Chapter LVI: Appendix: A

THE SYLLABUS WITH THE COUNTER PROPOSITIONS OF SCHRADER

_By reading the latter in the right-hand column the view which the Church asserts is at once obtained_

SYLLABUS OF THE PRINCIPAL PROPOSITIONS OF FATHER SCHRADER,
ERRORS OF OUR TIME, WHICH being in each case the
ARE STIGMATIZED IN THE CONSISTORIAL logical _contrary_ or
ALLOCUTIONS, ENCYCLICAL _contradictory_ of the
AND OTHER APOSTOLICAL propositions condemned; and
LETTERS OF OUR MOST therefore, being those which
HOLY LORD, POPE PIUS IX.[496] the Church would assert as
opposed to those denied. Schrader
says, "The _contradictory_,
and not the _contrary_, is to be
taken by the Catholic as the rule
to guide his thoughts, words,
and actions, as to the sense in
which the several errors must
be considered as being rejected,
forbidden, and condemned
according to the will and command
of the Pope." Schrader
himself, however, sometimes
gives what is clearly not the
_contradictory_ but the
_contrary_.

SECT. I.--_Pantheism, Naturalism, SECT. I.--_Pantheism, Naturalism, and Rationalism Absolute._ Absolute Rationalism._

(_Note of Schrader_.--Absolute
rationalism is that error which
holds that revelation is
impossible.)

1. There exists no Divine 1. There is one most high, Power, Supreme Being, Wisdom all-wise, all-provident, and and Providence distinct from the divine Being, distinct from this universe, and God is none other universe of things; and God is than nature, and is therefore not the same as nature, and mutable. In effect, God is produced therefore not subject to change. in man and in the world, God does not actually come into and all things are God and have existence in men and in the the very substance of God. God world. All is not God and has not is, therefore, one and the same the proper essence of God. God is thing with the world, and thence not one and the same with the mind is the same thing with world, and hence mind is not the matter, necessity with liberty, same as matter, necessity not the true with false, good with evil, same as freedom, truth not the justice with injustice. same as falsehood, good not the same as evil, nor righteousness the same as unrighteousness.

(_Remark of Schrader._--But God
is in man and in the world,
because He is omnipresent.)

2. All action of God upon man 2. All operation of God upon and the world is to be denied.--(All. the world and upon man is not to _Maxima quidem_, June 9, be denied. 1862.)

3. Human reason, without any 3. Human reason is not to be regard to God, is the sole arbiter the arbiter of truth and of truth and falsehood, of good falsehood, of good and evil, and evil; it is its own law to itself, without any regard to God. It is and suffices by its natural force to not a law to itself; and it is secure the welfare of men and of not sufficient, by its native nations. powers, to provide forthe welfare of man and of nations.

4. All the truths of religion are 4. All the truths of religion do derived from the innate strength not flow from the natural force of human reason, whence reason of human reason; therefore reason is the master rule by which man is not the highest rule by which can and ought to arrive at the men may arrive at the knowledge knowledge of all truths of every of truths of every kind. kind.

5. Divine revelation is imperfect, 5. Divine revelation is not and, therefore, subject to a imperfect, and therefore is continual and indefinite progress not subject to a continual and which corresponds with the progress unlimited progress which would of human reason. respond to the progress of human reason.

6. Christian faith is in opposition 6. The Christian faith is not to human reason, and contradictory to human reason; divine revelation not only does not and the divine revelation not benefit, but even injures the only is no hindrance to human perfection of man. perfection, but is serviceable to it.

7. The prophecies and miracles 7. The prophecies and miracles told and narrated in the Sacred reported and related in Holy Scriptures are the fictions of poets, Scripture are no inventions of and the mysteries of the Christian poets; and the mysteries of faith faith are the result of philosophical are not the sum of philosophical investigations. In the books of research. In the books of the two the two Testaments there are contained Testaments there are no mythical mythical inventions, and inventions, and Jesus Christ Jesus Christ is Himself a mythical Himself is not a mythical fiction. fiction.

SECT. II.--_Rationalism moderate._ SECT. II.--_Moderate
Rationalism._

(_Note of Schrader._--Moderate
rationalism is the error of those
who do not hold revelation to be
impossible, but would have it
subjected to reason.)

8. As human reason is placed 8. As human reason may not be on a level with religion, so placed on a level with religion, theological systems must be treated theological studies are not to be in the same manner as philosophical treated exactly as philosophical ones. ones.

9. All the dogmas of the Christian 9. All doctrines of the Christian religion are, without exception, religion are not, without the object of natural science distinction, subjects for or philosophy; and human reason, natural science or for instructed solely by history, is philosophy, and human reason able by its own natural strength cannot from its natural powers and principles to arrive at the and principles arrive at the true knowledge of even the most knowledge of all, even the most abstruse dogmas, such dogmas obscure, dogmas, if such dogmas being proposed as subject-matter be only proposed to reason as its for the reason. object.

(_Note of Author of the present
work._--In this proposition
Schrader omits one clause of the
original--_Historice tantum
exculta_. This is evidently a
mere oversight. These words
should come after "human
reason.")

10. As the philosopher is one 10. Although the philosopher is thing and philosophy is another, one thing and philosophy another, so it is the right and duty of the the former has not only the right philosopher to submit himself to and the duty to subject himself the authority which he shall have to the authority which he recognized as true; but philosophy recognizes as true, but also neither can nor ought to submit philosophy itself can and must to any authority. submit to authority.

11. The Church not only ought 11. The Church must not only never to animadvert upon philosophy, sometimes proceed against but ought to tolerate the philosophy, but she must not errors of philosophy, leaving to tolerate the errors of philosophy philosophy the care of their itself, and must not leave it to correction. correct itself.

(_Remark of Author of the present_ (_Remark of Schrader._--The _work._--"Animadvert" is the Church has the right and the reproduction of the original word, duty of proceeding against false not the English of it. The French philosophy. She must not tolerate renders it _sévir_, to act rigorously the errors of his philosophy, but towards; the German, _vorgehen must expose them to it, and gegen_, to proceed against; the demand from it that it put itself Italian,_corregere_, to correct, into harmony with revealed making it synonymous with "correct" in truth.) the last clause. Even the maddest theorist would hardly deny to the Church the right to"animadvert upon philosophy" to her heart's content.)

12. The decrees of the Apostolic 12. Decrees of the Apostolic See and of the Roman Congregations See, and of the Roman fetter the free progress Congregations, do not hinder the of science. free progress of science.

(_Remark of Schrader._--Because
the Apostolic See is appointed by
God Himself as the teacher and
defender of the truth.)

13. The method and principles 13. The method and the principles by which the old scholastic doctors according to which the old cultivated theology are no longer scholastic doctors pursued the suitable to the demands of the age study of theology completely and the progress of science. correspond with the wants of our time and with the progress of science.

(_Remark of Schrader._--They have
been frequently quoted by the
Church with the highest
expressions of praise, and have
been earnestly recommended as the
strongest shield of faith, and
as formidable armour against its
enemies, and have been
productive of great utility and
splendour to science, and
perfectly correspond with the
wants of all time and the
progress of science.)

14. Philosophy must be treated 14. Philosophy must not be of without any account being pursued without regard to taken of supernatural supernatural revelation. revelation.--(Id., ibid.)

N.B.--To the rationalistic system N.B.--The errors of Antony belong in great part the errors Günther for the most part were of Antony Günther, condemned in connected with a system of the letter to the Cardinal Archbishop rationalism, which errors were of Cologne, _Eximiam tuam_, rejected in a brief to the June 15, 1847; and in that to the Archbishop of Cologne, and Bishop of Breslau, _Dolore haud_ _Eximiam tuam,_ June 15, 1847; _mediocri_, April 30, 1860. in the brief to the Bishop of Breslau, _Dolore_ _haud mediocri_, April 30, 1860.

SECT. III.--_Indifferentism SECT III.--_Indifferentism and --Toleration._ Latitudinarianism._

(_Note of Author of the present_ (_Note of Schrader._-- _work._--The original word is not Latitudinarianism is that error _toleration_, but, as Schrader gives which although it does not it, _latitudinarianism_.) declare all religions to be alike good, yet does not hold the Catholic Churcht to be the only one which brings salvation.)

15. Every man is free to embrace 15. Every man is not entitled and profess the religion he to embrace and to profess that shall believe true, guided by the religion which he may hold for light of reason. the true one, led by the light of reason.

(_Remark of Schrader._--But he
must embrace the revealed truth
in the Catholic religion.)

16. Men may in any religion 16. Men cannot find the way of find the way of eternal salvation, eternal salvation, and obtain and obtain eternal salvation. eternal blessedness, in the practice of every kind of religion.

(_Remark of Schrader._--For it
is to be held as of faith that
out of the Apostolic Romish
Church no one can be saved.)

17. The eternal salvation may 17. The eternal salvation of all at least be hoped for of all those those who do not live in any way who are not at all in the true in the true Church of Christ is Church of Christ. not to be hoped for.

(_Remark of Schrader._--But only
are we to admit that they who
suffer from ignorance of the
true religion are not held
guilty on that account
before God if their ignorance be
invincible.)

18. Protestantism is nothing 18. Protestantism is not merely more than another form of the a different form of the same same true Christian religion, in Christian faith; and it is not which it is possible to please God given to be equally well pleasing equally as in the Catholic Church. to God as in the Catholic Church.

(_Remark of Schrader._--But it
is a falling away from the full
revealed truth.)

SECT. IV.--_Socialism, Communism, SECT. IV.--_Socialism, Communism, Secret Societies, Biblical Secret Societies, Bible Societies Societies, Clerico-Liberal Societies._ Liberal Clerical Associations._

Pests of this description are (_Note of Schrader._--Liberal frequently rebuked in the severest Catholic associations mean terms in the Encyc. _Qui pluribus_, associations of Italian priests November 9, 1846; All. _Quibus who are enthusiastic for a free quantisque_, April 20, 1849; _Encyc. Church in a free State. Such Noscitis et nobiscum_, December 8 pests have often, and in the 1849; All. _Singulari quadam_, severest words, been condemned, December 9, 1854; Encyc. _Quanto_ as in the Epist. Encycl. _conficiamur mærore_, August 10, _Qui pluribus_, Nov. 9, 1846; 1863. in Alloc. _Quibus quantisque_, April 20, 1849; in Epist. Encycl. _Noscitis et nobiscum_, Dec. 8, 1849; in Alloc. _Singulari quadam_, Dec. 9, 1854; in Epist. Encycl. _Quanto conficiamur mærore_, Aug. 10, 1863.)

SECT. V.--_Errors concerning the SECT. V.--_Errors respecting the Church and her Rights._ Church and her Rights._

19. The Church is not a true 19. The Church is a true and and perfect and entirely free perfect society, entirely free, association: she does not enjoy and possesses her proper and peculiar and perpetual rights permanent rights granted to her conferred upon her by her Divine by her divine Founder, and it Founder, but it appertains to the does not belong to the State to civil power to define what are the define what are the rights of the rights and limits within which the Church, and what are the limits Church may exercise authority. within which she can exercise them.

20. The ecclesiastical power 20. The Church may use her must not exercise its authority authority without the permission without the toleration and assent or consent of the State. of the civil government.

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

22. The obligation which binds 22. The obligation which Catholic teachers and authors completely binds Catholic applies only to those things which teachers and authors must not be are proposed for universal belief limited only to subjects which as dogmas of the faith by the are propounded to all, to be infallible judgment of the Church. believed as articles of faith by an infallible utterance of the Church.

23. The Roman Pontiffs and 23. The Pope of Rome and the OEcumenical Councils have exceeded General Councils have not the limits of their power, exceeded the limits of their have usurped the rights of princes, power. They have not usurped and have even committed errors in the rights of princes, and in defining matters of faith and defining doctrines of faith and morals. morals they have not erred.

24. The Church has not the 24. The Church has the power power of availing herself of force to use external force. She has or of any direct or indirect also a direct and an indirect temporal power. temporal power.

(_Remark of Schrader._--Not minds
merely are subject to the power
of the Church.)

25. In addition to the authority 25. Beyond the power inherent inherent in the Episcopate, further in the Episcopate no other temporal power is granted to it by temporal power has been conceded the civil authority either expressly to it by the State either or tacitly, which power is on that expressly or tacitly, and account also revocable by the civil therefore not any power which authority whenever it pleases. the government of the State can at its pleasure withdraw.

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

27. The ministers of the Church 27. The ordained servants of and the Roman Pontiff ought to the Church and the Roman Pontiff be absolutely excluded from all are by no means to be excluded charge and dominion over temporal from all control and dominion affairs. over temporal affairs.

28. Bishops have not the right 28. Bishops themselves may of promulgating even their apostolical publish apostolical letters letters without the sanction without permission of the of the government. government of the State.

(_Remark of Author of the present work._--Apostolic Letters mean Papal not episcopal manifestoes; therefore the expression "their apostolic letters" is not clear, and is not in the Latin.)

29. Dispensations granted by 29. Graces granted by the Pope the Roman Pontiff must be considered are not to be regarded as invalid null, unless they have been if they are not requested by the requested by the civil government. government of the State.

30. The immunity of the 30. The immunity of the Church and of ecclesiastical persons Church and of ecclesiastical derives its origin from civil persons has not its origin in law. civil law.

(_Remark of Schrader._--But has
its root in the proper rights
of the Church granted her by
God.)

31. Ecclesiastical jurisdiction for 31. Spiritual jurisdiction for the temporal causes, whether civil temporal causes of the clergy, or criminal, of the clergy, ought both civil and criminal, is not, by all means to be abolished even by any means, to be abolished, without the concurrence and against and not without consulting the the protest of the Holy See. Apostolic See or against its protest.

(_Remark of Schrader._--For it
is founded in the proper right
of the Church, and can be handed
over to the temporal tribunals
only through the express consent
of the Pope.)

32. The personal immunity exonerating 32. The abolition of the the clergy from military exemption of the clergy and service may be abolished without students for the priesthood from violation either of natural right or military service cannot take of equity. Its abolition is called place without a violation of for by civil progress, especially in natural right and of justice; a community constituted upon and the progress of the State principles of liberal government. does not demand its abolition, especially in a State which is constituted with a free government.

(_Note of Author of the present (_Remark of Schrader._--The work._--Most English translations abolition of the personal make this apply not to students for exemption of from military the priesthood, but only to the service violates not only clergy. The word in the original is natural right and justice, not _clerus_, but _clericus_, but also the rights of the which certainly in Rome means not Church. The progress of the State only a clergyman, but also one does not only not demand it, but in training for the clerical is opposed to it; and the more office.) freely a society is constituted, so much the more must it respect the personal exemption of the clergy and the student for the priesthood from the military service.)

33. It does not appertain exclusively 33. It belongs exclusively to the to ecclesiastical jurisdiction power of ecclesiastical by any right proper and jurisdiction, and that of proper inherent, to direct the teaching of and innate right, to control theological subjects. theological studies.

34. The doctrine of those who 34. The doctrine which compares compare the Sovereign Pontiff to the Roman Pontiff to a free a free sovereignty acting in the prince employing his own power Universal Church in the middle in the Church, is not a doctrine which prevailed in the middle which prevailed only in the ages only. middle ages.

(_Remark of Schrader._--But is
one which corresponds with the
constitution of the Church,
and therefore must prevail in
all times.)

35. There would be no obstacle 35. There are grounds which to the sentence of a General forbid that either through the Council or the act of all the decisions of a General Council universal peoples transferring the or the act of all nations the pontifical sovereignty from the pontificate should be withdrawn Bishop and city of Rome to some from the Bishop of Rome, and other bishopric and some other handed over to another bishop city. or another city.

(_Remark of Schrader._--Neither
through the decision of a
General Council, nor through the
deed of all nations, can it be
over thrown that the pontificate
is given to the Bishop of Rome
and to the city of Rome.)

36. The definition of a National 36. The decision of a National Council does not admit of any Council does admit of further subsequent discussion, and the discussion; and the government civil power can settle an affair as of a State cannot submit any decided by such National Council. matter to this decision.

(_Remark of Schrader._--The
decision of a National Council
requires in order to its
validity the consent and
confirmation of the Holy See;
and the government of the State
cannot appeal to the decision
of a National Council as the
ultimate tribunal, but must
appeal to that of the See of
Rome.)

37. National Churches can be 37. No National Churches can established after being withdrawn be erected which are withdrawn and separated from the authority from the authority of the Pope of of the Roman Pontiff. Rome, and fully separated from him.

(_Remark of Schrader._--National
Churches which are withdrawn
from the authority of the Pope
of Rome, and fully separated
from him, cannot be set up;
because that is no less
than rending and breaking up the
unity of the Catholic Church, and
because the power and manner of
this unity imperatively require
that as the members are connected
with the head, so all believers
upon earth must be united with,
and joined to, the Roman
Pontiff, who is the viceregent of
Christ upon earth.)

38. Many Roman Pontiffs have, 38. The excessive and arbitrary by their too arbitrary conduct, acts of the Roman Pontiffs have contributed to the division of the had no part in bringing about the Church into Eastern and division of the Church into Western. Eastern and Western.

SECT. VI.--_Errors about Civil SECT. VI.--_Errors relating to Society, considered both in itself Civil Society, both in itself and and in its relation to the Church._ in itsrelations with the Church._

39. The State is the origin and 39. The State does not possess
source of all rights, and possesses as the origin and fountain of all
rights which are not circumscribed rights an unbounded right.
by any limits.
(_Remark of Schrader._--The
State is not the origin and
fountain of all rights, and
hence does not possess
any unbounded right.)

40. The teaching of the Catholic 40. The doctrine of the Catholic Church is opposed to the wellbeing Church is not contrary to the and interests of society. welfare and advantage of human society.

(_Remark of Schrader._--But even
helpful to it.)

41. The civil government, even 41. The State has not a direct when exercised by an infidel and positive nor an indirect and sovereign, possesses an indirect negative right in religious and negative power over religious things, and still less when its affairs. It therefore possesses not power is wielded by an only the right called that of unbelieving prince. It has _exequatur_, but also that of the neither the right of _exequatur_ (so-called) _appellatio ab abusu_. nor the right of _appellatio_ ["_Appel comme d'abus_."] which is called _ab abusu_.

42. In the case of conflicting 42. In case of conflict between laws between the two powers, the the laws of the two powers, the civil law ought to prevail. temporal law does not prevail.

43. The lay power has the authority 43. The temporal authority has to rescind, declare, and not the power to revoke solemn render null solemn conventions or treaties commonly called _concordats_ relating to the use of concordats, which have been made rights appertaining to ecclesiastical with the Holy See in respect to immunity, without the consent the exercise of the rights of of the Apostolic See, and immunity without its consent even in spite of its protests. ecclesiastical or against its opposition, nor the right to declare or make them void.

(_Note of Author of the present work._ --It is noteworthy that while in Rome the doctrine of concordats, as taught by Tarquini and in the pages of the _Civiltá_, was that they were not bipartite treaties, but laws issued by the Pontiff at the instance of the temporal prince, in Austria and Germany, Schrader and Bishop Martin (see his _Katechismus des Kirchenrechts_), in order to uphold concordats, taught that they were solemn treaties.)

44. The civil authority may 44. The authority of the State interfere in matters related to cannot interfere in matters of religion, morality, and spiritual religion or morals, or of government, whence it has control spiritual government. It cannot over the instructions for the therefore judge of the guidance of consciences issued, admonitions which chief pastors conformably with their mission, of the Church in pursuance of by the pastors of the Church. their office issue as a rule for Further, it possesses power to the guidance of consciences. decree in the matter of administering Also it cannot decide upon the the Divine Sacraments and administration of the Holy as to the dispositions necessary for Sacraments nor the dispositions their reception. necessary to their reception of them.

45. The entire direction of public 45. The entire direction of schools in which the youth of public schools in which the Christian States are educated, youth of a Christian State are except (to a certain extent) in the educated, excepting episcopal case of episcopal seminaries, may seminaries in some particulars, and must appertain to the civil cannot and must not be given to power, and belong to it so far that the State, even so that no right no other authority whatsoever of any other authority to shall be recognized as having any interfere in the discipline of right to interfere in the discipline the school, in the arrangement of the schools, the arrangement of of studies, in the conferring of the studies, the taking of degrees, degrees, or in the choice and or the choice and approval of the approval of teachers can be teachers. recognized.

(_Remark of Schrader._--The
supreme direction of public
schools in which the youth of
a Christian State are educated
_pertains to the Church_. It is
her duty to watch over all public
and private schools, so that in
the entire school system, but
especially in what relates to
religion, teachers may be
appointed and books may be
employed which shall be free
from every suspicion of error;
and that thus masters and
mistresses of the most
approved rectitude may behosen
for the schools of the children
and youth in the earliest years.
The Church would act against the
commands of her Divine Founder,
and would be unfaithful to her
most important duty committed
to her by God, to care for the
salvation of the souls of all
men, if she gave up or
interrupted her wholesome
ruling influence over the
primary schools, and she would
be compelled to warn all
believers and to declare
to them that schools out of which
the authority of the Church is
driven, are schools hostile to
the Church, and cannot be
attended with good conscience.)

46. Further, even in clerical 46. The direction of studies in seminaries, the mode of study to clerical seminaries is in no be adopted must be submitted to way in the hands of the State the civil authority. authority.

47. The best theory of civil society 47. The best mode of regulating requires that popular schools a State does not demand that the open to the children of all classes, national schools, which are open and, generally, all public institutes to all classes of the community, intended for the instruction in and generally public institutions letters and philosophy and for destined for the higher conducting the education of the scientific instruction, and the young, should be freed from all education of youth, should be ecclesiastical authority, government, withdrawn from all ecclesiastical and interference, and should authority, and completely handed be completely subjected to the over to the direction of the civil and political power in temporal and political authority, conformity with the will of rulers and should be conducted according and the prevalent opinions of the to the pleasure of the government age. and the standard of current opinion.

(_Remark of Schrader._--Such a
corrupting method of instruction
separated from the Catholic faith
and the influence of the Church
already exists, is of great
disadvantage to individuals and
society in respect to learned and
scientific instruction, and to
the education of youth in public
schools and institutions destined
for the higher classes of
society. But still greater evils
and disadvantages spring out of
this method if it is
introduced into the national
schools; and all efforts and
attempts to exclude the influence
of the Church from national
schools emanate from a spirit
extremely hostile to the Church,
as from all the efforts to
extinguish the light of our most
holy faith among the people.)

48. This system of instructing 48. Catholic men cannot put up youth, which consists in separating with a kind of education of youth it from the Catholic faith and which is entirely separated from from the power of the Church, and the Catholic faith and the in teaching it exclusively the authority of the Church, and knowledge of natural things and which keeps exclusively in view the earthly ends of social life the knowledge of natural things alone, may be perfectly approved and the ends of earthly social by Catholics. life as the great object.

(_Remark of Schrader._--An
instruction of youth which
imparts only the knowledge of
natural things, and keeps in
view only the ends of earthly
social life, cannot lead youths
to necessary salvation,
but must draw them away from it.)

49. The civil power is entitled 49. The State authority is not to prevent ministers of religion allowed to hinder bishops and and the faithful from communicating believers from holding free freely and mutually with communication with the See of each other and with the Roman Rome. Pontiff.

50. The lay authority possesses 50. The temporal authority has as inherent in itself the right of not the right of itself to presenting bishops, and may require present bishops, and cannot of them that they take demand of them that they shall possession of their dioceses before enter upon the administration of having received canonical institution their dioceses before they have and the apostolical letters of received canonical institution the Holy See. and the apostolic letters from the Holy See.

51. And, further, the lay 51. The temporal government government has the right of deposing has not the right to withdraw bishops from their pastoral from bishops the exercise of functions, and is not bound to their pastoral office, and it obey the Roman Pontiff in those is bound in whatever relates to things which relate to bishops' the episcopate and the sees and the institution of bishops. appointment of bishops to obey the Pope of Rome.

52. The government has of itself 52. The government cannot of the right to alter the age prescribed its own right alter the age by the Church for the prescribed by the Church for the religious profession both of men taking of vows, whether by men and women; and may enjoin upon or by women. Nor can it forbid all religious establishments to admit religious orders to admit any one no person to take solemn vows to the taking of vows without its without its permission. permission.

53. The laws for the protection 53. Those laws may not be of religious establishments and abolished which relate to the securing their rights and duties protection of religious orders, ought to be abolished; nay, more, and to their rights and duties; the civil government may lend and the government of the State its assistance to all who desire to cannot grant support to all who quit the religious life which they forsake their chosen condition have undertaken, and to break in any order, and wish to break their vows. The government may their solemn vows. Also it cannot also extinguish religious orders, abolish houses belonging to the collegiate churches, and simple orders, the collegiate churches, benefices, even those belonging to or their endowments, even when private patronage, and submit they are subject to a right of their goods and revenues to the patronage, and cannot hand over administration and disposal of the their property to the civil power. administration and discretion of the State.

(_Remark of Schrader._--Those
laws which relate to the
protection of religious orders,
to their rights and to their
duties, must not be abolished,
but every government must
far rather grant protection to
the religious orders. If the
government of the State grants
support to those who forsake
their chosen condition in any
order, and wish to break their
solemn vows, it acts against the
spirit and the will of the
Church. If they do away with
the houses of the orders, their
collegiate churches, or private
endowments, even though they are
subject to rights of
patronage, and if they hand over
their property to the
administration and discretion
of the State, they thereby rob
the Church of her legitimate
property, and they fall under
the greater excommunication,
as also under the other censures
and pains which have been
established by the Apostolic
Constitutions, the Holy Canons,
and the Decrees of General
Councils, in particular of
the Council of Trent. Sec. 22,
cap, ii., against the violators
and desecrators, and against the
usurpers of the rights of the
Apostolic See.)

54. Kings and princes are not 54. Kings and princes are neither only exempt from the jurisdiction excluded from the jurisdiction of the Church, but are superior to of the Church, nor do they the Church in litigated questions stand higher than the Church of jurisdiction. in determining questions of jurisdiction.

(_Remark of Schrader._--But as
members of the Church they are
subject to the decision of the
pastors, and especially of the
chief pastors. Princes should
much rather remember that the
kingly power has not been
delivered to them only for
the government of the world, but
especially for the protection
of the Church, and what is done
by them for the welfare of the
Church is done for their kingdom
and for its peace.)

55. The Church ought to be 55. The Church is neither to be separated from the State, and the separated from the State, nor the State from the Church. State from the Church.

SECT. VII.--_Errors concerning SECT. VII.--_Errors relating to Natural and Christian Ethics._ Natural and Christian Ethics._

56. Moral laws do not stand in 56. Moral laws need a divine need of the divine sanction, and sanction, and it is necessary there is no necessity that human that human laws should be brought laws should be conformable to the into accord with natural right, law of nature and receive their and should receive their binding sanction from God. force from God.

57. Knowledge of philosophical 57. Philosophy and philosophical things, and morals, and civil laws, ethics, as well as civil may, and must be, independent of laws, should not and must not divine and ecclesiastical authority. deviate from divine revelation, and from the authority of the Church.

58. No other forces are to be 58. Other powers are to be recognized except those which reside acknowledged besides those in matter, and all moral teaching found in matter, and the and moral excellence ought to discipline and comeliness of be made to consist in the accumulation manners should not be placed in and increase of riches by the accumulation and every possible means, and in the multiplication of riches of every enjoyment of pleasure. kind, and in the enjoyment of pleasures.

(_Remark of Schrader._--There are
other powers to acknowledge,
belonging to a higher mental
order than those which are found
in matter, and also morality and
propriety is destroyed
in the mere accumulation and
multiplication of riches, and the
indulgence of evil lusts
according to the words of the
Scripture--"If ye live after the
flesh ye shall die, but if ye
through the spirit do mortify
the deeds of the body ye shall
live.")

59. Right consists in the 59. Right does not consist in material fact. All human duties the material fact. The duties of are vain words, and all human acts men are no empty name, and all have the force of right. human facts have not the force of right.

60. Authority is nothing else 60. Authority is something but the result of numerical more than numbers and the sum of superiority and material force. material forces.

(_Remark of Schrader._--Otherwise
fools would form the highest
authority, for it is said of them
in the Scripture that their
number is infinite.)

61. An unjust act being successful 61. Unrighteousness, even when inflicts no injury upon the attended by good fortune, sanctity of right. tarnishes the sacredness of right.

62. The principle of non-intervention 62. The so-called principle of ought to be proclaimed non-intervention is not to be and adhered to. proclaimed and not to be observed.

(_Remark of Schrader._--For it
is a fatal principle, and
opposed to the spirit of love
and order.)

63. It is allowable to refuse 63. Obedience must not be obedience to legitimate princes; denied to legitimate princes, nay more, to rise in insurrection much less must they be rebelled against them. against.

(_Remark of Schrader._--For it is
written, "Be subject to every
human creature for God's sake;
whether to the king, who is the
highest, or to his lieutenants as
such, who are appointed by him;"
and he who sets himself against
the ruler with force, he resists
the ordinance of God, and
they that resist shall receive
condemnation.)

64. The violation of a solemn 64. The breach of every oath oath, nay, any wicked and flagitious and every godless and shameful action repugnant to the action in contradiction to the eternal law, is not only not eternal laws are not only worthy blameable, but quite lawful, and of condemnation, but also are worthy of the highest praise when eternally to be reprobated, and done for the love of one's country. are not praiseworthy even when they are done out of love to one's native country.

(_Remark of Schrader._--But by
such criminal and perverted
reasonings all propriety, virtue,
and righteousness are entirely
destroyed, and the evil
conduct of the thief and
assassin is defended and
recommended with unheard-of
impudence.)

SECT. VIII.--_Errors concerning SECT. VIII.--_Errors relating to Christian Marriage._ Christian Marriage._

65. It cannot be by any means 65. It is not to be in any way tolerated to maintain that Christ denied that Christ has elevated has raised marriage to the dignity marriage to the dignity of a of a sacrament. sacrament.

(_Remark of Schrader._--Many
proofs can be brought forward
that Christ did elevate marriage
to the dignity of a sacrament.)

66. The sacrament of marriage 66. The sacrament of marriage is only an adjunct of the contract is not something simply accessory and separable from it, and to the contract, and to be the sacrament itself only consists separated from it, and the in the nuptial benediction. sacrament does not lie simply and only in the benediction of the marriage.

67. By the law of nature the 67. By natural law the marriage marriage tie is not indissoluble, bond is indissoluble, and in no and in many cases divorce, properly case can divorce in the proper so called, may be pronounced sense be legally pronounced by by the civil authority. the temporal authority.

(_Remark of Schrader._--Christian
marriage is truly and properly
one of the seven sacraments of
the evangelical law, instituted
by Christ the Lord. Therefore it
belongs altogether to the
ecclesiastical authority
to decide upon anything which in
ny way regards marriage.)

68. The Church has not the 68. The Church has the authority power of laying down what are to set up impediments diriment impediments to marriage. invalidating marriage, but this The civil authority does possess does not belong to the temporal such a power, and can abolish power, neither does it belong to impediments that may exist to the latter to annul impediments marriage. already existing.

69. In the later ages, the 69. The Church has not only Church, when she laid down certain in later centuries begun to set impediments as diriment to up impediments invalidating marriage, did so not of her own marriage, and she has done so uthority, but by a right borrowed out of her own rights, and not from the civil power. out of rights lent to her by the temporal authority.

70. The canons of the Council of 70. The canons of the Council Trent, which pronounce censure of of Trent which pronounce an anathema against those who deny anathema upon those who dare to the Church the right of laying deny the right of the Church to down what are diriment impediments, set up impediments invalidating either are not dogmatic, or marriage are dogmatic in their must be understood as referring to nature, and are not to be such borrowed power. understood as of a borrowed power.

71. The form of solemnizing 71. The Tridentine form is marriage prescribed by the said binding under penalty of Council, under penalty of nullity, invalidity, even where the does not bind in cases where the law of the State has prescribed civil law has appointed another another form and makes the form, and decrees that this new validity of marriage dependent form shall effectuate a valid upon it. marriage. (_Remark of Schrader._--The State law is invalid.)

72. Boniface VIII. is the first 72. Boniface VIII. has not been who declared that the vow of the first to declare that a vow chastity pronounced at Ordination of chastity taken in ordination annuls marriage. renders marriage null.

73. A merely civil contract 73. No true marriage can exist may among Christians constitute between Christians by force of a a true marriage, and it is false civil contract, and it is true either that the marriage contract that either the contract of between Christians must always be marriage between Christians is a sacrament, or that the contract always a sacrament, or that the is null if the sacrament be contract is null if the sacrament excluded. has been excluded.

(_Remark of Schrader._--And
thus, therefore, every
connection entered upon between
man and woman among Christians,
by virtue of a civil law, and
without the sacrament, is
nothing else than a shameful and
corrupt concubinage condemned by
the Church. Therefore the
marriage tie can never be
separated from the sacrament.)

74. Matrimonial causes and espousals 74. Matrimonial causes and belong by their nature to causes arising from betrothals, civil jurisdiction. from their nature do not belong to the temporal jurisdiction. N.B.--Two other errors may tend in this direction upon the abolition of the celibacy of priests and the preference due to the state of marriage over that of virginity. These have been refuted; the first in the Encyclical _Qui pluribus_, November 9, 1846; the second in the Letters Apostolical _Multiplices inter_, June 10, 1851.

SECT. IX.--_Errors regarding the SECT. IX.--_Errors relating to Civil Power of the Sovereign._ the Temporal Principality of the Roman Pontiff._

75. The children of the Christian 75. There is no contention and Catholic Church are not among the sons of the Christian agreed upon the compatibility of and Catholic Church in regard to the temporal with the spiritual the compatibility of the temporal power. dominion with the spiritual.

(_Remark of Schrader._--Because
they are persuaded of it.)

76. The abolition of the temporal 76. The abolition of the temporal power of which the Apostolic dominion possessed by the See is possessed would contribute Apostolic See would not at all in the greatest degree to the liberty contribute to the freedom and to and prosperity of the Church. the happiness of the Church.

(_Remark of Schrader._--The
happiness and the welfare of the
Church will be much more
compromised, if not annihilated,
since it is through a special
decree of Divine Providence that
after the division of the Roman
Empire into several kingdoms and
various territories, the Roman
Pontiff, to whom the government
and care of the whole Church is
entrusted by the Lord Christ,
received the temporal power,
certainly for this reason, that
he might possess that entire
freedom for the government of
the Church, and the preservation
of her unity which is demanded
for the fulfilment of his high
apostolic functions.)

N.B.--Besides these errors, N.B.--Besides these expressly explicitly noted, very many others stated errors, many are are rebuked by the certain doctrine implicitly rejected, through the which all Catholics are bound statement and assertion of the most firmly to hold touching the doctrine which Catholics must temporal sovereignty of the Roman hold with respect to the temporal Pontiff. These doctrines are dominion of the Pope of Rome. clearly stated in the Allocutions This doctrine is clearly set _Quantis quantumque_, April 20, forth in the Allocutions of April 1849, and "_Si semper antea_," 20, 1849; May 20, 1850; in the May 20, 1850; Letters Apost. Letters Apostolic of September _Quam Cattolica Ecclesia_, March 26, 28, 1860; March 18, 1861; and 1860; Allocutions _Novos_, September June 9, 1862. 28, 1860; _Jamdudum_, March 18, 1861, and _Maxima quidem_, June 9, 1862.

SECT. X.--_Errors having reference SECT. X.--_Errors relating to to Modern Liberalism._ Modern Liberalism._

77. In the present day it is no 77. In our time, it is still longer necessary that the Catholic essential that the Catholic religion shall be held as the only religion should be held as the religion of the State, to the only State religion, to the exclusion of all other modes of exclusion of all other forms of worship. religion.

(_Remarks of Schrader._--The Pope
also demands in those States in
which only Catholics reside, the
domination of the Catholic
religion alone, to the exclusion
of every other form of religion,
and therefore has he in the
Allocution of July 26, 1856,
reclaimed against the violation
of the first article of the
Spanish Concordat; in which the
exclusive dominion of the
Catholic religion in Spain had
been stipulated; and he rejected
the law by which freedom
of worship had been introduced,
and declared it for null and
void.)

78. Whence it has been wisely 78. Therefore it was not well provided by the law, in some that in certain Catholic lands countries called Catholic, that immigrants should be guaranteed persons coming to reside therein the free exercise of their shall enjoy the free exercise of religion. their own worship.

79. Moreover it is false that the 79. It is true that freedom of civil liberty of every mode of worship granted by the States, worship and the full power given and permission given to every one to all of overtly and publicly to publish all manner of opinions manifesting their opinions and their and views, leads easily to the ideas conduce more easily to corrupt corruption of manners and of the morals and minds of the sentiments among the nations, and people, and to the propagation of to the diffusion of the bane of the pest of indifferentism. indifference.

(_Remark of Schrader._--Through
the unbridled freedom of
thought, speech and writing
morals are deeply sunken,
says Pius IX in his Encyclical of
November 9, 1864. The holy
religion has fallen into
contempt, and the majesty of
divine worship is despised;
the authority of the
Apostolic See attacked, and the
authority of the Church contested
and laden with shameful fetters.
The rights of bishops are
trampled under foot, the
holiness of marriage
is violated, every authority of
government is shaken, and thus
many other damages arise both to
Church and State.)

80. The Roman Pontiff can and 80. The Roman Pontiff cannot ought to reconcile himself to, and be reconciled to modern agree with, progress, liberalism, civilization and progress, or and modern civilization. compromise with them.

(_Remark of Schrader._--For those
who defend the righteousness and
the rights of our holy religion
do rightfully demand that the
unchangeable and immovable
principles of eternal
righteousness shall be observed
entire and unimpaired, and that
the power of our salutary and
divine religion shall be upheld.
The faithful shall be led in the
sure way of salvation, and not
upon the downward road of
destruction. The Holy
See is the highest support,
protector, and pastor of the
faithful. Therefore
it cannot connect itself with
liberalism, and with modern
civilization, without the most
serious violation of conscience,
and without the greatest
universal scandal.)

FOOTNOTES:

[Footnote 496: To give a translation from a Catholic source we use one issued at the office of the _Weekly Register_.]