Chapter 1462 of 1557

Iv. Syllabus Errorum.

IV. SYLLABUS ERRORUM.

The Papal Syllabus of Errors. A.D. 1864.

[This document, though issued by the sole authority of Pope Pius IX., Dec. 8,1864, must be regarded now as 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. See Vol. I. § 20, pp. 128–134.]

Syllabus complectens præcipuos nostræ ætatis Errores qui notantur in Allocutionibus Consistorialibus, in Encyclicis, aliisque Apostolicis Letteris Sanctissimi Domini Nostri Pii Papæ IX.

The Syllabus of the principal errors of our time, which are stigmatized in the Consistorial Allocutions, Encyclicals, and other Apostolical Letters of our Most Holy Lord, Pope Pius IX.

§ I.—PANTHEISMUS, NATURALI8MU8 ET RATIONALISMUS ABSOLUTUS.

§ I.— PANTHEISM, NATURALISM, AND ABSOLUTE RATIONALISM.

Nullum supremum, sapientissimum, providentissimumque Numen divinum exsistit ab hac rerum universitate distinctum, et Deus idem est ac rerum natura et iccirco immutationibus obnoxius, Deusque reapse fit in homine et mundo, atque omnia Deus sunt et ipsissimam Dei habent substantiam; ac una eademque res est Deus cum mundo, et proinde spiritus cum materia, necessitas cum libertate, verum cum falso, bonum cum malo, et justum cum injusto.

1. There exists no supreme, most wise, and most provident divine being distinct from the universe, and God is none other than 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.

Maxima quidem

Neganda, est omnis Dei actio in homines et mundum.

2. All action of God upon man and the world is to be denied.

Maxima quidem

Humana ratio, nullo prorsus

3. Human reason, without any

Dei respectu habito, unicus est veri et falsi, boni et mali arbiter, sibi ipsi est lex et naturalibus suis viribus ad hominum ac populorum bonum curandum sufficit.

regard 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 welfare of men and of nations.

Maxima quidem

Omnes religionis veritates ex nativa humanæ rationis vi derivant; hinc ratio est princeps norma, qua homo cognotionem: omnium cujuscumque generis veritatum assequi possit ac debeat.

4. All the truths of religion 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.

Qui pluribus

Singulari quidem

Maxima quidem

Divina revelatio est imperfecta et iccirco subjecta continuo et indefinito progressui, qui humanæ rationis progressioni respondeat.

5. Divine revelation is imperfect, and, therefore, subject to a continual and indefinite progress, which corresponds with the progress of human reason.

Qui pluribus

Maxima quidem

Christi fides humanæ refragatur rationi; divinaque revelatio non solum nihil prodest, verum etiam nocet hominis perfectioni.

6. Christian faith contradicts human reason, and divine revelation not only does not benefit, but even injures the perfection of man.

Qui pluribus

Maxima quidem

Maxima quidem,

Prophetiæ et miracula in

7. The prophecies and miracles

Sacris Litteris exposita et narrata sunt poetarum commenta, et Christianæ fidei mysteria philosophicarum investigationum summa; et utriusque Testamenti libris mythica continentur inventa; ipseque Jesus Christus est mythica fictio.

set forth and narrated in the Sacred Scriptures are the fictions of poets; and the mysteries of the Christian faith are the result of philosophical investigations. In the books of both Testaments there are contained mythical inventions, and Jesus Christ is himself a mythical fiction.

Qui pluribus

Maxima quidem

II.—RATIONALISMUS MODERATUS.

§ II.—MODERATE RATIONALISM.

Quum ratio humana ipsi religioni æquiparetur, iccirco theologicæ disciplinæ perinde ac philosophicæ tractandæ sunt.

8. As human reason is placed on a level with religion, so theological matters must be treated in the same manner as philosophical ones.

Singulari quadam perfusi

Omnia indiscriminatim dogmata religionis Christianæ sunt objectum naturalis scientiæ seu philosophiæ; et humana ratio historice tantum exculta potest ex suis naturalibus viribus et principiis ad veram de omnibus etiam reconditioribus dogmatibus scientiam pervenire, modo hæc dogmata ipsi rationi tamquam objectum proposita fuerint.

9. All the dogmas of the Christian religion are, without exception, the object of scientific knowledge or philosophy, and human reason, instructed solely by history, is able, by its own natural strength and principles, to arrive at the true knowledge of even the most abstruse dogmas: provided such dogmas be proposed as subject-matter for human reason.

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Quum aliud sit philosophus, aliud philosophia, ille jus

10. As the philosopher is one thing, and philosophy is another, so

et officium habet se submittendi auctoritati, quam veram ipse probaverit; at philosophia neque potest, neque debet ulli sese submittere auctoritati.

it is the right and duty of the philosopher to submit to the authority which he shall have recognized as true; but philosophy neither can nor ought to submit to any authority.

Gravissimas

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Ecclesia non solum non debet in philosophiam unquam animadvertere, verum etiam debet ipsius philosophiæ tolerare errores, eique relinquere ut ipsa se corrigat.

11. The Church not only ought never to animadvert upon philosophy, but ought to tolerate the errors of philosophy, leaving to philosophy the care of their correction.

Gravissimas

ad Archiep. Frising. Gravissimas

Apostolicæ Sedis, Romanarumque Congregationum decreta liberum scientiæ progressum impediunt.

12. The decrees of the Apostolic See and of the Roman Congregations fetter the free progress of science.

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Methodus et principia, quibus antiqui Doctores scholastici Theologiam excoluerunt, temporum nostrorum necessitatibus scientiarumque progressui minime congruunt.

13. The method and principles by which the old scholastic doctors cultivated theology are no longer suitable to the demands of the age and the progress of science.

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Philosophia tractanda est, nulla supernaturalis revelationis habita ratione.

14. Philosophy must be treated of without any account being taken of supernatural revelation.

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Cum rationalismi systemate cohærent

N. B.—To the rationalistic system belong,

maximam partem errores Antonii Grünther, qui damnantur in Epist. ad Card. Archiep. Coloniensem

junii

et in Epist. ad Episc. Wratislaviensem

aprilis

Eximiam tuam

Dolore haud mediocri

§ III.—INDIFFERENTISMUS, LATITUDINARISMUS.

§ III.—INDIFFERENTISM, LATITUDINARIANISM.

Liberum cuique homini est eam amplecti ac profiteri religionem, quam rationis lumine quis ductus veram putaverit.

15. Every man is free to embrace and profess the religion he shall believe true, guided by the light of reason.

Multiplices inter

Maxima quidem

Homines in cujusvis religionis cultu viam æternæ salutis reperire æternamque salutem assequi possunt.

16. Men may in any religion find the way of eternal salvation, and obtain eternal salvation.

Qui pluribus 9

Qui pluribus

Ubi primum

Singulari quidem

Saltem bene sperandum est de æterna illorum omnium salute, qui in vera Christi Ecclesia nequaquam versantur.

17. We may entertain at least a well-founded hope for the eternal salvation of all those who are in no manner in the true Church of Christ.

Singulari quadam

Singulari quâdam

Quanto conficiamur

Protestantismus non aliud est quam diversa veræ ejusdem Christianæ religionis forma, in qua æque ac in Ecclesia Catholica

18. Protestantism is nothing more than another form of the same true Christian religion, in which it is possible to be equally

Deo placere datum est.

pleasing to God as in the Catholic Church.

Noscitis et Nobiscum

§ IV.— SOCIALISMUS, COMMUNISMUS, SOCIETATES CLANDESTINÆ, SOCIETATES BIBLICÆ, SOCIETATES CLERICO-LIBERALES.

§ IV.—SOCIALISM, COMMUNISM, SECRET SOCIETIES, BIBLICAL SOCIETIES, CLERICO-LIBERAL SOCIETIES.

Ejusmodi pestes sæpe gravissimisque verborum formulis reprobantur in Epist. encycl.

novembr.

in Alloc.

april.

in Epist. encycl.

dec.

in Alloc.

dec.

in Epist. encycl.

augusti

Qui pluribus

Quibus quantisque

Noscitis et Nobiscum

Singulari quâdam

Quanto conficiamur mærore

§ V.— ERRORES DE ECCLESIA EJUSQUE JURIBUS.

§ V.— ERRORS CONCERNING THE CHURCH AND HER RIGHTS.

Ecclesia non est vera perfectaque societas plane libera, nec pollet suis propriis et constantibus juribus sibi a divino suo fundatore collatis, sed civilis potestatis est definire quæ sint Ecclesiæ jura ac limites, intra quos eadem jura exercere queat.

19. The Church is not a true, and perfect, and entirely free society, nor does she enjoy peculiar and perpetual rights conferred upon her by her Divine Founder, but it appertains to the civil power to define what are the rights and limits with which the Church may exercise authority.

Singulari quadam

Multis gravibusque

Maxima quidem

Ecclesiastica potestas suam

20. The ecclesiastical power must

auctoritatem exercere non debet absque civilis gubernii venia et assensu.

not exercise its authority without the permission and assent of the civil government.

Meminit unusquisque

Ecclesia non habet potestatem dogmatice definiendi, religionem Catholicæ Ecelesiæ esse unice veram religionem.

21. The Church has not the power of defining dogmatically that the religion of the Catholic Church is the only true religion.

Multiplices inter

Obligatio, qua Catholici magistri et scriptores omnino adstringuntur, coarctatur in iis tantum, quæ ab infallibili Ecclesiæ judicio veluti fidei dogmata ab omnibus credenda proponuntur.

22. The obligation which binds Catholic teachers and authors applies only to those things which are proposed for universal belief as dogmas of the faith, by the infallible judgment of the Church.

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Romani Pontifices et Concilia œcumenica a limitibus suæ potestatis recesserunt, jura principum usurparunt, atque etiam in rebus fidei et morum definiendis errarunt.

23. The Roman Pontiffs and œcumenical Councils have exceeded the limits of their power, have usurped the rights of princes, and have even committed errors in defining matters of faith and morals.

Multiplices inter

Ecclesia vis inferendæ potestatem non habet, neque potestatem ullam temporalem directam vel indirectam.

24. The Church has not the power of availing herself of force, or any direct or indirect temporal power.

Ad apostolicæ

Præter potestatem Episcopatui inhærentem, alia est attributa temporalis potestas a civili

25. In addition to the authority inherent in the Episcopate, a further and temporal power is granted

imperio vel expresse vel tacite concessa, revocanda propterea, cum libuerit, a civili imperio.

to it by the civil authority, either expressly or tacitly, which power is on that account also revocable by the civil authority whenever it pleases.

Ad apostolicæ

Ecclesia non habet nativum ac legitimum jus acquirendi ac possidendi.

26. The Church has not the innate and legitimate right of acquisition and possession.

Nunquam fore

Incredibili

Sacri Ecclesiæ ministri Romanusque Pontifex ab omni rerum temporalium cura ac dominio sunt omnino excludendi.

27. The ministers of the Church, and the Roman Pontiff, ought to be absolutely excluded from all charge and dominion over temporal affairs.

Maxima quidem

Episcopis, sine gubernii venia, fas non est vel ipsas apostolicas litteras promulgare.

28. Bishops have not the right of promulgating even their apostolical letters, without the permission of the government.

Nunquam fore

Gratiæ a Romano Pontifice concessæ existimari debent tamquam irritæ, nisi per gubernium fuerint imploratæ.

29. Dispensations granted by the Roman Pontiff must be considered null, unless they have been asked for by the civil government.

Nunquam fore

Ecclesiæ et personarum ecclesiasticarum immunitas a jure civili ortum habuit.

30. The immunity of the Church and of ecclesiastical persons derives its origin from civil law.

Multiplices inter

Ecclesiasticum forum pro temporalibus clericorum causis sive civilibus sive criminalibus omnino de medio tollendum est,

31. Ecclesiastical courts for temporal causes, of the clergy, whether civil or criminal, ought by all means to be abolished, either without the

etiam inconsulta et reclamante Apostolica Sede.

concurrence and against the protest of the Holy See.

Acerbissimum

Nunquam fore

Absque ulla naturalis juris et æquitatis violatione potest abrogari personalis immunitas, qua clerici ab onere subeundæ exercendæque militiæ eximuntur; hanc vero abrogationem postulat civilis progressus maxime in societate ad formam liberioris regiminis constituta.

32. The personal immunity exonerating the clergy from military service may be abolished, without violation either of natural right or of equity. Its abolition is called for by civil progress, especially in a community constituted upon principles of liberal government.

Singularis Nobisque

Singularis nobisque

Non pertinet unice ad ecclesiasticam jurisdictionis potestatem proprio ac nativo jure dirigere theologicarum rerum doctrinam.

33. It does not appertain exclusively to ecclesiastical jurisdiction, by any right, proper and inherent, to direct the teaching of theological subjects.

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Doctrina, comparantium Romanum Pontificem principi libero et agenti in universa Ecclesia doctrina est quæ media ævo prævaluit.

34. The teaching of those who compare the sovereign Pontiff to a free sovereign acting in the universal Church is a doctrine which prevailed in the middle ages.

Ad apostolicæ

Nihil vetat, alicujus concilii generalis sententia aut universorum populorum facto, summum Pontificatum ab Romano Episcopo atque Urbe ad alium

35. There would be no obstacle to the sentence of a general council, or the act of all the universal peoples, transferring the pontifical sovereignty from the Bishop and

Episcopum aliamque civitatem transferri.

City of Rome to some other bishopric and some other city.

Ad apostolicæ

Nationalis consilii definitio nullam aliam admittit disputationem, civilisque administratio rem ad hosce terminos exigere potest.

36. The definition of a national council does not admit of any subsequent discussion, and the civil power can regard as settled an affair decided by such national council.

Ad apostolicæ

Institui possunt nationales Ecclesiæ ab auctoritate Romani Pontificis subductæ planeque divisæ.

37. National churches can be established, after being withdrawn and plainly separated from the authority of the Roman Pontiff.

Multis gravibusgue

Multis gravibusque

Jamdudum cernimus

Divisioni Ecclesiæ in orientalem atque occidentalem nimia Romanorum Pontificum arbitria contulerunt.

38. Roman Pontiffs have, by their too arbitrary conduct, contributed to the division of the Church into eastern and western.

Ad apostolicæ

§ VI.— ERRORES DE SOCIETATE CIVILI TUM IN SE, TUM IN SUIs AD ECCLESIAM RELATIONIBUS SPECTATA.

§ VI.— ERRORS ABOUT CIVIL SOCIETY, CONSIDErED BOTH IN ITSELF AND IN ITS RELATION TO THE CHURCH.

Reipublicæ status, utpote omnium jurium origo et fons, jure quodam pollet nullis circumscripto limitibus.

39. The commonwealth is the origin and source of all rights, and possesses rights which are not circumscribed by any limits.

Maxima quidem

Catholicæ Ecclesia doctrina

40. The teaching of the Catholic

humanæ societatis bono et commodis adversatur.

Church is opposed to the well-being and interests of society.

Qui pluribus

Quibus quantisque

Civili potestati vel ab infideli imperante exercitæ competit potestas indirecta negativa in sacra; eidem proinde competit nedum jus quod vocant

sed etiam jus

quam nuncupant

exequatur

appellatio ab abusu.

Ad apostolicæ

In conflictu legum utriusque potestatis jus civile prævalet.

42. In the case of conflicting laws between the two powers, the civil law ought to prevail.

Ad apostolicæ

Laica potestas auctoritatem habet rescindendi, declarandi ac faciendi irritas solemnes conventiones

vulgo

super usu jurium ad ecclesiasticam immunitatem pertinentium cum Sede Apostolica initas, sine hujus consensu, immo et ea reclamante.

Concordats

In Consistoriali

Multis gravibusque

Civilis auctoritas potest se immiscere rebus quæ ad religionem, mores et regimen spirituale

44. The civil authority may interfere in matters relating to religion, morality, and spiritual government.

pertinent. Hinc potest de instructionibus judicare, quas Ecclesiæ pastores ad conscientiarum normam pro suo munere edunt, quin etiam potest de divinorum sacramentorum administratione et dispositionibus ad ea suscipienda necessariis decernere.

Hence it has control over the instructions for the guidance of consciences issued, conformably with their mission, by the pastors of the Church. Further, it possesses power to decree, in the matter of administering the divine sacraments, as to the dispositions necessary for their reception.

In Consistoriali

Maxima quidem

Totum scholarum publicarum regimen, in quibus juventus Christianæ alicujus reipublicæ instituitur, episcopalibus dumtaxat seminariis aliqua ratione exceptis, potest ac debet attribui auctoritati civili, et ita quidem attribui, ut nullam alii cuicumque auctoritati recognoscatur jus immiscendi se in disciplina scholarum, in regimine studiorum, in graduum collatione, in dilectu aut approbatione magistrorum.

45. The entire direction of public schools, in which the youth of Christian 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 so 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.

In Consistoriali

Quibus luctuosissimis

Immo in ipsis clericorum seminariis methodus studiorum adhibenda civili auctoritati subjicitur.

46. Much more, even in clerical seminaries, the method of study to be adopted is subject to the civil authority.

Nunquam fore

Nimquam fore

Postulat optima civilis societatis ratio, ut populares scholæ, quæ patent omnibus cujusque e populo classis pueris, ac publica

47. The best theory of civil society requires that popular schools open to the children of all classes, and, generally, all public institutes

universim instituta, quæ litteris severioribusque disciplinis tradendis et educationi juventutis curandæ sunt destinata, eximantur ab omni Ecclesiæ auctoritate, moderatrice vi et ingerentia, plenoque civilis ac politicæ auctoritatis arbitrio subjiciantur ad imperantium placita et ad communium ætatis opinionum amussim.

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.

Quum non sine

Catholicis viris probari potest ea juventutis instituendæ ratio, quæ sit a Catholica fide et ab Ecclesiæ potestate sejuncta, quæque rerum dumtaxat naturalium scientiam ac terrenæ socialis vitæ fines tantummodo vel saltem primario spectet.

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 primarily, the knowledge of natural things and the earthly ends of social life alone, may be approved by Catholics.

Quum non sine

Civilis auctoritas potest impedire quominus sacrorum antistites et fideles populi cum Romano Pontifice libere ac mutuo communicent.

49. The civil power has the right to prevent ministers of religion, and the faithful, from communicating freely and mutually with each other, and with the Roman Pontiff.

Maxima quidem

Laica auctoritas habet per se jus præsentandi episcopos et potest ab illis exigere, ut ineant diœcesium procurationem, antequam ipsi canonicam at S. Sede institutionem

50. The secular authority possesses, as inherent in itself, the right of presenting bishops, and may require of them that they take possession of their dioceses before having received canonical institution

et apostolicas litteras accipiant.

and the apostolic letters from the Holy See.

Nunquam fore

Immo laicum gubernium habet jus deponendi ab exercitio pastoralis ministerii episcopos, neque tenetur obedire Romano Pontifici in iis quæ episcopatuum et episcoporum respiciunt institutionem.

51. And, further, the secular government has the right of deposing bishops from their pastoral functions, and it is not bound to obey the Roman Pontiff in those things which relate to episcopal sees and the institution of bishops.

Multiplices inter

Acerbissimum

Gubernium potest suo jure immutare ætatem ab Ecclesia præscriptam pro religiosa tam mulierum quam virorum professione, omnibusque religiosis familiis indicere, ut neminem sine suo permissu ad solemnia vota nuncupanda admittant.

52. The government has of itself the right to alter the age prescribed by the Church for the religious profession, both of men and women; and it may enjoin upon all religious establishments to admit no person to take solemn vows without its permission.

Nunquam fore

Abrogandæ sunt leges quæ ad religiosarum familiarum statum tutandum, earumque jura et officia pertinent; immo potest civile gubernium iis omnibus auxilium præstare, qui a suscepto religiosæ vitæ instituto deficere ac solemnia vota frangere velint; pariterque potest religiosas easdem familias perinde ac collegiatas Ecclesias, et beneficia simplicia etiam juris patronatus penitus extinguere, illorumque bona et reditus

53. The laws for the protection of religious establishments, and securing their rights and duties, ought to be abolished: nay, more, the civil government may lend its assistance to all who desire to quit the religious life they have undertaken, and break their vows. The government may also suppress religious orders, collegiate churches, and simple benefices, even those belonging to private patronage, and submit their goods and revenues to the administration

civilis potestatis administrationi et arbitrio subjicere et vindicare.

and disposal of the civil power.

Acerbissimum

Probe memineritis

Cum sæpie

Cum sæpe

Reges et principes non solum ab Ecclesiæ jurisdictione eximuntur, verum etiam in quæstionibus jurisdiotionis dirimendis superiores sunt Ecclesia.

54. Kings and princes are not only exempt from the jurisdiction of the Church, but are superior to the Church, in litigated questions of jurisdiction.

Multiplices inter

Ecclesia a Statu, Statusque ab Ecclesia sejungendus est.

55. The Church ought to be separated from the State, and the State from the Church.

Acerbissimum

§ VIII.—ERRORES DE ETHICA NATURALI ET CHRISTIANA.

§ VIII.— ERRORS CONCERNING NATURAL AND CHRISTIAN ETHICS.

Morum leges divina haud egent sanctione, minimeque opus est ut humanæ leges ad naturæ jus confirmentur aut obligandi vim a Deo accipiant.

56. Moral laws do not stand in need of the divine sanction, and there is no necessity that human laws should be conformable to the law of nature, and receive their sanction from God.

Maxima quidem

Philosophicarum rerum morumque scientia, itemque civiles leges possunt et debent a divina et ecclesiastica auctoritate declinare.

57. Knowledge of philosophical things and morals, and also civil laws, may and must depart from divine and ecclesiastical authority.

Maxima quidem

Aliæ vires non sunt agnoscendæ nisi illæ quæ in materia positæ sunt, et omnis morum disciplina honestasque collocari

58. No other forces are to be recognized than those which reside in matter; and all moral teaching and moral excellence ought to be

debet in cumulandis et augendis quovis modo divitiis ac in voluptatibus explendis.

made to consist in the accumulation and increase of riches by every possible means, and in the enjoyment of pleasure.

Maxima quidem

Quanta conficiamur

Quanto conficiamur

Jus in materiali facto consistit, et omnia hominum officia sunt nomen inane, et omnia humana facta juris vim habent.

59. Right consists in the material fact, and all human duties are but vain words, and all human acts have the force of right.

Maxima quidem

Auctoritas nihil aliud est nisi numeri et materialium virium summa.

60. Authority is nothing else but the result of numerical superiority and material force.

Maxima quidem

Fortunata facti injustitia nullum juris sanctitati detrimentum affert.

61. An unjust act, being successful, inflicts no injury upon the sanctity of right.

Jamdudum cernimus

Proclamandum est et observandum principium quod vocant de

non-intervention

Novos et ante

Legitimis principibus obedientiam detrectare, immo et rebellare licet.

63. It is allowable to refuse obedience to legitimate princes: nay, more, to rise in insurrection against them.

Qui pluribus

Quisque vestrum

Noscitis et Nobiscum

Cum catholica

Tum cujusque sanctissimi

64. The violation of a solemn

juramenti violatio, tum quælibet scelesta flagitiosaque actio sempiternæ legi repugnans, non solum haud est improbanda, verum etiam omnino licita, summisque laudibus efferenda, quando id pro patriæ amore agatur.

oath, even every wicked and flagitious action repugnant to the eternal law, is not only not blamable, but quite lawful, and worthy of the highest praise, when done for the love of country.

Quibus quantisque

§ VIII.—ERRORES DE MATRIMONIO CHRISTIANO.

§ VIII.— THE ERRORS CONCERNING CHRISTIAN MARRIAGE.

Nulla ratione ferri potest, Christum evexisse matrimonium ad dignitatem sacramenti.

65. It can not be by any means tolerated, to maintain that Christ has raised marriage to the dignity of a sacrament.

Ad apostolicæ

Matrimonii sacramentum non est nisi quid contractui accessorium ab eoque separabile, ipsumque sacramentum in una tantum nuptiali benedictione situm est.

66. The sacrament of marriage is only an adjunct of the contract, and separable from it, and the sacrament itself consists in the nuptial benediction alone.

Ad apostolicæ

Jure naturæ matrimonii vinculum non est indissolubile et in variis casibus divortium proprie dictum auctoritate civili sanciri potest.

67. By the law of nature, the marriage tie is not indissoluble, and in many cases divorce, properly so called, may be pronounced by the civil authority.

Ad apostolicæ

Acerbissimum

Ecclesia non habet potestatem impedimenta matrimonium dirimentia inducendi, sed ea potestas civili auctoritati competit,

68. The Church has not the power of laying down what are diriment impediments to marriage. The civil authority does possess such a

a qua impedimenta existentia tollenda sunt.

power, and can do away with existing impediments to marriage.

Multiplices inter

Ecclesia sequioribus sæcutis dirimentia impedimenta inducere cœpit, non jure proprio, sed illo jure usa, quod a civili potestate mutuata erat.

69. The Church only commenced in later ages to bring in diriment impediments, and then availing herself of a right not her own, but borrowed from the civil power.

Ad apostolicæ

Tridentini canones, qui anathematis censuram illis inferunt, qui facultatem impedimenta dirimentia inducendi Ecclesiæ negare audeant, vel non sunt dogmatici vel de hac mutuata potestate intelligendi sunt.

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, either are not dogmatic, or must be understood as referring only to such borrowed power.

Ad apostolicæ

Tridentini forma sub infirmitatis pœna non obligat, ubi lex civilis aliam formam præstituat, et velit hac nova forma interveniente matrimonium valere.

71. The form of solemnizing marriage 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.

Ad apostolicæ

Bonifacius VIII. votum castitatis in ordinatione emissum nuptias nullas reddere primus asseruit.

72. Boniface VIII. is the first who declared that the vow of chastity pronounced at ordination annuls nuptials.

Ad apostolicæ

Vi contractus mere civilis potest inter Christianos constare veri nominis matrimonium; falsumque est, aut contractum matrimonii inter Christianos semper esse sacramentum, aut nullum esse contractum, si sacramentum excludatur.

73. A merely civil contract may, among Christians, constitute a true marriage; and it is false, either that the marriage contract between Christians is always a sacrament, or that the contract is null if the sacrament be excluded.

Ad apostolicæ

Lettera di S. S. PIO IX. al Re di Sardegna 9 settembre 1852.

Letter to the King of Sardinia, 9th September, 1852.

Acerbissimum

Multis gravibusque

Caussæ matrimoniales et sponsalia suapte natura ad forum civile pertinent.

74. Matrimonial causes and espousals belong by their very nature to civil jurisdiction.

Ad apostolicæ

Acerbissimum

Huc facere possunt duo alii errores de clericorum cælibatu abolendo et de statu matrimonii statui virginitatis anteferendo.

Confodiuntur, prior in epist. encycl.

novembris

posterior in litteris apost.

junii

Qui pluribus

Multiplices inter

§ IX.—ERRORES DE CIVILI ROMANI PONTIFICIS PRINCIPATU.

§ IX.—ERRORS REGARDING THE CIVIL POWER OF THE SOVEREIGN PONTIFF.

De temporalis regni cum spirituali compatibilitate disputant inter se Christianæ et Catholicæ Ecclesiæ filii.

75. The children of the Christian and Catholic Church are not agreed upon the compatibility of the temporal with the spiritual power.

Ad apostolicæ

Abrogatio civilis imperii, quo Apostolica Sedes potitur, ad Ecclesiæ libertatem felicitatemque vel maxime conduceret.

76. The abolition of the temporal power, of which the Apostolic See is possessed, would contribute in the greatest degree to the liberty and prosperity of the Church.

Quibus quantisque

Præter hos errores explicite notatos, alii complures implicite reprobantur, proposita et asserta doctrina, quam Catholici omnes firmissime retinere debeant, de civili Romani Pontificis principatu.

Ejusmodi doctrina luculenter traditur in Alloc.

aprilis

Alloc.

maii

in Litt. apost.

martii

Alloc.

sept.

Alloc.

martii

in Alloc.

junii

Quibus quantisque

Si semper antea

Quum Catholica Ecclesia

Novos

Jamdudum

Maxima quidem

§ X.—ERRORES QUI AD LIBERALISMUM HODIERNUM REFERUNTUR.

§ X.—ERRORS HAVING REFERENCE TO MODERN LIBERALISM.

Ætate hac nostra non amplius expedit, religionem Catholicam haberi tamquam unicam Status religionem, ceteris quibuscumque cultibus exclusis.

77. In the present day, it is no longer expedient that the Catholic religion shall be held as the only religion of the State, to the exclusion of all other modes of worship.

Nemo vestrum

Hinc laudabiliter in quibusdam Catholici nominis regionibus lege cautum est, ut hominibus illuc immigrantibus liceat publicum proprii cujusque cultus exercitium habere.

78. Whence it has been wisely provided by law, in some countries called Catholic, that persons coming to reside therein shall enjoy the public exercise of their own worship.

Acerbissimum

Enimvero falsum est, civilem cujusque cultus libertatem,

79. Moreover, it is false that the civil liberty of every mode of worship,

itemque plenam potestatem omnibus attributam quaslibet opiniones cogitationesque palam publiceque manifestandi conducere ad populorum mores animosque facilius corrumpendos ac indifferentismi pestem propogandam.

and the full power given to all of overtly and publicly manifesting 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 of the pest of indifferentism.

Nunquam fore

Romanus Pontifex potest ac debet cum progressu, cum liberalismo et cum recenti civilitate sese reconciliare et componere.

80. The Roman Pontiff can and ought to reconcile himself to, and agree with, progress, liberalism, and civilization as lately introduced.

Jamdudum cernimus

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