Chapter V: An Outside Glimpse (5)

An interesting book spoiled by careless expressions and incorrect assertions. Such expressions as "the worship of images," (page 28,) instead of "veneration," etc.; the assertion that the "policy of the popes always was to foster disunion in Italy, in order to profit by it," (page 35,) and styling Savonarola "the Italian Luther," (page 111,) make it unfit for introduction among Catholics. It is to be regretted that a book like this, containing as it does so much that is great and good in the history of Catholic art in Italy, should be marred by statements which are not historically true, and have nothing whatever to do with such a work.

* * * * *

HOME INFLUENCE. By Grace Aguilar. New York: D. Appleton & Co.

It is quite refreshing, after the floods of impassioned sensational novels that have poured from the press on all sides for the last ten or fifteen years, to know that there is a call for the purity and high-toned sentiment that flow from the pen of Miss Aguilar.

Twenty years ago, her works afforded interest and instruction, the present volume to mothers especially, and though her children and grown people are sometimes stiff and priggish, and are wont to talk like books, they are always well-bred and refined, never descending to irreverence or slang, as they too often do in stories of to-day.

It was formerly a criticism on her works, that they favored Judaism (the creed of their author) at the expense of Christianity; but no such charge can be brought against _Home Influence_ with any truth.

This volume presents an attractive exterior, and if the works of this author take again with the novel-reading public, it will be a symptom of returning health in the community.

* * * * *

MISSALE ROMANUM, ex decreto sacrosancti Concilii Tridentini
restitutum, S. Pii VI. jussu editum, Clementis VIII. et Urbani
VIII. Papæ auctoritate recognitum, et novis missis ex indulto
apostolico hucusque concessis auctum. Mechliniæ: H. Dessain.

This Missal, from the house of the Messrs. Benziger Brothers, is printed in good, clear type, pleasant to the eye; contains the last new masses enjoined by the Sacred Congregation of Rites, and is illustrated with excellent full-page engravings. It is besides, as a book, both serviceable and cheap.

* * * * *

THE CATHOLIC PUBLICATION SOCIETY has in press, and will publish, May twenty-fifth, a work by James Kent Stone, D.D., late President of Kenyon and Hobart Colleges, entitled, _The Invitation Heeded: Reasons for a Return to Catholic Unity_. As the title implies, Mr. Stone will, in this volume, give his reasons for becoming a Catholic.

* * * * *

MESSRS. JOHN MURPHY & CO. announce as in press, _The Paradise of the Earth; or, the True Means of Finding Happiness in the Religious State_, according to the Rules of the Masters of Spiritual Life. Translated from the French of L'Abbé Sanson, by the Rev. F. Ignatius Sisk, of the Cistercian Community, Mount St. Bernard's Abbey. Also, _Devotion to the Sacred Heart of Jesus_. From the Italian of Secundo Franco, S.J.

A DOGMATIC DECREE ON CATHOLIC FAITH.

CONFIRMED AND PROMULGATED IN THE THIRD PUBLIC SESSION OF THE VATICAN COUNCIL, HELD IN ST. PETER'S, ROME, ON LOW-SUNDAY, APRIL 24, 1870.

CONSTITVTIO DOGMATICA DE FIDE CATHOLICA.

[This translation has been
carefully revised for THE
CATHOLIC WORLD by some of the
bishops attending the council.]

PIVS EPISCOPVS SERVVS SERVORVM PIUS, BISHOP, SERVANT OF THE
DEI SACRO APPROBANTE CONCILIO AD SERVANTS OF GOD, WITH THE
PERPETVAM REI MEMORIAM. APPROBATION OF THE HOLY COUNCIL,
FOR A PERPETUAL REMEMBRANCE
HEREOF.

Dei Filius et generis humani Our Lord Jesus Christ, the Son
Redemptor Dominus Noster Iesus of God and the Redeemer of
Christus, ad Patrem coelestem mankind, when about to return to
rediturus, cum Ecclesia sua in his heavenly Father, promised
terris militante, omnibus diebus that he would be with his
usque ad consummationem saeculi church, militant on earth, all
futurum se esse promisit. Quare days even to the consummation
dilectae sponsae praesto esse, of the world. Wherefore, he
adsistere docenti, operanti has never at any time failed
benedicere, periclitanti opem to be with his beloved spouse,
ferre nullo unquam tempore to assist her in her teaching,
destitit. Haec vero salutaris to bless her in her labors, to
eius providentia, cum ex aliis aid her in danger. And this his
beneficiis innumeris continenter saving providence, unceasingly
apparuit, tum iis manifestissime displayed in countless other
comperta est fructibus, qui blessings, is most clearly
orbi christiano e Conciliis made manifest by those very
oecumenicis ac nominatim e abundant fruits which have
Tridentino, iniquis licet come to the Christian world
temporibus celebrato, amplissimi from œcumenical councils,
provenerunt. Hinc enim and especially from that of
sanctissima religionis dogmata Trent, although it was held
pressius definita uberiusque in evil days. For thereby the
exposita, errores damnati atque holy doctrines of religion were
cohibiti; hinc ecclesiastica more distinctly defined and
disciplina restituta firmiusque more fully set forth; errors
sancita, promotum in Clero were condemned and restrained;
scientiae et pietatis studium, thereby ecclesiastical
parata adolescentibus ad sacram discipline was restored and
militiam educandis collegia, more firmly established; zeal
christiani denique populi for learning and piety was
mores et accuratiore fidelium promoted among the clergy; and
eruditione et frequentiore colleges were provided for the
sacramentorum usu instaurati. training of young men for the
Hinc praeterea arctior membrorum sacred ministry; and finally the
cum visibili Capite communio, practice of Christian morality
universoque corpori Christi was restored among the people
mystico additus vigor; hinc by more careful instruction
religiosae multiplicatae and a more frequent use of
familiae, aliaque christianae the sacraments. Hence arose,
pietatis instituta; hinc ille likewise, a closer union of the
etiam assiduus et usque ad members with the visible head,
sanguinis effusionem constans and renewed strength to the
ardor in Christi regno late per entire mystical body of Christ;
orbem propagando. hence the increased number of
religious communities, and of
other institutions of Christian
piety; hence, also, that
unceasing zeal, constant even to
martyrdom, to spread the kingdom
of Christ throughout the world.

Verumtamen haec aliaque insignia Nevertheless, while with
emolumenta, quae per ultimam becoming gratitude we call to
maxime oecumenicam Synodum mind these and the many other
divina clementia Ecclesiae remarkable benefits which the
largita est, dum grato, quo par goodness of God has bestowed
est, animo recolimus; acerbum on the church chiefly through
compescere haud possumus the last œcumenical council,
dolorem ob mala gravissima, we cannot suppress our bitter
inde potissimum orta, quod sorrow for the grievous evils
eiusdem sacrosanctae Synodi which have chiefly sprung
apud permultos vel auctoritas from many having despised the
contempta, vel sapientissima authority of the aforesaid
neglecta fuere decreta. sacred council, or having
neglected to observe its most
wise decrees.

Nemo enim ignorat, haereses, For it is known to all that
quas Tridentini Patres the heresies which the fathers
proscripserunt, dum, reiecto of Trent condemned, and which
divino Ecclesiae magisterio, res rejected the divine authority
ad religionem spectantes privati of the church to teach, and
cuiusvis iudicio permitterentur, instead, subjected all things
in sectas paullatim dissolutas belonging to religion to the
esse multiplices, quibus judgment of each individual,
inter se dissentientibus et were, in course of time, broken
concertantibus, omnis tandem up into many sects; and that,
in Christum fides apud non as these differed and disputed
paucos labefactata est. Itaque with each other, it came to
ipsa sacra Biblia, quae antea pass, at length, that all belief
christianae doctrinae unicus in Christ was overthrown in the
fons et iudex asserebantur, iam minds of not a few. And so, the
non pro divinis haberi, imo sacred Scriptures themselves,
mythicis commentis accenseri which they had at first held up
coeperunt. as the only source and judge
of Christian doctrine, were no
longer held as divine, but,
on the contrary, began to be
counted among myths and fables.

Tum nata est et late nimis per Then arose and spread too widely
orbem vagata illa rationalismi through the world that doctrine
seu naturalismi doctrina, quae of rationalism or naturalism,
religioni christianae utpote which, attacking Christianity
supernaturali instituto per at every point as being a
omnia adversans, summo studio supernatural institution, labors
molitur, ut Christo, qui solus with all its might to exclude
Dominus et Salvator noster est, Christ, who is our only Lord
a mentibus humanis, a vita et and Saviour, from the minds of
moribus populorum excluso, merae men and from the life and the
quod vocant rationis vel naturae morals of nations; and so to
regnum stabiliatur. Relicta establish, instead, the reign
autem proiectaque christiana of mere reason, as they call
religione, negato vero Deo it, or of nature. And thus,
et Christo eius, prolapsa having forsaken and cast away
tandem est multorum mens in the Christian religion, having
pantheismi, materialismi, denied the true God and his
atheismi barathrum, ut iam Christ, the minds of many have
ipsam rationalem naturam, at last fallen into the abyss
omnemque iusti rectique normam of pantheism, materialism, and
negantes, ima humanae societatis atheism; so that now repudiating
fundamenta diruere connitantur. the reasoning nature of man, and
every rule of right and wrong,
they are laboring to overthrow
the very foundations of human
society.

Hac porro impietate circumquaque Moreover, as this impious
grassante, infeliciter contigit, doctrine is spreading
ut plures etiam e catholicae everywhere, it has unfortunately
Ecclesiae filiis a via verae come to pass that not a few even
pietatis aberrarent, in of the children of the Catholic
iisque, diminutis paullatim Church have wandered from the
veritatibus, sensus catholicus way of true piety; and as the
attenuaretur. Variis enim ac truth gradually decayed in their
peregrinis doctrinis abducti, minds, the catholic sentiment
naturam et gratiam, scientiam grew fainter in them. For,
humanam et fidem divinam being led away by various and
perperam commiscentes, genuinum strange doctrines, and wrongly
sensum dogmatum, quem tenet ac confounding nature and grace,
docet Sancta Mater Ecclesia, human science and divine faith,
depravare, integritatemque et they have perverted the true
sinceritatem fidei in periculum sense of the doctrines which our
adducere comperiuntur. holy mother the church holds and
teaches, and have endangered
the integrity and the purity of
faith.

Quibus omnibus perspectis, fieri Now, looking at all these
qui potest, ut non commoveantur things, how can the church fail
intima Ecclesiae viscera? to be moved in her innermost
Quemadmodum enim Deus vult heart? For inasmuch as God
omnes homines salvos fieri, wills all men to be saved and
et ad agnitionem veritatis to come to the knowledge of
venire; quemadmodum Christus the truth, inasmuch as Christ
venit, ut salvum faceret, quod came to save that which was
perierat, et filios Dei, qui lost, and to gather together in
erant dispersi, congregaret one the children of God that
in unum: ita Ecclesia, a Deo were dispersed; so the church,
populorum mater et magistra established by God as the mother
constituta, omnibus debitricem and mistress of nations, feels
se novit, ac lapsos erigere, that she is a debtor unto all,
labantes sustinere, revertentes and is ever ready and earnest
amplecti, confirmare bonos et ad to raise up the fallen, to
meliora provehere parata semper strengthen the weak, to take to
et intenta est. Quapropter her bosom those that return,
nullo tempore a Dei veritate, and to confirm the good, and
quae sanat omnia, testanda et carry them on to better things.
praedicanda quiescere potest, Wherefore, at no time can she
sibi dictum esse non ignorans: abstain from bearing witness to
Spiritus meus, qui est in and preaching the all-healing
te, et verba mea, quae posui truth of God; knowing that it
in ore tuo, non recedent de has been said to her, "My spirit
ore tuo amodo et usque in that is in thee, and my words
sempiternum.[140] that I have put in thy mouth,
shall not depart out of thy
mouth, from henceforth and for
ever." (Isa. lix. 21.)

Nos itaque, inhaerentes Wherefore, following in the
Praedecessorum Nostrorum footsteps of our predecessors,
vestigiis, pro supremo Nostro and in fulfilment of our supreme
Apostolico munere veritatem apostolic duty, we have never
catholicam docere ac tueri, omitted to teach and to protect
perversasque doctrinas reprobare the catholic truth, and to
nunquam intermisimus. Nunc reprove perverse teachings.
autem sedentibus Nobiscum et And now, the bishops of the
iudicantibus universi orbis whole world being gathered
Episcopis, in hanc oecumenicam together in this œcumenical
Synodum auctoritate Nostra in council by our authority, and
Spiritu Sancto congregatis, in the Holy Ghost, and sitting
innixi Dei verbo scripto et therein and judging with us,
tradito, prout ab Ecclesia we, guided by the word of God,
catholica sancte custoditum et both written and handed down by
genuine expositum accepimus, ex tradition, as we have received
hac Petri Cathedra in conspectu it, sacredly preserved and
omnium salutarem Christi truly set forth by the Catholic
doctrinam profiteri et declarare Church, have determined to
constituimus, adversis erroribus profess and declare from this
potestate nobis a Deo tradita chair of Peter, and in the sight
proscriptis atque damnatis. of all, the saving doctrine of
Christ; and in the power given
to us from God to proscribe and
condemn the opposing errors.

CAPUT I. CHAPTER I.

DE DEO RERUM OMNIUM CREATORE. OF GOD THE CREATOR OF ALL THINGS.

Sancta Catholica Apostolica The holy, Catholic, Apostolic,
Romana Ecclesia credit et Roman Church believes and
confitetur, unum esse Deum verum confesses that there is one
et vivum, Creatorem ac Dominum true and living God, Creator
coeli et terrae, omnipotentem, and Lord of heaven and earth,
aeternum, immensum, almighty, eternal, immense,
incomprehensibilem, intellectu incomprehensible, infinite in
ac voluntate omnique perfectione understanding and will and in
infinitum; qui cum sit una all perfection; who, being
singularis, simplex omnino a spiritual substance, one,
et incommutabilis substantia single, absolutely simple and
spiritualis, praedicandus est re unchangeable, must be held to
et essentia a mundo distinctus, be, in reality and in essence,
in se et ex se beatissimus, distinct from the world, in
et super omnia, quae praeter himself and of himself perfectly
ipsum sunt et concipi possunt, happy, and unspeakably exalted
ineffabiliter excelsus. above all things that are or can
be conceived besides himself.

Hic solus verus Deus bonitate This one only true God, of
sua et omnipotenti virtute non his own goodness and almighty
ad augendam suam beatitudinem, power, not to increase his own
nec ad acquirendam, sed ad happiness, nor to acquire for
manifestandam perfectionem himself perfection, but in
suam per bona, quae creaturis order to manifest the same by
impertitur, liberrimo consilio means of the good things which
simul ab initio temporis he imparts to creatures, did,
utramque de nihilo condidit of his own most free counsel,
creaturam, spiritualem et "from the beginning of time make
corporalem, angelicam videlicet alike out of nothing two created
et mundanam, ac deinde humanam natures, a spiritual one and
quasi communem ex spiritu et a corporeal one, the angelic,
corpore constitutam[141]. to wit, and the earthly; and
afterward he made the human
Universa vero, quae condidit, nature, as partaking of both,
Deus providentia sua tuetur being composed of spirit and
atque gubernat, attingens a fine body." (Fourth Lateran Council,
usque ad finem fortiter, et ch. I. _Firmiter_.) Moreover,
disponens omnia suaviter[142]. God, by his providence, protects
Omnia enim nuda et aperta sunt and governs all things which he
oculis eius[143], ea etiam, has made, reaching from end to
quae libera creaturarum actione end mightily, and ordering all
futura sunt. things sweetly. (Wisdom viii.
1.) For all things are naked and
open to his eyes, (Heb. iv. 13,)
even those which are to come
to pass by the free action of
creatures.

CAPUT II. CHAPTER II.

DE REVELATIONE. OF REVELATION.

Eadem Sancta Mater Ecclesia The same holy Mother Church
tenet et docet, Deum, rerum holds and teaches that God, the
omnium principium et finem, beginning and end of all things,
naturali humanae rationis can be known with certainty
lumine e rebus creatis certo through created things, by the
cognosci posse; invisibilia enim natural light of human reason;
ipsius, a creatura mundi, per "for the invisible things of
ea quae facta sunt, intellecta, him, from the creation of the
conspiciuntur[144]: attamen world, are clearly seen, being
placuisse, eius sapientiae understood by the things that
et bonitati, alia, eaque are made," (Romans i. 20;) but
supernaturali via se ipsum ac that nevertheless it has pleased
aeterna voluntatis suae decreta his wisdom and goodness to
humano generi revelare, dicente reveal to mankind, by another
Apostolo: Multifariam, multisque and that a supernatural way,
modis olim Deus loquens patribus himself and the eternal decrees
in Prophetis: novissime, diebus of his will; even as the apostle
istis locutus est nobis in says, "God who at sundry times
Filio[145]. and in divers manners spoke, in
times past, to the fathers by
Huic divinae revelationi the prophets, last of all, in
tribuendum quidem est, ut ea, these days hath spoken to us
quae in rebus divinis humanae by his Son." (Heb. i. 1, 2.)
rationi per se impervia non To this divine revelation is
sunt, in praesenti quoque it to be ascribed that things
generis humani conditione regarding God, which are not of
ab omnibus expedite, firma themselves beyond the grasp of
certitudine et nullo admixto human reason, may, even in the
errore cognosci possint. Non present condition of the human
hac tamen de causa revelatio race, be known by all, readily,
absolute necessaria dicenda with full certainty and without
est, sed quia Deus ex infinita any admixture of error. Yet not
bonitate sua ordinavit hominem on this account is revelation
ad finem supernaturalem, ad absolutely necessary, but
participanda scilicet bona because God, of his infinite
divina, quae humanae mentis goodness, has ordained man for
intelligentiam omnino superant; a supernatural end, for the
siquidem oculus non vidit, participation, that is, of
nec auris audivit, nec in divine goods, which altogether
cor hominis ascendit, quae surpass the understanding of
praeparavit Deus iis, qui the human mind; for "eye hath
diligunt ilium.[146] not seen nor ear heard, neither
hath it entered into the heart
of man, what things God hath
prepared for them that love
him." (1 Cor. ii. 9.)

Haec porro supernaturalis Now, this supernatural
revelatio, secundum universalis revelation, according to the
Ecclesiae fidem, a sancta belief of the universal church,
Tridentina Synodo declaratam, as declared by the holy Council
continetur in libris scriptis et of Trent, is contained in
sine scripto traditionibus, quae the written books and in the
ipsius Christi ore ab Apostolis unwritten traditions which
acceptae, aut ab ipsis Apostolis have come to us as received
Spiritu Sancto dictante quasi orally from Christ himself by
per manus traditae, ad nos usque the apostles, or handed down
pervenerunt.[147] Qui quidem from the apostles taught by
veteris et novi Testamenti the Holy Ghost. (Council of
libri integri cum omnibus suis Trent. Session iv. Decree on
partibus, prout in eiusdem the Canon of Scripture.) And
Concilii decreto recensentur, these books of the Old and New
et in veteri vulgata latina Testament are to be received as
editione habentur, pro sacris sacred and canonical, in their
et canonicis suscipiendi sunt. integrity and with all their
Eos vero Ecclesia pro sacris parts, as they are enumerated in
et canonicis habet, non ideo the decree of the same council,
quod sola humana industria and are had in the old Vulgate
concinnati, sua deinde Latin edition. But the church
auctoritate sint approbati; nec does hold them as sacred and
ideo dumtaxat, quod revelationem canonical, not for the reason
sine errore contineant; sed that they have been compiled
propterea quod Spiritu Sancto by human industry alone, and
inspirante conscripti Deum afterward approved by her
habent auctorem, atque ut tales authority; nor only because
ipsi Ecclesiae traditi sunt. they contain revelation without
error, but because, having been
written under the inspiration
of the Holy Ghost, they have
God for their author, and as
such have been delivered to the
church herself.

Quoniam vero, quae sancta And since those things which the
Tridentina Synodus de Council of Trent has declared
interpretatione divinae by wholesome decrees concerning
Scripturae ad coërcenda the interpretation of divine
petulantia ingenia salubriter Scripture, in order to restrain
decrevit, a quibusdam hominibus restless spirits, are explained
prave exponuntur, Nos, idem by some in a wrong sense; we,
decretum renovantes, hanc renewing the same decree,
illius mentem esse declaramus, declare this to be the mind of
ut in rebus fidei et morum, the synod, that, in matters of
ad aedificationem doctrinae faith and morals which pertain
Christianae pertinentium, is pro to the edification of Christian
vero sensu sacrae Scripturae doctrine, that is to be held as
habendus sit, quem tenuit ac the true sense of the sacred
tenet Sancta Mater Ecclesia, Scripture which holy mother
cuius est iudicare de vero sensu church, to whom it belongs to
et interpretatione Scripturarum judge of the true sense and
sanctarum; atque ideo nemini interpretation of the sacred
licere contra hunc sensum, aut Scriptures, has held and holds;
etiam contra unanimem consensum and therefore that no one may
Patrum ipsam Scripturam sacram interpret the sacred Scripture
interpretari. contrary to this sense, or
contrary to the unanimous
consent of the fathers.

CAPUT III. CHAPTER III.

DE FIDE. OF FAITH.

Quum homo a Deo tanquam Forasmuch as man totally depends
Creatore et Domino suo totus on God as his Creator and Lord,
dependeat, et ratio creata and created reason is wholly
increatae Veritati penitus subject to the uncreated truth,
subiecta sit, plenum revelanti therefore we are bound, when God
Deo intellectus et voluntatis makes a revelation, to render
obsequium fide praestare to him the full obedience of
tenemur. Hanc vero fidem, quae our understanding and will, by
humanae salutis initium est, faith. And this faith, which
Ecclesia catholica profitetur, is the beginning of man's
virtutem esse supernaturalem, salvation, the church declares
qua, Dei aspirante et adiuvante to be a supernatural virtue,
gratia, ab eo revelata vera whereby, under the inspiration
esse credimus, non propter and aid of God's grace, we
intrinsecam rerum veritatem believe to be true the things
naturali rationis lumine revealed by him, not for their
perspectam, sed propter intrinsic truth seen by the
auctoritatem ipsius Dei natural light of reason, but for
revelantis, qui nec falli nec the authority of God revealing
fallere potest. Est enim fides, them, who can neither deceive
testante Apostolo, sperandarum nor be deceived. For faith, as
substantia rerum, argumentum non the apostle witnesseth, is the
apparentium.[148] substance of things to be hoped
for, the evidence of things that
appear not. (Heb. xi. 1.)

Ut nihilominus fidei nostrae To the end, nevertheless, that
obsequium rationi consentaneum the obedience of our faith
esset, voluit Deus cum internis might be agreeable to reason,
Spiritus Sancti auxiliis God willed to join unto the
externa iungi revelationis interior grace of the Holy
suae argumenta, facta scilicet Spirit external proofs of his
divina, atque imprimis revelation, to wit, divine
miracula et prophetias, works, and chiefly miracles
quae cum Dei omnipotentiam and prophecies, which, as
et infinitam scientiam they manifestly show forth
luculenter commonstrent, the omnipotence and the
divinae revelationis signa infinite knowledge of God, are
sunt certissima et omnium proofs most certain of divine
intelligentiae accommodata. revelation, and suited to the
Quare turn Moyses et Prophetae, understanding of all. Wherefore
tum ipse maxime Christus Dominus both Moses and the prophets,
multa et manifestissima miracula and above all, Christ our Lord
et prophetias ediderunt; et de himself, wrought many and most
Apostolis legimus: Illi autem evident miracles, and uttered
profecti praedicaverunt ubique, prophecies; and of the apostles
Domino co-operante, et sermonem we read, "But they going forth
confirmante, sequentibus preached everywhere: the Lord
signis.[149] Et rursum scriptum working withal, and confirming
est: Habemus firmiorem the word with signs that
propheticum sermonem, cui bene followed." (Mark xvi. 20.) And
facitis attendentes quasi again it is written, "We have
lucernae lucenti in caliginoso the more firm prophetical word;
loco.[150] whereunto you do well to attend,
as to a light that shineth in a
dark place." (2 Pet. i. 19.)

Licet autem fidei assensus Yet although the assent of
nequaquam sit motus animi faith is not by any means a
caecus: nemo tamen evangelicae blind movement of the mind;
praedicationi consentire nevertheless no one can believe
potest, sicut oportet ad the preaching of the Gospel
salutem consequendam, absque in such wise as behoveth to
illuminatione et inspiratione salvation without the light and
Spiritus Sancti, qui dat omnibus inspiration of the Holy Ghost,
suavitatem in consentiendo et who giveth unto all sweetness
credendo veritati.[151] Quare in yielding to the truth and
fides ipsa in se, etiamsi per believing it. (2 Council of
charitatem non operetur, donum Orange, Can. 7.) Wherefore
Dei est, et actus eius est faith in itself, even though
opus ad salutem pertinens, quo it be not working by charity,
homo liberam praestat ipsi Deo is a gift of God; and an act
obedientiam, gratiae eius, cui of faith is a work tending to
resistere posset, consentiendo salvation, whereby man renders
et coöperando. free obedience to God himself,
consenting to and coöperating
with his grace, which he hath
power to resist.

Porro fide divina et catholica Now, all those things are to be
ea omnia credenda sunt, quae in believed of divine and catholic
verbo Dei scripto vel tradito faith which are contained in the
continentur, et ab Ecclesia sive word of God, whether written
solemni iudicio sive ordinario or handed down by tradition;
et universali magisterio tamquam and which the church, either by
divinitus revelata credenda solemn decree or by her ordinary
proponuntur. and universal teaching, proposes
for belief as revealed by God.

Quoniam vero sine fide And whereas without faith it is
impossibile est placere Deo, impossible to please God, and
et ad filiorum eius consortium to come to the fellowship of
pervenire; ideo nemini his children, therefore hath no
unquam sine illa contigit one at any time been justified
iustificatio, nec ullus, nisi without faith; nor shall any
in ea perseveraverit usque one, unless he persevere therein
in finem, vitam aeternam unto the end, attain everlasting
assequetur. Ut autem officio life. And in order that we might
veram fidem amplectendi, in be able to fulfil our duty of
eaque constanter perseverandi embracing the true faith, and of
satisfacere possemus, Deus steadfastly persevering therein,
per Filium suum unigenitum God, through his only-begotten
Ecclesiam instituit, suaeque Son, did establish the church
institutionis manifestis notis and place upon her manifest
instruxit, ut ea tamquam custos marks of his institution,
et magistra verbi revelati ab that all men might be able to
omnibus posset agnosci. Ad recognize her as the guardian
solam enim catholicam Ecclesiam and teacher of his revealed
ea pertinent omnia, quae ad word. For only to the Catholic
evidentem fidei christianae Church do all those signs
credibilitatem tam multa et tam belong, which have been divinely
mira divinitus sunt disposita. disposed, so many in number
Quin etiam Ecclesia per se and so wonderful in character,
ipsa, ob suam nempe admirabilem for the purpose of making
propagationem, eximiam evident the credibility of the
sanctitatem et inexhaustam in Christian faith; nay more, the
omnibus bonis foecunditatem, ob very church herself, in view
catholicam unitatem, invictamque of her wonderful propagation,
stabilitatem, magnum quoddam her eminent holiness, and her
et perpetuum est motivum exhaustless fruitfulness in
credibilitatis et divinae all that is good, her catholic
suae legationis testimonium unity, her unshaken stability,
irrefragabile. offers a great and evident claim
to belief, and an undeniable
proof of her divine commission.

Quo fit, ut ipsa veluti signum Whence it is that she, as
levatum in nationes,[152] et a standard set up unto the
ad se invitet, qui nondum nations, (Is. xi. 12,) at the
crediderunt, et filios suos same time calls to herself those
certiores faciat, firmissimo who have not yet believed, and
niti fundamento fidem, quam shows to her children that the
profitentur. Cui quidem faith which they hold rests on
testimonio efficax subsidium a most solid foundation. And to
accedit ex superna virtute. this, her testimony, effectual
Etenim benignissimus Dominus aid is supplied by power from
et errantes gratia sua excitat above. For the Lord, infinitely
atque adiuvat, ut ad agnitionem merciful, on the one hand stirs
veritatis venire possint; up by his grace and helps those
et eos, quos de tenebris who are in error, that they may
transtulit in admirabile lumen be able to come to the knowledge
suum, in hoc eodem lumine of the truth; and, on the
ut perseverent, gratia sua other hand, those whom he hath
confirmat, non deserens, nisi transferred from darkness into
deseratur. Quocirca minime par his marvellous light he confirms
est conditio eorum, qui per by his grace, that they may
coeleste fidei donum catholicae persevere in that same light,
veritati adhaeserunt, atque never abandoning them unless
eorum, qui ducti opinionibus he be first by them abandoned.
humanis, falsam religionem Wherefore, totally unlike is the
sectantur; illi enim, qui condition of those who, by the
fidem sub Ecclesiae magisterio heavenly gift of faith, have
susceperunt, nullam unquam embraced the catholic truth,
habere possunt iustam causam and of those who, led by human
mutandi, aut in dubium fidem opinions, are following a false
eamdem revocandi. Quae cum religion; for they who have
ita sint, gratias agentes Deo received the faith under the
Patri, qui dignos nos fecit teaching of the church can never
in partem sortis sanctorum in have a just reason to change
lumine, tantam ne negligamus that faith or call it into
salutem, sed aspicientes in doubt. Wherefore, giving thanks
auctorem fidei et consummatorem to God the Father, who hath made
Iesum, teneamus spei nostrae us worthy to be partakers of
confessionem indeclinabilem. the lot of the saints in light,
let us not neglect so great
salvation, but looking on Jesus,
the author and finisher of our
faith, let us hold fast the
confession of our hope without
wavering.

CAPUT IV. CHAPTER IV.

DE FIDE ET RATIONE. OF FAITH AND REASON.

Hoc quoque perpetuus Ecclesiae Moreover, the Catholic Church
catholicae consensus tenuit has ever held, as she now holds,
et tenet, duplicem esse that there exists a two-fold
ordinem cognitionis, non order of knowledge, each of
solum principio, sed obiecto which is distinct from the other
etiam distinctum: principio both as to its principle and
quidem, quia in altero naturali as to its object. As to its
ratione, in altero fide divina principle, because in the one
cognoscimus; obiecto autem, we know by natural reason, in
quia praeter ea, ad quae the other by divine faith; as
naturalis ratio pertingere to the object, because, besides
potest, credenda nobis those things to which natural
proponuntur mysteria in Deo reason can attain, there are
abscondita, quae, nisi revelata proposed to our belief mysteries
divinitus, innotescere non hidden in God which, unless
possunt. Quocirca Apostolus, by him revealed, cannot come
qui a gentibus Deum per ea, to our knowledge. Wherefore
quae facta sunt, cognitum the same apostle, who beareth
esse testatur, disserens witness that God was known to
tamen de gratia et veritate, the Gentiles by the things that
quae per Iesum Christum facta are made, yet when speaking of
est,[153] pronuntiat: Loquimur the grace and truth that came
Dei sapientiam in mysterio, by Jesus Christ, (John i. 17.)
quae abscondita est, quam says, "We speak the wisdom of
praedestinavit Deus ante saecula God in a mystery, a wisdom which
in gloriam nostram, quam is hidden; which God ordained
nemo principum huius saeculi before the world unto our glory;
cognovit: nobis autem revelavit which none of the princes of
Deus per Spiritum suum: this world knew; but which God
Spiritus enim omnia scrutatur, hath revealed to us by his
etiam profunda Dei.[154] Et Spirit. For the Spirit searcheth
ipse Unigenitus confitetur all things, yea the deep things
Patri, quia abscondit haec a of God." (1 Cor. ii. 7, 8, 10.)
sapientibus et prudentibus, et And the only-begotten Son thanks
revelavit ea parvulis.[155] the Father that he has hid
these things from the wise and
prudent, and has revealed them
to little ones. (Matt. xi. 25.)

Ac ratio quidem, fide Reason, indeed, enlightened
illustrata, cum sedulo, pie by faith and seeking with
et sobrie quaerit, aliquam, diligence and godly sobriety,
Deo dante, mysteriorum may, by God's gift, come to
intelligentiam eamque some understanding, limited in
fructuosissimam assequitur, degree, but most wholesome in
tum ex eorum, quae naturaliter its effects, of mysteries, both
cognoscit, analogia, tum e from the analogy of things which
mysteriorum ipsorum nexu are naturally known, and from
inter se et cum fine hominis the connection of the mysteries
ultimo; nunquam tamen idonea themselves with one another and
redditur ad ea perspicienda with man's last end. But never
instar veritatum, qua proprium can reason be rendered capable
ipsius obiectum constituunt. of thoroughly understanding
Divina enim mysteria suapte mysteries, as it does those
natura intellectum creatum sic truths which form its proper
excedunt, ut etiam revelatione object. For God's mysteries,
tradita et fide suscepta, ipsius of their very nature, so far
tamen fidei velamine contecta et surpass the reach of created
quadam quasi caligine obvoluta intellect, that even when taught
maneant, quamdiu in hac mortali by revelation, and received by
vita peregrinamur a Domino: per faith, they remain covered by
fidem enim ambulamus, et non per faith itself as by a veil, and
speciem.[156] shrouded as it were in darkness
as long as in this mortal life
"we are absent from the Lord;
for we walk by faith, and not by
sight." (2 Cor. v. 6, 7.)

Verum etsi fides sit supra But although faith be above
rationem, nulla tamen unquam reason, there never can be
inter fidem et rationem vera a real disagreement between
dissensio esse potest: cum idem them, since the same God who
Deus, qui mysteria revelat et reveals mysteries and infuses
fidem infundit, animo humano faith has given to man's soul
rationis lumen indiderit; the light of reason; and God
Deus autem negare seipsum cannot deny himself nor can one
non possit, nec verum vero truth ever contradict another.
unquam contradicere. Inanis Wherefore the empty shadow
autem huius contradictionis of such contradiction arises
species inde potissimum oritur, chiefly from this, that either
quod vel fidei dogmata ad the doctrines of faith are not
mentem Ecclesiae intellecta understood and set forth as
et exposita non fuerint, the church really holds them,
vel opinionum commenta pro or that the vain devices and
rationis effatis habeantur. opinions of men are mistaken
Omnem igitur assertionem for the dictates of reason. We
veritati illuminatae fidei therefore definitively pronounce
contrariam omnino falsam esse false every assertion which is
definimus.[157] Porro Ecclesia, contrary to the enlightened
quae una cum apostolico munere truth of faith. (V. Lateran
docendi, mandatum accepit, Counc. Bull _Apostolici
fidei depositum costodiendi, Regiminis_.) Moreover the
ius etiam et officium divinitus church, which, together with her
habet falsi nominis scientiam apostolic office of teaching,
proscribendi, ne quis decipiatur is charged also with the
per philosophiam, et inanem guardianship of the deposit
fallaciam.[158] Quapropter omnes of faith, holds likewise from
christiani fideles huiusmodi God the right and the duty to
opiniones, quae fidei doctrinae condemn "knowledge falsely so
contrariae esse cognoscuntur, called," (1 Tim. vi. 20,) "lest
maxime si ab Ecclesia reprobatae any man be cheated by philosophy
fuerint, non solum prohibentur and vain deceit." (Col. ii. 8.)
tanquam legitimas scientiae Hence all the Christian faithful
conclusiones defendere, sed pro are not only forbidden to defend
erroribus potius, qui fallacem as legitimate conclusions of
veritatis speciem prae se science those opinions which
ferant, habere tenentur omnino. are known to be contrary to the
doctrine of faith, especially
when condemned by the church,
but are rather absolutely bound
to hold them for errors wearing
a deceitful appearance of truth.

Neque solum fides et ratio Not only is it impossible
inter se dissidere nunquam for faith and reason ever to
possunt, sed opem quoque sibi contradict each other, but they
mutuam ferunt, cum recta ratio rather afford each other mutual
fidei fundamenta demonstret, assistance. For right reason
eiusque lumine illustrata establishes the foundations of
rerum divinarum scientiam faith and by the aid of its
excolat; fides vero rationem ab light cultivates the science
erroribus liberet ac tueatur, of divine things; and faith,
eamque multiplici cognitione on the other hand, frees and
instruat. Quapropter tantum preserves reason from errors,
abest, ut Ecclesia humanarum and enriches it with knowledge
artium et disciplinarum culturae of many kinds. So far, then,
obsistat, ut hanc multis modis is the church from opposing
iuvet atque promoveat. Non the culture of human arts and
enim commoda ab iis ad hominum sciences, that she rather
vitam dimanantia aut ignorat aids and promotes it in many
aut despicit; fatetur imo, eas, ways. For she is not ignorant
quemadmodum a Deo, scientiarum of, nor does she despise the
Domino, profectae sunt, ita advantages which flow from
si rite pertractentur, ad them to the life of men; on
Deum, iuvante eius gratia, the contrary, she acknowledges
perducere. Nec sane ipsa vetat, that, as they sprang from God
ne huiusmodi disciplinae in suo the Lord of knowledge, so, if
quaeque ambitu propriis utantur they be rightly pursued, they
principiis et propria methodo; will, through the aid of his
sed iustam hanc libertatem grace, lead to God. Nor does she
agnoscens, id sedulo cavet, ne forbid any of those sciences the
divinae doctrinae repugnando use of its own principles and
errores in se suscipiant, aut its own method within its own
fines proprios transgressae, ea, proper sphere; but recognizing
quae sunt fidei, occupent et this reasonable freedom, she
perturbent. only takes care that they may
not by contradicting God's
teaching, fall into errors, or,
overstepping their due limits,
invade and throw into confusion
the domain of faith.

Neque enim fidei doctrina, For the doctrine of faith
quam Deus revelavit, velut revealed by God has not
philosophicum inventum been proposed, like some
proposita est humanis ingeniis philosophical discovery, to be
perficienda, sed tanquam divinum made perfect by human ingenuity;
depositum Christi Sponsae but it has been delivered to the
tradita, fideliter custodienda spouse of Christ as a divine
et infallibiliter declaranda. deposit to be faithfully guarded
Hinc sacrorum quoque dogmatum is and unerringly set forth. Hence
sensus perpetuo est retinendus, all tenets of holy faith are to
quem semel declaravit Sancta be explained always according
Mater Ecclesia, nec unquam ab eo to the sense and meaning of the
sensu, altioris intelligentiae church, nor is it ever lawful to
specie et nomine, recedendum. depart therefrom, under pretence
Crescat igitur et multum or color of more enlightened
vehementerque proficiat, tam explanation. Therefore as
singulorum, quam omnium, tam generations and centuries roll
unius hominis, quam totius on, let the understanding,
Ecclesiae, aetatum ac saeculorum knowledge, and wisdom of each
gradibus, intelligentia, and every one, of individuals
scientia, sapientia: sed in and of the whole church, grow
suo dumtaxat genere, in eodem apace and increase exceedingly,
scilicet dogmate, eodem sensu, yet only in its kind; that is
eademque sententia.[159] to say, retaining pure and
inviolate the sense and meaning
and belief of the same doctrine.
(Vincent of Lerins. Common. No.
28.)

CANONES. CANONS.

I. I.

DE DEO RERVM OMNIVM CREATORE. OF GOD THE CREATOR OF ALL THINGS.

1. Si quis unum verum Deum 1. If any one shall deny the one
visibilium et invisibilium true God, Creator and Lord of
Creatorem et Dominum negaverit; things visible and invisible;
anathema sit. let him be anathema.

2. Si quis praeter materiam 2. If any one shall unblushingly
nihil esse affirmare non affirm, that besides matter
erubuerit; anathema sit. nothing else exists; let him be
anathema.

3. Si quis dixerit, unam 3. If any one shall say that the
eandemque esse Dei et rerum substance or essence of God, and
omnium substantiam vel of all things, is one and the
essentiam; anathema sit. same; let him be anathema.

4. Si quis dixerit, res finitas, 4. If any one shall say that
tum corporeas tum spirituales, finite things, both corporeal
aut saltem spirituales, e divina and spiritual, or at least
substantia emanasse; spiritual things, are emanations
of the divine substance;

aut divinam essentiam sui Or that the divine essence by
manifestatione vel evolutione manifestation or development of
fieri omnia; itself becomes all things;

aut denique Deum esse ens Or, finally, that God is
universale seu indefinitum, quod universal or indefinite Being,
sese determinando constituat which, in determining itself,
rerum universitatem in genera, constitutes all things, divided
species et individua distinctam; into genera, species, and
anathema sit. individuals; let him be anathema.

5. Si quis non confiteatur, 5. If any one do not acknowledge
mundum, resque omnes, quae in eo that the world, and all
continentur, et spirituales et things which it contains,
materiales, secundum totam suam both spiritual and material,
substantiam a Deo ex nihilo esse were produced, in all their
productas; substance, by God, out of
nothing;

aut Deum dixerit non voluntate Or shall say that God created
ab omni necessitate libera, sed them, not of his own will, free
tam necessario creasse, quam from all necessity, but through
necessario amat seipsum; a necessity such as that whereby
he loves himself;

aut mundum ad Dei gloriam Or shall deny that the world was
conditum esse negaverit; created for the glory of God;
anathema sit. let him be anathema.

II. II.

DE REVELATIONE. OF REVELATION.

1. Si quis dixerit, Deum unum 1. If any one shall say that
et verum, Creatorem et Dominum certain knowledge of the one
nostrum, per ea, quae facta true God, our Creator and Lord,
sunt, naturali rationis humanae cannot be attained by the
lumine certo cognosci non posse; natural light of human reason
anathema sit. through the things that are
made; let him be anathema.

2. Si quis dixerit, fieri non 2. If any one shall say that it
posse, aut non expedire, ut is impossible, or inexpedient,
per revelationem divinam homo for man to be instructed by
de Deo, cultuque ei exhibendo means of divine revelation, in
edoceatur; anathema sit. those things that concern God
and the worship to be rendered
to him; let him be anathema.

3. Si quis dixerit, hominem ad 3. If any one shall say that man
cognitionem et perfectionem, cannot, by the power of God,
quae naturalem superet, be raised to a knowledge and
divinitus evehi non posse, perfection which is above that
sed ex seipso ad omnis tandem of nature; but that he can and
veri et boni possessionem iugi ought of his own efforts, by
profectu pertingere posse et means of constant progress, to
debere; anathema sit. arrive at last to the possession
of all truth and goodness; let
him be anathema.

4. Si quis sacrae Scripturae 4. If any one shall refuse to
libros integros cum omnibus suis receive for sacred and canonical
partibus, prout illos sancta the books of holy Scripture in
Tridentina Synodus recensuit, their integrity, with all their
pro sacris et canonicis non parts, according as they were
susceperit, aut eos divinitus enumerated by the holy Council
inspiratos esse negaverit; of Trent;
anathema sit.
Or shall deny that they are
inspired by God; let him be
anathema.

III. III.

DE FIDE. OF FAITH.

1. Si quis dixerit, rationem 1. If any one shall say that
humanam ita independentem esse, human reason is in such wise
ut fides ei a Deo imperari non independent, that faith cannot
possit; anathema sit. be demanded of it by God; let
him be anathema.

2. Si quis dixerit, fidem 2. If any one shall say that
divinam a naturali de Deo et divine faith does not differ
rebus moralibus scientia non from a natural knowledge of
distingui, ac propterea ad fidem God, and of moral truths; and
divinam non requiri, ut revelata therefore that for divine faith,
veritas propter auctoritatem Dei it is not necessary to believe
revelantis credatur; anathema revealed truth, on the authority
sit. of God who reveals it; let him
be anathema.

3. Si quis dixerit, revelationem 3. If any one shall say that
divinam externis signis divine revelation cannot be
credibilem fieri non posse, rendered credible by external
ideoque sola interna cuiusque evidences; and therefore
experientia aut inspiratione that men should be moved to
privata homines ad fidem moveri faith only by each one's
debere; anathema sit. interior experience or private
inspiration; let him be anathema.

4. Si quis dixerit, miracula 4. If any one shall say that no
nulla fieri posse, proindeque miracles can be wrought; and
omnes de iis narrationes, etiam therefore that all accounts of
in sacra Scriptura contentas, such, even those contained in
inter fabulas vel mythos the sacred Scripture, are to be
ablegandas esse; aut miracula set aside as fables or myths; or
certo cognosci nunquam posse, that miracles can never be known
nec iis divinam religionis with certainty, and that the
christianae originem rite divine origin of Christianity
probari; anathema sit. cannot be truly proved by them;
let him be anathema.

5. Si quis dixerit, assensum 5. If any one shall say that
fidei christianae non esse the assent of Christian faith
liberum, sed argumentis humanae is not free, but is produced
rationis necessario produci; aut necessarily by arguments of
ad solam fidem vivam, quae per human reason; or that the grace
charitatem operatur, gratiam Dei of God is necessary only for
necessariam esse; anathema sit. living faith which worketh by
charity; let him be anathema.

6. Si quis dixerit, parem esse 6. If any one shall say that
conditionem fidelium atque the condition of the faithful,
eorum, qui ad fidem unice and of those who have not yet
veram nondum pervenerunt, ita come to the only true faith,
ut catholici iustam causam is equal, in such wise that
habere possint, fidem, quam Catholics can have just reason
sub Ecclesiae magisterio iam for withholding their assent,
susceperunt, assensu suspenso and calling into doubt the faith
in dubium vocandi, donec which they have received from
demonstrationem scientificam the teaching of the church,
credibilitatis et veritatis until they shall have completed
fidei suae absolverint; anathema a scientific demonstration of
sit. the credibility and truth of
their faith; let him be anathema.

IV. IV.

DE FIDE ET RATIONE. OF FAITH AND REASON.

1. Si quis dixerit, in 1. If any one shall say that
revelatione divina nulla vera divine revelation includes no
et proprie dicta mysteria mysteries, truly and properly
contineri, sed universa fidei so called; but that all the
dogmata posse per rationem dogmas of faith may, with the
rite excultam e naturalibus aid of natural principles, be
principiis intelligi et understood and demonstrated by
demonstrari; anathema sit. reason duly cultivated; let him
be anathema.

2. Si quis dixerit, disciplinas 2. If any one shall say that
humanas ea cum libertate human sciences ought to be
tractandas esse, ut earum pursued in such a spirit
assertiones, etsi doctrinae of freedom that one may be
revelatae adversentur, tanquam allowed to hold, as true, their
verae retineri, neque ab assertions, even when opposed
Ecclesia proscribi possint; to revealed doctrine; and that
anathema sit. such assertions may not be
condemned by the church; let him
be anathema.

3. Si quis dixerit, fieri posse, 3. If any one shall say that it
ut dogmatibus ab Ecclesia may at any time come to pass, in
propositis, aliquando secundum the progress of science, that
progressum scientiae sensus the doctrines set forth by the
tribuendus sit alius ab eo, church must be taken in another
quem intellexit et intelligit sense than that in which the
Ecclesia; anathema sit. church has ever received and
yet receives them; let him be
anathema.

Itaque supremi pastoralis Nostri Wherefore, fulfilling our
officii debitum exequentes, supreme pastoral duty, we
omnes Christi fideles, maxime beseech, through the bowels of
vero eos, qui praesunt vel mercy of Jesus Christ, all the
docendi munere funguntur, Christian faithful, and those
per viscera Iesu Christi especially who are set over
obtestamur, nec non eiusdem Dei others, or have the office of
et Salvatoris nostri auctoritate teachers, and furthermore we
iubemus, ut ad hos errores a command them, by authority of
Sancta Ecclesia arcendos et the same our God and Saviour,
eliminandos, atque purissimae to use all zeal and industry to
fidei lucem pandendam studium et drive out and keep away from
operam conferant. holy church those errors, and to
spread abroad the pure light of
faith.

Quoniam vero satis non est, And whereas it is not enough to
haereticam pravitatem devitare, avoid heretical pravity, unless
nisi ii quoque errores at the same time we carefully
diligenter fugiantur, qui ad shun those errors which more
illam plus minusve accedunt; or less approach to it; we
omnes officii monemus, servandi admonish all, that it is their
etiam Constitutiones et duty to observe likewise the
Decreta, quibus pravae eiusmodi constitutions and decrees of
opiniones, quae isthic diserte this holy see, by which wrong
non enumerantur, ab hac Sancta opinions of the same kind, not
Sede proscriptae et prohibitae expressly herein mentioned, are
sunt. condemned and forbidden.

FOOTNOTES:

[140] Is lix. 21.

[141] Conc. Later. IV. c. 1. _Firmiter_.

[142] Sap. viii. 1.

[143] Cf. Hebr. iv. 13.

[144] Rom. i. 20.

[145] Hebr. i. 1, 2.

[146] 1 Cor. ii. 9.

[147] Conc. Trid. Sess. IV. Decr. de Can. Script.

[148] Hebr. xi. 1.

[149] Marc. xvi. 20.

[150] 2 Petr. i. 19.

[151] Syn. Araus. II. can. 7.

[152] Is. xi. 12.

[153] Ioan. i. 17.

[154] 1 Cor. ii. 7, 8, 10.

[155] Matth. xi. 25.

[156] 2 Cor. v. 6, 7.

[157] Conc. Lat. V. Bulla _Apostolici regiminis_.

[158] Coloss. ii. 8.

[159] Vinc. Lir. Common, n. 28.

THE CATHOLIC WORLD.

VOL. XI., No. 64.--JULY, 1870.

THE CATHOLIC OF THE NINETEENTH CENTURY.

The Catholic, like the church, is one and the same in all ages and all times. As she came forth from the hands of her Architect finished, complete, and perfect in every particular of solid structure and exquisite adornment, in like manner the individual member, if he be faithful to her tradition, practice, and direction, is, with the allowance of human infirmity, perfect and complete in one age as well as another, without regard to local circumstances of civil government, education, exterior refinement, occupation, complexion, or race.

Religion in its interior nature and intention has reference to the life to come. The life to come is the complement of the present; as the religion of the Catholic Church is perfect, the future life which grows from the seeds planted in time must necessarily be absolute perfection and unending satisfaction. The temporal fruit must likewise become true material well-being, if its growth and perfection be not interrupted by adventitious causes.

The assertion of the absolute perfection of the Catholic religion, with reference to time as well as eternity, is made with precisely the same significance with which we assert the perfection of God. It is made simply and boldly, without hesitation, qualification, or reserve, and it will be the basis of our argument, and the starting-place for the views and opinions we propose to put forth. It is intended for Catholic eyes. The defence of the proposition is no part of our concern.

When they who deny or dispute it shall have vanquished a single one of the great champions of our faith from Athanasius to Archbishop Kenrick, from Cyril of Alexandria to Archbishop Spaulding of Baltimore, picked up the glove which Dr. Brownson has flung down upon the field of controversy, replied to Wiseman, refuted Manning, and silenced Newman, it will be time enough for us to begin to consider the measures necessary for making good the position we have chosen.

Placing ourselves distinctly upon the proposition, we invite attention to certain relations which the Catholic of to-day holds toward his race, his country, his age, and the particular order and condition denominated progress, and the spirit of the nineteenth century.

It becomes necessary under these aspects to consider him as a dutiful subject of the head of the church, and a loyal citizen of an independent state; as a freeman, and one bound by supreme authority; as recognizing and obeying reason, and, in the free exercise of that royal faculty of the soul, surrendering certain prerogatives of private judgment to infallibility; as subject and at the same time sovereign, both obeying and commanding; submissive to the laws and acknowledging the supremacy of a higher law, which he is prepared to vindicate with property, liberty, and life, if the two come in conflict upon any vital point in which he or the church is concerned, in the nineteenth century, precisely as he did in the first, the second, or the third century.

The most obvious, interesting, and important view of the Catholic in his relations to the century is that of voter. Suffrage, or the privilege of voting for our rulers, and indirectly making the laws by which we are to be governed, is not a natural right. It is an acquired privilege, and only becomes a right when conveyed and acknowledged by competent authority. Once obtained, it cannot be abrogated, and can only be lost by revolution, the fruit of gross political misconduct, or by voluntary neglect and disuse.

The right of suffrage bestows special prerogatives upon its possessors. It superadds legislative and magisterial functions to the obligations of private obedience; it communicates grace and dignity to the manly character, imposes definite and heavy responsibilities upon each individual, requires the humblest citizen to participate in the dignity of the highest offices, and holds the most exalted personages to a distinct accountability to the people. It permits every Catholic to share actively in the plans, policy, and beneficent enterprises of the church, and enables him in some sense to take part in the divine government of the universe, physical and moral.