newman kept silence ; Pdre Gratry, who had declared and
proved that the question of Honorius "is totally gangrened by fraud " wrote
from his death -bed at Montreux, in Switzerland (Feb. 1872), to the new
Archbishop of Pans, that he submitted to the Vatican Council, and eflfaced
everything to the contrary he may have written."
It is said that the adhesion of the minority Bishops was extorted by the
threat ot the Pope not to renew their " quinquennial faculties " (facultates
qumqnennaks), that is, the Papal licenses renewed every five years per-
mitting them to exercise extraordinary episcopal functions which ordinarily
belong to the Pope, as the power of absolving from heresy, schism, apostasy
secret crime (except murder), from vows, duties of fasting, the power of per-
mitting the reading of prohibited books (for the purpose of refutation)
marrying within prohibited degrees, etc. '^
But aside from this pressure, the following considerations sufficiently
explain the fact of submission. '
1. Many of the dissenting Bishops were professedly anti-Infallibilists, not
from principle, but only fi-om subordinate considerations of expediency,
16
HISTORY OF THE VATICAN COUNCIL.
because they apprehended that the definimtion would provoke the hostility
of secular govemmrnits, and inflict great injury on GathoUo interesto,
especially in Protestant countries. Events have since proved that their
apprehension was well founded.
2. All Boman Bishops are under an oath of allegiance to the Pope, which
binds them "to preserve, defend, ittcreose and advance the rights, honors,
privileges, and authority of the holy Eoman Church, of our lord the Pope,
and his successors."
8. The minority Bishops defended Episcopal infallibihty against Papal
infallibility. They claimed for themselves what they denied to the Pope.
Admitting the infaUibility of an oecumenical Council, and forfeiting by their
voluntary absence on the day of voting the right of their protest, they must
either on their own theory, accept the decision of the Coaucil, or give up
their theory, cease to be Boman Catholics, and run the risk of a new schism.
At the same time this submission is an instructive lesson of the fearful
spiritual despotism of the Papacy, which overrules the stubborn facts of
history and the sacred claims of individual conscience. For the lacts so
-i a.-
Maria.Laach, Neue Folge, No. X DUvLtKeZ tITi^'iiFT-I- ^^TT" *""
OlaubederKirche,FreihLkimBii.gaTim^^^^^^^ ''"'^ *"• ^^'^
..r%S^;. S^^sfAt ''^f^^'^^'^^^^^^^irckenoUau.tcsne.st Wi^rleoung
wrote besides several parnphlets" oa InSibilitv if G™^' T "' ^^ ^f^', . ^eninger
1853; in English, New York Ld Snua?^ 186^ A^^d'^^^^^^ 1841; Graz.
Widerlegung der vier unter di Vater des Concilst vfrth^4it«« n, i
Unfehlbarkeit (transl. of Animadversionel iTauSrZt^^^^
infallihilitatem editos libellos,) Munster 1870 ^^^"*"^ '^'^"^'^ iJomani Ponttjicts
PrSt^n SSrWi^nf^rsn '" ""''''^^
.^3^KSaSrj;2;£;tTi7p ^'^^^'-'«-" ^^^ ^-'-"^^'^-^
etc'!-Regen:burmi'"''^ ""' I)o"i«..'r, ,.,.„ rfa. Conci^ ir„-«.c;. Beleuchtung,
n. AoAiNST Infallibility.
(a) By Members of the Council.
revoked by the author, and witlidiawn from saJte Galhcanism; since
^LX5r^a6tTeapKj^^^^^^^^^^
Reprinted in Friedrich, Z)ium««ia I. pt 187- 226 An Fnlltw °^*- ^'^ -^^'x"-
W. Bacon's An Inside hew of tke Va&nCmSu, nI^ foTk 1*9^6?°° '" ""
Qn^sTio no place or date of pubUcation). A verv ahlfi f of^^i:,,. * *•
occasioned and distributed (perhaps partl^preparTdT b? Bistp'^rit"
^^
18
HISTORY OF THE VATICAN COUNCIL.
Mayenoe, during the Council. It was printed but not published in Switzerland, in
1870, and reprinted in Friedrich, Documenta, I. pp. 1-128.
La liberU du Concile et I'infaillibilite. Written or inspired by Dabbot, Arch-
bishop of Paris. Only fifty copies were printed, for distribution among the
Cardinals. Reprinted in Friedrich, Documenta, I. pp. 129-186.
Card. Raubcheb : Observationet quadam de infallibilitatis eccleiice subjeeto, Neapoli
and Vindobonae, 1870 (83 pp.)
De Summi Pontificis in/allibilitate tersonali, "Sespoli, 1870 (.32 pp.) Written by
Prof. SaIiEBICbMaykb, and distributed in the Council by Cardinal Schwarzenberg.
Jos. DE Hefele (Bishop of Kottenburg, formerly Prof, at Tubingen) : Causa
Honorii Papae, Neap. 1870 (pp. 28). The same: Honorius und das sechsti
allgemeine Concil (with an appendix against Pennachi, 43 pp.), Tubingen, 1870.
English translation, with introduction, by Dr. Henby B. Smith, in the Presbyterian
Suarterly and Princetown Review, New York, for April, 1872, pp. 273 sqq. Against
efele comp. Jos. Peknachi (Prof, of Church History in Rome) : De Honorii I.
Pontijicis Romani causa in Concilia VI.
(b) By Catholics, not members of the Council.
Janus : The Pope and the Council. 1869. See above, p. 134.
Erwagungen fur die Bischofe dei. Conciliunu uber die Frage der paptlichen Unfehl-
barkeit, Oct. 1869. Dritte Aufl. Munchen. [By J von Dollinoeb.]
J. VON Dollinoeb : Einige Worte uber die Unfehlbarkeitsadresse, etc., Munchen.
1870.
Jos. H. Reinkens (Prof, of Church ffistory in Breslau) : Ueber papstliche Un-
fehlbarkeit, Munchen, 1870.
Clemens Schmitz (Cath. Priest) : 1st der Papxt unfehlbar f Aus DeuUchlandt
und des P. Deharbe Catechismen beantwortet, Munchen, 1870.
J. Fb. Ritteb von Schulte (Prof, in Prague, now in Bonn) : Das UnfehlbarkeiU-
Becret vom 18 Juli 1870 auf seine Verbindlichkeit gepruft, Prague, 1870. Die
Macht der rom, Papste uber Fursten, Lander, Volker, etc. seit Gregor VIL zur
Wurdigung ihrer Unfehlbarkeit belexichtet, etc., 2ud edition, Prague. The same,
translated into English [The Power of the Roman Popes over Princes, etc.), by Alfred
Somers [a brother of Schulte] , Adelaide, 1871.
A. Gbatbt (Priest of the Oratoire and Member of the French Academy) : Four
Letters to the Bishop of Orleans (Dupanloup) and the Archbishop of Malines (De-
champs), in French, Paris, 1870 ; several editions, also translated into German,
English, etc. These learned and eloquent letters gave rise to violent controversies.
They were denounced by several Bishops, and prohibited in their dioceses ; ap-
proved by others, and by Montalembert. The Pope praised the opponents. Against
him wrote Dechamps (Three Letters to Gratry, in French ; German translation,
Mayence, 1870) and A. de Margerie. Gratry recanted on his death-bed.
P. Le Page Renouf : The Case of Pope Honorius, Lond. 1869.
Antonio Maobassi : Lo Schema sulV infallibilita personale del Romano Pontefice.
Alessandria, 1870 (64 pp.). "^
Delia pretesa infallibilita personale del Romano Pontefice, 2d. ed., Firenze, 1870
(Anonymous, 80 pp.).
J. A. B. LuTTEBBECK : Die Clementinen und ihr Verhaltniss zum Unfehlbarkeits-
dogma, Giessen, 1872 (pp. 85).
The sinlessness of the Virgin Mary and the personal infallibility of the
Pope are the characteristic dogmas of modern Eomanism, the tvro test dog-
mas which must decide the ultimate fate of this system. Both were enacted
under the same Pope, and both faithfully reflect his character. Both have
■ the advantage of logical consistency from certain premises, and seem to be
the very perfection of the Romish form of piety and the Eomish principle of
authority. Both rest on pious fiction and fraud ; both present a refined
idolatry by clothing a pure humble woman and a mortal sinful man with
divine attributes. The dogma of the Immaculate Conception, which ex-
\
HISTORY OP THE VATICAN COUNCIL.
19
i
empts the Virgin Mary from sin and guUt, perverts Christianism into Mar-
lamam ; the dogma of Infallibility, which exempts the BishopTRome from
error resolves Catholicism into PapaUsm, or the Church into^the Pom ^
worship of a woman is virtuaUy substituted for the worship of Christ and a
man-god m Rome for the Qod-man in heaven. This is a severe ^udment
but a closer examination will sustain it. juagment,
The dogma of the Immaculate Conception, being confined to the snhere of
devo ion passed into the modern Roman crUd without bSs dffiuUy •
5"iS'^«°'* °^ ^T I?H"^'"*y' ^^«^ involves a question of absolute
power, forms an epoch in the history of Romanism, and created the Zatest
commotion and a new secession. It is in its very nature the most^undS
mental and most comprehensive of aU dogmas.^ It contains Se whde
«vstem m a nutsheU. It constitutes a new rule of faith. It i^the artide of
TrrA vf*^^*^'°^'?*^''?P^^™^*'y ^^^ infambHityoftheHoly Script^^s
JlrAft ' r ri'P^*"*! ^T« ^'^''^^ ^ *^« Vatican. Every CaSo may
hereafter say, I beheve— not because Christ, or the Bible or the rw«h kV,^
-because the infallible Pope has so declared and comLnded. S^^
ttus dogma, we admit not only the whole body of doctrines contai^dT Z
Tridentine standards, but all the official Papal bulls. rcTdiSg the medhetal
mon rositiesof the Syllabus (1864), the condemnation of Janserm, Te
buU UnamSanctam" of Boniface VIII. (1802) which iinf *■ destroying iti true effect.
Tn oppositiou i<> A^l this the Vatican dogma requires a wholesale slaughter
of the intellect anu will, and destrdys the sense of personal responsibility.
The fundamental errur of Rome is that bhe identifies the true ideal Church
of Christ with the empirical Chtirch, and the empirical Church with the
BomiBh Church, and the Romish (vhnroh with the Papacy, and the Papacy
with the Pope, and at last substitutes a mortal man for the living Christ,
who is the only and ever present head of the Church, ' ' which is his body,
the fulness of him who fiUeth all in all ," Christ needs no vicar, and the very
dea of a vicar impliics the absence of the Master.
Papal Infallibility Tested by Tradition.
The dogma of Papal infallibility is mainly supported by an inferential
dogmatic argument derived from the Primacy of Peter, who, as the Vicar of
Christ, must also share in his infallibility ; or from the nature and aim of
the Church, which is to teach men the way of salvation, and must therefore
be endowed with an infallible and ever availing organ for that purpose,
since God always provides the means together with an end. A full-blooded
Infallibilist, whoso piety consists in absolute submission and devotion to his
lord the Pope, is perfectly satisfied with this reasoning, and cares little or
nothing for the Bible and for history, except so far as they suit his purpose.
If facts disagree with his dogmas, all the worse for the facts. All you have
to do is to ignore or to deny them, or to force them, by unnatural interpre-
tations, into reluctant obedience to the dogmas, ^^ut after all, even accord-
ing to the Roman Catholic theory, Scripture and history or tradition are the
two indispensable tests of the truth of a dogma. It has always been held
^ that the Pope and the Bishops are not the creators and judges, but the true-
' tees and witnesses of the apostolic deposit of faith, and thai they can define
and proclaim no dogma which is not well founded in primitive tradition,
written or unwritten. According to the famous rule of Vincentius Lirinen-
ais, a dogma must have three marks of catholicity : the catholicity of time
(semper), of space (ubiq^ie), and of number (ab omnibus). The argument
from tradition is absolutely essential to orthodoxy in the Roman sense, and,
as hitherto held, more essential than Scripture proof. The difference
between Ro nanism and Protestantism on this point is this : Romanism
requires proof from tradition first, from Scripture next, and makes the
former indispensable, the latter simply desirable ; while Protestant if n
reverses the order, and with its theory of the Bible as the only rule of n \
and practice, and as an inexhaustible mine of luth that yields preoiijig
ore to every successive generation of miners, it may even dispense >-'L/i.
traditional testimony altogether, provided that a doctrine can be clearly
derived from the Word of God.
Now it can bo conclusively proved that the dogma of Papal Infallibility,
like the dogma i>f the Immaculate Conception of Mary, lacks every one of
the three maikb ' catholicity. It is a comparative modern innovation. It
was not dreamed i . ""c .Tf^re ihan a thousand years, and is unknown to this
dayintheGreei. OjIo ,.'i, he "''.3st in the world, and in matters of an-
tiquity always at' ii.;,. "iai.t ^ii;ne8S. The whole history of Christianity
would have takers a diiVt r.»» course, if 'h Al theological controversies an in-
fallible tribunal in l(:ixi:- (toild have bi' i evoked. Ancient Creeds, Coun-
cils, Fathers, and Popes can be summoned as witnesses against the Vatican
dogma.
1. The four CEcunvinical Creeds, the most authoritative expressions of the
HISTORY Cr THE VaTTCAK COUNOiti
S8
I
old Catholic faith of the Eastern and Weaturn Churchea, contain an arricle
on the "holy Catholic and Apostolic Church," bu. not one word about the
Biahopa of Iluniu, or any other local Church. How eiuiy and natural, yea,
in view of the fundamental importance of the Infallibility dogma, how nvoes-
•ary wovild I ave been the insertion of Jiuman after the other predjcstes of
the Chmrh, or the addition of the article : " The Pope of Rome, the auo-
oessor oi Petor and infallible vicar of Christ." If it had been believed then
)ia U'lW, it w 'i.ld certainly appear at least in the Roman form of tlio Apostles'
CVeeu ; but this is as silent on this point as the Aquilojan, the African,
the fi .llican, and other forms.
Ami this uniform silence of all the oecumenical Creeds is strpugth-
ened by the numerous local Creeds of the Niceno age, and by tlie various
auto-Nicene rules of faith up to Tertullian and Ireneeus, not one of which
contains an allusion to such an article of faith.
2. The axumenical Cowmla of the first eight centuries, which are recog-
nized by the Greek and Latin Churches alike, are equally silent about, and
positively inconsistent with. Papal Infallibility. They were called by Greek
Emperors, not by Popes ; they were predominantly, and some of them ex -
dusively. Oriental ; thev issued their decrees in their own name, and in the
fulness of authority, without thinking of submitting them to the approval of
Rome ; they even claimed the right of judging and condemning the Roman
Pontiff, as well as any other Bishop or Patriarch.
In the first Nicene Council there was but one representative of the Latin
Church (Hosius of Spain); and in the second and the fifth cecumenical Coun-
cils there was none at all. Tlie second oecumenicjl Council (381), in the
third canon, put the Patriarch of Constantinople on a par with the Bishop
of Rome, assigning to the latter only a primacy of honor ; and the fourth
oecumenical Council (461) confirmed this canon in spite of the energetic pro-
test of Pope Leo I.
But more than this : the sixth oecumenical Council, held 680, pronounced
the anathema on Honorius, "the former Pope of old Rome," for teaching
officially the Monothelite heresy ; and this anathema was signed by all the
members of the Council, including the three delegates of the Pope, and was
several times repeated by the seventh and eighth Councils, which were pre-
sided over by Papal delegates. But we must return to this famous case
again in another connection.
3. The Fathers, even those who unconsciously did most service to Rome,
and laid the fonridatinu for its colossal pretensions, yet had no idea of ascrib-
ing absolute supremacy and infallibility to the Pope.
Clement of Rome, the first Roman Bishop of whom we have any authentic
account, wrote a letter to the Church at Corinth — not in his name, but in
the name of the Roman Congregation ; not with an air of superior authority,
but as a brother to brethen — barely mentioning Peter, but eulogizing Paul,
and with a clear consciousness of the great difference between an Apostle and
a Bishop or Elder.
Ignatius of Antioch, who suffered martyrdom in Rome under Trajan, high*
ly as he extols Episcopacy and Church unity in his seven Epistles, one of
which is addressed to the Roman Christians, makes no distinction of rarJc
among Bishops, but rreats them as equals.
benaeus of Lyons, the champion of the Catholic faith against the Gnostic
heresy at the clase of the second century, and the author of the famous and
variously unaerstooc passage aDoiit the pvieiUiur pmunpu < ticotottce Horn-
OfWB, sharply reproved Victor of Rome when he ventured t. communicatt/
the Asiatic Christians for their different mode of celebrating i^^ister, and told
him that it was contrarj to Apostolic doctrine and practice to judge brethren
24
HISTORY OF THK VATICAN COUNCIL.
on occount of eating and drinking, feasts and new moons. Cyprian, likewiie
a saint and a martyr, in the middle of the third century, in his zeal for visi-
ble and tangible unity against the schismatics of his diocese, first brought
out the fertile doctrine of the Remain See as the chair of Peter and the centre
of Catholic rinity ; yet with all his Romanizing tendency he was the great
champion of the Episcopal solidarity and equality system, and always ad-
dresed the Roman Bishop as his " brother" and " colleagtie ;" he even
stoutly opposed Pope Stephen's view of the validity of heretical baptism,
charging him with error, obstinacy, and presumption. He never yielded,
and the African Bishops, at the third Council at Carthage (256), emphati-
cally indorsed his opposition. Firmilian, Bishop of Ccesarea, and Dionysius,
Bishop of Alexandria, likewise bitteriy condemned the doctrine and conduct
of Stephen, and told him that in ex-communicating others he only excom.
municated himself.
Augustine is often quoted by Infallibilists on account of his famous dictum,
Boma locuta est, causa finita est. But he simply means that, since the Coun-
cils of Mileve and Carthage had spoken, and Pope Innocent I. had acceded
to their decision, the Pelagian pontroversy was finally settled (although it
was, after all, not settled till after his death, at the Council of Ephesus).
Had he dreamed of the abuse made of the utterance, he would have spoken
very differently. For the same Augustine apologized for Cyprian's opposi-
tion to Pope Stephen on the ground that the controversy had then not yet
been decided by a Council, and maintained the view of the liability of Coun-
cils to correction and improvement by subsequent Councils. He moreover
himself opposed Pope Zosimus, when, deceived by Pelagius, he declared him
sound in the faith, although Pope Innocent I. had previously ex-communi-
cated him as a dangerous heretic. And so determined were the Africans
under the lead of Augustine (417 and 418), that Zosimus finally saw proper
to yield and to condemn Pelagianism in his " Epistola Tractoria."
Gregory I., or the Great, the last of the Latin Fathers, and the first of the
mediaeval Popet, (590-604), stoutly protested against the assumption of the
tittle cEumeruca/ or universal Bishop on the part of the Patriarchs of Constan-
tinple and Alexandria, and denounced this whole title and claim as blasphe-
mous, antv-Chriatian, and devilish, since Christ alone was the Head and Bishop
of the Church universal, while Peter, Paul, Andrew, and John were members
under the same Head, and heads only of single portions of the whole.
Gregoiy would rather call himself "the servant oi the servants of God,"
which m the mouths of his successors, pretending to be Bishops of bishops
and Lords of lords, has become a shameless irony.
As to the Greek Fathers, it would be useless to quote them, for the entire
Greek Church in her genuine testimonies has never accepted the doctrine of
Papal supremacy, much less of Papal Infallibility.
4. Heretical Popes.— We may readily admit the rock-like stability of the
Roman Church in the early controversies on the Trinity and the Divinity of
Christ, as compared with the motion and changeability of the Greek churches
during the same period, when the East was the chiet theatre of dogmatic
controversy and progress. Without some foundation in history, the Vatican
dogma could not well have arisen. It would be impossible to raise the
claim of infaUibility in behalf ot the Patriarchs of Jerusalem, or Antioch, or
Alexandria, or Constantinople, among whom were noted Arians, Nestorians.
flionopny sites, Moiiothelites, and other heretics. Yet there are not a few
exceptions to the rule; and as many Popes, in their lives, flatly contradicted
ttieir title of holiness, so many departed, in their views, from Catholic truth.
That the Popes after the Reformation condemned and cursed Protestant
HISTORY OP THE VATICAN COUNCIL.
26
tmtbB'Well foonded in Scriptures, we leave l^ere ont of sight, and confine our
reasoning to facts within the limits of Boman Catholic orthodoxy.
The canon law assumes throughout that a Pope may openly teach heresy,
or contumaciously contradict the Catholic doctrine ; for it declares that,
while he stands above all secular tribunals, yet he can be judged and deposed
for the crime of heresy. This assumption was so interwoven in the faith of
the Middle Ages that even the most powerful of all Popes, Innocent III. (d.
1216), gave expression to it when he said that, though he was only respon-
sible to God, he may sin against the faith, and thus become subject to the
judgment of the Church. Innocent IV. (d. 1264) speaks of heretical com-
mands of the Pope, which need not be obeyed. When Boniface VIII. (d. 1808)
declared that every creature must obey the Pope at the loss of eternal sal-
vation, he was charged with having a devil, because he presumed to be
infallible, which was impossible without witchcraft. Even Hadrian VI.,*
in the sixteenth century, expressed the view, which he did not recant as Pope,
that " if by the Roman Church is understood its head, the Pope, it is certain
that he can err even in matters of faith."
This old Catholic theory of the falUbility of the Pope is abundantly borne
out by actual facts, which have been estabhshed again and again by CathoUo
scholars of the highest authority for learning and candor. We need no better
proofs than those furnished by them.
Zephyrinus (201-219) and Callistus (219-228) held and taught (according to
the " Philosophumena" of Hippolytus, a martyr and a saint) the Patrippssian
heresy, that God the Father became incarnate and suffered with the Son.
Pope Liberius, in 858, subscribed an Arian creed for the purpose of regain-
ing his episcopate, and condemned Athanasius, " the father of orthodoxy,"
who mentions the fitct with indignation.
During the same period, his rival, Felix II., was a decided Arian ; but
there is a dispute about his legitimacy ; some regarding him as an anti-
Pope, although he has a place in the Romish Calendar of Saints, and
Gregory XIII. (1582) confirmed his claim to sanctity, against which
Baronius protested.
In the Pelagian controverp- Pope Zosimus at first indorsed the orthodoxy
of Pelagius and Celestiua, w -m his pedecessor, Innocent I., had condemned ;
but he yielded afterwards to the firm protest of St. Augustine and the African
Bishops.
In the Three-Chapter controversy, Pop© Vigilius (588-555) shov/ed a
contemptible vacillation between two opinions : first indorsing ; then, a vear
afterwards, condemning (in obedience to the Emperor's wishes) the Tnree
Chapters (i. e., the writings of Theodore, Theodoret, and Ibas) ; then refusing
the condemnation ; then tired of exile, submitting to the fifth oecumenic£U
Council C553), which had broken off communion with him ; and confessing
that he had imfortunaately been the tool of Satan, who labours for the
destruction of the Church. A long schism in the West was the consequence. .
Pope Pelagius II. (585) significantly excused this weakness by the incon-
sistency of St. Peter at Antioch.
John XXII. (d. 1384) maintained, in opposition to Nicholas III. and
Clement V. (d. 1314), that the Apostles did not Uve in perfect poverty, and
branded the opposite doctrine of his predecessors as heretical and dangerous.
He also held an opinion concerning the middle state of the righteous, which
was condemned as heresy by the University of Paris.
Contradictory opinions were taught by different Popes on the sacraments,
on the immaculate conception of the Virgin Mary, on matrimony, and oa
the subjeotion of the temporal power to the Church.
•;r.T;ri
i£>U
a»
HISTORY OF THK VATICAN COUNCIL.
But the most notorioiw case of an undeniably official indorsement of heresy
by a Pope is that of Honorius T. (625-638), which alone is sufficient to dis-
prove Papal Infallibility, according to the maxim : Falms in uno, falsiu in
omnibv^. This case has been sifted to the very bottom before and during
the Council, especially by Bishop Hefele and Pfere Gratry. The following
decisive facts are established by the best documentary evidence :
(1.) Honorius taught ex cathedra (in two letters to his heretical colleague,
Sergius, Patriarch of Constantinople), the Monothelite heresy, which was
condemned by the sixth cecumenical Council, i.e., the doctrine that Christ
had only one will, and not two (corresponding to his two natures).
(2.) An oecumenical Council, universally acknowledged in the East and in
the West, held in Constantinople, 78, condemned and excommunicated
Honorius, " the former Pope of Old Rome," as a heretic, who with the help
•of the old serpent had scattered deadly error. The seventh oecumenical
Council (787) and the eighth (869) repeated the anathema of the sixth.
(3.) The succeeding Popes down to the eleventh century, in a solemn oath
at their accession, indorsed the sixth oecumenical Council, and pronounced
" an eternal anathema" on the authors of the Monothelite heresy, together
with Pope Honorious, because he had given aid and comfort to the perverse
doctrines of the heretics. The Popes themselves, therefore, for more than
three centuries, publicly recognized, first, that an oecumenical Council may
condemn a Pope for open heresy, and, secondly, that Pope Honorius was
justly condemned for heresy. Pope Leo II., in a letter to the Emperor,
strongly confirmed the decree of the Council, and denounced his predecessor
Honorius as one who "endeavored by profane treason to overthrow the im-
maculate faith of the Roman Church." The same Pope says, in a letter to
the Spanish Bishops : " With eternal damnation have been punished Theo-
dore, Cyrus, Sergiua— together vnth Honorius~-who did not extinguish at the
very beginning the flame of heretical doctrine, as was becoming to his apos-
tolic authority, but nursed it by his careletsness."
This case of Honorius is as clear and strong as any fact in Church history.
InfaUibilists have been driven to desperate efforts. Some pronounce the
acts of the Council, which exist in Greek and Latin, downright forgeries
fBaronius) ; others, admitting the acts, declare the letters of Honorius
forgeries, so that he was unjustly condemned by tlie Council (Bellarmin) —
both without a shadow of proof ; still others, being forced at last to acknowl-
edge the genuineness of the letters and acts, distort the former into an ortho-
dox sense by a non-natural exegesis, and thus unwillingly fasten upon oecu-
menical Councils and Popes the charge of either dogmatic ignorance and
stupidity, or malignant representation. Yet in every case the decisive fact
remains that both Councils and Popes for several hundred years believed in
the fallibility of the Pope, in flat contradiction to the Vatican Council.
Such acts of violence upon history remind one of King James's short method
with Dissenters : " Only hang them, that's all."
5. The idea of Papal absolutism and Infallibility, like that of the
tsinlessness of Mary, can be traced to apocryphal origin. It is found first, in
the second century, in the pseudo-Clementine Homilies, which contain a
singular sytem of speculative Ebionism, and represent James of Jerusalem,
the brother of the Lord, as the Bishop of Bishops, the centre of Christendom,
and the general Vicar of Christ ; he is the last arbiter, from whom there is
no appeal ; to him oven Peter must give an account of his labors, and to
him the sermons of Peter were sent for safe keeping.
In the Catholic Church the same idea, but transferred to the Bishop of
Rome, ia first clearly expressed in the pseudo-Isidorian Decretals, that hug*
forgery of Papal letters, which appeared in the middle of the ninth century,
HISTORY OP THE VATICAN COUNCIL.
27
r
and had for its object the completion of the independence of the Episcopal
hierarchy from the State, and the absolute power of the Popes, as the legis-
lators and judges of all Christendom. Here the most extravagant claims are
put into the mouths of the early Popes, from Clement (91) to Damasus (384),
in the barbarous French Latin of the Middle Ages, and with such numerous
and glaring anachronisms as to force the conviction of fraud even upon
Roman Catholic scholars. One of these sayings is : " The Roman Church
remains to the end free from the stain of heresy. " Soon afterwards arose,
in the same hierarchical interest, the legend of the donation of Constantino
and his baptism by Pope Silvester, interpolations of the writings of the
Fathers, especially Cyprian and Augustine, and a variety of fictions embo-
died in the Oesta Liberii and the Liher Pontificalia, and sanctioned by
GratianuB (about 1150) in his Decretum, or collection of canons, which (as
the first part of the Corpus juris canonici) became the code of laws for the
whole Western Church, and exerted an extraordinary influence. By this
series of pious frauds the mediaeval Papacy, which was the growth of ages,
was represented to the faith of the Church as a priniitive institution of
Christ, clothed with absolute and perpetual authority.
The Popes since Nicholas I. (858-867), who exceeded all his predecessors
in the boldness of his designs, freeiy used what the spirit of a hierarchical,
superstitious, and uncritical age furnished them. They quoted the fictitious
' letters of their predecessors as genuine, the Sardican canon on appeals as a
canon of Nicsea, and the interpolated sixth canon of Nicaea, "the Roman
Church always had the primacy," of which there is not a syllable in
*he original ; and nobody doubted them. Papal absolutism was in full
vigor from Gregory "VII. to Boniface VIII. Scholastic divines, even Thomas
Aquinas, deceived by these literary forgeries, began to defend Papal abso-
lutism over the whole Church, and the Councils of Lyons (1274) and of
Florence (1439) sanctioned it, although the Greeks soon afterwards rejected
the false union based upon such assumption.
But absolute power, especially of a spiritual kind, is invariably intoxicat-
ing and demoralizing to any mortal man who possesses it. God Almighty
alone can bear it, and even he allows freedom to his rational creatures. The
reminiscence of the monstrous period when the Papacy was a football in the
hands of bold and dissolute women (904-962), or when mere boys, like
Benedict IX. (1033) polluted the Papal crown with the filth of unnatural
vices, could not be quite forgotten. The scandal of the Papal schism (1378
to 1409), when two and even three rival Popes excommunicated and cursed
each other, and laid all Western Christendom under the ban, excited the
moral indignation of all good men in Christendom, and called forth, in the
beginning of the fifteenth century, the three Councils of Pisa, Constance,
and Basle, which loudly demanded a reformation of the Church, in the head
as well as in the members, and asserted the superiority of a Council over the
Pope.
The Council of Constance (1414-1418), the most numerous ever seen in the
West, deposed two Popes— John XXIII. (the infamous Balthasar Cossa, who
had been recognized by the majority of the Church), on the charge of a series
of crimes (May 29, 1415), and Benedict XIII., as a heretic who sinned against
the unity of the Church (July 26, 1417), and elected a new Pope, Martin V.
(Nov. 11, 1617), who had given his adhesion to the Council, though after his
accession to power he found ways and means to defeat its real object, i. s.
the reformation of the Church.
This Council was a complete triumph of the Episcopal system, and the
Papal absolutists and Infallibilists are here forced to the logical dilemma of
either admitting the validity of the Council, or invalidating the election of
HISTORY OF THE VATICAN COUNCIL.
Council, and the only suhi^lt^^t^t^Zt^^^'t'^ CBcumenicity oUul
duiary exception ; but this, af%f r all intolv.tM ^^''^ ?^^ '« »" "t^aor-
higher power in the Church over the Papacv ^" "'^^^''^'^° *^** *^«'« i« »
ine Keionnation shook tVia «tI,„i ^"'i"*^y-
overthrow it. A p'owerfu, tctf follS Xt'/7f''^'''r ^"* -"i,?T.- ^f "?''«^" wa« witness
SixtusV., corrected by his own hand «L^ J^^u^'J"^^**® P'^Pa^ed by
and authentic text of the sacred ^^w^* '"^"^^ ''^ ^"" as the only true
anathema upon all who should yen^SSZnT^ *'' f ^^-^otyped foiJirof
mm himself gave the adviV« +w n *° °bange a single word : and Bellar
edition printed with a i^J^^'^Jf^^^^Uc^^^^^^^^^ be called i^, and a ne^
scape-gpats for the erroVs ff theTope S5i*wt''i' ^^^^ ^^ ^^^'^^ *!«
18 sufficient to explode Papal InfeELfJ^T w^^ business of the Vulgate •
dmne revelation.^ Other iSan dS'^^ k?Al*/°""^''^^^" ^«^ «°"r' ^""IT^ ^^ ^ "^""Pt hTJr-
reference to some kind of 8nh^,^,oi in ■ ". • ^"^^t has no doubt sfiibolical
it is of too uncertain^i^t^rVr'e atn oS^^^^^^^ "'•^^'^^f consuitSn' bul
The passages of the New Testamenf^v i ° ^^^"»ent.
support of the doctrine ofLfamSy mlv'S T" T/^ ^^ ^'^^^ ^^^^^^ in
which seem to favor the EpiscZ lor SLan '1'?,'°*" ^'^^ "'««««« •• those
f f « tbe Papal or Ultramontane theory It L^'l'^ those which are made to
f %*e fi"'^"^ ^"""'^ the former ' "^aracteristic that the Papal
to them,-;„d '^Ide t:^^i^:^^^^Z:r^^T- aU hetad s^S
I.UO waoie truth , John xx. 21 : '« As the
HISTORY OP THE VATICAN COUNCIL. 39
Father hath sent me, even so send I you. . . . EoceivB v« th^ tt^i m . ,.
wi« youalw^TeVenunt'o-thetd^oJtltToil^^ ' ' " ^-^^o,l^
Thi:ar:dfa:^"Se™^^^^^^^^^ aU-Apostles alike, to doubting
th. Holy c^^oLTtL''^Z7^Zt'^t^^^^^^
precious and glorious truths admitted by everrtrue Christian rS' "".I'*
first place the Church, which is here repisented by the Ano,^;« ^J^j^ *^«
all true behevers, laymen as weU as BislinnQ ^l!;^«^? .f -^^P^^^es, embraces
presence imphes no iSliEitv fm fl,? Secondly, the promise of Christ's
Lxallestnu^beToTtAfhS S Ma^t^^^^^^ 2'(;rT^;X"", .f^" *° '^«
among the Jews and thrGentUes Tlfjc7l^.f^ -^^ foundations ot liis Church
name of Peter Sen to Mm Th«\V//^'''^/t''"y P^'^P^^^^^'li^ the ne^
conversion of Cofnehus ( AcS^x ) Ire tKl^I f'^*!? •'* ^^'^' ""^ ^""^ *h«
^^^SilstVt^r^SSiT/T^^^^^
is no rmth S ;S Soe'stoTleS^etrl": "^/f ^ ^f ''^^ ^^ *^-
But beyond this we have no iiVbff. IT ^f ^•'?*^ ^°",^ ^''^"^ ^""^^ truth,
no one can occupy after hi?« Til f " 7?-^ ^^'i*'^^ ^^^^^^ ^^t^r occupied
laid for all t?3 com , a^' thi I tes'^oJ HaLf *^' '^?"'''^' ^^^« ^^^^' ^^
The New Testament is its own besf iSerpreS V«^ ''"* Prevail against it.
of an exercise of jurisdiction of Pptprnvifi Ti 'T' °? "'"^^^ example
reverse. He himself ^iS FLrfi r *^ ''"n"' ^P°stles, but the very
fellow-presbyters a"l;? t e £r hicatS- So'r P^f,"'"^ "^™« ^"«
being lords over God's heritage? to b^maSks to h«fl^' them instead of
Pete wo» indeed onTofXl.S.LS *■'?'''.'','' ^'''"»' •""> Breltaeo ,
the truly ev.„geSS p til, S S^^'J' .-" fa?„"8'i'«™'"ly "-ivocated
.rap?r/etT.^'°.:sK^^^^^
transterrcd 10 mm nis preiogatives ^^ -ucce^sor, and
.ndj'L'Hr'p;^7vTock^'™°?J'T^?''''t- '"•■ "Tl-ou a« rock,"
L:Z i^ t
80
HISTORY OP THB VATICAN C30UNCIL.
divines of the first six centuries BniTf.i^^ begun and ended with the
more frequently quoted brPopes and pl^Ii.'v,^^'''*^* ¥u''"- ^^- ^^'^^ «
Bible, there are no less thL Xe irnt^nlSH^ "T «^«^P^««'»g« in the
on which Christ built his Churlh bein?refe^iieTtnVSL-?r*''*?''f ' ' *^« '"""^
(inoludin'T Au<»ustine^ • tnthlfJ;*^^^. *" ^^* ^^ sixteen Fathers
eluding Chi^so8"l°;Lbrose ^^SL^ jf ~ ^^^l^"- "^y f^^ty-four (in"
Pe«erprofe8singthekTb78?veSn^'to „^/?;.'; ^^.7'^"^^'*^°' ^^Bin) to
Bented by his primacy, bySf to a/Z/li^/;^ u^' uH?"* ^^t^"* '«P™-
as the Son of God, are co^nstiiSed Z ivi/?/ "^"^^ T^"' ^J^'^^^S^^ Christ
one of the Fathers finds Pap^l Infallib litv^Jn^v ' "^ *^' ^^"""^ ^"* ^o*
The " unanimous consen[orthe Ser •' /« a^^^^^Tf' °^' '° '^"^'^ ^"•
most general and fundamental prSLs held hl^n Pif •''.■' "^""P*. '° **^«
interpret the Bible except accordin^frfltl -^ ''^ Christians; and not to
woulS strictly meanrtlTnWrfutS'aT'""'"^ consent of the Fathers,
at airbeTn1°on*^r; 7^^ ^^ ^^''^?' '"'^'^'^ ^y Luke (xxii. 81. 82) as
desired trhav'e yTu or' obtained v^br V''r?/.'r«"' ^^^^^ Sal"
wheat ; but I prSd foV theT thKhfeJ'f ^1^' *^^* ^". T^ ''^ y«« «»
thou art converted (or hast Vrr.«rJ ^^ fa th fail not ; and thou, when once
even this does not prove infimbifitv and^^ L'* '""f^K^''^ ^^^ brethren." But
Popes Leo L and AgS jS? Ylvfi^n not been so understood before
to the peculiar petsS histo^^ if^XSn'f f h« '? the context shows,
and is both a warning and T^rnLt fl I • I ^^-^ ^^^l^ ^^o^r of passion.
Fathers, who fre^ueftrquotru 72 .^^^^^^ J" '* ^« ^fP^T'^ ^^ ^^^
New Testament, mean/persona trust in „^ '^' ",' ''^^}y ^^^''V' ^° *^«
not, as the Bom sh Church Sternrl?; i ^f ''chment to, Christ, and
to dogmas. (-3) If the nass^^^L? f ..*' ?f*bodoxy, or intellectual assent
much for them,^ viz that thfv hII p f"^ l""^^-' ?^ *"' " ^""^^ P^o^e too
verted again.^^dstyengtieneTthi^ denied the Saviour, were con-
of some, but certainly not of all ''*^'''''-^^'*'^ "^^^ ^« *"^« ««o«gh
indeed, by regeneration vet aft 21 11 rf , ^ ,^l°^°"' ^^° "''^ separated,
doesn;tLasion"%Te-Jptt?ntner^^^^^ *^^* *^« «^^ -^ure
fesstdTmtTet^i^fGota^^^^^^^^^ -^<^ ^-t con-
terrible fall wept Mtterlv • w«s ro ,-^ f ?V'/^"^*^ ^''''^' ^^o after his
Christ's shee J- Cho on t^ Ehdav of^bf CU^ T*™*'t ^^"^ ^'^^ "^^^ "^
sionary serrnon and Patb^ri? ? ^.^ tu^^""'*''^' preached the first mis-
ApostlL'SS protected alin^fS''' *^""^?°^ ''""^^^^^ who in the
stood up witrPaul fo?tt nS!^^^ Judaizers,and
faith in Chris?; who in h s eKSiJw °^ '" n^''?^ ^^ ^*°« ''1«°« t^riugh
pride, and exh biTs a wonderiTmlw. ' '^"f^"^^«te^« against hierarchical
SASTORT OF THl VATICAN OOUNCIt.
31
servant-woman ; who even ai'ter the Pentecostal illumination was overcome
by his natural weakness, and from policy or fear of the Judaizing party, was
untrue to his better convictions, so as to draw on him the public rebuke of
the younger Apostle of the Gentiles. The Eomish Legend of Domine, quo
vadit makes him relapse into his inconstancy even a day before his martyr-
dom, and memorializes it in a chapel outside of Rome.
The reader may judge whether the history of the Popes reflect more the
character of the spiritual Peter or the carnal Simon. If the Apostolic
Church propheticsdly anticipates and foreshadows the whole course of
Christian history, the temporary colUsion of Peter, the Apostle of the cir-
cumcision, and Paul, the Apostle of the tmcircumcision, at Antioch, is a
significant type of the antagonism between Eomanism and Protestantism,
between the Church of the binding law and the Church of the fi^e gospel.
=F
SYLLABUS ERRORUM.
[The Papal Syllabus of Ebroes. A. D. 1864.]
[This document, though issued by the sole authority of Pope Pius IX,, Oeo. 8, 1864, must
be regarded now aa infallible and Irreformable, even without the formal sanction of the
Vatican Council, It is purely negative, but indirectly it teaches and enjoins the very
opposite of what it condemns as error.]
Syllabus complectena xjrcBcijmoa nos-
trce cetatis Errores qui notantur
in Allocutionibus Consistoriali-
bu8, in Encyclicis, aliisque Apos-
tolicis Letteris Sanctisaimi Dom-
ini Noatri Pii Papce IX,
§ I. — PANTHEISMUS, NATURALI8MU3 ET
BATI0NALIBMH8 AB80LUTUS.
1. Nullum supremum, sapientissi-
mum, provideiitissimumque Numen
divinum exsistit ab liac rerum univer-
Bitate distinctum, et Deus idem est ac
rerum natura et iccirco immutationi-
buB obnoxius, Deusque reapse fit in
homine et mundo, atque omnia Deus
sunt et ipsissimam Dei liabeut sub-
stantiam ; ac una eademque res est
Deus cum mundo, et proinde spii'itus
cum materia, necessitas cum liber-
tate, varum cum falso, bonum cum
malo, et justum cum L-justo.
2. Neganda est omnis Dei actio in
homines et mundum.
8. Humana ratio, nuUo prorsus
Dei respectu habito, unicus est veri et
falsi, boni et mali arbiter, sibi ipsi est
lex et naturalibus suis viribus ad hom-
inum ac populorum bonum curandum
sufficit.
4. Omnes religionis veritates ex
nativa humanse rationis vi derivant ;
hinc ratio est princeps nonna, qua
homo cognotionem. omnium cujus-
cumque generis veritatum assequi
possit ac debeat.
5. Divina revelatio est imperfecta
et iccirco subjecta continue et inde-
finito progressui, qui humanse rationis
progressioni respondeat.
6. Christi fides humanse refragatur
ration! ; divinaque revelatio non so-
lum nihil prodest, verum etiam nocet
homiuis perfection^
The Syllabus of the jmncipal errora
of our time, tohich are stigmatized
in the Conaistorial Allocutions,
Encyclicals, and other ApoatoUcal
Letters of our Moat Holy Father,
Pope Piua IX.
§ I. — PANTHEISM, NATURALISM, AND
ABSOLUTE RATIONALISM.
1. There exists no supreme, most
wise, and most provident divine be-
ing distinct from tlio universe, and
God is none other tlian nature, and is
therefore subject to change. In effect,
God is produced in man and in the
world, and all things are God, and
have the very substance of God. God
is therefore one and the same thing
with the world, and thence spirit is
the same thing with matter, necessity
with liberty, true with false, good with
evil, justice with injustice.
2. All action of God upon man and
the world is to be denied.
3. Human reason, without any re-
gard to God, is the sole arbiter of
truth and falsehood, of good and evil ;
it is its own law to itself, and suffices
by its natural force to secure the wel-
fare of men and of nations.
4. All the truths of rehgion are
derived from the native strength of
human reason ; whence reason is the
master rule by which man can and
ought to arrive at the knowledge of
all truths of every kind.
5. Divine revelation is imperfect,
and, therefore, subject to a continual
and indefinite progress, which corres-
ponds with the progress of human
reason.
6. Christian faith contradicts human
reason, and divine revelation not only
does not benefit, but even injures the
perfection of man.
HISTORY OF THK VATICAN COUNOII..
33
arum commenta. et Christian* fidfei i Soriptres arMhe 6o^on??,f nn^^
mystona philoaophicarum investiga- and the mysteries of th« ru&'
tionum summa; et utriusque Tegta-
menti Ubris mythica oonthieutW m-
venta ; ipseque Jesua Chriatas est
mythioa flotio.
'i-iim {(un-tio to rtvn m!)
§ II.— P^TIONALISMCS NODIBATITS.
8. Quum ratio humana ipsi reli-
moni eequiparetor, iociroo theologioa
disoiphnse perinde ao philosophicB
tractandsB aunt. r •*
9. Omnia indisotiminatim dogmata
religionis ChristiansB stmt objeotam
naturalis scientiae sen philosophi® ; et
humana ratio hiatorioe tantum exonlta
potest ex suia naturalibua viribua et
pnncipiis ad veram de omnibus etiam
reoonditioribus domnatibua soientiam
pervenire, modo haso dogmata ipsi
ratiom tamquam objectum proposita
10. Quum aliud sit phUosophus.
ahud philosophia, ille jus et offlcium
habet se submittendi auotoritati, quam
veram ipse probaverit ; at philosophia
neque potest, neque debet ulli sese
submittere auctoritati.
• ^^-..^"cl^sia non. solum non debet
m philosophiam unquam animadver-
tere, verum etiam debet ipsius philo-
sophise tolerare errores, eique relin-
quere ut ipsa se corrigat.
12. Apostolicffi Sedifl, Romanarum-
que Congregationum decreta liberum
soientiae progressnm hnpediunt.
18. Methodus et principia, quibas
antiqm Doctores soholaatioi Theb-
logiam excoluernnt, temporom nos-
trorum neoesaitatibns soientiarumque
progressui minime oongmunt.
14. 'I Philosophia traotanda «"•* "tiUa
supernaturalis revelationia habUa ra-
tione.
f«,*u —J -.—««'= ui luu ^jiinsiian
laith are the result of philoaophioal
myestigations. In the books of both
restaments there are contained ray-
thical inventions, and Jesus Christ
§ II>— MOOIBN BATIONAItim.
!"x . tii';;i-. fu;)ufiit> mrrf.il: ;. n ,),j'
\ '\i\*". i' "J- <• '-' ' *7-. ^ , ..^y ' • • — '
8.^ Aa human reason is placed on a
level with religion, so theological
matters, must be treated in the same
manner as philosophical ones.
«. All the dogmas of the Ohriatian
religion are, without exception, the
object of scientific knowledge or phUo-
sophy, and human reason, instructed
solely by history, ia able, by its own
natural stoength and prinoipUa, to
amve at the true knowledge of even
the most abstruse dogmas: provided
such dogmas be proposed as subject-
matter for human reason. ,.
10. As the philosopher is one thing,
and phdosophy ia another, so Uis
the r^ht and duty of the phUosopher
to submit to the authority which he
shaU have recognized as true ; but
philosophy neither can nor ought to
submit to any authority.
11. The Church not only ought
never to ammadvert upon phUosopL,
but ought to tolerate the errors of
philosophy, leaving to philosophy the
care of their correction. f J" *"«
qoi^»" ?*i^°?f®^ °^ *^« Apostolic
£L .Jl*^*^'''"*" Congregations
fetter the free progress of science.
18 The method and principles by
which the old scholastic doctors culti-
vated theology are no longer suitable
to the demands of the age and the
progress of science. ". ^.ii-, Kiu/D
14. PhiloBophy must be treated oi
without any account beio« taken at
supernatural revelation.
34
Ifmuai .
..IJ'J/.'.JK.i /..VjI i ». '• .ill
HISTORY OF THE VATICAN COUNCIL.
§ III. — ;li»i)IJ*BRKKTlBMrtJ8, LATlTtJ-
DX^AlUtBUVS.
a j>
ik''tfbi5rdn'ctiitiafe fioniiiii 'eit ^W6'
amplecti aoproflteri relidonem, quam,
ratiouis lumine quia ductus veram
putaverit.
16. Homines in cujusVis religlonis
oultu viam ffiternce salutis reperire
ffitemamque saluten assequi possunt.
17. SalUih beui) ftptotabd-am eet de
ffitema illomm omnium salute, qui
in vera Cl^riBti Ecclesia ne quaquam
versantur. '
18. PtotestantiBmng non aliud est
quam diversa verm ejusdem Christi-
anee religlonis forttta, in qua aqrie ac
in Ecdesift Catholicfii iDeo placere
datum est. (ti-w
§ IV. -*- aOCSIALWMtJS, COMMUNMSniS,
aOCIETAtfES OLANDEBTIM.%, SO6IB-
TATCS;BIBUCiB,«OCUIl!rATBS CLBBIOO-
;UBI»tALHS.''-/rr,n>i OOT) '^ffj If. 'V/nMi
Ejusmodi pestes iseepe gxavissimis-
que verborum . formulis reprobantur
in Epist. encycl. Qui pluribus 9 no-
vembr. 1846 ; in Alice. Quibus quan-
tisque 20 april. 1849 ; in Epist. encycl.
Nosoitis et Nobiscum 8 dec. 1849 ; in
Alloc. Slngulari quadam 9 dec. 1854 ;
in Epist. encycl. Quanto conficiamm'
mcerore 10 augqsti 1868.
§ .v.— EBR0RE8 DE BCCLXSIA BJUS^ttTE
■'■'1
JURIBUS;
19.' Ecolesia non est vera perfecta-
que societas plane libera, neo pollet
Buis propriis et constantibus juribus
sibi a divino suo fundatore oollatis,
sed civilis potestatis est definire qu»
sint EcctesisB jura' ac limites, intra
quos eadem jura exercere queat.
20. Eccleeiastioa potestas suam auo-
toiitatem exercere noq debet absque
civilis gubernii venia et; aeaensu*.-!-.
I02i'. ''B^tiieeife n^H h«,b*t nottestjiiilrn
dSgiitttttee defimendi, reKgronem Cath-
olicae Ecclesiee esse uuicfe Veram reK-
gionem.
§ ni. — INtolFrBRBNTISM, LATITUDI-
•■>*'>'■
• < 111 »r (■
:^ABI4MISM.
i>ihUr. (Ill
and profess tlie religion he shall be-
lieve true, guided by the light, of
reason.
16. Men may in any religion find
the way of eternal salvation, and ob-
tain eternal salvation.
17. We ntfev etotiwtoin at letitet a
well-founded hope for the eternal
salvation of all those who are in no
manner in the true Church of Christ.
18. Protestantism is nothing more
than another form of the same true
Christian reUgion, in which it Is pos-
sible to beequaJlr pleaising to G6d as
in die Gatholio Church. :ii-r5>j!->i
§ IV.— aOCIALIBH, OOHMtlNIRM, SBCRBT
S0CIFTIE3,&IBL^tiAl S0CIBTIE8, CLER-
ICO'LZBERAIi SOOIITIES. I.' bu.^O&l
Pests of this desoription are frequ-
ently rebuked in the severest terms
in the Encyc. Qui pluribus, Nov. 9,
1846 ; Alloc. Quibus quantisque, April
26, 1849; Encyc. JSosciHa et Nobis-
cum, Dec. 8, 1849; Alloc. Siiigidari
quadam, Dec, 9, 1854 ; Encyc. Quanto,
conrtciarhwr wuBore, Aug. 10, 1863. '[.^^^
§ V. — BBROBSOONCBRNINO THE CHURCH
AND HER RtaHTS.
Id. The Church is not a true, and
perfect, and entirely free society, not
does she enjoy peculiar and perpetual
rights' oonferred upon her by her
Divine Founder, 1but it appertains to
the civil power to define whfit are the
rights and limits with whibh the
Ghurqh miay exercise authority. ,
20> The eeolesiastical power must
not ^i^^reise its authority without the
permissioiB and assent of the civil
government.
'81. The Cbrnreh has not the power
of defining dbgrhatically that the reli-
gion of the Catholic Church is the
only true reUgion.
M Tt l ■ O'W W I 'HWWWW
tATirUDI-
le shall be-
le light of
eligion find
on, and ob-
flt leflflt a
he eternal
) are in no
h of Ohrist.
thing more
sauie true
;h It Is pos-
^ to G6d as
IBM, 8BCBBT
fTIE8, CLER-
are freqn-
erest terms
US, Nov. 9,
isqtie, April
s et Nobis-
I. Singulari
eye. Qiianto
0, 1863. 'r„
rHECHUK^H
).
a true, and
jociety, no*
d perpetual
ler by her
mertaiua to
mat are the
whitdi the
lority. I
jower must
without the
if tJie eivil
t the 'power
Hat th^ r^-
urch is the
HISTORY OF THB VATICAN COUNCIL.
35
22. Obljgatio, qaa Catholioi magis-
tri et soriptorea omniso adstringon-
tnr, ooarotatur in iii taotum, qua ab
infallibili Ecclesis judicio veluti fldei
dogmata ab omnibns oredenda pro-
ponuntur.
28. Bomani Pontifioes et Concilia
leotuueniea a limitibua snes potestatis
receBserunt. jura prinoipum ustirpar-
unt, atque etiam in rebna fidef et
morora definiendis errairunt.
24. Ecolesia vis inferendse pote-
statom non babot, neque potestatem
aUam temporalem direotam vel indi-
reotam.
25. Preeter potestatem Episcopatui
inhserentem, alia est attributa tempor-
alis potestas a oivili imperio vel ex-
preese vel tacite ooncessa, revooanda
propterea, cum libuerit, a dvili im-
perio.
26. Eooleaia non habet nativum ao
legitimtun jus ai^quirendi ae possi-
dendi.
27. Sacri Eoclesiffi ministri Boman-
usque Pontifex ab omni remm tern-
poralium cura ac dominio sunt omni-
no excludendi.
28. Episcopis, sine gubemii venia,
fas non est vel ipsas apostolicas litteras
promulgare.
29. Gratise a Komano Pontifice
concessse existimari debeni tamquam
irritffi, nisi per gubemium fuerint im-
plorate.
80. Ecclesise et personarum ecole-
siastioanim ixmnunitas a jure civiU
ortumhabuit.
81. Ecclesiasticum forum pro tem-
poralibus clericorum causis sive civili-
buB sive criminalibus onanino de
medio tollendum est, etiam inconsulta
et reolamante Apostolica Sede.
32. Absque ulla naturalis juria et
sequitatis violatione potMt abiy>gari
personalis immunitas, qua olerioi ab
onere subenndee exeroendeeque mili-
tiee eximuntur : hanQ yevQ sbrooa-
tionem postulat civilia progreasns
maxime in societate ad fonnam liberi-
oris regiminis constituta.
5J2. The obligation which binds
GathoUo teachers and authors applies
only to those things which are pro-
posed for universal belief as dogmas
of the faith, by the infallible judgment
of the Ohturch.
28. The Boman Pontiffs and osou-
menical Councils have exceeded the
limits of their power, have nsurped
the rights of princes, and have even
committed errors ia defining matters
of faith and i orals.
24, The C irch has not the power
of availing herself of force, or any
direct or indirect temporal power.
25. In addition to the authority in-
herent in the Episcopate, a further
and temporal power is granted to H
by the civil authority, either exprsssly
or tacitly, which pover is on that ac-
count also revocable by the civil
authoritv whenever it pleagea.
26. The Church has not the innate
and legitimate right of acquisition and
possession.
27. The ministers of the Ohureh,
and the Boman Pontiff, ought to be
absolutely excluded from aU charge
and dominion over temporal affairs,
28, Bishops have not the right of
promulgating oven their apostolical
letters, without the permission of the
government.
29, Dispensations granted by the
Boman Pontiff must be considered
null, imless they have been asked for
by the civil goverimient.
80, The immunity of the Church
and of ecclesiastical persons derives
its origin from civil law.
81. Ecclesiastical courts for tem-
poral causes, of the clergy, whether
civil or criminal, ought by all mean*
to be abolished, either without the
concurrence and against the protest of
the Hohr See.
32. The personal immunity exoner-
ating the clergy from military service
Boay be abolished, without violation
either of natural right or of equity.
- ....;.i5.i'.n tr> i-ntieu lur uy CIVU pro-
gress, especially in a community con-
stituted upon principles of iibenil
government.
V
HISTORY Of THE VATICAN COUNCIL.
33. Non pertinet unice ad ecclesi-
MtiflAin jorudictionii poteatfttem p^-
prio M nitttTO jure dirigere th«oiogl-
OMrnin rerum dootrinam.
84. Doctriua comparantium Ro-
manum Puntificem principi libero et
agenti in univena Eooleaia doctrina
eat qnia medio abvo praevaluit.
86. Nihil vetat, alicujua ooncilii
generalia sententia aut uniyersorum
populorum facto, summuin Pontifica-
tam ab Romano Epiaoopo atque Urb«
ad alium Epiacopum aluunque oivita-
tern transferri.
36. Nationalia conailii definitio nul-
1am aliam admittit disputationem,
oiTiliaqne adminiatratio rem ad hosoe
terminos exigere potest.
37. Inatitui possunt nationalea £c-
deaiffi ab auctohtate Romani Pontiii-
cia Bubductn planeque diviass.
38. Diviaioni Eccleaisa in orientalem
atque ocddentalem nimia Rrmanorum
Pontificum arbitria oontulerunt.
§ VI. — EBB0BK3 DE SOOIETATE OIVILI
TUM IN SE, TUM IN BUI8 AD ECCLESI-
AM ItELATIONIBCS SPECTATA.
39. Reipublicte status, utpote om-
nium junum origo et fons, jure
quodam pollet nullis circumaoripto
limitibus.
40. Catholicee Ecclesia doctrina
humana3 societatia bono et commodis
adversatur.
41. Givili potestati vel ab infideli
Imperante exercitae oompetit potestas
indireeta negativa in sacra; aidem
proinde competit nedum jus quod
vocant exequatur, sed etiam jusappeJ-
latknU, quam nuncapant, ah aoutu.
42. In conflictu legum utriusque
poteotatis jus civile prevalet.
48. Xjsdsa . ^Mjtestas ftuotoritfttsm
habet rescindendi, deolarandi ao fiaoi-
33. It does not appertain exclit-
sivelj to eoeleaiastioal juriadiotion, by
any right, proper and inherent, to
direct the teaching oi theological
subjects.
34. The teaching of those who com-
pare the aovernign Pontic to a free
sovereign acting in the univursal
Church is a doctrine which prevailed
in the middle ages.
36. There would be no obstacle to
the sentence of a general council, or
the act of all the universal peoples,
transferring the pontidcal sovereignty
from Ihe Biahop and City of Rome to
some other bishopric ana some other
city.
36. The definition of a national
council does not admit of «n^ subse-
quent discussion, and the civil power
can regard as settled an affair decided
by such national council.
37. National churches can be estab-
lished, after being withdrawn and
plainly separated from the authority
of the Roman Pontiff.
38. Roman Pontiffs have, by their
too arbitrary conduct, contributed to
the division of the Church into east-
ern and western.
§ VI. — EBKOBB ABOUT CIVIL SOCIETY,
GONSIOEBED BOTH IN ITSELF AND IN
ITS BELATION TO THE OHUBOH.
39. The commonwealth is the origin
and source of all rights, and possesses
rights which are not cireumscribed by
any limits.
40. The teaching of the Catholic
Church is opposed to the well-being
and interests of society
41. The civil power, even when ex-
ercised by an unbelieving sovereign,
posses an indirect and negative power
over religious affairs. It therefore
possesses not only the right called that
of exeqiMtur, but-that of the (BO-caQed)
app'Matio ah abuMi,
42. In the case of conflicting laws
between the two powers, the civil law
ought to prevail.
Aft 'PKa aIwiI nnivAv I^am & mmU^ */\
break, and to declare and render null,
tain exolu-
iadiotion, by
inherent, to
theological
■e who ooin<
i^ to a free
) univunal
)h {irevailed
) obatacle to
oounoil, or
■sal peoplea,
. sovereigaty
' of Rome to
some other
a national
f anjr Bubse-
B oinl power
.ffair deoided
c&n be eatab-
hdrawn and
\ie authority
ive, by their
atributed to
)h into east-
VIL 800IBTT,
'SKLT AND TM
1 is the origin
^nd posseases
imacribed by
bhe Oatholio
e well-being
■en when ex-
ig sovereign,
gative power
It therefore
ht called that
tie (so-called)
tiicting laws
the civil law
yi a right to
[render null,
UIBTORT Of TUS VATICAN COUNCIL.
87
endi Irrita* aolemneB eonventtoMs
(▼ulgo Conoordata) sup4>r asu jurium
ad eooieHiastioam immunitatem per-
tinoutiiun cum Seil« Apostolioa initas,
sine hi^us consensu, immo et ea re-
clamaute.
44. Civilifl auotoritas potest se im-
mmiscere rebus qua ad roligionem,
mores et regimen spiritualo pertinent.
Hinc potest do instraotionibus judi-
care, quas EocloHiaa pastures ad cou-
soientiarum normam pro suo mnnere
edunt, quin etiam potest de divinomm
sacramentorum administratione et
dispositionibuH iid ea siisoipienda ne-
cessariis deoernere.
46. Totum Hoholarum publicarum
regimen, in, quibus juventus Christ-
ianae alioujus republioie instituitur,
episcopalibus dumtaxat semiuariis
aliqua ratione exceptis, potest ao de-
bet attribni auctoritati oivili, et ita
quidem attribui, ut nuUam alii cui-
cumque auctoritati recognoscatur jna
immisoendi se in disciplina Bchola-
rum, in regimine studiorum, in gra-
duum coUatione, in dilectu aut appro-
batione magistrorum.
46. Immo in ipsis clericorum semi-
nariis methodus studiorum adhibenda
civili auctoritati subjicitur.
47. Postulat optima civilis societ-
tatis ratio, ut populares scholee, qua pa-
tent omnibus oujusque e populo classis
pueris, ac publica universim instituta,
quae litteris severioribusque disciplinis
^adendis et educationi juventutis cur-
andsB sunt destinata, eximantur ab
omni EcclesisB auctoritate, modera-
trioe vi et ingerentia, plenoque civilis
ac politicBB auctoritatis arbitrio subji-
ciautur ad imperantium plaoita et ad
communium setatis opinionum am-
UBsim.
48. Gatholicis viris probari potest
ea juventutis instituendee ratio, qu«e
Bit a Catholica fide et ab Ecolesiae po-
testate sejuncta, quseque rerum dam-
taxat naturali iiTn ncJAnt^sTii as taxvptxi^
Bocialis vitae fines tantummodo vel
Baltem primario spectet.
HI-
the conventions (commonly «aU«d
Ci}neoniat«) concluded with the ApoB-
tolio See, relative to t]M ase of rights
apppertaining to the ecclesiastical im-
manity, without the consent of the
Holy See, and even contrary to Ita
protest.
44. The civil authority may Inter-
fere in mtitters relating to religion,
morality, and spiritual government.
Honce it has control overthe instruc-
tions for the guidance of consciences
issued, conformably with their mis-
sion, by the pastors of tlie Ohurch.
Further, it possesses power to de-
cree, in the matter of administering
the divine sacraments, as to the dis-
positions necessary for their recep-
tion.
46. The entire direction of public
schools, in which the youth of Christ-
ian states are educated, except (to a
certain extent) in the case of episcopal
seminaries, may and must appertain
to the civil power, and belong to it bo
far that no other authority whatsoever
shall be recognized as having any
right to interfere in the discipline of
the schools, the arrangement of the
studies, the taking of degrees, or the
choice and approval of the teachers.
46. Much more, even in clerical
seminaries, the method of study to be
adopted is subject to the civil authority.
47. The best theory of civil s -liety
requires that popular* schools opbu to
the children of all classes, and, gener-
ally, all pubho institutes intended for
instruction in letters and philosophy,
and for conducting the education of
the young, should be freed from all
ecclesiastical authority, government,
and interference, and should be fully
subject to the civil and political power,
in conformity with the will of rulers
and the prevalent opinions of the age.
48. This system of instructing
youth, which consists in separating it
from the Catholic faith and from the
power of the Church, and in teaching
exclusively, or at least primarilv. the
knowledge of natural things and the
earthly ends of social life alone may
be approved by Cathohcs.
WW I
88
HISTORY OF THE TATICAN COUNCIL.
i
49. Civilisauotoritas potest impedire
qaominUB sitoronun antistitea etfideles
popdli oam Bomano Pontifioe Ub6re
ad mutno oommunioent.
50. Laica aaotoritas habet per se
JQs praesentandi episcopoB et pote&t ab
iUis exigere, at ineant dioeofdiam
prootirationem, antequam ipsi canoni-
cata a S. Sede institutionem et apos-
tolieas litteras aooipiant.
61. Inuuo laioum gubemium habet
jus deponendi ab exercitio pastoralis
miniflterii episoopos, neque tenetur
obedire Bomano Poutifici in lis quee
episoopatuniu et episcoporum respi-
ciunt institutionem.
52. Guberniiim potest suo jure im-
mutare setatem ab Ecclesia praescrip-
tom pro religiosa tarn mulierum quam
virorum professioue, omnibusque re-
ligiosis familiis iudioere, ut ueminem
sine suo penuissu ad solemnia vota
uuncupanda admittaut.
68. Abrogaudoe sunt leges quas ad
religiosarum familiarum statum tutan-
dum, earumque jura et officia per-
tinent ; immo potest civile gubemium
iis omnibus auxilium prsestare, qui a
suGoepto religiosGB vitee institute defi-
cere ao solemnia vota frangere velint ;
pariterque potest religiosas eaadem
familias perinde ao ooUegiatas Ecole-
aias, et beneficia simplioia etiam juris
patronatuB penituB extinguere, illor-
umque bona etreditus civiJis potestatia
administrationi ei arbitrio subjicere
et vindioare.
64. Beges et priucipes non solum ab
Ecolesise jurisdictiene eximuntur, ve-
rum etiam in qusestionibus jurisdio-
tionis dirimendis superiores sunt Ec-
clesia.
66. Ecclesia a Statu, Statuaque ab
Ecclesia sejungendus est.
§ Vn. — EPR0BE8 DE ETHICA NATP^AW
' ,. :. , ET CHRISTIANA. -. .'
So. Ilioriim leges divina baud egent
sfinctions mininis''ue onus est ut
humanse leges ad naturae jus confir-
49. The civil power has the right to
prevent ministers of rehgion, and ttie
uithful, from communicating freely
and mutually with each other, and
with the Bomaa Pontiff.
60. The secular authority possesses,
as inherent in itself, the right of pre-
senting bishops, and may require of
them that they take possession of
their dioceses before having received
canonical institution and the apostoUc
letters from the Holy See.
61. And, further, the secular gov-
ernment has the right of deposing
bishops from their pastoral functions,
and it is not bound to obey the Bo-
man Pontiff in those things which re-
late to episcopal sees and the institu-
tion of bishops.
52. The government has of itself
the right to alter the age prescribed
by the Church for the religious pro-
fession, both of men and women ; and
it may enjoin upon all religious estab-
lishments to admit no person to take
solemn vows without its permission.
68. The laws for the protection of
religious estabUshments, and securing
their rights and duties, ought to be
abolished : nay, more, the civil gov-
ernment may lend its assistance to all
who desire to quit the reUgious life
they have undertaken, and break
their vows. The government may
also suppress religious orders, colle-
giate churches, and simple benefices,
even those belonging to private patron-
age, and submit their goods and reve-
nues to the administration and dis-
possJ of the civil power.
64. Kings and princes are not only
exempt from the jurisdiction of the
Church, but are superior to the Church,
in Utigated questions of jurisdiction.
65. The Chi7rch ought to be sep-
arated from the Statfif and the State
from the Church, .-.hr. uiniuumufu .
§ YII.— SAKOBS CONCERNINtt NATOBAL
jiiip , AND CHEI8TIAN ETHICS.. . ..
■■-■Jli ;r; • ; !•■
66. Moral laws do not stand in need
of the divine sanction and. there is
no necessity that human laws should
f
If
s the right to
[ioQ, and t^e
eating freely
I other, and
ity possesses,
right of pre-
ty require of
possession of
'ing received
the apostolic
e.
seeular gov-
of deposing
al functions,
obey the Bo-
igs which re-
the institu-
has of itself
;e prescribed
eligious pro-
women ; and
iigiouB estab-
rson to take
permission,
protection of
and securing
ought to be
le civil gov-
istanceto all
religious life
and break
muent may
rders, coUe-
ile benefices,
ivate patron-
ds and reve-
on and dis-
ire not only
:tion of the
) the Church,
irisdiction.
to be sep-
id tha fitate
'OlUfO'i
Nb NATUBAL
ncs. ,V, ^_^,;
• ;: t ;; 1i>-
tand in need
t}t\ there is
laws should
HISTORY OP THE VATICAN COUNCIL.
39
mentur aut obUgandi vim a Deo
accipiant.
• ! ' fif.' 'Philosophicaram rthnn rdortim-
que scientia, itemque oiviles le^
posstmll et debent a diVina et ecdesi-
astica auctoritate declinare.
68. Alise vires non sunt agnoscendee
nisi nice quae in materia positse sunt,
et omnis morum disclpHna honestas-
que collocari debet in cumulando «t
augendis quovis modo di^tiis a<3 in
voluptatibus explendis. "• ■^'.'J*-
,, : '■ . . .... . .•HV.ihuhj .
! '>7ri>-n'nf ' -'.Oil ilia iifyri j^ i
59. Jus in materiali faelo 6\,, as it is called, ought to be pro-
claimed and adhered to.
68. It is allowable to refuse obe-
dience to legitimate princes; nay,
more, to rise in insurrection against
them.
64. The Violation of a solemn oath,
even every wicked and flagitions action
repugnant to the eternal law, is not
only not blamable, but quite lawftd,
and Worthy of the highest praise,
When done fot the love d
67 • B;K th« !*▼ o^ nature, rae mar-
riage tie is not indissolnBle, and in
many cases divorce, pfroperiy so onlleci)
1 1
tr\
40
HI8T9Ryj O^, TflJB, WfCA?? CPyNCII*.
;'B
torn Aoctontate am mw^ii poteit.
68. Sofcleai* noD habet potestatem
impediments matrimoniam dirimen-
tia iQdueendi, sed ea potestfu dvili
auctoritati corapetit. a qt^a impedi-
menta existentia tollend^ i^unt.. ; ,
6d. ]E!c9lesia aequioribus sssculis
diiimentia impedimenta inducere coe-
pit, nop jure proprio, sed lUo j\ire uaa,
quod a oiVili protestate mutuaia erat.
70. Tridentini canooeS) qui anathe-
matis oensuram ilUs inferunt, qui
facultatem impedinieuta dirimentia
inducendi Eooleaice negare audeant,
vel nou aunt 4ogmatioi vel de hac
mutuata potestate intelligendi sunt.
7i. iMdentini fbrnia sub infirmita-
tis peena non obligat, ubi lex civilis
aliam formam preestituat, et relit hac
nova forma interveniente matriuion-
ium valere. ' i s a
72. Bonifacius VIII. votum oasti-
tatis in ordinatione emissum nuptias
nullaa roddere primus asseruit.
73. Vi oontmctuB mere oivilis potest
inter Christianos constare veri nomi-
nia matrimonium ; falsumque est, aut
contractum matrimonii inter Chris-
tianos semper esse sacramentum, aut
nuJUum esse contractum, si sacramen-
tum excludatur.
74. CauBBse matrim'oniales et spon-
salia supate n^tura ad forum civile per-
tin«nt. .i\h iui^umi:
§ IX. — BBRbBKH ta dmtl BOMANI
PONTIFICIS PRINCIPATU.
7^. Pe temporalis regni cum
spixituali oorapatibilitate disputant
inter se Chnatianaa et Catholicte
Ecclesiee filii.
76. Abro^tio oiviJiia imperii, quo
ApoBtpUca S^^des potitur, ad Ecclesisa
conduceret.
maybe pconQunqed by the ornF »ti-
thority.
6$. The Church has not the power
of laying down what are dirunen^
impediments to marriage. The eivil
authority does possess such a power)
and can do awa^ with existing impe-
diments to marriage.
69. The Church only commenced iit
latter ages to bring in diriment im-
pediments, and then availing herself
of a right not her own, but borrowed
from the civil power.
70. The canons of the Council of
Trent, which pronounce censure of
anathema against those who deny to
the Church the right of laying down
what are diriment impediments, eith-
er are not dogmatic, or must be
understood as referring only to such
borrowed power.
71. The form of solemnizing mar-
riaee prescribed by the said Council,
under penalty of nullity, does not
bind in cases where the civil law has
appointed another form, and where
it decrees that this new form shall
effectuate a valid marriage.
72. Boniface VIII. is the first who
declared that the vow of «hastity
pronounoed at ordination annuls
nuptials.
73. A merely civil contract may,
among Christians, constitute a true
marriage; and it is false, either that
the marriage contract between Vhria-
tians is alwajrg a sacrament, or that
the cc«traot is null, if the sacrament
be excluded.
74. Matrimonial causes and es-
pousals beloE^ by their veiy nature to
civil jurisdiction.
§ IX.— ERRORS REOAJRDJrirO TBI CIVIl,
POWER or THE SOVBRBtOn POlfTIFl".
75. The children of the Christian
a'.;d Catholic Chujcch are not agreed
upon the compatibility of the temporal
with the spiritual power.
16. The abolition of the temppral
power, of which the ApostoUc Seis is
J ij i_'i— i- :— it-
^n/Bsc;mru, rruura uutxinuutc ill %U9
greatest degree to the liberty and pros-
perity of the Church.
' ^K^S^ ' ^ iS
IT]
th« power
e dirmt«nt
The dvil
h a power^
ftiQg impe-
umMiced.i;^
iriment im-
ling herself
t borrowed
Council of
censure of
ho deny to
lying down
aents, eith-
• must be
nly to such
■:;ii
lizing mar-
id Oouncil,
, does not
ell law has
and where
form shall
e first who
if chastity
an annuls
tract may,
ute a true
either that
veen X^Jhris-
nt, or that
sacrament
s and es-
ypatureto
) il.':',
TM Civil
POHTIFF.
i Christian
not agreed
le temporal
e tonpDral
tpUc »e|B is
ite lu tuv
y and pros-
41
'~ $^3L— sibn^M s^Vio^
HISTORY OF THE VATICAN COUNCIL.
HOmlSNUM RSFBBVNTUB.
77. ^f^tate hac nostra non amplius
expedit, religionem Catholieam haber-
di tamquam unicam Status religionem,
ceteris quibuscumque cultibus exclusis.
73. Hinc laudabiliter in (juibusdam
Catholici nominis regionibus lege
cantum est, ut hominibus illuc immi-
grantibus liceat publicum proprii cu-
j usque cultus exercitium habere.
79. Enimvero falsum est, civilem
cujusque cultus libertatem, itemque
plenam potestatem omnibus attribu-
tam quaslibet opiniones cogitationes-
que palam publiceque manifestandi
conducere ad populorum mores ani-
mosque facilius corrumpendos ac
indifferentismi pestem propogandam.
80. Romanus Pontifex potest ac
debet ciun prosressu, cum liberalismo
et cum recenti civilitate sese recon-
ciliare et componere.
UObBik IiIBXRAUSll.
77. In the present day, it is no
longer expedient that we Catholic
religion shall be held as the only
religion of the State, to the exclusion
of ul other modes of worship.
78. Whence it ha« been wisely pro-
vided by law, in some countries called
Catholic, that persons coming to re-
side therein shall enjoy the publib
exercise of their own worship.
79. Moreover, it is false that the
civil libertv ot every mode of worship,
and the full power given to all of
overtly and publicly inanifesting their
opinions and their ideas, of all kinds
whatsoever, conduce more easily to
corrupt the morals and minds of the
people, and to the propagation ol the
pest of indifferentism.
80. The Roman Pontiff can and
ought to reconcile himself to, and
agree with, progress, liberalism, and
civilization as lately introduced.
O'llli!
i^itdO
'J.-fllJ :
->'.')) f'SW.'.l.l' ^..i ,{jy. ,':«0, .J«ii.,: rli-R.'i
I JUiilqi-
.«/f ?,M . '. ,.:: - .'■.
. ' ' ■ ■ *
tuJutituiq
HSUI
i-.m'.ihij-j?: I'P*,".
,(
Ji^a (YXiIj.J ,.-..J , ' ' n7l)li./(.."
■ .^:JV
-:,i!l ti witonibiny mvt
A
n
nioiiuttnoi.
'iBnirf-a ' t Ji'jxiwi • :(f '.rmd
K?ivel
■!'nr,.in vui H!iJ'i.-'*!!'!ii
.'.'1
■f>n '"••'">^i--^--3 ^- -i •
youth for the sacred warfare, and the
-M I . . .TIIM
w»»**!*»w;*w*«maw,«
HISTORY OF THE VATICAN COUNCII,.
CANI DE
STI.
SEiUf wo THE
1870.1
it Vaticani, etc.
179, and 181'187
mdon, 1871, Part
ory.]
ON ON THE
H.
Sesaimi, held
'0.
OP THE SER
THE APPRO-*
OUNCIL, FOR
INCE.
, the Son of
laaikind, be-
enly Father,
be with the
;h all days,
bion of the
has never
his beloved
en teaching,
, and to aid
nd this his
;h has been
other innit-
L most man-
ndant good
m has de-
'uncils, and
of Trent,
evil times,
sacred doc-
sen defined
morefuUy,
led and re-
cipline has
ily secured,
f piety has
cle.jy, col-
to educate
«, and the
43
rum cum visibili Capite oommunio
umyersot^ue corpori Christi mystico
addituB vigor ; hinc religiosse multi-
plicatffi familiae aliaque Christian©
pietatis instituta; hlnc ille etiam
asBiduus et usque ad sanmiinis effu-
sionem constans ardor in Christi regno
late per orbem propagando.
Verumtamen haec aliaque insignia
emolumenta, quea per ultimam maxi-
me cecumenicam Synodum divina
dementia Ecclesise largita est, dum
grato, quo par est, animo recolimus
acerbum compescere baud possumus
dolorem ob mala gravissima, inde
potissimum orta, quod ejusdem sacro-
sanctsB Synodi apud permultos vel
auctontas contempta, vel sapientissi-
ma neglecta fuere decreta.
Nemo emm ignorat, hoereses, quas
l"ridentini Patres proscripserunt, dum
rejecto divino Ecclesiae magisterio! '
res ad reUgionem spectantes privati
cujusvis judicio permitterentur, in
seotas paullatim disaolutas esse multi-
plices, quibus inter se dissentientibus
et conoertantibus, onmis tandem in
Oimstum fides apud nou paucos labe-
lactate est. Itaque ipsa Sacra Biblia,
quoB antea Oliristianse doctrince unicus
Ions et judex asserebantur, jam non
pro divinis Iiaberi, imo mythicis com-
mentis accenseri cceperunt. i
morals of the Christian world have
been renewed by the more accurate
trammg of the faithful, and by the
more frequent use of the sacraments.
iJloreover, there has resulted a closer
communion of the members with the
visible head, an increase of vigor in
the whole mystical body cf Christ,
the multiplication of religious congre-
gations, and of other institutioo* of
CUnstian piety, and such ardor in ex-
tendmg the kingdom of Christ
throughout the world as constantly
endures, even to the sacrifice of life
itself.
But while>e recall with due thank-
i:°1?"i ® *"*^ other signal benefits
which the divine mercy has bestowed
on the Church, especially by the last
oecumenical Council, we cannot re-
strain our bitter sorrow for the grave
evils, which are principally due to the
fact that the authority of that sacred
oynod has been contemned, or its
wise decrees neglected, hy many.
Turn nata est et late nimis per
orbem vagata iUa rationalismi seu
naturahsmi doctrina, quae religioni
Ohnstianas utpote supernaturali iasti-
tuto per omnia adversans, summo
Btudio molitur, ut Christo, qui solus
Poimuus et Salvator noster est, a
mentibus humanis, a vita et moribus
populorum eicluso, meree quod vocant
ratoonis vel naturae regnum stabiUatur.
AeilOta autem nrninn^amio /^U— •_i.'.-. _
reJigione, negato vero Deo et Christo
^,iufl, prolapsft tandem est multorum
No one is ignorant that the heresies
proscribed by the Fathers of Trent, by
which the divine magisterium of the
Ohur&h was rejected, and all matters
regardmg 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 pre-
viously been declared the sole som-ce
, and judge of Christian doctrine, began
Uo be ranked among the fictions of
I mythology.
Then tti' -i arose, and too widely
overspread tL ■vorld, 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
sieal in order that, after Christ, our
sole Lord and Oaviour, has been ex-
cluded from the minds of men, and
from the life and moral acts of nations.
tae reign of what they call pure reason
or nature may be established. And
after forsaking and rejecting the
44
HISTORY OF THE
I
mens In Pantheismi, MaferiWlsmi,
Atheismi barathrum, nt jam Ipsam
rationalem naturam, omnemqii'j justi
rectique norman negantes, ima
hnmansB societaf is fondamenta tKruere
connitantnr.
■'■■ l'";> aUlH■i,lh,^ iff, !|.i>i,;'^iJ,p|f,; ■• ,1
Hac porro impietate circnmqnanne
grassante, infeliciter contigit, ut plnres
VATICAN COUNCIL.
■ .iiin.'.iii., .
O^rfstian religion, and denying the
true God and his Christ, the^Jds of
many hare sunk into the abyss of
Pan heism, Materiahsm, and Atheism,
until, denying rational nature itself,
and every sound rule of right, ihev
abor to destroy the deepest founda-
tions of human society.
Unhappily, it has yet further come
to pass that, while this impiety me-
eYam Tc7hSTcSrff\1tXVn^^' "'^*^^« i-PietV Pre-
via vers pietatisaberrarent,?niii the cLl^-""^^^^ -^^''^ '^''' °^
diminutispaullatimveritatibus, sSs W 'sS'll ^f .?!*l° 1?. C^-''^
J. . ~ t""-"""' «ucnB,iBui, in usque,
dmiinutis paullatim veritatibus, sensus
Cathohcus attenuaretur. Variis enim
ac peregrinis doctrinis abducti, natu-
'+^/* gratiam, scientiam hnmanam
et fidem divinam perperam commi-
scentes, genuinum sensum dogmatum.
have strayed from the path of true
pietv, and by the gradual diminution
of the truths they held, the Catholic
sense became weakened in them
*or, led away by various and strange
doctnnes, utterly confir ing natule
■ ifoly Mother Church holds and
I teaches, and endanger the mtegrity
and the soundness of the faith.
Quibus omnibus perspectis, fieri'qui
potest, ut non commoveantur intima
JicclesiaB viscera ? Quemadmodum
enlm Deus vult omnes homines salvos
nen.et ad agnitionem veritatis venire •
quemadmodum Christus venit, ut
salynm faceret, quod periarat, et filios
•L>ei, qui erant dispersi, congregaret in
unum: ita Ecclesia, a Deo populorum
mater et magistra constituta, omnibus
debitncem se novit, ac lapsos erigere,
iabantes sustinere, re^ertes amplecti,
confirmare bonos et ad meliora prove-
here parata semj^er et intenta est.
yuapropter nullo tempore a Dei veri-
tate, quae sanat omnia, testanda et
praedicanda qniescere potest, sibi
dictum esse non ignorans: Spiritus
mens, qui est in te, et verba mea,
quae poHui in ore tno, non recedent de
ore tuo amodo et usque in sempiter-
nnm. • i* • d;
Nos itaque, inhBerent^s prjedeces-
sorum nostrorum vestigiis, pro supre-
mo nostro Apostolico munere verita-
tem Catholicam docei-A on fna*; »,„,
. , .. — — .-n pvj-
versasque doctrihas reproba?e"nun: iinf cSic^S^J^^'-T ^''%^^'^-
quam intermissimus. ?Iunc autem, I dTctrint t Sor.' AnVS>1r^^f
Considering those things, how can
tbe t hurch fail to be deeply stirred ?
For, even as God wills afi 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
J'^w ?T'''^i '.° *^^ C^^'-c". con.
stituted by God the mother and
teacher of nations, knows its own
office as debtor to aU, and is ever
ready and watcnful to raise the faUen
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 rfbd pro-
heals all things, knowing the words
addressed to it: • My SpFrit that is in
thee, and mv words that I have put
m thy mouth, shall not depart out of
thy mouth, from henceforth and for-
We,]therefore,f following the foot-
steps of ourjpredecessors, have never
ceased^as becomes our supreme Apos-
LG..C- omee, irom teaebing and defend-
vae Catholio. tmfVi «„;!-.„_ j_ •
HISTORY OF THE VATICAN COUNCIL.
denying the
the minds of
;he abrss of
»nd Atheism,
lature itself,
r right, they
pest founda-
urther come
mpiety pre-
any even of
olio Church
sath of true
diminution
khe Catholic
in them.
and strange
ing nature
; and divine
iJeprave the
3 which our
holds and
le integrity
raith.
rs, how can
ly stirred?
men to be
knowledge
st came to
d to gather
)d who had
mrch, con-
other and
3 its own
ad is ever
; the fallen
falling, to
to confirm
em on to
can never
rfbd pro-
od, which
the words
that is in
have put
art out of
ti and for-
the foot-
ive never
me Apos-
id defend-
cidemning
ovr, with
//■>]■]■•
sedentibus nobiscum et judicantibus
unirerai orbis Episcopis, in banc cecu-
menioam Synodum auctoritate aoitra
in Spiritu Sancto congregatis,' innixi
Dei verbo scripto et tradito, prout ab
Ecclesia Catholioa sancte custoditum
et genuine expositum accepimus, ex
hao Petri Cathedra, in conspeotu
omnium, salutarem Christi doctrinam
profiteri at deolarare constituimus, ad-
versiB erroribus poteetate nobis a Deo
tradita prosoriptis atque damuatia.
45
J Caput I.
De Deo rerum omnium Creatore.
Sancta Catholica Apostolica Eo-
mana Ecclesia credit et confitetur,
unum esse Deum verum et vivnm,
Creatorem ao Dominum cseli et terrte,'
omuipotentem, seternum, immensum,'
moomprehensibilem, intellectu ac vo-
luntate omnique perfectione infinitum;
qui cum sit una singularia, simplex
omnino et incommutabilie substantia
spmtualia, praedioandus est re et es-
sentia a mundo distinctus, in se et ex
se beatiflsimus, et super onmia, qu»
prgeter ipsum sunt et concipi possuut,
menabiliter exoelsus.
Hie solus verus Deus bonitate sua
•t omnipotenti virtute non ad augen-
dam suam beatitudinem, nee ad ac-
qu^endam, sed ad manifestandam
perfectionem suam per bona, qute
oreaturis impertitur, liberrimo cousilio
simul ab mitio .emporis ntramque de
nihilo condidit oreaturam, spiritualem
et corporalem, angelicam videlicet et
mundanam, ac deinde humanam quasi
communem ex spiritu et oorpore con-
Btitutan^j.-j. ,
;([Uruversa vero, quae condidit, Deus
providentia sua tuetur atque gubemat.
attmgens a finn nanna »Jt «^ j.-~l!
n«, et disponena omnia suaviter,
f^mma edin nuda et aperta aunt I
■'■■I ' ■! ' rn :
the Bishops of the whole worid assem-
bled 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 received it from the Catholic
Church, preserved with sacredness
and set forth according to truth, have
determmed to profess and declare the
s^utary teaching of Christ from this
Chair of Peter, and in sight of all,
proscribing and condemning, by the
power given to ua of God, all errors
contrary thereto.
ChaptbrI.
Of God, the Creator of all Things.
Ti»e toly 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, incom-
prehensible, infinite in intelligence, in
will, and in all perfection, who, as be-
ing one, sole, absolutely simple and
immutable spiritual substance, is to
be declared as really and essential-
ly distmot from the world, of supreme
beatitude in and from himself and
"leffaWy exalted above all things
which exist, or are conceivable, ex-
cept himself.
This one only true God, of his own
goodness and aUnighty power, not for
the mcrease or acquirement of his
own happiness, but to manifest his
perfection by the blessings which he
bestows on creatures, and with abso-
lute freedom of counsel, created out
nothmg, from the very first begimiing
of time, both the spiritual and the
con)oreal 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. *^
God protects and governs by his
providence all things which he hath
made, 'Teacbin^ from end to end
mightily, and ordering all thinas
sweetly." For "aU things are bare
46
HISTORY OF THE VATICAN COUNCIL.
ocnlis ejus ea etaim, quse libera rrea-
tnramm actione flitura sunt.
Caput II.
De Eevelatione.
£adem sancta mater Ecclesia tenet
et docet, Deum, rerum omnium prin-
cipium et finem, natural! humanro
rationifl lumine e rebns creatis certo
cognosci posse ; invisibilia enim ipsius,
a creatura mundi, per er qute facta
sunt, intellecta, conspiciuntur : atta-
men placuisse ejus sapientiro et boui-
tati, alia, eaque supematurali via se
ipsum ac aetema voluntatis suae de-
creta humano generi revelare, diceute
Apostolo : Multifariam, multisque
modis olim Deus loquens patribus in
Phrophetis: novissime, diebus istis
locutus est nobis in filio,
■ . ''loiioti Ilii 0x nil.'-
Huio divinie revelationi tribuend-
um quidem eat, ut ea, quae in rebus
divinis humanse rationi per se imper-
via non sunt, in prresenti quoque
generis humani conditione ab omni-
bus expedite, firma certitudine et
nuUo admixto errore cognosci possint.
Non hac tamen de causa revelatio ab-
solute necessaria dicenda est, sed quia
Deus'ex infinitabonitatesuaordinavit
hominem ad finein supematuralem.
ad participanda scilicet bona divina
quae humanffi mentis intelligentiam
omnino superant; siquidem oculus
non vidit, nee auris audivit, nee in
cor hominis ascendit, quae praeparavit
Deut iis, qui diligunt ilium. •'•'- ■
and open '- his eyes," eren thoae
which are yet to be by the free action
of creatures.
Chaptek II. -i
.■ i-j
Of Bevehiinn.
fiaec porro snpernattrtttli^iet^latio;
secundum universalis EccIesiEe fidem
a sancta Trideatina Synodo declar-
atam, continetur in Jitris stnriptis et
sine scripto traditionibus, quae ipsius
Christi ore ab ,Apo«tolis accepts aut
ab ipsis Aijostolis Spiritu Sancta dic-
tante quasi per manus tradit® ad nos
usque pervenerunt. Qui quidem ve-
The same holy Mother Church holda
and teaches that God, the beginning
and end of all things, may be certain-
ly 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," but that it
pleased his wisdom and bounty to re-
veal himself, and the eternal decrees
of his will, to mankind by another
and a 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 day, hath spoken
to us by his Son."
It is to be ascribed to this divine
revelation, that such truths among
things divine as of theniselves are not
beyond human reason, can, even in
the present condition of mankind, be
known by every cne with fapiiit}^
with firm assurance, and with no ad-
mixture 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
intelliger'^e of the human mind , for
"eye hi not seen, nor ear heard,
neither hath it entered into the heart
of man, what things Grod hath pre-
pared for them that love him."
Further, this supernatural revela-
tion, according to the universal belief
of the Church, declared by the sacred
Synod of Trent, is contained in the
written books and unwritten tradi*-
lions TTiilCii iiavc COmO down to UB
having been received by the ApostlpA
from the mouth of Christ himself ; oir
from the Apostles themselves, by the
HISTORY OP THB
teris et Kovi Testamenti libri integri
cum ommbuB suis partibus, prout in
ejusdem Concilii decreto recenientur,
et in veberi vulgata latina editione
habentur, pro sacris et canouicis
Buscipiendi sunt. Eos vero Ecclesia
pro sacris et canonicis habet, non
idep, quod sola humaha industria
concinnati, sua deinde auctoritate sint
approbati ; nee ideo dumtaxat, quod
revelationem sine errore contineant,
sed propetera, quod Spiritu Sancto
inspirante conscripti Deum habent
auctorem, atque ut tales ipsi Ecclesise
Quoniana vero, quae sancto Triden-
tina Synodus de interpretatione
divinee Soripturee ad coercenda petu-
lantia ingenia salubriter decrevit, a
quibusdam hominibue prave exponun-
tur, uos, idem decretum renovantes,
banc Ulius meutem esse declaramus,
ut in rebus fidei et morum, ad sedifi-
cationem doctrinae Christianae per-
tinentium, is pro vero sensu sacree
Scripturae habendus sit, queni tenuit
ao- tenet sancta mater Ecclesia, cujus
est judicare de vero sensu et inter-
pretatione Scrtpturarum sanctarum;
atque ideo nemini licere contra hunc
sensum aut etiam contra unanimem
consensum Patrum ipsam Scripturam
sacram interpretari.
4>,B n.
mri'.y.nt n as
:i'iiiiliqAiJ.
Quum nomo a Deo tamquam
Crpatore et Doming suo totu^ depeu-
deat, et ratio creftta increatae ventati
penitus subjecta sit, plenum revelaiiti
i)eo intellecttiseit volvuitatis pbsequiuw,
fide prafe stare tenemur. S&nc vqiiq
fidem, quce humanae salutis inltiiita
est, Ecclesia Catholica profitetur,
VATICAN COUNCIL. 47
i-l' .Hi •■< -i :«!! . : til t. iUf
dictiittotT" ©y tiii Holy Spirit' have
been transmitted, as it vere, from
hand to hand. And these books of
the Old and New Testament are to be
received as saored and canonioiJ, 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 chuch holds to
to be sacred and canonical, not be-
cause, having been carefully composed
bv mere human industry, they were
afterwards approved by her authority,
nor merely because they contain re-
velation, with no admixture of error ;
but because, having; been written by
by the inspiration of the Holy Ghost,
they have God for their author, ana
have been delivered aa )»uch to the,
Church herself. ;/;r;::.,;;„ ;,., !;'^'; w
And as the things wJiicn ihe^fioly
Synod of Trent decreed for the good
of souls concerning the interpretation
of Divine Scripture, iu order to curb
rebellious spirits, have been wrongly
explained by some, we, renewing me
said decree, declare this to be their
sense, that, in matters qf faith and
morals, appertaining to the building
up of Christian doctrine, that is to be
held as the true sense of Holy Scrip-
ture which our holy Mother Church
hath held and holds, to whom it be-
longs to judge of the true sense and
interpretation of the Holy Scripture ;
and therefore that it is pemaitted to
no one to interpret tha Sacred Scrip-
ture contrary to this sense, nor, like-
wise, contrary to the unanimous con-
sent of the Fathers.
' "" ■. ,. V"! '■'•.'' ' f-
(iio.'u- •■■ •iWTp-.WK'trr '■ ■ ■'''
■ Blan Wngwhoily dependent upon
God, as upon his Creator and Lord,
and created reason being ahsolute]^
siibject to, uncreated tnithj we iire
bound to yield to God, by faith in his
revelation, the full obedience of our
intelligence and will. And the Catho-
lic Church teaches that this faith.
48
HISTORY or THE VATICAN COUNCIL.
virtutem esse supematuralem, qua,
Dei i^pixante et a^juvante gratiit, ab
eo revdata vera efiso credimtiB, non
propter iDtrinsecam r'ertuu veritatem
natural! rationis lumino perBpect^m,
Bed propter aactoritatem ipdius Dei
revalanttB, qui neo fall! neo failure
potest. Est eoiiu fiides, testarire
ApostOlo, sperandanun substantia re-
rtu^, d exterior proofs
wit, divine facts,
58 and prophecies,
festly display the
finite knowledge
tain proofs of his
lapted to the in-
en. Wherefore,
e Prophets, and,
st our Lord him-
auny and most
prophecies; and
>ad;— "But they
everywhere, the
, and confirming
i that followed."
tten: "We have
tical word,where-
attend, as to a
■k place."
«nt of faith is by
ion of the mind,
mt to the Gospel
firy to obtain sal-
illumination and
[oly Spirit, who
^nesa in assenting
le truth. Where-
m when it does
is in itself a gift
>f a faith is work
ation, by which
7 obedience to
iting to and co-
race, which he is
HISTORY OP THE VATICAN COUNCIL.
40
Porro fide divina' et Oatholioa oa
omnia credenda sunt, quae in verbo
Dei Bcripto vel tradito continentur,
et ab Ecclesia sive solemni judicio
sive ordinario et univeraali inagisterio
tamquam divinitus revelata credenda
proponuntnr.
Quoniam vero sine fide impossible
est placere Deo, ot ad filioriim ejus
consortium pervenire ; ideo nemini
unquam sine ilia contigit justificatio,
nee alius, nisi in ea perseveraverit
usque in finem, vitam eeternam aase-
quutur. Ut autem officio veram fidem
amplectendi, in eaque constanter per-
severandi satisfacere possemus, Deus
perFiliuni suum unigenitum Ecclesiam
instituit suseqiie iustitutionis manifea-
tis notis instruxit, ut ea tamquam
custos et ma^isj.'a verbi revelati ab
unmibua poBset agnosci. Ad solam
enim Catbolicam Ecclesiam ea per-
tinent omnia, qns ad evidentem fidei
Christianee credibilitatem tam multa
et tam mira divinitus sunt disposita.
Quin eiiam Ecclesia per se ipsa, ob
suam nempe admirabilem propaga-
tionem, eximiam sanctitatem et in-
exhaustam in omnibus bonis fsecundi
tatem, ob Catholicam unitatem, invic-
tamquestabilitatem, magnum quod am
et perpetuum est motivnm credibili-
tatis et divinte suee legutionis testi-
monium irrefragabile.
Quo fit, ut ipsa veluti signum leva-
turn in nationes, et ad se invitet, qui
uondum crediderunt, et filios suos
certiorea faciat, firmissimo niti fiinda-
mento fidem, quam profitentur. Cui
qnidem testimonio efficax subsidinm
accedit ex snpema virtute. Etenim
benignissimuB Dominus et errantes
gratia sua excitat atqueadjuvat, ut ad
agnitionetn veritatia venire possint, et
eos, quos de tenebris transtulit in ad-
mirabile Inmen snum, in hoc
codem lumine ut perseverent, gratia
sua confirmat, non deserens, nisi de-
seratur. Quocirca minime par est
conditio eorum, qui per coeieste fidei
donum Catholicee veritati adheserunt.
Further, all those things are to be
believed with divine and Catholic fiuth
which ai-Q contained in the Word of
God, written or handed down, and
which the Church, either by a solemn
judgment, or by her ordinary and uni-
veral niagisteriuni, proposes fur belief
as having been divinely revealed.
And since, without faith, it is im-
possible to please God, and to attain
to the fellowship of his children, there-
fore without faith no one has ever
attained justification, nor will any one
obtain eternal life unless he shall
have perserved 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 manifeat notes of
that institution, that it may be recog-
nized 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, with its marvelous
extension, its eminent holiness, and
its inexhaustible fruitfulness in every
good thing, with its Catholic unity
and ita 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, if both invites to it-
self 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 efticaciously supported by a power
fi"om on high. For our most merciful
Lord gives bis 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, de-
serting none who desert not him.
Therefore there is no parity between
00
amterin «,;„-„ ™" t^oolesm ma-
tandi, .utTdubS^ , ^^"^ r-
fecit in Dartem . L^ '^'^'^o^ 'los
lumine K- *°'^''' sanctorum in
spei noatsn^ «r>«<^ <^e8imi, teueamus
bflem ^ oonfessionem indecUna
HISTORY OP THI VATir.*«
VATICAN COUNCIL.
Caput. IV.
De Fide et Eatiane.
CaS>K ^""^"^ perpetuus EoolesijB
qu». nisi ri:S2 StSs Ti*"'
fioere non nossimf "^i^'^pws. innote-
qu» per TsL cKm faT*'*!'
pronunoiat: Loquknur S„o ? " ^'*'
in mvstfirin „ ""*"7^"»^ -»^ei sapientiam
prSSarDetrrnti^ "'' f *«»
gloriamnostram nlit"*^ '*'"^* '"
pum iaujus sS ?S4'"^noEr''^-
tem revelavit Deus ^I^t' S°- v^^-
saum : SpirituH «ni^ P- Spu^itum
genitusconfiteturPatH n, ^u^ ^°*-
h«o a sapieutib^s et i^*" absoondit
rerelavit eapar^^t Prudentibus, et
'te^t^t: cLl^r ^'^'^ »»-« ad-
J>«»^enly g^' S**^;??" *™th by th.
who, U by human 5' •"'^ °' *fa°«
false religion .Sr?».?'"'T'' ^"""'^ »
ceivedtSthS^7eAh«''J^° •'^r "■
of the CJmrch can neve^hl"**'*""*
just cause for oliancfnT ^''^ ^^^
that faxth. Thoroforl"'^ • "■'" ^""^tinj
to God tlie Father „k' T'^"^ *^«°J^8
W'-rthy to be nfr J° ^^'. '^'^^ "»
"- Sjnts^n liKttTs 1^ ''^ ''
«o great salvation bl Im * "*''?^«°'
fixed on Jesns the'*,,?. ^''^' °"r eyes
9/ our faitn^ttrolS'the"'^^'
feBsionofourhopewitttll';;^-
Chapter ly.
<>«*»• Faith atidlBeaaoii.
n— "' P r ^'^ soone qua9rit. aHn„„».
i^w aante, mystenorua, inteOi^n:
that there is a tl'foli ^^ ^""^^ ^''^^
ledge diBtiLcf Mh t°±'?°°^'
also in obiecf- ?^ " Pnnciple and
attai^ther^'jJenro?'*^'*''"" °a°
unless divinelv 3ioi^ °^' ^^oh,
known. Whereforrn"'''/*'' ^«* »>«
testifies that GoT- \^ '^P°«"«' ^^o
Gentiles throughlrlte^T '^^ *^«
when discoursing fth*""^"' '*"^'
truth which com L T ^*°^ "'^'i
I ma mvsterr ^a^- j^ ^^dom of God
«ien. whichGo A"^"^ T^^^ " l»id
world uiSouJVo'r^'^^V^.''"" *^«
the princes o?thSwlid wt "'^"r^
, to ns God hath reveS .u^ ' ^ ' ^"*
Spirit. For Sfl «,!••! *^^°^ ^'J his
And*'thr*onSfbet?te?T ''l^^^-"
gim thanka to ti **^° Son ^^^^elf
I he has hid these thfn^ J^""' '""'*°««
! and prudent an,! T^^ ^"""^ *h« «^«e
ItoIituVones: ^ ^' revealed them
1^ Beason, n.deed. enI,»K* j ,
iaisn, wiien it sa*to «— "'^'"■""^" *'7
•"0 "^r:iT^^ru^z
those who have ad-
faith, and of thow
!» opimong, follow a
hose who have re-
ler the magisteriun,
1 never have any
aging or doubtinc
ore, Jiving thanks
who haR made ug
akers of the lot of
Jet us not neglect
hut witJi our eyee
uthor and finisher
iiold fast the con-
without wavering.
*IV.
HIBTORT or THB VAt^Ay COr^TCIt.
6i'
d\Itea.
son.
3h, with one con-
lid and does hold
a order of know,
n principle and
■inciple, because
one 18 by natural
)ther by divine
se, besides those'
tral reason can
)8ed to our he-
rn God, which,
ea, can not be
ie Apostle, who
toiown by the
3rt things, still,
'oe grace and
Jesus Christ,
^^8dom of God
which is hid-
ed before the
«^hich none of
knew ... but
I them by his
searoheth all
ingsof God."
Son himself
*er, because
rom the wise
svealed them
■3"— •iiru By
istly, pionaly
a gift from
tiam eamque fnictaosissimam anse-
qultur, turn ex eorum, qu« natnraliter
cognoHcit, analogia, turn e mysterio-
rnra ipsonim nexu inter se et cum
fine hominis ultimo ; nunquam tamen
idonea redditur ad ea perspioienda
instar veritatnm, quae proprium ipsius
objectum constituunt. Divina enim
mysteria suapte natnra intellectum
oreatnm sic excedunt, ut etiara revel-
atione tradita et fide suscepta, ipsiua
tamen fidei velamine conteota et
qnadam quasi caligine obvoluta mane-
ant, qnamdiu in hao mortali vita
peregrinamur a Domino : per fldem
enim ambulamus, et non per speciem.
Verum etsi fides sit supra ra-
tionem, nulla tamen unquam inter
fidem et rationem vera dissensio esse
potest : cum idem Deus, qui mysteria
revelat et fidem infundit, animo
liiimano rationis lumen indidori'
DeuH antem negate seipsum v
sit, nee verum vero imquam i.aa-
dicere. Inanis autem nujn^ contra-
dictiouiH species inde potiHsimum ori-
tur, quod vel fidei dogmata ad men-
tem Ecclesiae intellecta et exposita
non fuerint, vel opinimuim commenta
pro rationis effatis hibeantur. Om-
nem igitur assertionem veritati illum-
inatae fidei contrariam omnino falsam
esse definimus Porro Poolesia, quae
una cum apostolico munere docendi,
mandarum accepit fidei depositum
custodiendis jus etiam et officium
divinitus habet falso nominia scien-
tiam proscribendi, ne quis decipiatur
peir philosophiam et inanem fallaci-
am. Qnapropter omnes Christiani
fideles hujusmodi opiniones, quae fidei
doctrinae contrariae esse cognoscuntur,
maxime si ab Eeclesia reprobat«e
fderint, non solum 'prohibentur tan-
qu&m legitimas scientiae condusionea
defendere, sed pro. erroribus potius,
ferant, habere tenentut omnino.
0«(d' some, and that a very fruitful,
iniderHtanding of mysteries ; partly
from the analogy of thoge things
which it naturally knows, partly from
the relations wnich the mysteries
bear to ono another and to the last
end of man ; but reason never be-
comes capable of apprehending mys-
terieH as it does those truths which
constitute its proper object. For the
divine mysteries by their own nature
BO far transcend the created intelli-
gence that, even when delivered by
revelation and received by faith, they
remain covered with the veil of faith
itself, and shrouded in a certain de-
gree 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."
But though faith is above reason,
there can never be any real discrep-
ancy between faith and reason, since
the same God who reveals mysteries
and infuses faith has bestowed the
'ht of reason on the human mind ;
HI d God can not deny himself, nor
can truth ever contradict truth. The
false appearance of such a contradic-
tion is mainly doie, either to the dog-
mas of faith not having been under-
stood and expounded according to the
mind of the Church, oi to the inven-
tions of opinion having been taken for
the verdicts of reason. We define,
therefore, that every assertion con-
trary to a truth of enlightened faith is
utterly false. Further, the Church,
which, together with ilit Apostolic
office of teaching, has received a
charge to guard the deposit of faith,
derives from God the ight and the
duty of prosoribiii;,' false science, lest
any should be deceived by philosophy
and vain fallacy. Therefore all faith-
ful 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 con-
j^n.vw.^k/1 Kw ^l-.n /~1V..W4.h riTt^ n*.^ a]^.v_
^tr^Ulf-: "J •■!• , .....,.,.„,,,-..
gether bound to account them as
errors which put them on the fallaci-
ous appearance of truth.
52
i I
rationed, ab erroXs Hberett C'
Sa^r "'^^^P^^"^ cognitive £.
Ecolesia humananun artium et dL?
plmarum cultum obsiataf n! u'
JNon enxm commoda ab iin a^ ^^ •
pnis utantur Drincinno "^""" pro-
metLodo ; sed ^usSla^c SZ?
HISTOBT OF TH« VATICAN COUNOa.
genu, jDerficfend., eej t„q3 ,1 °"
^aoiDus, mtelhgentm, scientia, aaoi^
Ja ; sed m suo duiataxat ceiS fn
eodem scilicet dogmate. eodfm sen'si
eademque Bententia. "«m sensu,
ened byuSt cu5«S; *°i' *''"»^*-
own m.tt„1'.Vj° JiS""*'!™ "■"> "•
tWs JMt l,°be«v «' ^^5 ""denizing
on guard ]est sciences setHnfr *i. ^
selvee atainnt +»>= ^- ■ ™*""g them-
faith. '"«turb the domain of
•ges. Md .t all tim,,, Se J, .S
flonnahin abundmce mdT^- S?
I
•
HISTOAT or THB VATICAN CbltNCn..
ffS
wi faith and reason
to one another, bat
aal aid one to the
sason demonstrates
faith, and, enlight-
utiyates the science
^hile faith frees and
^.?"o", and far-
tnifold knowledge.
the Church from
vation of human
that it in many
motes it. For the
lores nor despises
nan life which re-
and sciences, but
they came from
all science, so, if
pd, they lead to
his grace. Nor
rbid that each of
s sphere should
principles and its
hile recognizing
tanda watchfully
58, setting them-
"ne teaching, or
'n limits, should
the domain of
faith which God
been proposed,
ivention, to be
ingenuity, but
I divine deposit
ist, to be faith-
libly declared,
waning of the
letually to be
ly mother the
ed ; nor is thtit
eparted from,
pretext of a
f them. Let,
science, and
of individuals
urch, in all
increase and
d vigor ; bat
>r land, that
IS auxae doo-
e sense, one
Camonks.
%t.
,11.. V)
De Deo rerxtm omnium Oreatore.
1. Si quia unum verum Deum
visibilium et invisibiliom Creatorem
et Dominum negaverit ; anathema
sit.
2. Si quis praeter materiam nihil
esse afflrmare non erubuerit ; ana-
thema sit.
8. Si quis dixerit, nnam eandemque
esse Dei et rerum omnium substan-
tiam vel essentiam ; anathema sit.
4. Si quis dixerit, res finitas, tum
corporeas tum spirituales aut saltern
spirituales, e diviua substantia eman-
asse ; aut divinam essentiam sui
manifestatione vel evolutione fieri
omnia ; aut denique Deum esse ens
universale sue indefinitum, quod sese
determinando constituat rerum uni-
versitatem in genera, species et in-
dividua distinctam : anathema sit.
5. Si quis non confiteatur, mundnm,
resque omnes, quae in eo continentur
et spirituales et materiales, secundum
totam suam substanti.cn a Deo ex
nihilo esse productas ; aut Deum di-
xerit non voluntate ab omni necessitate
libera, sed tarn necessario creasse,
quam necessario amat seipsum ; aut
mundum ad Dei gloriam conditnm
esse negaverit : anathema sit.
II.
De Re,velatione.
1. Si quis dixerit, Deum unum et
verum, Creatorem et Dominum nost-
rum, per ea, qa» facta sunt, naturali
rationishnmanalumine certo cognosci
non nosse ' anatbema sit.
2. ^Si quia dixerit, fieri non posse,
aut non expedite ut per revelationem
divinam homo de Deo cultuque ei
Canons.
I-
Of Qod, 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.
8. If any one shall say that the
substance and essence of God and 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 manifesta-
tion and evolution of itself becomes all
things; or, lastly, that God is uni-
versal or indefinite being, which by
determining itself constitutes the uni-
versality, of things, distinct according
to genera, species, and individuals :
j let him be anathema.
5. If any one confess not that the
world, and all things which are con-
tained in it, both spiritual and mate-
rial, have been, in their whole sub-
stance, produced by God out of noth-
ing ; or shall say that God created,
not by his will, free from all necessity,
but by 1 necessity equal to the neces-
sity 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 any one shall say that the one
true God, our Creator and Lord, can
not be certainly known by the natural
light of human reason through created
thinss : let him be anathema.
2. "if any one shall say that it ia
impossible or inexpedient that man
should be taught by divine revelation
: ^
IP
! !
¥
exhibendo edoceatizr: anathema sit
III.
KI8T0KV OF W^i, ^^ ^^^^^^^
nam xt ?nt plSen'J""""^'" ^"">a-
scientianonSstin^/'^"' moralibuB
fidem diSm «n^f ' ^ P^^Ptewa ad
of aU that ig t«,:' ^*'*® Poasesaion
be anatW ""' "''^ «^"^^** h™
enumerated them or .? i j "* ^*"
they have wf'^f-^V^ deny that
letiunrana?hem™^^ '^^^^-^ :
III.
^» Faith.
fieri possHroiS* ' ^'^'^^^^ »""«
narraLn";,Prm?„":acrTJrJ "^
ibS^^rnlL t:. S"^" vef ^^^^^^^^
co,nicr„rq:;rpo"rsrteo"^«
divinam relijrioma Ph«?r ' "?° "«
rite Kobar&tSL^i-* -:gine«,
Clii8Li^L?*5i*',r««'^««m fidei
«u«enti.-h.i;^rSrnrn"io::iS;
reio? Ho^lnH^ ^ *^* human
anathema "'P'"**'^" = let him' bl
are 'im'poSe" tftS ^* T^'^^-
the accou„rreXunTfr *^** *"
those contained"ffl"«Sc^;T^ «r
, to be dismissed as faK„i ^ "'*' *™
Wn iSoSty'a'^dZr*^
divine origin of CjSti "•? *h** *h«
anathema. ' ^' '»"» b«
act.butiSvi;;ry^^^rdi;t^
r
11^
let bim be anathema.
I ^all wy that man
tural knowledge and
»n and ought, by a
fP^ to amve at
I. totbe poaseggion
e and goo(f : let him
sJuJl not receive as
lucal the booka of
entire with all their
fc>ynod of Trent haa
or Bhal deny that
dmnely inspired •
na.
BISTORT or nEB VATIOAX OOVNCIL.
«5
tl.
aU say that human
iendentthat faith
' upon it by God •
a.
Jl say that divine
jahed from natural
1 and of moral
re that it is not
aith that revealed
because of the
ho reveals it : let
U s»y that divine
>emade credible
id therefore that
ed to faith solely
lence of each, or
»n •• let him be
»ay that miracles
lerefore that all
ng them, even
ly Scripture, are
ulous or mythi-
' can nerer be
, and that the
u.'uiity can not
J ;fM him be
«ay that the
n j» not a free
»duced by the
\'
product ; aut ad solam fidem viTua,
auoe per caritatem operator, fpratiam
Dei ueoeHBriam esse : anathema ait.
> 6.< 81 quia dixerit^ parem esse con-
ditionem fid^um atque eorum, qui
ad Mem unioe veram nondum per-
veneruut, ita ut OathoUci justam
causam habere possint, fidem, quam
sub £cclesise magisterio jam auscepe-
runt, asseiisu suspenao in dabium vo-
candj, donee demonstrationera soien-
tificam credibiiitatis et veritatis fidei
auae abeolverint : anathema sit.
IV.
De
Ratione.
1. Si quia dixerit, in revelatione
divina nulla vera et proprie dicta
mysteria contineri, sed universa fidei
dogmata posse per rationem rite ex-
cultam e naturalibus principiis iiitelligi
et demonstrari : anathema sit.
2. Si quis dixerit, disciplinas hu-
manas ea cum libertate traotandas
esse, ut earum aesertiones, etsi doc-
trinoe revelatse adversentur, tanquam
verce retineri, neque ab Ecclesia pro-
Bcribi possint : anathema sit.
3. Si quis dixerit, fieri posse, ut
dogmatibus ab Ecclesia propositis,
aliquando secundum progressumscien-
- tioe sensus tribuendus sit alius ab eo,
quern iutellexit et intelligil Ecclesia :
anathema sit.
Itaque supremi pastoralis Nostri
officii debitum exequeotes, omnes
Ohristi fideles, maxime vero eos, qui
presunt vel dooendi munere fungun-
tur, per viscera Jesu Ohristi obtesta-
lour, necnon ejuadem Dei et Salvatoris
nostri anctoritate iubemus, ut ad hoa
esTorea a Sancta Ecclesia arcendoa et
eiiiniuauuus, atqUc puHJSnliTiSS iiu€l
lueem pandendam studium et operam
oonferaut.
argumenta of human reason ; or m'A
the graoe of God is neoeaaary for that
living. faith only which woriieth by
charity .* let him be aoaathema^
6. if any one ahall aay that the
condition of the faithfal, and of thoae
who have not yet attained to the only
true faith, is on a par, so that Catho-
licsmay have just cause for doubting ,
with suspended assent, the faith
wh'ch they have already received
under the magisterium of the Chtuxh,
until they shall have obtained a
scientific demonstration of the cre-
dibility and truth of their faith : let
him be anathema.
rv. -■>;.«. i-
On Faith and Reason,
1. If any one shall say that in
divine revelation there are no myster-
ies, truly and properly so called, but
that all the doctrines of faith can be
understood and demonstrated from
natural principles, by properly culti-
vated reason : let him be anathema.
2. If any one shall say that human
sciences are to be so freely treated
that their assertions, although op-
posed to revealed doctrine, art to be
held as true, and can not be condemn-
ed by the Church : let him be ana-
thema.
3. If any one shall assort it to be
possible that sometimes, according to
the progress of science^ a sense is t'^
be given to doctrines propounded by
the Church different from t'lat which
the Church has understood and
understands : let him be anathema.
Therefore, we, fulfilling the duty
of our supreme pastoral office, en-
treat, 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 especial-
ly those who are aet over others, or
are charged with the office of inBtmc-
i.:„_ 4.V.-* 'tl.A.. Aa>mAa4W artA AiMoont-
ly apply themselves to ward off and
eliminate these errors from h<^
Church, and to spread the light Of
\
116
I
t
• I
quarto. ''"°° vjgesimo
HIWORV OP TH. T«,OAK oa«««a.
pure faiih;
opinions «a Zenot T^ «"?i»oou8
■ enumerated, have b«*;n •P^^fi'??^
in the year of o.,,. r *,*"<'*« Basilica
eight h^Sdred^H '^^'V *^''"»*°^
twenty-fourth yearVL^&?,'tiS^,,t
,;,,r.;-.,; '■••■'^' ! Sn ""^'^-"^'fhlvt
i«ob.«ssl ■'"'™»""'■
-i%r^;„'.ss^„»^'•
time Z iSe S^^ °°°,""'" <■" >11
fMth ond one ohMily Vw„l h""
*>« he entered into Me Z" i
prayed unto tho plVi ^**^' ^«
Apostle, ™?,7„t^'''if. ■>«/<.■• Uie
tluonirh «r.t fof those also who
»s .^''4hnTo?'"'}'^^-
vid.^,»nd.h-:;t'^:r„,r„,3'-
I
HISTORT or TBI VXTICAIT OOUVOIL.
^
'J'"" ' '''fibiyt''.
lotTOffldenttodiun
"nl«« those errors
avoided which more
TOMh It, we admon-
he farther duty of
constitutiona and
\ 8«oh erronoous
ot here apedfioally
thw Holy See.
>n public Sesaion
^e Vatican Basilica
i^ord one thousand
' seventy, on the
• ot April, in the
of our Pontificate.
Constitution on
OF Christ.
ijrth Session of the
Cowncilofthe Va-
' OF THE SERVANTS
APPROVAL OF THE
i-OR AN EVERLA8T-
r and Bishop of
continue for all
work of his Ee-
l to build up the
> as in the house
111 who believe
ae bond of one
Wherefore be-
^ glory, he
er, not for the
those also who
ig should come
t all might be
and Father are
t the Apostles
himself from
self had been
he willed that
»rB and teach-
he tmA nt t\
hat the Epip.
ne and undl-
8 of a closely
ens m ipso institoit perpetunm otri-
ii8C[ae nnitatis principium ae visibile
fandamentum, super cujus fortitudi-
nem ffitemum extnieretur templom,
et Ecolesiae c(b1o inferenda sublunitas
in hnjus fidei firmitate consurgeret.
Et quoniam portee inferi ad everten-
dam, si €eri posset, Ecolesiam, contra
ejas fandamentum divinitus positum
majori in dies odio undique insuT-
gant, Nob ad Catholici gregis cus-
todiam, incolumitatem, augmentum,
necessarium esse judioamus, sacro ap-
probante Concilio, doctrinam de in-
stitutione, perpetuiti^te ac nature
saori Apostolici piimntus, in quo
totius Ecclesise vis ac soliditas
consistit, cunotis fidelibus crodendam
et tenendam, secundum antiquam
atque constantem universalis Ecclesiaj
fidem, proponere, atquo contrarios,
dominico gregi adeo perniciosos, er-
rores proscribere et condemnare.
Caput I.
united priesthood the multitude of the
faithful might be kept seoore in the
oneness of faith and communion, he
set blessed Peter over the rest of the
Apostles, and fixed in him the abiding
principlo of this twofold unity, and its
visible foundation, in the strength of
which the everlasting temple should
arise, and the Ghnrch in the firnaness
of that faith should lift her majestic
front to Heaven. And seeing that
the gates of hell, with daily increase of
hatred, are gathering their strength
on every side to iipheave the Ibunda-
tion laid by God's own hand, and so,
if that might be, to overthrow the
Church : we, therefore, for the pre-
servation, safe-keeping, and increase
of the Catholic flock, with the approval
of the sacred Council, do judge it to
be necessary to propose to tbe belief
and acceptance of all the faithful, in
accordance with the ancient and con-
stant faith of the universal Church,
the doctrine touching the institution,
perpetiuty and nature of the sacred
Apoftolic Primacy, in which is found
the strength and solidity of the entire
Church, and at the same time to pro-
scribe and condemn .he contrary
errors so hurtful to the flock of Christ.
Chapter I.
De Apostolici Primatus in beato Fetro Of the Institution of the Apostolic Pri-
institutione
Docemus itaque et declaramus, jux-
•^ ta Evangelii testimonia primatum
jurisdictionis in universam Dei Eccle-
siam immediate et directe beato Petro
Apostolo promissum atque collatum
a Christo Domino fuisse. Unum
enim Simonem, oni jam pridem dix-
erat : Tu vocaberis Cephas, postquam
ille suam edidit confessionem in-
^v quiens : Tu es Christus, Filius Dei
vivi, solemnihuB his verbis allocutus
eat Dominus : Beatus es, Simon Bar-
Jona, quia caro et sanguis non revel-
avit tibi, sed Fater mens, qui in cwlis
eat : et ego dico tibi, quia tu es Pe-
trua, et super hano Petram aedifioabo
Eoclesiam meam, et portse inferi non
■nuuyy in blessed Peteif.
We therefore teach and declare that,
according to the t'^stimony of the
Gospel, the primccy of jurisdiction
over the universal Church of God
was immediately and directly pro-
mised 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
Csphas," that the Lord after the con-
fession mad'j by him, saying : " Thou
art the Christ, the Son of the living
God," addressed these solemn words :
'■ Blessed art thou, Sinion jjsr-irona,
because flesh and blood have not re-
vealed it to thee,' but my Father who
is in. heaven. And I say to thee that
SB
! i
pwv*lebunt advertus e.m : et tibi
dabo Clares regnf coeloram ; et quod-
•umque ligaveriB ,uper ten-am^ erit
Pasce a«no8 meos : Pasce ove„ meas •
Hmctam manifesto BkcraJm S"
*S™™ d««trin», ut abTcLa Sa
tholtca semper intellecta est, amrte
HI8T0»T OJ- THI VATICAN COWNCIL.
. qui, oonstitutam a Christ^ n^" if '
vertentes, negant, solum Petrum wL
e«tem Apostolis, sive seorsum Sr^i
lis sive ommbuB simul, vero proorio
Chnsto iiistructum ; aut qui ,offi-
^te directe<,.ue ipsi beato Petro rd
Ecclesp, et i>er hanc illi ut ipsius I
Ecclesm mmistro delatum fuisse '
mS T'^ 1^*"^ ^^«rit, beatum Pet
Caput II.
-De perpefmtate PrkmUu beati Petri in
I of hell shall not prevail ai»iii«t i*
iAnd I will giveto thee ffw,'*j
the kingaom of heaven. And Xt
Bhal be bound also in h«a-en^ and
Xrr *^" ^^'^^^^''^^ «^««s.
Andi ° ^^'*^ ''^^o i» heav«r'>
^d It was upon Simon alone S^t
J^us after his resurrection bestcmSd
the junsdiction of chief pastor^S
nileroveral his fold in ZZ^n-
Feed my lambs ; feed my sheep »
trine of Holy Scripture as it has been
ever understood by the fW^
I Church are the pervLe^iSo^i^^'S
those who. whiletheydistort the form
of goveniment established by cS
the Lord ,n his Church, denyS
Y^VI^'^ single pereon, prefiablv
to all the other Apostles whS
,^aken separately or together was eJ
dowed by Chrisit with! tSan^pro:
fbn.^T'''^ of jurisdiction; or^ of '
those who assert that the sam^pri:
andStl""* ^''^r^ immeuiat^eV
self hnf ^ "P°" i^"«««d P«ter him-
self, but upon the Church and
through the Church on PeJ'as^h^e'r
pointed the Prince of aU the A nnl?"
ami the visible Head of^^the^^wft
Church Militant; or that the ^ame
direct y and immediately recefvTd
from the same our Lord Jesus r^Iw
a primacy of honor only, aTd^^l
I Chapter II.
' ^^7 *^^^^'P«t'^ity of the Primacy of
: blessed Peter in the Soman TZiffs^
! That which the Prince of Shenhewk
i and great Shepherd of the sC
Jesus Chrst our Lord, esteWishS'
^.=".?.1*^_« W-sed aS? pt^
iastinVgoorof^iTcSStrrstt
the same mstitution necessarily S
A
1 M
1
Mid upon this rock I
urch, and the gates
' prevail again«t it.
to thee thekevaof
Jieaven. And what-
t bind (m earth, it
Iso m heaven 5 and
ihalt loos* on earth,
I also in heaven.'*
Simon altine that
urrection bestowed
t chief pastor and
old m the words :
; feed my sheep."
^ith this clear doc-
'ture as it has been
by the Catholic
rverae opinions of
ey distort the form
ibhshed by Christ
church, deny that
person, preferably
Apostles, whether
together, was en-
th a true and pro-
risdiction ; or of
at the sam-? pri-
'wed immeuiateiy
leased Peter him-
le Church, and
on Peter as her
*6, shall say that
ostle was not ap-
■ all the Apostles
a of the whole
p that the same
iiately received
ord Jesus Christ
>nly, and not of
iiotion : let him
II.
the Primacy of
Oman Pontiffs.
3e of Shepherds
of the sheep,
I, established in
d Apostle Peter
ti welfare and
iroh; mu8t,iby
leceasarily n-
HISTORY OP THK TATIOAV ClWfUHf..
59
A
jqoter durare necesse est. NulU sane
dupinm, imo sceculia omqibas notum
*ai, quod sanotuB beatiaeiaxuBqae
Petrus, Apostolomm princ«ps etiORput
fideique columna, et EeclesiK Ca-
tbolicsB fandamentum* a Domino nos-
tro Jesu Ckristo Salvatore hiunaui
generis ac Bedemptore, olaves reg;ni
aceepit : qui ad hoc usque texupus et
Bemper in suis sucoeesoribus r/piscopis
Banote Bomanse Sedis, ab ipso fun-
datBB ejusqne consecratse sangi-lne,
vivit et prffisidet et judicium esercet.
Unde quicnmque in hac Cathedra
Petro succedit, is secundum Christi
ipsiuB institutionem primatum Petri
in universam Ecclesiam obtinet.
Manet ergo dispositio veritatis, et
beatus Petrus, in accepta fortitadine
petrse perseverans, suscepta Ecciesiae
gnbernacula non reliquit. Hac de
causa ad Eomanum Eccleeiam propter
potentiorem principalitatem necesse
semper fuit omnem ci/aveuire Ecclesi-
am, hoc est, eos, qui sunt undique
fideles, ut in ea Sede, e qua venerandse
communionis jurain omnes dimanant,
tamquam membra in capite conso-
oiata, in unam corporis compagem
coalescerent.
Si quis ergo dixerit, non esse ex
ipsius Christi Domini institutions, sen
jure divino, ut beatus Petrus in pri-
matu super universam Ecclesiam
habeat perpetuos succeseores; aut
Bomanum Pontificem non esse beati
Petri in eodem primatu successorem :
anathema sit.
Capdt III.
.,.4?e vi et ratiott^ Frimatua Romani
Pontijicis.
, Qqapropter apertis innixi saororum
U^terarmn teatimoiuis, et inhserentes
torn Freedecessorum Nostrorum Bom-
xaaiu ttnceawngly in the Churoh;
whioht.b«ing founded apon tjbie Book,
will stand firm to the end of the
world . For. none oan 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 fajjkh
and foundation of the Catholic Churoh,
received the keys of the kingdom from
our Lord Jesus Christ, the Saviour and
Bedeemer of mankind, and hves, pre-
sides, and judges, to this day and
always, in his Buocesors the Bishops of
the Holy See of Borne, which was
I founded by him, and consecrated by
! his blood. Whence, whosoever suc-
I ceeds to Peter in this See, does by the
; institution of Christ himself obtain the
j Primacy of Peter over the whole
I Church. The disposition made bv
Incarnate Truth therefore remains,
and blessed Peter, abiding through
the strength of the Bock in the power
that he recrived, has not abandoned
the direction of the Church. Where-
fore it has at all times been necessary
that every particular Church — that is
to say, the faithful throughout the
world — should agree with the Boman
Church, on account of the greater
authority of the princedom which tliis
has received ; that all being associated
in the unity of that See whence the
rights of communion spread to all,
might glow together as members of
one Head in the compact unity of the
body.
If then, any should deny that it is
by the institution of Christ the Lord,
or by divine right, that blessed Peter
sliould have a perpetual line of suc-
cessors in the Primacy over the uni-
versal Church, or that the Boman
Pontiff is the successor of blessed Peter
in this primacy : let him be anathema.
Chafteh III. .
On th6 Power and Nature of the Fri-
mcccy of the Boman Pontiff.
Wherefore, resting on plain terti-
monies qf the Saored Writings, and
adhering to ihe piaiu and expcMS
f !
.'»ttiJi»iw-**«i-«»«,
teo
HISTORY OF THl! VATICAN OOUWCIL.
anorum Pontificum, turn OoncUiorom
geii«raluitn diaertis pewplcnisque de-
oretiB, innoT»mu8 aecumenioi Conoilii
^lorentmi definitionem, qaa oteden-
dum ftb omnibiiB Christi fidelibus est
•anotain Apostolioam Sedem, et Rom-
•nnm Pontificem in universum orbem
tenere pnmatum, et ipsum Pontificem
Kpmanum sucoessorem esse beaii Pe-
tn, pnncipis ApoBtolonim, et verum
CJhnsti Vicanum, totiusque Ecclesia^ '
caput, et omnium Christianonim pa-
trem ao doctorem existere ; et ipsi in
beato Petro pancendi, regendi ac gub-
ernandi universalem Ecclesiam a Do-
mino nostro Jesu Christo plenam
potestatem traditam esse; quemad-
modum etiam in gestis oecumenicorum
concihorum et sacris canonibus conti-
nGtuir.
Docemus proinde et declaranius, I
iicclesiam Romanam, disponente Do-
muio super omnes alias ordinariai
potestatis obtinere principatum, et
banc Romani Pontificis jurisdictionis
potestatem, qute vere episcopalis est
immediatam esse : erga quam cujus-
^L""^"^*^",*"' ^^ dignitatis pastores
atqne fideles, tarn seorsum 8in«nili
quam simul omnes, officio hierarchic
Huborduiationis veraeque obedientire
n„l"H^«i'*"'' """ '^'""^ »" rebus,
J[U8B ad fidemet mores, sed etiam in
lis, qusB ad disciplinam et regim
^S*-
■■¥ ». »<■■»»•»''■" -"-^
HIBTORY OF THB VATICAN COUNOII..
6tl
>nr predecesnow,
> and of o 0«n-
ww the definition
ranoU of Florence,
11 the faithful of
« that the holy
le Roman Pontiff
y over the whole
Roman Pontiff is
led Peter, Prince
is the true vicar
d of the whole
nd teacher of all
; full power was
ed Peter to rule,
universal Church
Lord ; as is also
of the General
lored Canons.
I declare that by
our Lord the
Jes a superiority
over all other
this power of
loman Pontiff,
1, ia immediate ;
ttever rite and
and faithful,
d collectively,
luty of heirar-
ind true obedi-
tily in matters
nd morals, but
pertain to the
iiiiont of the
he world, so
i/hrist may be
upreme pastor
tion of unity
I of profession
h thel Roman
teaching of
which no one
3 of faith and
power of the
eing any pre-
nd immediate
risdiction, by
e been sent by
Bed aiiu lioid
lies, feed and
look, 88 true
ekdem a ■upremo et universal! Paa-
tor« aueratur, roboretur ac vindioetur,
secundum illud santi Gregorii Magni:
Meus honor est honor universalis
Ecclesite. Meus honor fratrummeorum
BoliduB vigor. Tum ego vere honor-
atus sum, cum singulis quibusque
honor debitus non negatur.
Porro ex suprema ilia Bomani
Pontificis potestate gubernandi uni-
versam Ecclesiam jus eidem esse
consequitur, in hi^jus sui muneris
exercitio libere communicandi cum
pastoribus et gregibus totiusEcclesioe,
ut iidem ab ipso in via salutis doceri
ac regi possint. Quare damnamus
*j^ ac reprobamuB illorum seutentias, qui
banc bupremi capitis cum pastoribus
et gregibus communicationeiu licite
impediri po&se dicuut, aut eaudem
reddunt sseculari potestati obnoxiam,
ita nt contendant, quee ab Apostolica
Sede vel ejus auctoritate ad regimen
Ecclesioe constituuntur, vim ac va-
lorem non habere nisi potestatis soeou-
larie placito confirmentur.
Et quoniam divino Apostolici pri-
matus jure Romanus Pontifex uni-
versffi Ecclesise prseest, docemus etiam
et declaramus, eum esse judicena su-
premum fidelium, et in omnibus causis
ad examen ecclesiasticum spectanti-
bu8 ad ipsiua posse judicium recurri ;
Sedis vero Apostolicse, cujus auctoritate
major non est, judicium a nemine fore
retractandum, neque cuiquam de ejus
licere judicare judicio. Quare a recto
veritatis tramite aberrant, qui affirm-
ant, licere ab judiciis Romanorum
Poutificum ad cecumenicum Concilium
tamquam ad auctoritatem Romano
* ST.. Pontifice superiorem appellare.
Si quis itaque dixerit, Romauum
Poutincem habere tantummodo offi-
ciom inspeotioais vel directionis, non
antem plenam et supremam potesta-
tem jurisdictionis, in universam Eocle-
pMton, that this their episcopal au*
thority is really asserted, strengthen-
ed, and protected by the supreme and
and universal Pastor; in acoordance
with the words of St. Gregory the
Great : ' ' My honor is the honor of
the whole Church. My honor is the
firm strength of my brethren. I am
truly honored when the honor due
to each and all is not withheld. "
Further, from this supreme power
possessed by the Roman Pontiff of
governing the universal Church, it
follows that he has the right of free
communication with the pastors of
the whole Church, and with their
flocks, that these may be taught and
ruled by him in the way of salvation.
Wherefore we condemn and reject 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 tliis 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, can
not 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,
and that in all causes, the decision of
which belongs to the Church, recourse
may be had to bis tribunal, and that
none may re-open the judgment of
the Apostolic See, than whose author-
ity there is no greater, nor can any
lawfully review its judgment. Where-
fore they err from the right course
who assert that it is lawful to appeal
from the judgments of the Roman
Pontiffs to anoecumenical Coumil, as
to an authority higher than that of
the Roman Pontiff.
If, then, any shall say that the Ro-
man Pontiff has the ofBce merely of
inspection or direction, and not fiill
and supreme power of jurisdiction
over the universal Church, not only
6d
fidem et mores, sed etiom in Ifi on-
addisoiplinam et regimen tiS
p.rt„f»m orbem diS peSine„T
ant ema habere tantutnpotioVesSg'
nonvero totam plenitudinem S
Bnprema potestatis ; aut h^no S
fZt^-T °^° .""" ordinariam'^eS
mmediatam sive in omnea ao sSct-
las ecclesias, sive in omnee etBinenloB
pastoreset fideles .- anathema Sf
Capct IV.
HIWOBY OF THB VxtlCAK COUHOIt.
morals, but also , , tho9« which relate
th. rhf 11P^'"« ""'* gove«ment of
mereWthn«!i • *^** ^® possesses
nltl P'^ncipal part, and not all
Chaptbr IV.
De Ro^nani Pontifici, infalUbile «ia- (7o,«;.nun^ ih. nfvu, a,
^w hsc, qua dicta sknt
rerum probantur eff^ctibus, quiaTn
ner P W^"* i'^maculata' ersem"
per Cathohca reservata relirio et
sancta celebrata doctrina. Ab hiius
ergo fide et doctrina separari minime
cupientes, speramus, ut in^un™ cZ
mumone, quam Sed^s ApostoSapr^-'
dicat, esse mereamur, in qua est
t^^^n- .^PP»^'>ante vero Lugdu-
Bummum ?* "i^™*"*™ Ecclesiam
Bummum et plenum primatum of
r ■ •; o«iuiicam obtinere, quem ae ah
ipBo Domino in beato PetiJTpitoI
of ^«I!r*""' •^**,*''® ""Preme power
of teaching is also included in the
^PonrnTT'^' ^^''^ *he R^man
I v:^ ' J** *^^® successor of Peter
ihT^l 1 ^t ^P««*'^«. PosBeierove;
afways held Vh'''*' '^'' V^ ^'^^^
thrcwl'*HP^'"P°*"*^ P"«=tice of
Co^,S5r? confirms, and oecumenical
Councils also have declared, esDeciallv
It • ''J.*^^'^^ *'^« E*«t with th^ w^s
For i? *t' T'''' ''^ ^*>th and chaSy
c^l nf P ^^*^!':' «f *h« Fourth cS
fL l^"*"^ ;"*^"«Pl«' following in the
forth T '\^^''' predecessor, g^J:
forth this solemn profession : Thefirat
Zf'iTu "^ «*^^''*i«" » to keep the
rule of the true faith. And beTaus«
the sentence of our Lord Jesus Sst
can notbepassedby, who said" "tS
P,J«*«r, and upon this rock I wil
wi""^ <^h»rch,» these things whT^h
teausririr r '•^^^^ ^^ «^«"t
cSif r*''® Apostolic See the
Catholic religion and her holy and
Su'El'^2^"^^^^ always\een
Kept undefiled. Desiring, therefore
?rl* the'fSfi'*^ 'Tf '^^S^ »«P^r*^
we w/h ? '^^ ^""'"^^ °^ *h** See,
we hope that we may deserve to be in
tolicT«r""'"l!'°"'.^^»°h *he Apos-
entL *n/^**'''^'•'. ° '^^••'^ » the
S?i*^ *™® ""^'^^^r of the Ohris-
o?r:te,. AK wfththeappr^i
Greek, professed «iat the hoty Sml
I Church enjoys supreme and fuU
J^,
4 P^
i^-** »n
.>ti»U
oloni? to faith and
thow< which relate
nd government of
1 throughout the
that he posflesses
1 port, and not all
supreme power ;
v^bich he enjoys is
immediate, both
ue churches, and
e pastors and the
anathema.
ElV.
Uible Teachina of
Pontiff. ■'
i supreme power
included in the
hich the Roniiin
cessor of Peter,
s, possesses over
is Holy See has
etual practice of
and oecumenical
dared, especially
St with the West
iith and charity.
3 Fourth Coun-
following in the
decessors, gave
'Bsion : The first
is to keep the
And because
rd Jesus Christ
ho said: "Thou
^is rock I will
36 things which
>ved by events,
tolic See the
her holy and
8 always been
ng, therefore,
gree separated
ae of that See,
sserve to be in
ich the Apos-
which is the
of the Ohris-
1 the approval
51 Lyons, the
i holy Roman
le and fall
HISTORY or THt VATICAN COVKOIL.
6S
t
'i p^
■te>H
orum principe sive vertioe, cujui
Romanus Pontifex est successor, cum
potestatis plenitudino recepisse ve-
rtciter et humiliter recognoscit ; et
sicut prffi ceeteris tenetiir fidei veri-
tatem defendere, sic et, si quee de fide
suborts) fnerintqu8ustione8,BUodebent
judioio detiniri. Florentinum denique
Concilium definivit : Pontificem Ro-
manum, verum Christi Vicarium,
totinsque Ecclesise caput et omnium
Christianorum patrem ac dootorem
existere ; et ipsi in beato Petro pas-
cendi, regendi ac gubemandi univer-
salem Ecclesiam a Domino nustro
Jesu Ohristo plenam potestatem tradi-
tam esse.
Huic pastorali muneri ut satisfacer-
ent, Pr8Bdeces8oreB Nostri indefessam
semper operam dederunt, ut salutaris
Christi doctrina apud omnes terrse
populos propagaretur, parique cura
vigilarunt, ut, ubi recepta esset, sin-
cera et pura oonservaretur. Quocirca
totius orbis Antistites, nunc singuli,
nunoe in Synodis congregati, longam
ecclesiarum consuetudinemetantiquae
regulse formam sequentes, ea praeser-
tim pericula, quae in negotiis fidei
emergebant, ad banc Sedem Aposto-
licam retulerunt, ut ibi potifiaimum
resarcirentur damna fidei, ubi fides
non potest sentire defectum. Bomani
autem Pontificis, prout temponmi et
rerum conditio suadebat, nunc convo-
catis EGCimienicis Conciliis aut ex-
plorata Ecclesiee per orbem dispersae
sententia, nunc per Synodos particul-
ares, nunc aliis, qu© divina suppedi-
tabat providentia, adhibitis auxiliis,
ea tenenda de finiverunt, quae sacris
Scripturis et apostolicis traditionibus
consentanea, Deo adjutore, cognove-
rant. Neque enim Petri successori-
bus Spiritus Sanctus promissus est,
ut eo revelante novam doctrinam
patefacerent, sed ut, eo assistente,
tradiiam per Apostolos revelatioi^em
sen fidei depositam sanote custodirant
et fideliter exponerent. Quoinim qui-
primacy and pre-eminence over the
whole Catholic Church, which it truly
nnd humbly acknowledges that it haa
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 Ro-
man Pontiff is ; and as the Apostolic
See is bound before all others to de-
fend the truth of faith , so also, if any
question regarding faith shall arise,
they must be defined by its judgment.
Finally, the Council of Florence de-
fined : 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 Clirist the full power
of feeding, ruling, and governing the
whole Church.
To satisfy this pastoral duty, our
pi'edecessors ever made unwearied
efforts tliat the salutary doctrine of
Christ might bo 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
smgly, now assembled in Synod, fol-
lowing the long-established custom of
churches, and the form of the ancient
rule, sent word to tliis Apostolic See
of those dangers i specially which
sprang up in matters of faith, that
there the losses of faith might be most
effectually repaired where the faith
can not fail. And the Roman Pontiffs,
according to the exigencies of times
and oircumstanci ■■. sometimes assem-
bling OBcumenical Councils, c - asking
for the mind of the Church . cattered
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 Apos-
tolic traditions. For the Holy Spirit
was not promised to the successors of -,
Peter, that by his revelation they
might make known new doctrine ; but
64
HI8TOKY or THE VATICAN OOUNCIl.
/
dem apostolicaui doothnua cunnea
veoerabi' <. I'atres omplexi et eaiicti
dootoreK orthof^oxi venerati at(|ue
seouti Runt ; pleuisBime scientea, banc
Bauoti Petri Sedem ab omui aempt'i
errore illii/atam pcrmanere, secuiulum
Domini Buivatoris nostri divinam pol-
lioitatiouem discripulorum suorum
principi factum ; Ego rogavi pro te,
xit non deficiut fides tua, et tu aliqu-
ando conversus confirma fratres tuos.
Hue igitur veritatis et fidei num-
quam deficieutis charisma Petro ejus-
que in hac Cathedra successoribus di-
vinitus collatiim est, ut excelso sue
munere in omnium salutem funger-
entur, ut uiiiversus Christi grex per cor
ab erroria venenosa esca aversus,
ccelestis doctrinse pabulo nutriretur, |
ut, sublata schismatis occasione, Ec- I
clesia tota una conservaretur, atque
Buo fundamento inuixa, firma adver-
Bus inferi portas consisteret.
At vero cum hac ipaa rotate, qua
aalutifera Apostolici muneris efficacia
vel maxime requiritur, non pauci
inveniantur, qui ilhus auctoritati
obtrectant ; necessarium omnino esse
cenaemus, prserogativam, quam uni-
genitus Dei Filius cum sumtno pasto-
rali officio conjungere dignatus est,
solemn iter asserere.
Itaque Nos traditioni a fidei
Christian ue exordio perceptee fideUter
inheerendo, ad Dei Salvatoris nostri
gloriam, religionis Catholicse exalta-
tionem et Christianorum populorum
salutem, sacro approbante Concilio,
docemus et divinitus revelatum dogma
essedefinimus : BomanumPontificem,
cum ex Cathedra loquitur, id est, cum
omnium Christianorum pastoris et
doctoria munere fungana pro auprems
sua Apoatolica auctoritate dootnnam
de fide vel moribus ab universa
Eccleaiatenendam definit, perassiatei^-
tiam divinam, ipsi in beato Petro
proTnissani, sa inxaiiiuUittitc pullorc,
that bv his aaaiatanoe they might in-
violably keep and fuithftiUy •xpound
the revelation or deposit of faith de-
livered through thf Apostles. And,
indeed, all the venerable Fathers have
embraced, iiud the holy orthodox
doctors havo venerated and followed,
their Apostolic doctrine ; kndwing
most fully that this yeo of Holy 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 hav pray-
ed for thee that thy faith failn^ , and,
when thou art converted, confirm thy
brothren."
This gift, tlien, of truth and never-
failing faitli was conferred by heaven
upon Peter and liis successors in this
chair, that they might perform their
high office for the salvation of all ;
that the whole fiock of Christ, kept
away by them from the poisonoua
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 ou its foundation, might
stand firm against the gates of hell.
But since in thia very age, in which
the salutary eflicacy of the Apoatolio
office is most of all required, not a
few are found who take away from ita
authority, we judge it altogether
necessary solemnly to assert the pre-
rogative which the only-begotten Son
of God vouchsafed to join with the
supreme pastoral office.
Therefore faithfully adhering to
the tradition received from the be-
ginning of the Christian faith, for
the glory of God our Saviour, the ex-
altation of the Catholic religion, and
the salvaticm of Christian people, the
sacred Council approving, we teach
and define that it is a dogma divinely
revealed : that the Roman Pontifl^
when he speaks ex cathedra, that ia,
when in discharge of the office of
Eaator and doctor of all Chriatiana,
y virtue of his supreme Apostolic
authority, he defines a doctrine re-
garding faith or monds to be held by
rao uzuvoiatu uhuivii, by the divine
J
they might in-
ifaUy •xpound
sit of faith de-
^poHthm. And,
le Fnthers have
iioly orthodox
1 and followed,
ine ; knowing
I of Holy Peter
ttll blemisli of
livine ^irumise
ir made to the
" I hav pray-
h fail U( . and,
d, oonfirm thy
itb and never-
red by heaven
ccssora in this
perform their
ration of all ;
f Christ, kept
the poisonous
lourished with
doctrine ; that
eing removed,
t be kept one,
[lation, might
atea of hell,
age, in which
the Apostolic
[(uired, not a
away from its
it altogether
isert the pre-
•begotten Son
join with the
adhering to
from the he-
%n faith, for
dour, the ex-
religion, and
a people, the
ig, we teach
gma divinely
man Pontiff
'dra, that is,
the office of
1 Christians,
ne Apostolic
dootrine re-
o be held by
y the divine
HISTORY OP THE VATICAN .
conaflii... li'— 1 . ■*"»» non aiitom „_ "^"'ou that hii. ni.... . "«aoemer