Chapter II (4)

Docemus itaque et declaramus, We teach, therefore, and
iuxta Evangelii testimonia declare that, according to the
primatum iurisdictionis in testimonies of the Gospel, the
universam Dei Ecclesiam primacy of jurisdiction over
immediate et directe beato the whole church of God was
Petro Apostolo promissum atque promised and given immediately
collatum a Christo Domino and directly to blessed Peter,
fuisse. Unum enim Simonem, cui the apostle, by Christ our Lord.
iam pridem dixerat: Tu vocaberis For it was to Simon alone, to
Cephas,[307] postquam ille suam whom he had already said, "Thou
edidit confessionem inquiens: shalt be called Cephas,"[309]
Tu es Christus, Filius Dei that, after he had professed
vivi, solemnibus hic verbis his faith, "Thou art Christ,
locutus est Dominus: Beatus es the Son of the living God," our
Simon Bar-Iona, quia caro et Lord said, "Blessed art thou,
sanguis non revelavit tibi, Simon Bar-Jona; because flesh
sed Pater meus, qui in coelis and blood hath not revealed it
est: et ego dico tibi, quia to thee, but my Father who is in
tu es Petrus, et super hanc heaven; and I say to thee, that
petram aedificabo Ecclesiam thou art Peter, and upon this
meam, et portae inferi non rock I will build my church,
praevalebunt adversus eam: et and the gates of hell shall
tibi dabo claves regni coelorum: not prevail against it; and
et quodcumque ligaveris super I will give to thee the keys
terram, erit ligatum et in of the kingdom of heaven; and
coelis: et quodcumque solveris whatsoever thou shalt bind upon
super terram, erit solutum et in earth, it shall be bound also
coelis.[308] Atque uni Simoni in heaven; and whatsoever
Petro contulit Iesus post suam thou shalt loose upon earth,
resurrectionem summi pastoris it shall be loosed also in
et rectoris iurisdictionem heaven."[311] And it was to
in totum suum ovile, dicens: Simon Peter alone that Jesus,
Pasce agnos meos: Pasce oves after his resurrection, gave the
meas.[310] Huic tam manifestae jurisdiction of supreme shepherd
sacrarum Scripturarum doctrinae, and ruler over the whole of his
ut ab Ecclesia catholica fold, saying, "Feed my lambs;"
semper intellecta est, aperte "Feed my sheep."[312] To this
opponuntur pravae eorum doctrine so clearly set forth
sententiae, qui constitutam a in the sacred Scriptures, as
Christo Domino in sua Ecclesia the Catholic Church has always
regiminis formam pervertentes understood it, are plainly
negant, solum Petrum prae opposed the perverse opinions of
caeteris Apostolis, sive seorsum those who, distorting the form
singulis sive omnibus simul, of government established in
vero proprioque iurisdictionis his church by Christ our Lord,
primatu fuisse a Christo deny that Peter alone above the
instructum: aut qui affirmant other apostles, whether taken
eumdem primatum non immediate, separately one by one or all
directeque ipsi beato Petro, sed together, was endowed by Christ
Ecclesiae, et per hanc illi, with a true and real primacy
ut ipsius Ecclesiae ministro, of jurisdiction; or who assert
delatum fuisse. that this primacy was not
given immediately and directly
Si quis igitur dixerit, beatum to blessed Peter, but to the
Petrum Apostolum non esse a church, and through her to him,
Christo Domino constitutum as to the agent of the church.
Apostolorum omnium principem
et totius Ecclesiae militantis If, therefore, any one shall
visibile caput; vel eumdem say, that blessed Peter the
honoris tantum, non autem verae Apostle was not appointed by
propriaeque iurisdictionis Christ our Lord, the prince
primatum ab eodem Domino of all the apostles, and the
nostro Iesu Christo directe et visible head of the whole church
immediate accepisse; anathema militant; or, that he received
sit. directly and immediately from
our Lord Jesus Christ only the
primacy of honor, and not that
of true and real jurisdiction;
let him be anathema.

CAPUT II. CHAPTER II.

DE PERPETUITATE PRIMATUS BEATI OF THE PERPETUITY OF THE PRIMACY
PETRI IN ROMANIS PONTIFICIBUS. OF PETER IN THE ROMAN PONTIFFS.

Quod autem in beato Apostolo What the prince of pastors
Petro princeps pastorum et and the great shepherd of the
pastor magnus ovium Dominus sheep, our Lord Jesus Christ,
Christus Iesus in perpetuam established in the person of the
salutem ac perenne bonum blessed apostle Peter for the
Ecclesiae instituit, id eodem perpetual welfare and lasting
auctore in Ecclesia, quae good of the church, the same
fundata super petram ad finem through his power must needs
saeculorum usque firma stabit, last for ever in that church,
iugiter durare necesse est. which is founded upon the rock,
Nulli sane dubium, imo saeculis and will stand firm till the
omnibus notum est, quod end of time. And indeed it is
sanctus beatissimusque Petrus, well known, as it has been in
Apostolorum princeps et caput, all ages, that the holy and
fideique columna et Ecclesiae most blessed Peter, prince and
catholicae fundamentum, a Domino head of the apostles, pillar of
nostro Iesu Christo, Salvatore the faith and foundation of the
humani generis ac Redemptore, Catholic Church, who received
claves regni accepit: qui ad from our Lord Jesus Christ, the
hoc usque tempus et semper in Saviour and Redeemer of mankind,
suis successoribus, episcopis the keys of the kingdom of
sanctae Romanae Sedis, ab ipso heaven, to this present time and
fundatae, eiusque consecratae at all times lives and presides
sanguine, vivit et praesidet and pronounces judgment in the
et iudicium exercet.[313] Unde person of his successors, the
quicumque in hac Cathedra Petro bishops of the holy Roman see,
succedit, is secundum Christi which was founded by him, and
ipsius institutionem primatum consecrated by his blood.[316]
Petri in universam Ecclesiam So that whoever succeeds Peter
obtinet. Manet ergo dispositio in this chair, holds, according
veritatis, et beatus Petrus to Christ's own institution, the
in accepta fortitudine petrae primacy of Peter over the whole
perseverans suscepta Ecclesiae church. What, therefore, was
gubernacula non reliquit.[314] once established by him who is
Hac de causa ad Romanam the truth, still remains, and
Ecclesiam propter potentiorem blessed Peter, retaining the
principalitatem necesse semper strength of the rock, which has
fuit omnem convenire Ecclesiam, been given to him, has never
hoc est, eos, qui sunt undique left the helm of the church
fideles, ut in ea Sede, e qua originally intrusted to him.[317]
venerandae communionis iura
in omnes dimanant, tamquam For this reason it was always
membra in capite consociata, necessary for every other
in unam corporis compagem church, that is, the faithful of
coalescerent.[315] all countries, to have recourse
to the Roman Church on account
Si quis ergo dixerit, non of its superior headship, in
esse ex ipsius Christi Domini order that being joined, as
institutione seu iure divino, members to their head, with this
ut beatus Petrus in primatu see, from which the rights of
super universam Ecclesiam religious communion flow unto
habeat perpetuos successores; all, they might be knitted into
aut Romanum Pontificem non esse the unity of one body.[318]
beati Petri in eodem primatu
successorem; anathema sit. If, therefore, any one shall
say, that it is not by the
institution of Christ our Lord
himself, or by divine right,
that blessed Peter has perpetual
successors in the primacy over
the whole church; or, that
the Roman pontiff is not the
successor of blessed Peter
in this primacy; let him be
anathema.

CAPUT III. CHAPTER III.

DE VI ET RATIONE PRIMATUS ROMANI OF THE POWER AND NATURE OF THE
PONTIFICIS. PRIMACY OF THE ROMAN PONTIFF.

Quapropter apertis innixi Wherefore, resting upon the
sacrarum litterarum clear testimonies of holy
testimoniis et inhaerentes writ, and following the full
tum Praedecessorum Nostrorum and explicit decrees of our
Romanorum Pontificum, tum predecessors the Roman pontiffs,
Conciliorum generalium disertis, and of general councils, we
perspicuisque decretis, renew the definition of the
innovamus oecumenici Concilii œcumenical council of
Florentini definitionem, qua Florence, according to which
credendum ab omnibus Christi all the faithful of Christ
fidelibus est, sanctam must believe that the holy
Apostolicam Sedem, et Romanum apostolic see and the Roman
Pontificem in universum orbem pontiff hold the primacy over
tenere primatum, et ipsum the whole world, and that the
Pontificem Romanum successorem Roman pontiff is the successor
esse beati Petri principis of blessed Peter the prince of
Apostolorum, et verum Christi the apostles, and the true vicar
Vicarium, totiusque Ecclesiae of Christ, and is the head of
caput, et omnium Christianorum the whole church, and the father
patrem ac doctorem existere; and teacher of all Christians;
et ipsi in beato Petro and that to him, in the blessed
pascendi, regendi et gubernandi Peter, was given by our Lord
universalem Ecclesiam a Domino Jesus Christ full power of
nostro Iesu Christo plenam feeding, ruling, and governing
potestatem traditam esse; the universal church; as is also
quemadmodum etiam in gestis set forth in the acts of the
oecumenicorum Conciliorum et œcumenical councils, and in
sacris canonibus continetur. the sacred canons.

Docemus proinde et declaramus, Wherefore, we teach and declare
Ecclesiam Romanam disponente that the Roman Church, under
Domino super omnes alias divine providence, possesses
ordinariae potestatis obtinere a headship of ordinary power
principatum, et hanc Romani over all other churches, and
Pontificis iurisdictionis that this power of jurisdiction
potestatem, quae vere of the Roman pontiff, which is
episcopalis est, immediatam truly episcopal, is immediate,
esse: erga quam cuiuscumque toward which the pastors and
ritus et dignitatis, faithful of whatever rite and
pastores atque fideles, tam dignity, whether singly or all
seorsum singuli quam simul together, are bound by the duty
omnes, officio hierarchicae of hierarchical subordination
subordinationis, veraeque and of true obedience, not only
obedientiae obstringuntur, non in things which appertain to
solum in rebus, quae ad fidem faith and morals, but likewise
et mores, sed etiam in iis, in those things which concern
quae ad disciplinam et regimen the discipline and government
Ecclesiae, per totum orbem of the church spread throughout
diffusae pertinent; ita, ut the world, so that being united
custodita cum Romano Pontifice with the Roman pontiff, both in
tam communionis, quam eiusdem communion and in profession of
fidei professionis unitate, the same faith, the church of
Ecclesia Christi sit unus grex Christ may be one fold under
sub uno summo pastore. Haec est one chief shepherd. This is the
catholicae veritatis doctrina, doctrine of Catholic truth, from
a qua deviare salva fide atque which no one can depart without
salute nemo potest. loss of faith and salvation.

Tantum autem abest, ut haec So far, nevertheless, is this
Summi Pontificis potestas power of the supreme pontiff
officiat ordinariae ac from trenching on that ordinary
immediatae illi episcopali power of episcopal jurisdiction
iurisdictionis potestati, qua by which the bishops, who have
Episcopi, qui positi a Spiritu been instituted by the Holy
Sancto in Apostolorum locum Ghost and have succeeded in the
successerunt, tamquam veri place of the apostles, like
Pastores assignatos sibi greges, true shepherds, feed and rule
singuli singulos, pascunt et the flocks assigned to them,
regunt, ut eadem a supremo et each one his own; that, on the
universali Pastore asseratur, contrary, this their power is
roboretur ac vindicetur, asserted, strengthened, and
secundum illud sancti Gregorii vindicated by the supreme and
Magni: Meus honor est honor universal pastor; as St. Gregory
universalis Ecclesiae. Meus the Great saith: My honor is the
honor est fratrum meorum solidus honor of the universal church;
vigor. Tum ego vere honoratus my honor is the solid strength
sum, cum singulis quibusque of my brethren; then am I truly
honor debitus non negatur.[319] honored when to each one of them
the honor due is not denied.
(St. Gregory Great ad Eulogius,
Epist. 30.)

Porro ex suprema ilia Romani Moreover, from that supreme
Pontificis potestate gubernandi authority of the Roman pontiff
universam Ecclesiam ius eidem to govern the universal church,
esse consequitur, in huius there follows to him the right,
sui muneris exercitio libere in the exercise of this his
communicandi cum pastoribus et office, of freely communicating
gregibus totius Ecclesiae, ut with the pastors and flocks of
iidem ab ipso in via salutis the whole church, that they may
doceri ac regi possint. Quare be taught and guided by him in
damnamus ac reprobamus illorum the way of salvation.
sententias, qui hanc supremi
capitis cum pastoribus et Wherefore, we condemn and
gregibus communicationem reprobate the opinions of those,
licite impediri posse dicunt, who say that this communication
aut eamdem reddunt saeculari of the supreme head with the
potestati obnoxiam, ita ut pastors and flocks can be
contendant, quae ab Apostolica lawfully hindered, or who make
Sede vel eius auctoritate ad it subject to the secular
regimen Ecclesiae constituuntur, power, maintaining that the
vim ac valorem non habere, nisi things which are decreed by
potestatis saecularis placito the apostolic see or under its
confirmentur. authority for the government of
the church, have no force or
Et quoniam divino Apostolici value unless they are confirmed
primatus iure Romanus Pontifex by the approval of the secular
universae Ecclesiae praeest, power. And since, by the divine
docemus etiam et declaramus, right of apostolic primacy,
eum esse iudicem supremum the Roman pontiff presides
fidelium,[320] et in omnibus over the universal churches,
causis ad examen ecclesiasticum we also teach and declare
spectantibus ad ipsius posse that he is the supreme judge
iudicium recurri;[321] of the faithful, (Pius VI.
Sedis vero Apostolicae, Brief Super Soliditate,) and
cuius auctoritate maior non that in all causes calling for
est, iudicium a nemine fore ecclesiastical trial, recourse
retractandum, neque cuiquam may be had to his judgment,
de eius licere iudicare (Second Council of Lyons;) but
iudicio.[322] Quare a recto the decision of the apostolic
veritatis tramite aberrant, see, above which there is no
qui affirmant, licere ab higher authority, cannot be
iudiciis Romanorum Pontificum ad reconsidered by any one, nor
oecumenicum Concilium tamquam ad is it lawful to any one to sit
auctoritatem Romano Pontifice in judgment on his judgment.
superiorem appellare. (Nicholas I. epist. ad Michaelem
Imperatorem.)

Wherefore, they wander away
from the right path of truth
who assert that it is lawful
to appeal from the judgments
of the Roman pontiffs to an
œcumenical council, as if to
an authority superior to the
Roman pontiff.

Si quis itaque dixerit, Romanum Therefore, if any one shall say
Pontificem habere tantummodo that the Roman pontiff holds
officium inspectionis vel only the charge of inspection
directionis, non autem plenam or direction, and not full and
et supremam potestatem supreme power of jurisdiction
iurisdictionis in universam over the entire church, not only
Ecclesiam, non solum in rebus, in things which pertain to faith
quae ad fidem et mores, and morals, but also in those
sed etiam in iis, quae ad which pertain to the discipline
disciplinam et regimen Ecclesiae and government of the church
per totum orbem diffusae spread throughout the whole
pertinent; aut eum habere tantum world; or, that he possesses
potiores partes, non vero totam only the chief part and not the
plenitudinem huius supremae entire plenitude of this supreme
potestatis; aut hanc eius power; or, that this his power
potestatem non esse ordinariam is not ordinary and immediate,
et immediatam sive in omnes ac both as regards all and each of
singulas ecclesias sive in omnes the churches, and all and each
et singulos pastores et fideles; of the pastors and faithful; let
anathema sit. him be anathema.

CAPUT IV. CHAPTER IV.

DE ROMANI PONTIFICIS INFALLIBILI OF THE INFALLIBLE AUTHORITY OF
MAGISTERIO. THE ROMAN PONTIFF IN TEACHING.

Ipso autem Apostolico primatu, This holy see has ever
quem Romanus Pontifex tamquam held--the unbroken custom of
Petri principis Apostolorum the church doth prove--and the
successor in universam œcumenical councils, those
Ecclesiam obtinet, supremam especially in which the east
quoque magisterii potestatem joined with the west, in union
comprehendi, haec Sancta Sedes of faith and of charity, have
semper tenuit, perpetuus declared that in this apostolic
Ecclesiae usus comprobat, primacy, which the Roman pontiff
ipsaque oecumenica Concilia, ea holds over the universal church,
imprimis, in quibus Oriens cum as successor of Peter the prince
Occidente in fidei charitatisque of the apostles, there is also
unionem conveniebat, contained the supreme power of
declaraverunt. Patres enim authoritative teaching. Thus the
Concilii Constantinopolitani fathers of the fourth council of
quarti, maiorum vestigiis Constantinople, following in the
inhaerentes, hanc solemnem footsteps of their predecessors,
ediderunt professionem: Prima put forth this solemn profession:
salus est, rectae fidei regulam
custodire. Et quia non potest "The first law of salvation is
Domini nostri Iesu Christi to keep the rule of true faith.
praetermitti sententia dicentis: And whereas the words of our
Tu es Petrus, et super hanc Lord Jesus Christ cannot be
petram aedificabo Ecclesiam passed by, who said: Thou art
meam, haec, quae dicta sunt, Peter, and upon this rock I
rerum probantur effectibus, quia will build my church, (Matt.
in Sede Apostolica immaculata xvi. 18,) these words, which
est semper catholica reservata he spake, are proved true by
religio, et sancta celebrata facts; for in the apostolic
doctrina. Ab huius ergo fide see, the Catholic religion has
et doctrina separari minime ever been preserved unspotted,
cupientes, speramus, ut in and the holy doctrine has been
una communione, quam Sedes announced. Therefore wishing
Apostolica praedicat, esse never to be separated from the
mereamur, in qua est integra faith and teaching of this see,
et vera Christianae religionis we hope to be worthy to abide
soliditas.[323] Approbante vero in that one communion which the
Lugdunenis Concilio secundo, apostolic see preaches, in which
Graeci professi sunt: Sanctam is the full and true firmness
Romanam Ecclesiam summum et of the Christian religion."
plenum primatum et principatum [Formula of St. Hormisdas Pope,
super universam Ecclesiam as proposed by Hadrian II.
catholicam obtinere, quem se to the fathers of the eighth
ab ipso Domino in beato Petro general Council, (Constantinop.
Apostolorum principe sive IV.,) and subscribed by them.]
vertice, cuius Romanus Pontifex
est successor, cum potestatis So too, the Greeks, with the
plenitudine recepisse veraciter approval of the second council
et humiliter recognoscit; et of Lyons, professed, that the
sicut prae caeteris tenetur holy Roman Church holds over
fidei veritatem defendere, sic the universal Catholic Church,
et, si quae de fide subortae a supreme and full primacy and
fuerint quaestiones, suo debent headship, which she truthfully
iudicio definiri. Florentinum and humbly acknowledges that
denique Concilium definivit: she received, with fulness of
Pontificem Romanum, verum power, from the Lord himself
Christi Vicarium, totiusque in blessed Peter, the prince
Ecclesiae caput et omnium or head of the apostles, of
Christianorum patrem ac doctorem whom the Roman pontiff is the
existere; et ipsi in beato Petro successor; and as she, beyond
pascendi, regendi ac gubernandi the others, is bound to defend
universalem Ecclesiam a Domino the truth of the faith, so, if
nostro Iesu Christo plenam any questions arise concerning
potestatem traditam esse. faith, they should be decided
by her judgment. And finally,
the council of Florence defined
that the Roman pontiff is true
vicar of Christ, and the head of
the whole church, and the father
and teacher of all Christians,
and that to him, in the blessed
Peter, was given by our Lord
Jesus Christ full power of
feeding and ruling and governing
the universal church. (John xxi.
15-17.)

Huic pastorali muneri ut In order to fulfil this pastoral
satisfacerent, Praedecessores charge, our predecessors have
Nostri indefessam semper operam ever labored unweariedly to
dederunt, ut salutaris Christi spread the saving doctrine of
doctrina apud omnes terrae Christ among all the nations
populos propagaretur, parique of the earth, and with equal
cura vigilarunt, ut, ubi care have watched to preserve
recepta esset, sincera et pura it pure and unchanged where it
conservaretur. Quocirca totius had been received. Wherefore
orbis Antistites, nunc singuli, the bishops of the whole world,
nunc in Synodis congregati, sometimes singly, sometimes
longam ecclesiarum consuetudinem assembled in synods, following
et antiquae regulae formam the long established custom
sequentes, ea praesertim of the churches, (S. Cyril,
pericula, quae in negotiis Alex. ad S. Cœlest. Pap.,)
fidei emergebant, ad hanc Sedem and the form of ancient rule,
Apostolicam retulerunt, ut ibi (St. Innocent I. to councils of
potissimum resarcirentur damna Carthage and Milevi,) referred
fidei, ubi fides non potest to this apostolic see those
sentire defectum.[324] Romani dangers especially which arose
autem Pontifices, prout temporum in matters of faith, in order
et rerum conditio suadebat, nunc that injuries to faith might
convocatis oecumenicis Conciliis best be healed there where the
aut explorata Ecclesiae per faith could never fail. (St.
orbem dispersae sententia, nunc Bernard ep. 190.) And the Roman
per Synodos particulares, nunc pontiffs, weighing the condition
aliis, quae divina suppeditabat of times and circumstances,
providentia, adhibitis auxiliis, sometimes calling together
ea tenenda definiverunt, quae general councils, or asking
sacris Scripturis et apostolicis the judgment of the church
Traditionibus consentanea, scattered through the world,
Deo adiutore, cognoverant. sometimes consulting particular
Neque enim Petri successoribus synods, sometimes using such
Spiritus Sanctus promissus other aids as divine providence
est, ut eo revelante novam supplied, defined that those
doctrinam patefacerent, sed doctrines should be held, which,
ut eo assistente traditam per by the aid of God, they knew
Apostolos revelationem seu fidei to be conformable to the holy
depositum sancte custodirent et Scriptures, and the apostolic
fideliter exponerent. Quorum traditions. For the Holy
quidem apostolicam doctrinam Ghost is not promised to the
omnes venerabiles Patres amplexi successors of Peter, that they
et sancti Doctores orthodoxi may make known a new doctrine
venerati atque secuti sunt; revealed by him, but that,
plenissime scientes, hanc sancti through his assistance, they may
Petri Sedem ab omni semper sacredly guard, and faithfully
errore illibatam permanere, set forth the revelation
secundum Domini Salvatoris delivered by the apostles, that
nostri divinam pollicitationem is, the deposit of faith. And
discipulorum suorum principi this their apostolic teaching,
factam: Ego rogavi pro te, ut all the venerable fathers have
non deficiat fides tua, et tu embraced, and the holy orthodox
aliquando conversus confirma doctors have revered and
fratres tuos. followed, knowing most certainly
that this see of St. Peter ever
remains free from all error,
according to the divine promise
of our Lord and Saviour made
to the prince of the apostles:
I have prayed for thee, that
thy faith fail not, and thou,
being once converted, confirm
thy brethren. (Conf. St. Agatho,
Ep. ad Imp. a Conc. Œcum. VI.
approbat.)

Hoc igitur veritatis et fidei Therefore, this gift of truth,
numquam deficientis charisma and of faith which fails not,
Petro eiusque in hac Cathedra was divinely bestowed on Peter
successoribus divinitus collatum and his successors in this
est, ut excelso suo munere in chair, that they should exercise
omnium salutem fungerentur, their high office for the
ut universus Christi grex per salvation of all, that through
eos ab erroris venenosa esca them the universal flock of
aversus, coelestis doctrinae Christ should be turned away
pabulo nutriretur, ut sublata from the poisonous food of
schismatis occasione Ecclesia error, and should be nourished
tota una conservaretur atque suo with the food of heavenly
fundamento innixa firma adversus doctrine, and that, the occasion
inferi portas consisteret. of schism being removed,
the entire church should be
preserved one, and, planted on
her foundation, should stand
firm against the gates of hell.

At vero cum hac ipsa aetate, qua Nevertheless, since in this
salutifera Apostolici muneris present age, when the saving
efficacia vel maxime requiritur, efficacy of the apostolic
non pauci inveniantur, qui office is exceedingly needed,
illius auctoritati obtrectant; there are not a few who carp
necessarium omnino esse at its authority; we judge it
censemus, praerogativam, quam altogether necessary to solemnly
unigenitus Dei Filius cum summo declare the prerogative, which
pastorali officio coniungere the only begotten Son of God has
dignatus est, solemniter deigned to unite to the supreme
asserere. pastoral office.

Itaque Nos traditioni a fidei Wherefore, faithfully adhering
Christianae exordio perceptae to the tradition handed down
fideliter inhaerendo, ad Dei from the commencement of the
Salvatoris nostri gloriam Christian faith, for the
religionis Catholicae glory of God our Saviour, the
exaltationem et Christianorum exaltation of the Catholic
populorum salutem, sacro religion, and the salvation
approbante Concilio, docemus et of Christian peoples, with
divinitus revelatum dogma esse the approbation of the sacred
definimus: Romanum Pontificem, council, we teach and define
cum ex Cathedra loquitur, id it to be a doctrine divinely
est, cum omnium Christianorum revealed: that when the Roman
Pastoris et Doctoris munere pontiff speaks _ex cathedra_,
fungens, pro suprema sua that is, when in the exercise of
Apostolica auctoritate doctrinam his office of pastor and teacher
de fide vel moribus ab universa of all Christians, and in virtue
Ecclesia tenendam definit, per of his supreme apostolical
assistentiam divinam, ipsi authority, he defines that a
in beato Petro promissam, ea doctrine of faith or morals is
infallibilitate pollere, qua to be held by the universal
divinus Redemptor Ecclesiam suam church, he possesses, through
in definienda doctrina de fide the divine assistance promised
vel moribus instructam esse to him in the blessed Peter,
voluit; ideoque eiusmodi Romani that infallibility with which
Pontificis definitiones ex sese, the divine Redeemer willed
non autem ex consensu Ecclesiae, his church to be endowed, in
irreformabiles esse. defining a doctrine of faith or
morals; and therefore that such
definitions of the Roman pontiff
are irreformable of themselves,
and not by force of the consent
of the church thereto.

Si quis autem huic Nostrae And if any one shall presume,
definitioni contradicere, quod which God forbid, to contradict
Deus avertat, praesumpserit; this our definition; let him be
anathema sit. anathema.

Datum Romae, in publica Sessione Given in Rome, in the Public
in Vaticana Basilica solemniter Session, solemnly celebrated in
celebrata, anno Incarnationis the Vatican Basilica, in the
Dominicae millesimo year of the Incarnation of our
octingentesimo septuagesimo, die Lord one thousand eight hundred
decima octava Iulii. and seventy, on the eighteenth
day of July; in the twenty-fifth
Pontificatus Nostri anno year of our Pontificate.
vigesimo quinto

Ita est Ita est.

IOSEPHUS JOSEPH, BISHOP OF ST. POLTEN,
_Episcopus S. Hippolyti_ _Secretary of the Council of
_Secretarius Concilii Vaticani_. the Vatican_.

FOOTNOTES:

[306] S. Leo M. serm. iv. (al. iii.) cap. 2. in diem Natalis sui.

[307] Joan. i. 42.

[308] Matth. xvi. 16-19.

[309] John i. 42.

[310] Joan. xxi. 15-17.

[311] Matthew xvi. 16-19.

[312] John xxi. 15-17.

[313] Cf. Ephesini Concilii Act. iii.

[314] S. Leo M. Serm. iii. (al. ii.) cap. 3.

[315] S. Iren. Adv. Hær. I. iii. c. 3. Ep. Conc. Aquilei 2. 381, inter epp. S. Ambros. ep. xi.

[316] Council of Eph. sess. iii. St. Peter Chrys. Ep. ad Eutych.

[317] S. Leo, Serm. iii. chap. iii.

[318] St. Irenæus against Heresies, book iii. chap. 3. Epist. of Council of Aquileia, 381, to Gratian, chap. 4. of Pius VI. Brief Super Soliditate.

[319] Ep. ad Eulog. Alexandrin. I. viii. ep. xxx.

[320] Pii P. VI. Breve Super Soliditate, d. 28. Nov. 1786.

[321] Concil. Œcum. Lugdun. II.

[322] Ep. Nicolai I. ad Michaelem Imperatorem.

[323] Ex formula S. Hormisdae Papae, prout ab Hadriano II. Patribus Concilii Oecumenici VIII., Constantinopolitani IV., proposita et ab iisdem subscripta est.

[324] Cf. S. Bern. Epist. 190.

NEW PUBLICATIONS.

LIFE OF T. THÉOPHANE VÉNARD, MARTYR IN TONQUIN. Translated from
the French by Lady Herbert. London: Burns, Oates & Co. 1870.
Pp. 215. For sale by the Catholic Publication Society, 9 Warren
Street, New York.

China is the land of modern martyrdom. She continues the work of Nero and Diocletian. Within a few days the newspapers have contained a brief account of the latest massacre. These persecutions have been constant since her soil first drank the blood of a Catholic missionary. Incited by their pagan priests, secretly encouraged by government officials, and sustained by the approbation of the mandarins, the ignorant and barbarous mobs of China are only too ready for the murder of those whom they term "Foreign Devils." Throughout the world there is at least partial toleration for the teacher of the Christian religion; in China there is only certain death. Father Vénard, then, went to China with the hope and expectation of martyrdom. This was tempered, indeed, by the thought that he was unworthy of this singular grace, but still it was the constant thought of his life. In early childhood it was his delight to read the "Annals of the Propagation of the Faith" with his dear sister Mélanie; and once, when he had scarcely reached his ninth year, he was heard to exclaim, "And I too will go to Tonquin; and I too will be a martyr!" Those childish lips were speaking a prophecy. Let twenty-two years pass away, and the little French lad will be found in a wooden cage, the prisoner of barbarians, and awaiting sentence of death. Sweet bird of paradise that he was, it is not strange that even a pagan mob should be touched by his misfortunes. He hears the crowd about his prison saying, "What a pretty boy that European is!" "He is gay and bright, as if he were going to a feast!" "He is come to our country to do us good." "Certainly he can't have done any thing wrong." But in China, as in more civilized nations, popular sympathy has little influence over the authorities who administer the government. Doubtless there was some law to be vindicated, and so, on February 3d, 1860, at the age of thirty-one, Father Vénard was beheaded. His execution was not remarkable for any great tortures, though it was cruel enough. But this was due to an unskilful headsman and a dull sword; and as these accidents are frequent in the execution of our criminals, it would be unjust to make it a reproach to those who caused the death of the young martyr. But his life does not require the heroic endurance of tortures to make it interesting. He wins our love simply because he was so full of love himself. He was a tender and affectionate son, a warm and devoted brother, an unfailing friend. Perhaps the greatest of his sacrifices was made when he left the sister to whom he was so warmly attached that he might labor among the heathen. It may have been a more glorious triumph for the martyr to renounce his idolized relatives than to meet death bravely. We cannot, therefore, see the appropriateness of Lady Herbert's remark, that Vénard "was no ascetic saint, trembling at every manifestation of human or natural feeling." If he did not tremble at human affections, at least he knew how to renounce them; indeed, he saw that perfection could only be gained by their renunciation. But as Lady Herbert's sentence reads, it conveys a reproach to the ascetics. We might imagine that "an ascetic saint trembling at every manifestation of human or natural feeling" was something greatly to be deplored. But when we remember that St. Aloysius was so careful in this matter that he would not raise his eyes to look upon his own mother, we may very fairly question the wisdom of Lady Herbert's insinuation. She has evidently used the word ascetic in a Protestant sense; deriving it from the word similar in sound, but totally different in meaning--_acetic_. It would be very difficult to assign exactly the part which human affections play in Christian perfection. Perhaps there is no rule which will apply to all. The lives of the saints show that they have looked upon it in very different lights. Some have completely broken all family ties; others have cherished and sanctified the love borne to their relations. It is only fair, then, to conclude that God has directed these souls in different ways. If F. Vénard yields up his life for Christ and the Catholic faith, we will not quarrel with him when he calls his sister "part of his very life," or tells her that she is his "second self." Yet such language could not come from St. Aloysius, or St. Francis Borgia, or St. Ignatius. Their piety was cast in a more austere mould. But coming from this dear martyr of Tonquin, these words do not seem inappropriate. No one would wish them changed. They are the expression of his innocent and childish disposition. They prove our hero, though a priest and a man of thirty, to be the worthy companion of gentle St. Agnes. Of all the martyrs none have resembled her more closely than this heroic priest; all that imagination has painted her will be found in the reality of Father Vénard's life.

* * * * *

NOTES ON THE PHYSIOLOGY AND PATHOLOGY OF THE NERVOUS SYSTEM.
With reference to Clinical Medicine. By Meredith Clymer, M.D.,
University Pennsylvania; Fellow of the College of Physicians,
Philadelphia. D. Appleton & Co. Pp. 53.

This brochure fulfils the promise of its learned author in the introduction, in which he "proposes to summarize the recent investigations into the physiology and pathology of the nervous system which have a bearing on clinical medicine."

The labor has been faithfully and skilfully performed, and the history of the scleroses of the brain and spinal cord is carefully collected from the English, German, and French--collated, compared, and analyzed. The summary is one of the utmost importance to physicians, and is interesting to men of general knowledge capable of appreciating this class of subjects.

It is difficult to over-estimate the value to science and society of the investigations and studies into the physiology and pathology of the nervous centres which are being conducted all over the world. Among the students of these interesting subjects Dr. Clymer ranks high as an observer, and chief in this country as annalist and critic. He holds a position in the world of medicine analogous to that held by Brownson in the domain of philosophy and theology, and his services are of inestimable value in correcting the hasty, crude, and ill-advised speculations of men who have neither acquired knowledge nor powers of original observation and reflection.

It is obviously out of place to pursue the subject in its medical aspects in this place, but we commend the pamphlet to physicians, scientists, and jurists, and also to theologians.

From this class of works they can learn the basis on which medicine rests as a science, and the essential immorality of all forms of quackery.

* * * * *

OUT OF THE PAST. (Critical and Literary Papers.) By Parke
Godwin. New York: G. P. Putnam & Sons. 1870.

This is a collection of nineteen articles written for different magazines--principally for the _Democratic Review_ and _Putnam's Monthly_--at various periods from 1839 to 1856. The experiment of publishing in book form an author's fugitive essays is seldom successful. True, it was so in the cases of Carlyle and Macaulay. How far Mr. Godwin may resemble them in this respect remains to be seen. Should any reviewer come to the treatment of this book strong in the Vicar of Wakefield's celebrated canon of criticism--that the picture would have been better if the painter had taken more pains--he will find himself disarmed by Mr. Godwin's prefatory apology, that these essays "are more imperfect than they would have been with a larger leisure at my command." The subjects are generally interesting, and their treatment instructive. The style of these essays is excellent, and their author's opinions and criticisms on literature and art generally of a healthy tone. We cannot precisely agree with Mr. Godwin when he credits a certain work of Dutch art (p. 375) with the inspiration of patriotism, but are glad to see with his eyes that Thackeray

"Took no satyr's delight in offensive scenes and graceless
characters; that he was even sadder than the reader could be
at the horrible prospect before him; that his task was one
conscientiously undertaken, with some deep, great, generous
purpose; and that, beneath his seeming scoff and mockeries,
was to be discovered a more searching wisdom and a sweeter,
tenderer pathos than we found in any other living writer. We
saw that he chastised in no ill-natured or malicious vein,
but in love; that he cauterized only to cure; and that, if he
wandered through the dreary circles of Inferno, it was because
the spirit of Beatrice, the spirit of immortal beauty, beckoned
him to the more glorious paradise."

* * * * *

A COMPENDIUM OF THE HISTORY OF THE CATHOLIC CHURCH. By Rev.
Theodore Noethen. Baltimore: John Murphy & Co. 1870. Pp. 587.

A hasty glance through the contents of this work seems to justify these conclusions: The chief merit of the book is its numerous anecdotes. These illustrate the particular customs and dangers of Christians in different nations and centuries. Compendiums usually fatigue the mind with dates and uninteresting details. Father Noethen has carefully avoided this fault. He leads us into the homes and by the hearth-side of the Catholics of former times. Nothing can be more useful than this. History cannot be learned until we imagine ourselves living at that very time and taking our part in the scenes which are described. So the words of a martyr, or a sentence from a letter, or a pious custom will often throw more light upon history than whole pages of detailed facts and speculations. In regard to those more delicate questions which every writer of a church history must solve in some way, Father Noethen appears to have acted with great discretion. We were particularly pleased with the remarks concerning Origen. In this work that illustrious hero of the early church is given the praise which he has so long deserved, but which has been so long denied him. By an oversight, however, there is one unfortunate sentence in this book. It speaks of Constantine as "convening a general council." Without doubt this expression is incorrect; the Christian emperors aided the meeting of œcumenical councils; they never convened them. That power was always reserved to the sovereign pontiff alone. But apart from this clerical error the book is very praiseworthy, and will do good both to Catholics and to Protestants.

* * * * *

Transcriber's Note:

Obvious typographical errors have been repaired.

In the two dogmatic decrees, the original Latin consistently displayed ae ligatures as separate letters, this has been retained.

P. 49: Stabat Mater. Original centered each Latin stanza, followed by English and Greek stanza translations side by side below it. For ease of display in multiple formats, the English and Greek stanzas have been changed to increasing indents below the Latin. "English Translation" and "Greek Translation" headings, originally under the poem title, were moved to the first stanza of each translation.

P. 71: multiple words beginning "sciol-", though unable to verify, were retained since that spelling occurred consistently.

P. 299: "informs us triumphantly, three separate times"--original reads "three several times."