CATECHISM
OF THE
COUNCIL OF TRENT
ORDERED BY THE COUNCIL OF TRENT:
DECEMBER 13,1545
EDITED BY ST. CHARLES BORROMEO
PUBLISHED BY DECREE OF POPE ST. PIUS V
THE SACRAMENT OF THE EUCHARIST
Form To Be Used In The Consecration Of The Bread:
We are then taught by the holy Evangelists, Matthew and Luke, and also by the Apostle, that the form consists of these words: This is My body; for it is written: Whilst they were at supper, Jesus took bread, and blessed it, and brake, and gave to his disciples, and said: Take and eat, This is my Body. (1)
This form of consecration having been observed by Christ the Lord has been always used by the Catholic Church. The testimonies of the Fathers, the enumeration of which would be endless, and also the decree of the Council of Florence, which is well known and accessible to all, must here be omitted, especially as the knowledge which they convey may be obtained from these words of Our Saviour: Do this for a commemoration of Me.(2) For what the Lord enjoined was not only what He had done, but also what he had said; and especially is this true, since the words were uttered not only to signify, but also to accomplish.
Form To Be Used In The Consecration Of The Wine:
With regard to the consecration of the wine, which is the other element of this Sacrament, the priest, for the reason we have already assigned, ought of necessity to be well acquainted with, and well understand its form. We are then firmly to believe that is consists in the following words: This is the chalice of My blood, of the new and eternal testament, the mystery of faith, which shall be shed for you and for many, to the remission of sins. (3)
Thus the words, this is the chalice, are found in St. Luke and in the Apostle;(4)but the words that immediately follow, of my blood or my blood of the new testament, which shall be shed for you and for many to the remission of sins are found partly in St. Luke and partly in St. Matthew.(5). But the words, eternal and the mystery of faith, have been taught us by holy tradition the interpreter and keeper of Catholic truth.
Concerning this form no one can doubt, if he here also attend to what has been already said about the form used in the consecration of the bread. The form to be used (in the consecration) of this element, evidently consists of those words which signify that the substance of the wine is changed into the blood of Our Lord. Since, therefore, the words already cited clearly declare this, it is plain that no other words constitute the form.
They moreover express certain admirable fruits of the blood shed in the Passion of Our Lord, fruits which pertain in a most special manner to this Sacrament. Of these, one is access to the eternal inheritance, which has come to us by right of the new and everlasting testament. Another is access to righteousness by the mystery of faith; for God hath set forth Jesus to be a propitiator through faith in His blood, that He Himself may be just, and the justifier of him, who is of the faith of Jesus Christ. (6) A third effect is the remission of sins.
Explanation Of The Form Used In The Consecration Of The Wine:
...The additional words for you and for many, are taken, some from Matthew, some from Luke, (7) but were joined together by the Catholic Church under guidance of the Spirit of God. They serve to declare the fruit and advantage of His Passion. For if we look to its value, we must confess that the Redeemer shed His blood for the salvation of all; but if we look to the fruit which mankind received from it, we shall easily find that it pertains NOT UNTO ALL, BUT TO MANY of the human race. When therefore (Our Lord) said: For you, He meant either those who were present, or those chosen from among the Jewish people, such as were, with the exception of Judas, the disciples with whom He was speaking. When He added, And for many, He wished to be understood to mean the remainder of the elect from among the Jews and Gentiles.
With reason, therefore, were the words For All NOT USED, as in this place the fruits of the Passion are alone spoken of, AND TO THE ELECT ONLY DID HIS PASSION BRING THE FRUIT OF SALVATION. And this is the purport of the Apostle(8) when he says: Christ was offered once to exhaust the sins of many; and also of the words of Our Lord in John: I pray for them; I pray not for the world, but for them whom thou has given me, because they are thine.(9)
Sedevacantist Priest. Firmly believes that since the death of Pope Pius XII, all claimant to the Holy Office are Anti-Pope
Saturday, 8 May 2010
Definition of Papal Infallibility
From the Vatican Council : 1869 - 1870
Pius IX
Ecumenical XX
Session IV (July 18, 1870)
Dogmatic Constitution I on the Church of Christ
1838
But since in this very age, in which the salutary efficacy of the apostolic duty is especially required, not a few are found who disparage its authority, We deem it most necessary to assert solemnly the prerogative which the Only-begotten Son of God deigned to enjoin with the highest pastoral office.
1839
And so We, adhering faithfully to the tradition received from the beginning of the Christian faith, to the glory of God, our Saviour, the elevation of the Catholic religion and the salvation of Christian peoples, with the approbation of the sacred Council, teach and explain that the dogma has been divinely revealed, that the Roman Pontiff, when he speaks ex cathedra, that is, when carrying out the duty of the pastor and teacher of all Christians in accord with his supreme apostolic authority he explains a doctrine of faith or morals to be held by the universal Church, through the divine assistance promised him in blessed Peter, operates with that infallibility with which the divine Redeemer wished that His church be instructed in defining doctrine on faith and morals; and so such definitions of the Roman Pontiff himself , but not from the consensus of the Church, ARE UNALTERABLE.
1840
[Canon]. But if anyone presumes to contradict this definition of Ours, which may God forbid: let him be anathema.
From the Vatican Council : 1869 - 1870
Pius IX
Ecumenical XX
Session IV (July 18, 1870)
Dogmatic Constitution I on the Church of Christ
1838
But since in this very age, in which the salutary efficacy of the apostolic duty is especially required, not a few are found who disparage its authority, We deem it most necessary to assert solemnly the prerogative which the Only-begotten Son of God deigned to enjoin with the highest pastoral office.
1839
And so We, adhering faithfully to the tradition received from the beginning of the Christian faith, to the glory of God, our Saviour, the elevation of the Catholic religion and the salvation of Christian peoples, with the approbation of the sacred Council, teach and explain that the dogma has been divinely revealed, that the Roman Pontiff, when he speaks ex cathedra, that is, when carrying out the duty of the pastor and teacher of all Christians in accord with his supreme apostolic authority he explains a doctrine of faith or morals to be held by the universal Church, through the divine assistance promised him in blessed Peter, operates with that infallibility with which the divine Redeemer wished that His church be instructed in defining doctrine on faith and morals; and so such definitions of the Roman Pontiff himself , but not from the consensus of the Church, ARE UNALTERABLE.
1840
[Canon]. But if anyone presumes to contradict this definition of Ours, which may God forbid: let him be anathema.
Thursday, 6 May 2010
THE SYLLABUS OF ERRORS CONDEMNED BY PIUS IX
I. PANTHEISM, NATURALISM AND ABSOLUTE RATIONALISM
1. There exists no Supreme, all-wise, all-provident Divine Being, distinct from the universe, and God is identical with the nature of things, and is, therefore, subject to changes. In effect, God is produced in man and in the world, and all things are God and have the very substance of God, and God is one and the same thing with the world, and, therefore, spirit with matter, necessity with liberty, good with evil, justice with injustice. -- Allocution "Maxima quidem," June 9, 1862.
2. All action of God upon man and the world is to be denied. -- Ibid.
3. Human reason, without any reference whatsoever to God, is the sole arbiter of truth and falsehood, and of good and evil; it is law to itself, and suffices, by its natural force, to secure the welfare of men and of nations. -- Ibid.
4. All the truths of religion proceed from the innate strength of human reason; hence reason is the ultimate standard by which man can and ought to arrive at the knowledge of all truths of every kind. -- Ibid. and Encyclical "Qui pluribus," Nov. 9, 1846, etc.
5. Divine revelation is imperfect, and therefore subject to a continual and indefinite progress, corresponding with the advancement of human reason. -- Ibid.
6. The faith of Christ is in opposition to human reason and divine revelation not only is not useful, but is even hurtful to the perfection of man. -- Ibid.
7. The prophecies and miracles set forth and recorded in the Sacred Scriptures are the fiction of poets, and the mysteries of the Christian faith the result of philosophical investigations. In the books of the Old and the New Testament there are contained mythical inventions, and Jesus Christ is Himself a myth.
II. MODERATE RATIONALISM
8. As human reason is placed on a level with religion itself, so theological must be treated in the same manner as philosophical sciences. -- Allocution "Singulari quadam," Dec. 9, 1854.
9. All the dogmas of the Christian religion are indiscriminately the object of natural science or philosophy, and human reason, enlightened solely in an historical way, is able, by its own natural strength and principles, to attain to the true science of even the most abstruse dogmas; provided only that such dogmas be proposed to reason itself as its object. -- Letters to the Archbishop of Munich, "Gravissimas inter," Dec. 11, 1862, and "Tuas libenter," Dec. 21, 1863.
10. As the philosopher is one thing, and philosophy another, so it is the right and duty of the philosopher to subject himself to the authority which he shall have proved to be true; but philosophy neither can nor ought to submit to any such authority. -- Ibid., Dec. 11, 1862.
11. The Church not only ought never to pass judgment on philosophy, but ought to tolerate the errors of philosophy, leaving it to correct itself. -- Ibid., Dec. 21, 1863.
12. The decrees of the Apostolic See and of the Roman congregations impede the true progress of science. -- Ibid.
13. The method and principles by which the old scholastic doctors cultivated theology are no longer suitable to the demands of our times and to the progress of the sciences. -- Ibid.
14. Philosophy is to be treated without taking any account of supernatural revelation. -- Ibid.
III. INDIFFERENTISM, LATITUDINARIANISM
15. Every man is free to embrace and profess that religion which, guided by the light of reason, he shall consider true. -- Allocution "Maxima quidem," June 9, 1862; Damnatio "Multiplices inter," June 10, 1851.
16. Man may, in the observance of any religion whatever, find the way of eternal salvation, and arrive at eternal salvation. -- Encyclical "Qui pluribus," Nov. 9, 1846.
17. Good hope at least is to be entertained of the eternal salvation of all those who are not at all in the true Church of Christ. -- Encyclical "Quanto conficiamur," Aug. 10, 1863, etc.
18. Protestantism is nothing more than another form of the same true Christian religion, in which form it is given to please God equally as in the Catholic Church. -- Encyclical "Noscitis," Dec. 8, 1849.
IV. SOCIALISM, COMMUNISM, SECRET SOCIETIES, BIBLICAL SOCIETIES, CLERICO-LIBERAL SOCIETIES
Pests of this kind are frequently reprobated in the severest terms in the Encyclical "Qui pluribus," Nov. 9, 1846, Allocution "Quibus quantisque," April 20, 1849, Encyclical "Noscitis et nobiscum," Dec. 8, 1849, Allocution "Singulari quadam," Dec. 9, 1854, Encyclical "Quanto conficiamur," Aug. 10, 1863.
V. ERRORS CONCERNING THE CHURCH AND HER RIGHTS
19. The Church is not a true and perfect society, entirely free- nor is she endowed with proper and perpetual rights of her own, conferred upon her by her Divine Founder; but it appertains to the civil power to define what are the rights of the Church, and the limits within which she may exercise those rights. -- Allocution "Singulari quadam," Dec. 9, 1854, etc.
20. The ecclesiastical power ought not to exercise its authority without the permission and assent of the civil government. -- Allocution "Meminit unusquisque," Sept. 30, 1861.
21. The Church has not the power of defining dogmatically that the religion of the Catholic Church is the only true religion. -- Damnatio "Multiplices inter," June 10, 1851.
22. The obligation by which Catholic teachers and authors are strictly bound is confined to those things only which are proposed to universal belief as dogmas of faith by the infallible judgment of the Church. -- Letter to the Archbishop of Munich, "Tuas libenter," Dec. 21, 1863.
23. Roman pontiffs and ecumenical councils have wandered outside the limits of their powers, have usurped the rights of princes, and have even erred in defining matters of faith and morals. -- Damnatio "Multiplices inter," June 10, 1851.
24. The Church has not the power of using force, nor has she any temporal power, direct or indirect. -- Apostolic Letter "Ad Apostolicae," Aug. 22, 1851.
25. Besides the power inherent in the episcopate, other temporal power has been attributed to it by the civil authority granted either explicitly or tacitly, which on that account is revocable by the civil authority whenever it thinks fit. -- Ibid.
26. The Church has no innate and legitimate right of acquiring and possessing property. -- Allocution "Nunquam fore," Dec. 15, 1856; Encyclical "Incredibili," Sept. 7, 1863.
27. The sacred ministers of the Church and the Roman pontiff are to be absolutely excluded from every charge and dominion over temporal affairs. -- Allocution "Maxima quidem," June 9, 1862.
28. It is not lawful for bishops to publish even letters Apostolic without the permission of Government. -- Allocution "Nunquam fore," Dec. 15, 1856.
29. Favours granted by the Roman pontiff ought to be considered null, unless they have been sought for through the civil government. -- Ibid.
30. The immunity of the Church and of ecclesiastical persons derived its origin from civil law. -- Damnatio "Multiplices inter," June 10, 1851.
31. The ecclesiastical forum or tribunal for the temporal causes, whether civil or criminal, of clerics, ought by all means to be abolished, even without consulting and against the protest of the Holy See. -- Allocution "Nunquam fore," Dec. 15, 1856; Allocution "Acerbissimum," Sept. 27, 1852.
32. The personal immunity by which clerics are exonerated from military conscription and service in the army may be abolished without violation either of natural right or equity. Its abolition is called for by civil progress, especially in a society framed on the model of a liberal government. -- Letter to the Bishop of Monreale "Singularis nobisque," Sept. 29, 1864.
33. It does not appertain exclusively to the power of ecclesiastical jurisdiction by right, proper and innate, to direct the teaching of theological questions. -- Letter to the Archbishop of Munich, "Tuas libenter," Dec. 21, 1863.
34. The teaching of those who compare the Sovereign Pontiff to a prince, free and acting in the universal Church, is a doctrine which prevailed in the Middle Ages. -- Apostolic Letter "Ad Apostolicae," Aug. 22, 1851.
35. There is nothing to prevent the decree of a general council, or the act of all peoples, from transferring the supreme pontificate from the bishop and city of Rome to another bishop and another city. -- Ibid.
36. The definition of a national council does not admit of any subsequent discussion, and the civil authority car assume this principle as the basis of its acts. -- Ibid.
37. National churches, withdrawn from the authority of the Roman pontiff and altogether separated, can be established. -- Allocution "Multis gravibusque," Dec. 17, 1860.
38. The Roman pontiffs have, by their too arbitrary conduct, contributed to the division of the Church into Eastern and Western. -- Apostolic Letter "Ad Apostolicae," Aug. 22, 1851.
VI. ERRORS ABOUT CIVIL SOCIETY, CONSIDERED BOTH IN ITSELF AND IN ITS RELATION TO THE CHURCH
39. The State, as being the origin and source of all rights, is endowed with a certain right not circumscribed by any limits. -- Allocution "Maxima quidem," June 9, 1862.
40. The teaching of the Catholic Church is hostile to the well- being and interests of society. -- Encyclical "Qui pluribus," Nov. 9, 1846; Allocution "Quibus quantisque," April 20, 1849.
41. The civil government, even when in the hands of an infidel sovereign, has a right to an indirect negative power over religious affairs. It therefore possesses not only the right called that of "exsequatur," but also that of appeal, called "appellatio ab abusu." -- Apostolic Letter "Ad Apostolicae," Aug. 22, 1851
42. In the case of conflicting laws enacted by the two powers, the civil law prevails. -- Ibid.
43. The secular Dower has authority to rescind, declare and render null, solemn conventions, commonly called concordats, entered into with the Apostolic See, regarding the use of rights appertaining to ecclesiastical immunity, without the consent of the Apostolic See, and even in spite of its protest. -- Allocution "Multis gravibusque," Dec. 17, 1860; Allocution "In consistoriali," Nov. 1, 1850.
44. The civil authority may interfere in matters relating to religion, morality and spiritual government: hence, it can pass judgment on the instructions issued for the guidance of consciences, conformably with their mission, by the pastors of the Church. Further, it has the right to make enactments regarding the administration of the divine sacraments, and the dispositions necessary for receiving them. -- Allocutions "In consistoriali," Nov. 1, 1850, and "Maxima quidem," June 9, 1862.
45. The entire government of public schools in which the youth- of a Christian state is educated, except (to a certain extent) in the case of episcopal seminaries, may and ought to appertain to the civil power, and belong to it so far that no other authority whatsoever shall be recognized as having any right to interfere in the discipline of the schools, the arrangement of the studies, the conferring of degrees, in the choice or approval of the teachers. -- Allocutions "Quibus luctuosissimis," Sept. 5, 1851, and "In consistoriali," Nov. 1, 1850.
46. Moreover, even in ecclesiastical seminaries, the method of studies to be adopted is subject to the civil authority. -- Allocution "Nunquam fore," Dec. 15, 1856.
47. The best theory of civil society requires that popular schools open to children of every class of the people, and, generally, all public institutes intended for instruction in letters and philosophical sciences and for carrying on the education of youth, should be freed from all ecclesiastical authority, control and interference, and should be fully subjected to the civil and political power at the pleasure of the rulers, and according to the standard of the prevalent opinions of the age. -- Epistle to the Archbishop of Freiburg, "Cum non sine," July 14, 1864.
48. Catholics may approve of the system of educating youth unconnected with Catholic faith and the power of the Church, and which regards the knowledge of merely natural things, and only, or at least primarily, the ends of earthly social life. -- Ibid.
49. The civil power may prevent the prelates of the Church and the faithful from communicating freely and mutually with the Roman pontiff. -- Allocution "Maxima quidem," June 9, 1862.
50. Lay authority possesses of itself the right of presenting bishops, and may require of them to undertake the administration of the diocese before they receive canonical institution, and the Letters Apostolic from the Holy See. -- Allocution "Nunquam fore," Dec. 15, 1856.
51. And, further, the lay government has the right of deposing bishops from their pastoral functions, and is not bound to obey the Roman pontiff in those things which relate to the institution of bishoprics and the appointment of bishops. -- Allocution "Acerbissimum," Sept. 27, 1852, Damnatio "Multiplices inter," June 10, 1851.
52. Government can, by its own right, alter the age prescribed by the Church for the religious profession of women and men; and may require of all religious orders to admit no person to take solemn vows without its permission. -- Allocution "Nunquam fore," Dec. 15, 1856.
53. The laws enacted for the protection of religious orders and regarding their rights and duties ought to be abolished; nay, more, civil Government may lend its assistance to all who desire to renounce the obligation which they have undertaken of a religious life, and to break their vows. Government may also suppress the said religious orders, as likewise collegiate churches and simple benefices, even those of advowson and subject their property and revenues to the administration and pleasure of the civil power. -- Allocutions "Acerbissimum," Sept. 27, 1852; "Probe memineritis," Jan. 22, 1855; "Cum saepe," July 26, 1855.
54. Kings and princes are not only exempt from the jurisdiction of the Church, but are superior to the Church in deciding questions of jurisdiction. -- Damnatio "Multiplices inter," June 10, 1851.
55. The Church ought to be separated from the .State, and the State from the Church. -- Allocution "Acerbissimum," Sept. 27, 1852.
VII. ERRORS CONCERNING NATURAL AND CHRISTIAN ETHICS
56. Moral laws do not stand in need of the divine sanction, and it is not at all necessary that human laws should be made conformable to the laws of nature and receive their power of binding from God. -- Allocution "Maxima quidem," June 9, 1862.
57. The science of philosophical things and morals and also civil laws may and ought to keep aloof from divine and ecclesiastical authority. -- Ibid.
58. No other forces are to be recognized except those which reside in matter, and all the rectitude and excellence of morality ought to be placed in the accumulation and increase of riches by every possible means, and the gratification of pleasure. -- Ibid.; Encyclical "Quanto conficiamur," Aug. 10, 1863.
59. Right consists in the material fact. All human duties are an empty word, and all human facts have the force of right. -- Allocution "Maxima quidem," June 9, 1862.
60. Authority is nothing else but numbers and the sum total of material forces. -- Ibid.
61. The injustice of an act when successful inflicts no injury on the sanctity of right. -- Allocution "Jamdudum cernimus," March 18, 1861.
62. The principle of non-intervention, as it is called, ought to be proclaimed and observed. -- Allocution "Novos et ante," Sept. 28, 1860.
63. It is lawful to refuse obedience to legitimate princes, and even to rebel against them. -- Encyclical "Qui pluribus," Nov. 9, 1864; Allocution "Quibusque vestrum," Oct. 4, 1847; "Noscitis et Nobiscum," Dec. 8, 1849; Apostolic Letter "Cum Catholica."
64. The violation of any solemn oath, as well as any wicked and flagitious action repugnant to the eternal law, is not only not blamable but is altogether lawful and worthy of the highest praise when done through love of country. -- Allocution "Quibus quantisque," April 20, 1849.
VIII. ERRORS CONCERNING CHRISTIAN MARRIAGE
65. The doctrine that Christ has raised marriage to the dignity of a sacrament cannot be at all tolerated. -- Apostolic Letter "Ad Apostolicae," Aug. 22, 1851.
66. The Sacrament of Marriage is only a something accessory to the contract and separate from it, and the sacrament itself consists in the nuptial benediction alone. -- Ibid.
67. By the law of nature, the marriage tie is not indissoluble, and in many cases divorce properly so called may be decreed by the civil authority. -- Ibid.; Allocution "Acerbissimum," Sept. 27, 1852.
68. The Church has not the power of establishing diriment impediments of marriage, but such a power belongs to the civil authority by which existing impediments are to be removed. -- Damnatio "Multiplices inter," June 10, 1851.
69. In the dark ages the Church began to establish diriment impediments, not by her own right, but by using a power borrowed from the State. -- Apostolic Letter "Ad Apostolicae," Aug. 22, 1851.
70. The canons of the Council of Trent, which anathematize those who dare to deny to the Church the right of establishing diriment impediments, either are not dogmatic or must be understood as referring to such borrowed power. -- Ibid.
71. The form of solemnizing marriage prescribed by the Council of Trent, under pain of nullity, does not bind in cases where the civil law lays down another form, and declares that when this new form is used the marriage shall be valid.
72. Boniface VIII was the first who declared that the vow of chastity taken at ordination renders marriage void. -- Ibid.
73. In force of a merely civil contract there may exist between Christians a real marriage, and it is false to say either that the marriage contract between Christians is always a sacrament, or that there is no contract if the sacrament be excluded. -- Ibid.; Letter to the King of Sardinia, Sept. 9, 1852; Allocutions "Acerbissimum," Sept. 27, 1852, "Multis gravibusque," Dec. 17, 1860.
74. Matrimonial causes and espousals belong by their nature to civil tribunals. -- Encyclical "Qui pluribus," Nov. 9 1846; Damnatio "Multiplices inter," June 10, 1851, "Ad Apostolicae," Aug. 22, 1851; Allocution "Acerbissimum," Sept. 27, 1852.
IX. ERRORS REGARDING THE CIVIL POWER OF THE SOVEREIGN PONTIFF
75. The children of the Christian and Catholic Church are divided amongst themselves about the compatibility of the temporal with the spiritual power. -- "Ad Apostolicae," Aug. 22, 1851.
76. The abolition of the temporal power of which the Apostolic See is possessed would contribute in the greatest degree to the liberty and prosperity of the Church. -- Allocutions "Quibus quantisque," April 20, 1849, "Si semper antea," May 20, 1850.
X. ERRORS HAVING REFERENCE TO MODERN LIBERALISM
77. In the present day it is no longer expedient that the Catholic religion should be held as the only religion of the State, to the exclusion of all other forms of worship. -- Allocution "Nemo vestrum," July 26, 1855.
78. Hence it has been wisely decided by law, in some Catholic countries, that persons coming to reside therein shall enjoy the public exercise of their own peculiar worship. -- Allocution "Acerbissimum," Sept. 27, 1852.
79. Moreover, it is false that the civil liberty of every form of worship, and the full power, given to all, of overtly and publicly manifesting any opinions whatsoever and thoughts, conduce more easily to corrupt the morals and minds of the people, and to propagate the pest of indifferentism. -- Allocution "Nunquam fore," Dec. 15, 1856.
80. The Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization.- -Allocution "Jamdudum cernimus," March 18, 1861.
The faith teaches us and human reason demonstrates that a double order of things exists, and that we must therefore distinguish between the two earthly powers, the one of natural origin which provides for secular affairs and the tranquillity of human society, the other of supernatural origin, which presides over the City of God, that is to say the Church of Christ, which has been divinely instituted for the sake of souls and of eternal salvation.... The duties of this twofold power are most wisely ordered in such a way that to God is given what is God's (Matt. 22:21), and because of God to Caesar what is Caesar's, who is great because he is smaller than heaven. Certainly the Church has never disobeyed this divine command, the Church which always and everywhere instructs the faithful to show the respect which they should inviolably have for the supreme authority and its secular rights....
. . . Venerable Brethren, you see clearly enough how sad and full of perils is the condition of Catholics in the regions of Europe which We have mentioned. Nor are things any better or circumstances calmer in America, where some regions are so hostile to Catholics that their governments seem to deny by their actions the Catholic faith they claim to profess. In fact, there, for the last few years, a ferocious war on the Church, its institutions and the rights of the Apostolic See has been raging.... Venerable Brothers, it is surprising that in our time such a great war is being waged against the Catholic Church. But anyone who knows the nature, desires and intentions of the sects, whether they be called masonic or bear another name, and compares them with the nature the systems and the vastness of the obstacles by which the Church has been assailed almost everywhere, cannot doubt that the present misfortune must mainly be imputed to the frauds and machinations of these sects. It is from them that the synagogue of Satan, which gathers its troops against the Church of Christ, takes its strength. In the past Our predecessors, vigilant even from the beginning in Israel, had already denounced them to the kings and the nations, and had condemned them time and time again, and even We have not failed in this duty. If those who would have been able to avert such a deadly scourge had only had more faith in the supreme Pastors of the Church! But this scourge, winding through sinuous caverns, . . . deceiving many with astute frauds, finally has arrived at the point where it comes forth impetuously from its hiding places and triumphs as a powerful master. Since the throng of its propagandists has grown enormously, these wicked groups think that they have already become masters of the world and that they have almost reached their pre-established goal. Having sometimes obtained what they desired, and that is power, in several countries, they boldly turn the help of powers and authorities which they have secured to trying to submit the Church of God to the most cruel servitude, to undermine the foundations on which it rests, to contaminate its splendid qualities; and, moreover, to strike it with frequent blows, to shake it, to overthrow it, and, if possible, to make it disappear completely from the earth. Things being thus, Venerable Brothers, make every effort to defend the faithful which are entrusted to you against the insidious contagion of these sects and to save from perdition those who unfortunately have inscribed themselves in such sects. Make known and attack those who, whether suffering from, or planning, deception, are not afraid to affirm that these shady congregations aim only at the profit of society, at progress and mutual benefit. Explain to them often and impress deeply on their souls the Papal constitutions on this subject and teach, them that the masonic associations are anathematized by them not only in Europe but also in America and wherever they may be in the whole world.
To the Archbishops and Bishops of Prussia concerning the situation of the Catholic Church faced with persecution by that Government....
But although they (the bishops resisting persecution) should be praised rather than pitied, the scorn of episcopal dignity, the violation of the liberty and the rights of the Church, the ill treatment which does not only oppress those dioceses, but also the others of the Kingdom of Prussia, demand that We, owing to the Apostolic office with which God has entrusted us in spite of Our insufficient merit, protest against laws which have produced such great evils and make one fear even greater ones; and as far as we are able to do so with the sacred authority of divine law, We vindicate for the Church the freedom which has been trodden underfoot with sacrilegious violence. That is why by this letter we intend to do Our duty by announcing openly to all those whom this matter concerns and to the whole Catholic world, that these laws are null and void because they are absolutely contrary to the divine constitution of the Church. In fact, with respect to matters which concern the holy ministry, Our Lord did not put the mighty of this century in charge, but Saint Peter, whom he entrusted not only with feeding his sheep, but also the goats; therefore no power in the world, however great it may be, can deprive of the pastoral office those whom the Holy Ghost has made Bishops in order to feed the Church of God.
I. PANTHEISM, NATURALISM AND ABSOLUTE RATIONALISM
1. There exists no Supreme, all-wise, all-provident Divine Being, distinct from the universe, and God is identical with the nature of things, and is, therefore, subject to changes. In effect, God is produced in man and in the world, and all things are God and have the very substance of God, and God is one and the same thing with the world, and, therefore, spirit with matter, necessity with liberty, good with evil, justice with injustice. -- Allocution "Maxima quidem," June 9, 1862.
2. All action of God upon man and the world is to be denied. -- Ibid.
3. Human reason, without any reference whatsoever to God, is the sole arbiter of truth and falsehood, and of good and evil; it is law to itself, and suffices, by its natural force, to secure the welfare of men and of nations. -- Ibid.
4. All the truths of religion proceed from the innate strength of human reason; hence reason is the ultimate standard by which man can and ought to arrive at the knowledge of all truths of every kind. -- Ibid. and Encyclical "Qui pluribus," Nov. 9, 1846, etc.
5. Divine revelation is imperfect, and therefore subject to a continual and indefinite progress, corresponding with the advancement of human reason. -- Ibid.
6. The faith of Christ is in opposition to human reason and divine revelation not only is not useful, but is even hurtful to the perfection of man. -- Ibid.
7. The prophecies and miracles set forth and recorded in the Sacred Scriptures are the fiction of poets, and the mysteries of the Christian faith the result of philosophical investigations. In the books of the Old and the New Testament there are contained mythical inventions, and Jesus Christ is Himself a myth.
II. MODERATE RATIONALISM
8. As human reason is placed on a level with religion itself, so theological must be treated in the same manner as philosophical sciences. -- Allocution "Singulari quadam," Dec. 9, 1854.
9. All the dogmas of the Christian religion are indiscriminately the object of natural science or philosophy, and human reason, enlightened solely in an historical way, is able, by its own natural strength and principles, to attain to the true science of even the most abstruse dogmas; provided only that such dogmas be proposed to reason itself as its object. -- Letters to the Archbishop of Munich, "Gravissimas inter," Dec. 11, 1862, and "Tuas libenter," Dec. 21, 1863.
10. As the philosopher is one thing, and philosophy another, so it is the right and duty of the philosopher to subject himself to the authority which he shall have proved to be true; but philosophy neither can nor ought to submit to any such authority. -- Ibid., Dec. 11, 1862.
11. The Church not only ought never to pass judgment on philosophy, but ought to tolerate the errors of philosophy, leaving it to correct itself. -- Ibid., Dec. 21, 1863.
12. The decrees of the Apostolic See and of the Roman congregations impede the true progress of science. -- Ibid.
13. The method and principles by which the old scholastic doctors cultivated theology are no longer suitable to the demands of our times and to the progress of the sciences. -- Ibid.
14. Philosophy is to be treated without taking any account of supernatural revelation. -- Ibid.
III. INDIFFERENTISM, LATITUDINARIANISM
15. Every man is free to embrace and profess that religion which, guided by the light of reason, he shall consider true. -- Allocution "Maxima quidem," June 9, 1862; Damnatio "Multiplices inter," June 10, 1851.
16. Man may, in the observance of any religion whatever, find the way of eternal salvation, and arrive at eternal salvation. -- Encyclical "Qui pluribus," Nov. 9, 1846.
17. Good hope at least is to be entertained of the eternal salvation of all those who are not at all in the true Church of Christ. -- Encyclical "Quanto conficiamur," Aug. 10, 1863, etc.
18. Protestantism is nothing more than another form of the same true Christian religion, in which form it is given to please God equally as in the Catholic Church. -- Encyclical "Noscitis," Dec. 8, 1849.
IV. SOCIALISM, COMMUNISM, SECRET SOCIETIES, BIBLICAL SOCIETIES, CLERICO-LIBERAL SOCIETIES
Pests of this kind are frequently reprobated in the severest terms in the Encyclical "Qui pluribus," Nov. 9, 1846, Allocution "Quibus quantisque," April 20, 1849, Encyclical "Noscitis et nobiscum," Dec. 8, 1849, Allocution "Singulari quadam," Dec. 9, 1854, Encyclical "Quanto conficiamur," Aug. 10, 1863.
V. ERRORS CONCERNING THE CHURCH AND HER RIGHTS
19. The Church is not a true and perfect society, entirely free- nor is she endowed with proper and perpetual rights of her own, conferred upon her by her Divine Founder; but it appertains to the civil power to define what are the rights of the Church, and the limits within which she may exercise those rights. -- Allocution "Singulari quadam," Dec. 9, 1854, etc.
20. The ecclesiastical power ought not to exercise its authority without the permission and assent of the civil government. -- Allocution "Meminit unusquisque," Sept. 30, 1861.
21. The Church has not the power of defining dogmatically that the religion of the Catholic Church is the only true religion. -- Damnatio "Multiplices inter," June 10, 1851.
22. The obligation by which Catholic teachers and authors are strictly bound is confined to those things only which are proposed to universal belief as dogmas of faith by the infallible judgment of the Church. -- Letter to the Archbishop of Munich, "Tuas libenter," Dec. 21, 1863.
23. Roman pontiffs and ecumenical councils have wandered outside the limits of their powers, have usurped the rights of princes, and have even erred in defining matters of faith and morals. -- Damnatio "Multiplices inter," June 10, 1851.
24. The Church has not the power of using force, nor has she any temporal power, direct or indirect. -- Apostolic Letter "Ad Apostolicae," Aug. 22, 1851.
25. Besides the power inherent in the episcopate, other temporal power has been attributed to it by the civil authority granted either explicitly or tacitly, which on that account is revocable by the civil authority whenever it thinks fit. -- Ibid.
26. The Church has no innate and legitimate right of acquiring and possessing property. -- Allocution "Nunquam fore," Dec. 15, 1856; Encyclical "Incredibili," Sept. 7, 1863.
27. The sacred ministers of the Church and the Roman pontiff are to be absolutely excluded from every charge and dominion over temporal affairs. -- Allocution "Maxima quidem," June 9, 1862.
28. It is not lawful for bishops to publish even letters Apostolic without the permission of Government. -- Allocution "Nunquam fore," Dec. 15, 1856.
29. Favours granted by the Roman pontiff ought to be considered null, unless they have been sought for through the civil government. -- Ibid.
30. The immunity of the Church and of ecclesiastical persons derived its origin from civil law. -- Damnatio "Multiplices inter," June 10, 1851.
31. The ecclesiastical forum or tribunal for the temporal causes, whether civil or criminal, of clerics, ought by all means to be abolished, even without consulting and against the protest of the Holy See. -- Allocution "Nunquam fore," Dec. 15, 1856; Allocution "Acerbissimum," Sept. 27, 1852.
32. The personal immunity by which clerics are exonerated from military conscription and service in the army may be abolished without violation either of natural right or equity. Its abolition is called for by civil progress, especially in a society framed on the model of a liberal government. -- Letter to the Bishop of Monreale "Singularis nobisque," Sept. 29, 1864.
33. It does not appertain exclusively to the power of ecclesiastical jurisdiction by right, proper and innate, to direct the teaching of theological questions. -- Letter to the Archbishop of Munich, "Tuas libenter," Dec. 21, 1863.
34. The teaching of those who compare the Sovereign Pontiff to a prince, free and acting in the universal Church, is a doctrine which prevailed in the Middle Ages. -- Apostolic Letter "Ad Apostolicae," Aug. 22, 1851.
35. There is nothing to prevent the decree of a general council, or the act of all peoples, from transferring the supreme pontificate from the bishop and city of Rome to another bishop and another city. -- Ibid.
36. The definition of a national council does not admit of any subsequent discussion, and the civil authority car assume this principle as the basis of its acts. -- Ibid.
37. National churches, withdrawn from the authority of the Roman pontiff and altogether separated, can be established. -- Allocution "Multis gravibusque," Dec. 17, 1860.
38. The Roman pontiffs have, by their too arbitrary conduct, contributed to the division of the Church into Eastern and Western. -- Apostolic Letter "Ad Apostolicae," Aug. 22, 1851.
VI. ERRORS ABOUT CIVIL SOCIETY, CONSIDERED BOTH IN ITSELF AND IN ITS RELATION TO THE CHURCH
39. The State, as being the origin and source of all rights, is endowed with a certain right not circumscribed by any limits. -- Allocution "Maxima quidem," June 9, 1862.
40. The teaching of the Catholic Church is hostile to the well- being and interests of society. -- Encyclical "Qui pluribus," Nov. 9, 1846; Allocution "Quibus quantisque," April 20, 1849.
41. The civil government, even when in the hands of an infidel sovereign, has a right to an indirect negative power over religious affairs. It therefore possesses not only the right called that of "exsequatur," but also that of appeal, called "appellatio ab abusu." -- Apostolic Letter "Ad Apostolicae," Aug. 22, 1851
42. In the case of conflicting laws enacted by the two powers, the civil law prevails. -- Ibid.
43. The secular Dower has authority to rescind, declare and render null, solemn conventions, commonly called concordats, entered into with the Apostolic See, regarding the use of rights appertaining to ecclesiastical immunity, without the consent of the Apostolic See, and even in spite of its protest. -- Allocution "Multis gravibusque," Dec. 17, 1860; Allocution "In consistoriali," Nov. 1, 1850.
44. The civil authority may interfere in matters relating to religion, morality and spiritual government: hence, it can pass judgment on the instructions issued for the guidance of consciences, conformably with their mission, by the pastors of the Church. Further, it has the right to make enactments regarding the administration of the divine sacraments, and the dispositions necessary for receiving them. -- Allocutions "In consistoriali," Nov. 1, 1850, and "Maxima quidem," June 9, 1862.
45. The entire government of public schools in which the youth- of a Christian state is educated, except (to a certain extent) in the case of episcopal seminaries, may and ought to appertain to the civil power, and belong to it so far that no other authority whatsoever shall be recognized as having any right to interfere in the discipline of the schools, the arrangement of the studies, the conferring of degrees, in the choice or approval of the teachers. -- Allocutions "Quibus luctuosissimis," Sept. 5, 1851, and "In consistoriali," Nov. 1, 1850.
46. Moreover, even in ecclesiastical seminaries, the method of studies to be adopted is subject to the civil authority. -- Allocution "Nunquam fore," Dec. 15, 1856.
47. The best theory of civil society requires that popular schools open to children of every class of the people, and, generally, all public institutes intended for instruction in letters and philosophical sciences and for carrying on the education of youth, should be freed from all ecclesiastical authority, control and interference, and should be fully subjected to the civil and political power at the pleasure of the rulers, and according to the standard of the prevalent opinions of the age. -- Epistle to the Archbishop of Freiburg, "Cum non sine," July 14, 1864.
48. Catholics may approve of the system of educating youth unconnected with Catholic faith and the power of the Church, and which regards the knowledge of merely natural things, and only, or at least primarily, the ends of earthly social life. -- Ibid.
49. The civil power may prevent the prelates of the Church and the faithful from communicating freely and mutually with the Roman pontiff. -- Allocution "Maxima quidem," June 9, 1862.
50. Lay authority possesses of itself the right of presenting bishops, and may require of them to undertake the administration of the diocese before they receive canonical institution, and the Letters Apostolic from the Holy See. -- Allocution "Nunquam fore," Dec. 15, 1856.
51. And, further, the lay government has the right of deposing bishops from their pastoral functions, and is not bound to obey the Roman pontiff in those things which relate to the institution of bishoprics and the appointment of bishops. -- Allocution "Acerbissimum," Sept. 27, 1852, Damnatio "Multiplices inter," June 10, 1851.
52. Government can, by its own right, alter the age prescribed by the Church for the religious profession of women and men; and may require of all religious orders to admit no person to take solemn vows without its permission. -- Allocution "Nunquam fore," Dec. 15, 1856.
53. The laws enacted for the protection of religious orders and regarding their rights and duties ought to be abolished; nay, more, civil Government may lend its assistance to all who desire to renounce the obligation which they have undertaken of a religious life, and to break their vows. Government may also suppress the said religious orders, as likewise collegiate churches and simple benefices, even those of advowson and subject their property and revenues to the administration and pleasure of the civil power. -- Allocutions "Acerbissimum," Sept. 27, 1852; "Probe memineritis," Jan. 22, 1855; "Cum saepe," July 26, 1855.
54. Kings and princes are not only exempt from the jurisdiction of the Church, but are superior to the Church in deciding questions of jurisdiction. -- Damnatio "Multiplices inter," June 10, 1851.
55. The Church ought to be separated from the .State, and the State from the Church. -- Allocution "Acerbissimum," Sept. 27, 1852.
VII. ERRORS CONCERNING NATURAL AND CHRISTIAN ETHICS
56. Moral laws do not stand in need of the divine sanction, and it is not at all necessary that human laws should be made conformable to the laws of nature and receive their power of binding from God. -- Allocution "Maxima quidem," June 9, 1862.
57. The science of philosophical things and morals and also civil laws may and ought to keep aloof from divine and ecclesiastical authority. -- Ibid.
58. No other forces are to be recognized except those which reside in matter, and all the rectitude and excellence of morality ought to be placed in the accumulation and increase of riches by every possible means, and the gratification of pleasure. -- Ibid.; Encyclical "Quanto conficiamur," Aug. 10, 1863.
59. Right consists in the material fact. All human duties are an empty word, and all human facts have the force of right. -- Allocution "Maxima quidem," June 9, 1862.
60. Authority is nothing else but numbers and the sum total of material forces. -- Ibid.
61. The injustice of an act when successful inflicts no injury on the sanctity of right. -- Allocution "Jamdudum cernimus," March 18, 1861.
62. The principle of non-intervention, as it is called, ought to be proclaimed and observed. -- Allocution "Novos et ante," Sept. 28, 1860.
63. It is lawful to refuse obedience to legitimate princes, and even to rebel against them. -- Encyclical "Qui pluribus," Nov. 9, 1864; Allocution "Quibusque vestrum," Oct. 4, 1847; "Noscitis et Nobiscum," Dec. 8, 1849; Apostolic Letter "Cum Catholica."
64. The violation of any solemn oath, as well as any wicked and flagitious action repugnant to the eternal law, is not only not blamable but is altogether lawful and worthy of the highest praise when done through love of country. -- Allocution "Quibus quantisque," April 20, 1849.
VIII. ERRORS CONCERNING CHRISTIAN MARRIAGE
65. The doctrine that Christ has raised marriage to the dignity of a sacrament cannot be at all tolerated. -- Apostolic Letter "Ad Apostolicae," Aug. 22, 1851.
66. The Sacrament of Marriage is only a something accessory to the contract and separate from it, and the sacrament itself consists in the nuptial benediction alone. -- Ibid.
67. By the law of nature, the marriage tie is not indissoluble, and in many cases divorce properly so called may be decreed by the civil authority. -- Ibid.; Allocution "Acerbissimum," Sept. 27, 1852.
68. The Church has not the power of establishing diriment impediments of marriage, but such a power belongs to the civil authority by which existing impediments are to be removed. -- Damnatio "Multiplices inter," June 10, 1851.
69. In the dark ages the Church began to establish diriment impediments, not by her own right, but by using a power borrowed from the State. -- Apostolic Letter "Ad Apostolicae," Aug. 22, 1851.
70. The canons of the Council of Trent, which anathematize those who dare to deny to the Church the right of establishing diriment impediments, either are not dogmatic or must be understood as referring to such borrowed power. -- Ibid.
71. The form of solemnizing marriage prescribed by the Council of Trent, under pain of nullity, does not bind in cases where the civil law lays down another form, and declares that when this new form is used the marriage shall be valid.
72. Boniface VIII was the first who declared that the vow of chastity taken at ordination renders marriage void. -- Ibid.
73. In force of a merely civil contract there may exist between Christians a real marriage, and it is false to say either that the marriage contract between Christians is always a sacrament, or that there is no contract if the sacrament be excluded. -- Ibid.; Letter to the King of Sardinia, Sept. 9, 1852; Allocutions "Acerbissimum," Sept. 27, 1852, "Multis gravibusque," Dec. 17, 1860.
74. Matrimonial causes and espousals belong by their nature to civil tribunals. -- Encyclical "Qui pluribus," Nov. 9 1846; Damnatio "Multiplices inter," June 10, 1851, "Ad Apostolicae," Aug. 22, 1851; Allocution "Acerbissimum," Sept. 27, 1852.
IX. ERRORS REGARDING THE CIVIL POWER OF THE SOVEREIGN PONTIFF
75. The children of the Christian and Catholic Church are divided amongst themselves about the compatibility of the temporal with the spiritual power. -- "Ad Apostolicae," Aug. 22, 1851.
76. The abolition of the temporal power of which the Apostolic See is possessed would contribute in the greatest degree to the liberty and prosperity of the Church. -- Allocutions "Quibus quantisque," April 20, 1849, "Si semper antea," May 20, 1850.
X. ERRORS HAVING REFERENCE TO MODERN LIBERALISM
77. In the present day it is no longer expedient that the Catholic religion should be held as the only religion of the State, to the exclusion of all other forms of worship. -- Allocution "Nemo vestrum," July 26, 1855.
78. Hence it has been wisely decided by law, in some Catholic countries, that persons coming to reside therein shall enjoy the public exercise of their own peculiar worship. -- Allocution "Acerbissimum," Sept. 27, 1852.
79. Moreover, it is false that the civil liberty of every form of worship, and the full power, given to all, of overtly and publicly manifesting any opinions whatsoever and thoughts, conduce more easily to corrupt the morals and minds of the people, and to propagate the pest of indifferentism. -- Allocution "Nunquam fore," Dec. 15, 1856.
80. The Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization.- -Allocution "Jamdudum cernimus," March 18, 1861.
The faith teaches us and human reason demonstrates that a double order of things exists, and that we must therefore distinguish between the two earthly powers, the one of natural origin which provides for secular affairs and the tranquillity of human society, the other of supernatural origin, which presides over the City of God, that is to say the Church of Christ, which has been divinely instituted for the sake of souls and of eternal salvation.... The duties of this twofold power are most wisely ordered in such a way that to God is given what is God's (Matt. 22:21), and because of God to Caesar what is Caesar's, who is great because he is smaller than heaven. Certainly the Church has never disobeyed this divine command, the Church which always and everywhere instructs the faithful to show the respect which they should inviolably have for the supreme authority and its secular rights....
. . . Venerable Brethren, you see clearly enough how sad and full of perils is the condition of Catholics in the regions of Europe which We have mentioned. Nor are things any better or circumstances calmer in America, where some regions are so hostile to Catholics that their governments seem to deny by their actions the Catholic faith they claim to profess. In fact, there, for the last few years, a ferocious war on the Church, its institutions and the rights of the Apostolic See has been raging.... Venerable Brothers, it is surprising that in our time such a great war is being waged against the Catholic Church. But anyone who knows the nature, desires and intentions of the sects, whether they be called masonic or bear another name, and compares them with the nature the systems and the vastness of the obstacles by which the Church has been assailed almost everywhere, cannot doubt that the present misfortune must mainly be imputed to the frauds and machinations of these sects. It is from them that the synagogue of Satan, which gathers its troops against the Church of Christ, takes its strength. In the past Our predecessors, vigilant even from the beginning in Israel, had already denounced them to the kings and the nations, and had condemned them time and time again, and even We have not failed in this duty. If those who would have been able to avert such a deadly scourge had only had more faith in the supreme Pastors of the Church! But this scourge, winding through sinuous caverns, . . . deceiving many with astute frauds, finally has arrived at the point where it comes forth impetuously from its hiding places and triumphs as a powerful master. Since the throng of its propagandists has grown enormously, these wicked groups think that they have already become masters of the world and that they have almost reached their pre-established goal. Having sometimes obtained what they desired, and that is power, in several countries, they boldly turn the help of powers and authorities which they have secured to trying to submit the Church of God to the most cruel servitude, to undermine the foundations on which it rests, to contaminate its splendid qualities; and, moreover, to strike it with frequent blows, to shake it, to overthrow it, and, if possible, to make it disappear completely from the earth. Things being thus, Venerable Brothers, make every effort to defend the faithful which are entrusted to you against the insidious contagion of these sects and to save from perdition those who unfortunately have inscribed themselves in such sects. Make known and attack those who, whether suffering from, or planning, deception, are not afraid to affirm that these shady congregations aim only at the profit of society, at progress and mutual benefit. Explain to them often and impress deeply on their souls the Papal constitutions on this subject and teach, them that the masonic associations are anathematized by them not only in Europe but also in America and wherever they may be in the whole world.
To the Archbishops and Bishops of Prussia concerning the situation of the Catholic Church faced with persecution by that Government....
But although they (the bishops resisting persecution) should be praised rather than pitied, the scorn of episcopal dignity, the violation of the liberty and the rights of the Church, the ill treatment which does not only oppress those dioceses, but also the others of the Kingdom of Prussia, demand that We, owing to the Apostolic office with which God has entrusted us in spite of Our insufficient merit, protest against laws which have produced such great evils and make one fear even greater ones; and as far as we are able to do so with the sacred authority of divine law, We vindicate for the Church the freedom which has been trodden underfoot with sacrilegious violence. That is why by this letter we intend to do Our duty by announcing openly to all those whom this matter concerns and to the whole Catholic world, that these laws are null and void because they are absolutely contrary to the divine constitution of the Church. In fact, with respect to matters which concern the holy ministry, Our Lord did not put the mighty of this century in charge, but Saint Peter, whom he entrusted not only with feeding his sheep, but also the goats; therefore no power in the world, however great it may be, can deprive of the pastoral office those whom the Holy Ghost has made Bishops in order to feed the Church of God.
Wednesday, 5 May 2010
24 Reasons Why Not To Reject Limbo
Limbo is in the news. A new document from Rome's International Theological Commission [ITC], released on April 20, states that Catholics may virtually ignore the teaching on limbo and may have "many reasons for hope" for the salvation of unbaptized infants.
Practically every major newspaper carried the story. Headlines such as "Vatican Abolishes Limbo;" "Vatican Report Rejects Limbo;" and "Concept of Limbo Now Assigned to Oblivion" appeared throughout the world.
Our Lord opening Limbo by Fra Angelico
Yet despite this latest study, many intend to hold to the conventional teaching that the souls of infants who die before Baptism do not attain Heaven, because they have not obtained the remission of Original Sin that only Baptism provides. They go to Limbo, a place of natural happiness wherein they suffer no pain of punishment since they are guilty of no personal sin.
Listed below are 24 of the chief reasons why I, and thousands of Catholics the world over, will not reject the Catholic doctrine of Limbo:
1. Because Pope Pius VI, in a formal magisterial decree, denounced the rejection of Limbo as "false, rash, slanderous to Catholic schools";
2. Because the ITC's study on Limbo is neither a papal document, nor a magisterial document, but a modern theological exercise that does not bind the conscience of Catholics in any way;
3. Because not even the highest Church authority has the power to change, discard or weaken objective Catholic truth;
4. Because it is an unchangeable article of Faith, taught infallibly by the Second Council of Lyons and the Council of Florence that the souls of those who depart this life in the state of original sin are excluded from the Beatific Vision;
5. Because Pope Sixtus V taught in a 1588 Constitution that victims of abortion, being deprived of Baptism, are "excluded from Beatific Vision," which is one of the reasons Sixtus V denounced abortion as a heinous crime;
6. Because the teaching of Limbo has been handed down to us by the Church Fathers, the denial of its existence has been censured, and its existence is held as theologically certain;
7. Because to reject Limbo strengthens the implicit denial of Original Sin, a chief error of our age;
8. Because all conventional textbooks on Catholic Moral Theology, basing themselves on the Council of Florence, teach that parents sin grievously by needlessly delaying Baptism of their newborns, as it endangers the infant's salvation. Father Prummer's Handbook of Moral Theology teaches, "Children of Catholic parents should be baptized at the earliest possible moment. Leo XIII fiercely condemned the postponing of Baptism of children";
9. Because the theory that babies who die before Baptism attain Heaven was never taken seriously by the Fathers, Saints, Doctors and Popes of the Church throughout History. As theologian Fr. Brian Harrison recently noted, the controversy regarding Limbo has never been whether unbaptized babies go to either Limbo or Heaven, but whether or not they suffer any pain of sense in Limbo;
10. Because one of the theologians cited in the ITC text is the late Fr. Karl Rahner, a modern theologian known for his dubious teaching on Original Sin;
11. Because another theologian cited in the ITC document was Fr. Jacques Dupuis, a man whom I heard at a 2003 conference denounce the Council of Florence as a "horrible text," which displays contempt for sacred, infallible doctrine;
Above, Our Lord in Limbo by Ducci di Bonisegna. Below, by Giotto
12. Because St. Thomas Aquinas, the Prince of theologians, taught that the unbaptized "cannot be saved, for there is only one means of being incorporated with Jesus Christ and of receiving his grace [Baptism], without which there is no salvation among men."
13. Because Limbo cannot be dismissed without doing violence to Catholic doctrine defined at the Council of Trent: That all human beings, with the exception of Christ and the Blessed Mother, are born with Original Sin; and that Baptism is necessary to remit Original Sin, obtain sanctifying grace and thus attain eternal life;
14. Because churchmen can not reform Catholic doctrine for the sake of alleged "new pastoral needs," since human considerations and "signs of the times" have no bearing on whether or not a Catholic doctrine is true;
15. Because nothing can be more unpastoral than to insinuate the consistent teaching of Popes, Saints and Doctors of the Church throughout the centuries may now be discarded. This causes great confusion and bewilderment among the faithful;
16. Because the novelties and ambiguities in the ITC document on Limbo can never supersede the clear, forthright teaching of the perennial Catholic Magisterium;
17. Because the ITC document neither affirms nor outright denies the existence of Limbo, but bleeds it to death with sentimental and modernist statements unworthy of a sound Catholic text;
18. Because the Second Council of Nicea formally anathematizes any Catholic who rejects written or unwritten Tradition;
19. Because the First Vatican Council, employing the full weight of infallible authority, commands Catholics to believe the Catholic Faith "in the same sense and in the same meaning," as the Church has held throughout the centuries;
20. Because Pope St. Pius X condemned the "evolution of dogma" as a principle error of the Modernist heresy;
21. Because the First Vatican Council teaches dogmatically that even a Pope has no authority to proclaim a new doctrine, or to change doctrine, but is bound to faithfully transmit what the Church always taught throughout the ages;
22. Because the revered Carmelite theologian Fr. Joseph de Sainte Marie observed that the Church is now going through "an extraordinarily abnormal period," in which it is "very often the case that the acts of the Holy See demand of us prudence and discernment;"
23. Because I cannot accept any teaching that would have been denounced by Pope Pius XII, Pope Pius XI, Pope Benedict XV, Pope St. Pius X, Pope Leo XIII, Pope Pius IX, and all previous Popes;
24. Because there are countless Catholic parents throughout the ages who have suffered the misfortune of miscarriages, but were not the least bit tempted to discard the teaching of Limbo, since they knew the souls of these unbaptized babies enjoy a state of natural happiness for eternity.
Limbo is in the news. A new document from Rome's International Theological Commission [ITC], released on April 20, states that Catholics may virtually ignore the teaching on limbo and may have "many reasons for hope" for the salvation of unbaptized infants.
Practically every major newspaper carried the story. Headlines such as "Vatican Abolishes Limbo;" "Vatican Report Rejects Limbo;" and "Concept of Limbo Now Assigned to Oblivion" appeared throughout the world.
Our Lord opening Limbo by Fra Angelico
Yet despite this latest study, many intend to hold to the conventional teaching that the souls of infants who die before Baptism do not attain Heaven, because they have not obtained the remission of Original Sin that only Baptism provides. They go to Limbo, a place of natural happiness wherein they suffer no pain of punishment since they are guilty of no personal sin.
Listed below are 24 of the chief reasons why I, and thousands of Catholics the world over, will not reject the Catholic doctrine of Limbo:
1. Because Pope Pius VI, in a formal magisterial decree, denounced the rejection of Limbo as "false, rash, slanderous to Catholic schools";
2. Because the ITC's study on Limbo is neither a papal document, nor a magisterial document, but a modern theological exercise that does not bind the conscience of Catholics in any way;
3. Because not even the highest Church authority has the power to change, discard or weaken objective Catholic truth;
4. Because it is an unchangeable article of Faith, taught infallibly by the Second Council of Lyons and the Council of Florence that the souls of those who depart this life in the state of original sin are excluded from the Beatific Vision;
5. Because Pope Sixtus V taught in a 1588 Constitution that victims of abortion, being deprived of Baptism, are "excluded from Beatific Vision," which is one of the reasons Sixtus V denounced abortion as a heinous crime;
6. Because the teaching of Limbo has been handed down to us by the Church Fathers, the denial of its existence has been censured, and its existence is held as theologically certain;
7. Because to reject Limbo strengthens the implicit denial of Original Sin, a chief error of our age;
8. Because all conventional textbooks on Catholic Moral Theology, basing themselves on the Council of Florence, teach that parents sin grievously by needlessly delaying Baptism of their newborns, as it endangers the infant's salvation. Father Prummer's Handbook of Moral Theology teaches, "Children of Catholic parents should be baptized at the earliest possible moment. Leo XIII fiercely condemned the postponing of Baptism of children";
9. Because the theory that babies who die before Baptism attain Heaven was never taken seriously by the Fathers, Saints, Doctors and Popes of the Church throughout History. As theologian Fr. Brian Harrison recently noted, the controversy regarding Limbo has never been whether unbaptized babies go to either Limbo or Heaven, but whether or not they suffer any pain of sense in Limbo;
10. Because one of the theologians cited in the ITC text is the late Fr. Karl Rahner, a modern theologian known for his dubious teaching on Original Sin;
11. Because another theologian cited in the ITC document was Fr. Jacques Dupuis, a man whom I heard at a 2003 conference denounce the Council of Florence as a "horrible text," which displays contempt for sacred, infallible doctrine;
Above, Our Lord in Limbo by Ducci di Bonisegna. Below, by Giotto
12. Because St. Thomas Aquinas, the Prince of theologians, taught that the unbaptized "cannot be saved, for there is only one means of being incorporated with Jesus Christ and of receiving his grace [Baptism], without which there is no salvation among men."
13. Because Limbo cannot be dismissed without doing violence to Catholic doctrine defined at the Council of Trent: That all human beings, with the exception of Christ and the Blessed Mother, are born with Original Sin; and that Baptism is necessary to remit Original Sin, obtain sanctifying grace and thus attain eternal life;
14. Because churchmen can not reform Catholic doctrine for the sake of alleged "new pastoral needs," since human considerations and "signs of the times" have no bearing on whether or not a Catholic doctrine is true;
15. Because nothing can be more unpastoral than to insinuate the consistent teaching of Popes, Saints and Doctors of the Church throughout the centuries may now be discarded. This causes great confusion and bewilderment among the faithful;
16. Because the novelties and ambiguities in the ITC document on Limbo can never supersede the clear, forthright teaching of the perennial Catholic Magisterium;
17. Because the ITC document neither affirms nor outright denies the existence of Limbo, but bleeds it to death with sentimental and modernist statements unworthy of a sound Catholic text;
18. Because the Second Council of Nicea formally anathematizes any Catholic who rejects written or unwritten Tradition;
19. Because the First Vatican Council, employing the full weight of infallible authority, commands Catholics to believe the Catholic Faith "in the same sense and in the same meaning," as the Church has held throughout the centuries;
20. Because Pope St. Pius X condemned the "evolution of dogma" as a principle error of the Modernist heresy;
21. Because the First Vatican Council teaches dogmatically that even a Pope has no authority to proclaim a new doctrine, or to change doctrine, but is bound to faithfully transmit what the Church always taught throughout the ages;
22. Because the revered Carmelite theologian Fr. Joseph de Sainte Marie observed that the Church is now going through "an extraordinarily abnormal period," in which it is "very often the case that the acts of the Holy See demand of us prudence and discernment;"
23. Because I cannot accept any teaching that would have been denounced by Pope Pius XII, Pope Pius XI, Pope Benedict XV, Pope St. Pius X, Pope Leo XIII, Pope Pius IX, and all previous Popes;
24. Because there are countless Catholic parents throughout the ages who have suffered the misfortune of miscarriages, but were not the least bit tempted to discard the teaching of Limbo, since they knew the souls of these unbaptized babies enjoy a state of natural happiness for eternity.
Tuesday, 4 May 2010
Saturday, 1 May 2010
Friday, 30 April 2010
Paul VI Ordinal is INVALID
The ORDINAL PAUL VI IS INVALID !
because it is the slavish copying of the Anglican Ordinal.
"The ordination does not transmit the priesthood, but only the mission"
Bishop said Vilnet (modernist)
Study of the priesthood. By the Abbe Henri Mouraux. †
Matter and form of the Catholic priesthood.
Theologians have always sought to determine, in the many rituals of the priesthood, What were those who constituted the material and form the Sacrament ... Pius XII, Apostolic Constitution of 30 November 1947, using his supreme and infallible settled definitely and manner unreformableThe conditions of validity a ordination ... He decreed that the MATERIAL the sacrament was the imposition of the silent hand of the consecrating bishop , The FORMThe words of the Preface, such as tradition has provided us.
Here is the preface from the authentic translation of 1927: " Please, O Father Almighty give your servants that here the dignity of the priesthood. Sprinkle again in their souls the spirit of holiness. May they get you, O God, the office of second merit! May they do penetrate the reformation of manners by example of their conduct! May they show prudent cooperators of our Order! That holiness in all its forms, resplendent in their lives, so that when reporting the Ministry entrusted to them, they get a reward, the bliss. "
At these words consecration addition of essential complements representing a collation of the powers Body of Christ that is to say mass, First; powers on " Mystical Body "Christ on the other hand, that is to say the faithful, namely, administration of sacraments.
Pius XII did not change the rite of ordination millennium. It has even forbidden to change anything: "No," he writes has the right to alter this Constitution by us given, or oppose a reckless audacity.
Paul VI. However, Paul VI was the boldness and this temerity publishing a new Ordinal. Is it valid? The men ordained since its publication, that is to say, since 1968, they priests or Simple lay as claimed by Bishop Vilnet? Question I am very serious attempt to resolve, Remembering that JB Montini in the seminary, was attracted by a lively sympathy for Anglicanism. Became Pope, he has shown in giving his ring to the Anglican Primate (layman) and inviting him to bless the crowd.
The Anglican ordinal is invalid.
However, this "Primate" was neither priest nor bishop. Pope Leo XIII has, in effect, decreed a manner infallibleIn his encyclical "Apostolicae Curae" of September 13, 1896, which (says the Pope) will still valid in full force That the Anglican Ordinal is completely INVALID. - Now the Ordinal of Paul VI and the Anglican Ordinal as feather-twin brothers. Compare them to the light of sound Catholic theology.
The holy Council of Trent. teaches us a way infallible that in all the sacraments - in the sacraments of the College in particular - alongside the material and formWhich are essential the transmission of the priesthood, the ritual context that surrounds them, said by theologians "signs assistants" must necessarily proclaim and illustrate the sacred meaning of matter and form. Certainly, says the barrel 2 of the Twenty-first session, the Church has the power to change, depending on the circumstances sacramental sign, but has NO POWER on MEANING must represent the transmission of the priesthood. In determining the final shape and material of the Order, Pius XII recalled this gun.
However, if the liturgical context surrounding area and form contradicts, or distracts from their senses this matter and this form they are supposed explain and illustrateIt is obvious that matter and form are MODIFIED ? So that the sacrament is invalid. It is precisely modification of this liturgical context by the Anglicans that Pope Leo XIII was pressed to declare their ordinations null . (Con. of Trent Sess. 7, Canon 12; Sess. XXI)
Listen to Pope Leo XIII "Apos. Curae" The minister of the sacrament is not the owner, but the servantIt has nothing to add or subtract the rite, he just want to give their words obvious meaningAnd do what does the Church. The holy Cure of Ars baptized or coronation as unworthy Talleyrand, if they obey the rite, the sacrament is validly given. Therefore, some say if a validly ordained minister fully respects material and form the sacrament of order, using the Anglican Ordinal Kramer, the priest is validly ordained. Well NO! Leo and it proclaims that negative. Because, says the Pope, in addition to other reasons, ceremonies adjacent surrounding the matter and form of the ordinal make invalid. Why? Because that they mean gift of through sacrificial. They keep well Catholic words "priest" of "bishop" But they are emptied their Catholic sense.
Here is the text capital of Leo XIII: " Throughout the Anglican Ordinal not only is it made specific mention of Sacrifice, CONSECRATION of the priest, the power of consecrating and offering sacrifice but even the slightest traces of these institutions have remained in the Catholic rite carefully removed.
Conditions of the validity of the sacrament.
The subject is very serious for too we resume it in a few sentences while the statement of the previous page, for a sacrament is valid (the College in particular), the Minister must, validly ordained (Regardless of holiness), which fully utilizes the Ordinal scrupulously respects material and form specified by Pope Pius XII and the joint ceremonies called the shape and material, not only not contradictBut express unequivocally sacrificial priesthood receives the subject ordered. If all these conditions are not met, the ordination is NIL.(See Dict.de Théol. Cath, Volume XI, p. 1175, 1182).
A very serious because she called the manufacture of a new Ordinal?
Without hesitation, the answer NO. He was 20 years since Pope Pius XII had on the question of Ordination responded to the aspirations of the Church. Besides these reforms are extremely rare in the Church, they are always the answer to a need for reasonable lead the new text by the pope reformer. Thus did Pope Urban VIII, June 17, 1644, not distortingBut CONFIDENT in a single ritual rites of ordination. Paul VI, himself, any factory parts, regardless of TraditionA Ordinal steeped in innovation, marked by astonishing deletions, June 16, 1968, and gave none no justification ... WHY The answer flows from the photograph published by the official DC No. 1562 dated May 3, 1970, where we see Paul VI surrounded by heretics, with whom he built a new "Ordo Missae" ...
The ordinal created two years ago was the basis of the new heretical "Mass" called "Eucharist" ...The deletion of the new Ordinal Minor orders prelude to the entry of women in sanctuary ; Removal of the sub-deacon was the beginning of the clérogamie practiced by Protestants, and sought after progressive. The abolition of the public port of ecclesiastical costume, imposed secretly, Completed the fog that surrounds the Ecumenical Ordinal by Paul VI.
Compare the work of Paul VI to the Ordinal of Kramer, in the eyes of Leo XIII (Apostolicae Curae)
Let us chase the cloud and down with Leo XIII in the depths of the Ordinal of Paul VI.
It keeps unchanged the material the Catholic Ordinal. But changes the shape in two places: hos en famulos " becomes "In His famulis" The conjunction UT disappears "C acceptum.
UT means: "To ensure that ... that ...". By removing this conjunction, it destroyed all the consequence relation and cause linking the two capitals of the text sentences of consecration, that is to say: " Please, Father Almighty give your servants that here the dignity of the priesthood, pour back into their soul the Spirit of holiness ... UT ... (= So that ...) they can get from you, O God, the office of second merit (= the priesthood).
UT here that both the meaning imperative and causal the Ordinance requires "Spirit of holiness"Which will be the cause and prelude obtaining the priesthood (Second merit). However, perfect chastity is the route most sour holiness. It is linked to subdeacon precisely that Paul VI DELETED. This deletion is Paul VI face ravaged, The visible expression of his tendencies and his secret life. Failure to "live like we believe, we believe as we live.
The second change in the form is grammatical. It seems trivial, yet it is serious. Present the sentence, and the change of regime "Watch therefore, O Father Almighty ... ... innovation in HOS (= To enter them), accusative of motion that indicates that reality of outside penetrates inwardly an object, so that here grace of the priesthood and character join and enter the baptismal character of the subject.
Instead, the formula of Paul VI: in HIS which is an ablative is something in its place without having said that there had been a prior transfer to the Subject. So the text of Paul VI in HIS simply indicates that computers are situation of priests ... There lies the "Mission Bishop Vilnet, and also the design of the priest that Bishop Hubert Barbier present in the "Mail Savoyard" of June 21, 1991, namely: The priest is a man like any other free gifts or special consecration a community leader named Bishop as part of a religious group with which he identifies.
In front of this ruse of regime change IN, There are two things dear to Paul VI, ambiguity and his love of Anglicanism Protestant. The Anglicans, indeed, as the Bishop Barber, Annecy, make a priesthood Office plated on an individual recipient who leads the liturgy. Is the "President" conciliar celebrations. We are the antithesis of "Sacerdos alter Christus" (= The priest is another Christ).
Conclude with the Encyclical "Apostolicae Curae.
What we have outlined above is enough to prove that the Ordinal of Paul VI invalid . This certainty is affirmed when, faithful to the teaching of Leo XIII, we realize with amazement that the Catholic texts surrounding the collation of the association and must gave his opinion, have disappeared. Were driven among others: "Receive the Holy Spirit, the sins will be given to those to whom you are forgiven, accepted those who get "..." you retain the power to celebrate Mass for the living and the dead" etc. .. . These omissions are not oblivion But, as in the Anglican Ordinal, formal commitment deprive the material and form the sacrament of Catholic serviceTo which it wishes to substitute ecumenism. These deletions such as those made Kramer, makes NIL The Ordinal of Paul VI. Word sacrifice kept in the text is a standard clause, a sham.
Study of the Episcopate
Truth of faith.
The sacred Council of Trent teaches that the priesthood is single sacrament, which is realized in two states, one plenaryIs Bishops And the other small, it is priesthood ...In the first part of this study it became clear that the Catholic faith explained by Pope Leo XIII says INVALID ordination of a priest made with the Ordinal. What about the consecration of a bishop?
Change shape.
The Church - we repeat - has the power to amend the terms of the form a sacrament, therefore the Episcopate. But it must do so for extremely serious and reasons for the good of the Church which postulates. When Pope Paul VI touched prior to the form of a sacrament, he explained the reasons. Paul VIIn contrast, without giving any explanation, Fabricated a new form of the episcopate, retaining the ancestral form as the conjunction AND.
Here is the form deleted by the ordinal of Paul VI: " Comple in Sacerdote tuo ministerii tui summam and ornaments totius glorificationis instructum, coelestis unguenti rore sanctification ". What makes the French way:" Finish the priest in the fullness of his ministry, and adorned with ornaments of the highest honor, sanctify it by the dew of heavenly unction ". No doubt about the validity of this formula which expresses that the first candidate to the episcopate a priest (Which is not the case if it was ordered with the Ordinal of Paul VI), which then says he will receive the fullness of the priesthood (Ministerii summam tui ") and, finally, the fullness of grace (" coelestis unguenti rore ").
Alignment with the Anglican Ordinal.
In place of this text eminently Catholic, Paul VI substituted a form of pace Anglican and foreign the fullness of the priesthood. Here it is: " And in hunc nunc effunde electum eam virtutem who you are, spiritum principalem, quem dedisti dilecto Filio tuo, Jesu Christo, quem ipse donavit sanctis apostolic constituerunt Ecclesiam per rental singularitiesUt tuum sanctuarium in gloriam nominis tui and LAUDEM indéficientem ... " I translated word for word. "And now spread on this elected this strength which is in you, own mind to those who commissionThat you gave your Son, Jesus Christ, and which he himself bestowed the holy apostles, who established the Church in each place as your sanctuary for the unceasing praise and glory of thy name.
For those who can read this text provides a elected not explicitly priest which will give the rite, not the fullness of the priesthood, but Spirit Leader is "Characteristic of those who command.
It is not in this form the Holy Spirit. The Evidence: Pau LVI has borrowed this term "spiritu principalem "(= Spirit leader) to the vocabulary of the Roman army. This "Spirit" should be that of Head of Senior in the line of battle. What is that intruders in a sacrament.
But we will say in verse 14 of Psalm 50, we find the term "spiritu principalii. Even so, the meaning given to that place of Scripture, should be very ill to the "spirit" that must be a Catholic bishop if we are to believe St. Paul. In fact, in Psalm 50 David cries out his grief at having committed a murder to satisfy his passion adulterous. As commentators "spiritu principali" reflect " Spirit noble prince who avoids falling into crime ". In some Hebrew texts, the phrase means " control oneself "In other" spirit of hegemony . Finally, Paul VI calls for the future " elected "Mastery of his passions. It is very commendable. But this prayer must be that of every baptized, And does no the grace of the episcopate ... However, in its etymological and historical, the term "spiritu principali" is perfectly suited to Anglican bishops are primarily officials appointed by the king and removable by him alone. They are not regarded as having a power higher order than the simple priest, NO, they are a vivid example of the word " bishop "Etymologically "Supervisor"And this under the eye of political power.
Thus Paul VI identifies the Roman Catholic bishop in the Anglican bishop false. The Modernists have so well understood that one of the leaders of the Ordinal P. Botte, wrote a text tortuous trying to give "spiritu principalem" the meaning of the "Holy Spirit" He starts with a text equivocal written by the priest Hipolyte which, Disappointed ambition founded under the pontificate of Calixtus a schismatic sect of which he became the Pope. To his disciples he wrote a Pontifical where Fr Boot draw came to justify the unjustifiable term "spiritum principalem" and equiparation to "Spiritus Sanctus-". We can bring our readers in the refutation of P. Boot: it was masterfully done by an American author (see Burton Scott Easton, The Apostolic Tradition of Hipolytus.)
Suffice it to say that it is the defenders of the Ordinal of Paul VI are very poor arguments to fetch, to XIX centuries after the text of a schismatic, otherwise quite clear, in order to tell "spiritum principalem" "Holy Spirit"! Poor P. Boots has engaged in a scholarly research that does not lack of relationship with a conjuring trick. But looking totally futile, because the Pope Leo XIII, in the conviction of the Anglican Ordinal, said that words so clear and obvious that " receive the Holy Spirit "Are "Far from signifying a precise manner the priesthood as College, and the grace he gives"If in parallel the priesthood and the blessings he gives are not EXPLICITLY served "A shape that has been intentionally removed everything in the Catholic rite, shows clearly the dignity and duties of the priesthood can not be a proper and sufficient form of priesthood" (Leo XIII).
The key words are missing.
If now we consider the problem from another angle, we ask whether key words found in all forms of valid episcopal consecration used over the ages in the Church be found in the Ordinal of Paul VI? ... Here are the characteristics of these words: "Summus sacerdos" (= Priest); " Dignitas Pontificalis " (= Papal dignity); "Episcopus" (= Bishop); "Sacerdos plenus" (= Perfect priesthood) ... However, the Ordinal of Paul VI has not NO.
Voltaire was a master of deception has made his approach: "Lies! Lies! There will always be something" ...I do not know if Paul VI had read Voltaire. But I find it strangely takes his ease with the truth when he dares to write in his Apostolic Constitution "Romanus Pontificalus" "That has revised the Ordinal to improve and clarify the expression of several important points of doctrine, and it was necessary to add, delete or change some things ... to make expressions clearer and better explain the effects of the sacrament.
For anyone who compares the Ordinal Catholic and that of Paul VI, it becomes obvious that the underlined words in the text above the constitution, "Romanus Pontificalus" are lies.
Cardinal Consalvi in endless discussions with Napoleon for the preparation of the final text of the Concordat was a proud day this reply: "Sire, the sovereign courts may lie, but the Holy Father, he would lose all authority in the exercise of its highest office for any lie. " However, the Conciliar Church revels in ambiguity until the sacraments, and falsehood when he is the priesthood.
because it is the slavish copying of the Anglican Ordinal.
"The ordination does not transmit the priesthood, but only the mission"
Bishop said Vilnet (modernist)
Study of the priesthood. By the Abbe Henri Mouraux. †
Matter and form of the Catholic priesthood.
Theologians have always sought to determine, in the many rituals of the priesthood, What were those who constituted the material and form the Sacrament ... Pius XII, Apostolic Constitution of 30 November 1947, using his supreme and infallible settled definitely and manner unreformableThe conditions of validity a ordination ... He decreed that the MATERIAL the sacrament was the imposition of the silent hand of the consecrating bishop , The FORMThe words of the Preface, such as tradition has provided us.
Here is the preface from the authentic translation of 1927: " Please, O Father Almighty give your servants that here the dignity of the priesthood. Sprinkle again in their souls the spirit of holiness. May they get you, O God, the office of second merit! May they do penetrate the reformation of manners by example of their conduct! May they show prudent cooperators of our Order! That holiness in all its forms, resplendent in their lives, so that when reporting the Ministry entrusted to them, they get a reward, the bliss. "
At these words consecration addition of essential complements representing a collation of the powers Body of Christ that is to say mass, First; powers on " Mystical Body "Christ on the other hand, that is to say the faithful, namely, administration of sacraments.
Pius XII did not change the rite of ordination millennium. It has even forbidden to change anything: "No," he writes has the right to alter this Constitution by us given, or oppose a reckless audacity.
Paul VI. However, Paul VI was the boldness and this temerity publishing a new Ordinal. Is it valid? The men ordained since its publication, that is to say, since 1968, they priests or Simple lay as claimed by Bishop Vilnet? Question I am very serious attempt to resolve, Remembering that JB Montini in the seminary, was attracted by a lively sympathy for Anglicanism. Became Pope, he has shown in giving his ring to the Anglican Primate (layman) and inviting him to bless the crowd.
The Anglican ordinal is invalid.
However, this "Primate" was neither priest nor bishop. Pope Leo XIII has, in effect, decreed a manner infallibleIn his encyclical "Apostolicae Curae" of September 13, 1896, which (says the Pope) will still valid in full force That the Anglican Ordinal is completely INVALID. - Now the Ordinal of Paul VI and the Anglican Ordinal as feather-twin brothers. Compare them to the light of sound Catholic theology.
The holy Council of Trent. teaches us a way infallible that in all the sacraments - in the sacraments of the College in particular - alongside the material and formWhich are essential the transmission of the priesthood, the ritual context that surrounds them, said by theologians "signs assistants" must necessarily proclaim and illustrate the sacred meaning of matter and form. Certainly, says the barrel 2 of the Twenty-first session, the Church has the power to change, depending on the circumstances sacramental sign, but has NO POWER on MEANING must represent the transmission of the priesthood. In determining the final shape and material of the Order, Pius XII recalled this gun.
However, if the liturgical context surrounding area and form contradicts, or distracts from their senses this matter and this form they are supposed explain and illustrateIt is obvious that matter and form are MODIFIED ? So that the sacrament is invalid. It is precisely modification of this liturgical context by the Anglicans that Pope Leo XIII was pressed to declare their ordinations null . (Con. of Trent Sess. 7, Canon 12; Sess. XXI)
Listen to Pope Leo XIII "Apos. Curae" The minister of the sacrament is not the owner, but the servantIt has nothing to add or subtract the rite, he just want to give their words obvious meaningAnd do what does the Church. The holy Cure of Ars baptized or coronation as unworthy Talleyrand, if they obey the rite, the sacrament is validly given. Therefore, some say if a validly ordained minister fully respects material and form the sacrament of order, using the Anglican Ordinal Kramer, the priest is validly ordained. Well NO! Leo and it proclaims that negative. Because, says the Pope, in addition to other reasons, ceremonies adjacent surrounding the matter and form of the ordinal make invalid. Why? Because that they mean gift of through sacrificial. They keep well Catholic words "priest" of "bishop" But they are emptied their Catholic sense.
Here is the text capital of Leo XIII: " Throughout the Anglican Ordinal not only is it made specific mention of Sacrifice, CONSECRATION of the priest, the power of consecrating and offering sacrifice but even the slightest traces of these institutions have remained in the Catholic rite carefully removed.
Conditions of the validity of the sacrament.
The subject is very serious for too we resume it in a few sentences while the statement of the previous page, for a sacrament is valid (the College in particular), the Minister must, validly ordained (Regardless of holiness), which fully utilizes the Ordinal scrupulously respects material and form specified by Pope Pius XII and the joint ceremonies called the shape and material, not only not contradictBut express unequivocally sacrificial priesthood receives the subject ordered. If all these conditions are not met, the ordination is NIL.(See Dict.de Théol. Cath, Volume XI, p. 1175, 1182).
A very serious because she called the manufacture of a new Ordinal?
Without hesitation, the answer NO. He was 20 years since Pope Pius XII had on the question of Ordination responded to the aspirations of the Church. Besides these reforms are extremely rare in the Church, they are always the answer to a need for reasonable lead the new text by the pope reformer. Thus did Pope Urban VIII, June 17, 1644, not distortingBut CONFIDENT in a single ritual rites of ordination. Paul VI, himself, any factory parts, regardless of TraditionA Ordinal steeped in innovation, marked by astonishing deletions, June 16, 1968, and gave none no justification ... WHY The answer flows from the photograph published by the official DC No. 1562 dated May 3, 1970, where we see Paul VI surrounded by heretics, with whom he built a new "Ordo Missae" ...
The ordinal created two years ago was the basis of the new heretical "Mass" called "Eucharist" ...The deletion of the new Ordinal Minor orders prelude to the entry of women in sanctuary ; Removal of the sub-deacon was the beginning of the clérogamie practiced by Protestants, and sought after progressive. The abolition of the public port of ecclesiastical costume, imposed secretly, Completed the fog that surrounds the Ecumenical Ordinal by Paul VI.
Compare the work of Paul VI to the Ordinal of Kramer, in the eyes of Leo XIII (Apostolicae Curae)
Let us chase the cloud and down with Leo XIII in the depths of the Ordinal of Paul VI.
It keeps unchanged the material the Catholic Ordinal. But changes the shape in two places: hos en famulos " becomes "In His famulis" The conjunction UT disappears "C acceptum.
UT means: "To ensure that ... that ...". By removing this conjunction, it destroyed all the consequence relation and cause linking the two capitals of the text sentences of consecration, that is to say: " Please, Father Almighty give your servants that here the dignity of the priesthood, pour back into their soul the Spirit of holiness ... UT ... (= So that ...) they can get from you, O God, the office of second merit (= the priesthood).
UT here that both the meaning imperative and causal the Ordinance requires "Spirit of holiness"Which will be the cause and prelude obtaining the priesthood (Second merit). However, perfect chastity is the route most sour holiness. It is linked to subdeacon precisely that Paul VI DELETED. This deletion is Paul VI face ravaged, The visible expression of his tendencies and his secret life. Failure to "live like we believe, we believe as we live.
The second change in the form is grammatical. It seems trivial, yet it is serious. Present the sentence, and the change of regime "Watch therefore, O Father Almighty ... ... innovation in HOS (= To enter them), accusative of motion that indicates that reality of outside penetrates inwardly an object, so that here grace of the priesthood and character join and enter the baptismal character of the subject.
Instead, the formula of Paul VI: in HIS which is an ablative is something in its place without having said that there had been a prior transfer to the Subject. So the text of Paul VI in HIS simply indicates that computers are situation of priests ... There lies the "Mission Bishop Vilnet, and also the design of the priest that Bishop Hubert Barbier present in the "Mail Savoyard" of June 21, 1991, namely: The priest is a man like any other free gifts or special consecration a community leader named Bishop as part of a religious group with which he identifies.
In front of this ruse of regime change IN, There are two things dear to Paul VI, ambiguity and his love of Anglicanism Protestant. The Anglicans, indeed, as the Bishop Barber, Annecy, make a priesthood Office plated on an individual recipient who leads the liturgy. Is the "President" conciliar celebrations. We are the antithesis of "Sacerdos alter Christus" (= The priest is another Christ).
Conclude with the Encyclical "Apostolicae Curae.
What we have outlined above is enough to prove that the Ordinal of Paul VI invalid . This certainty is affirmed when, faithful to the teaching of Leo XIII, we realize with amazement that the Catholic texts surrounding the collation of the association and must gave his opinion, have disappeared. Were driven among others: "Receive the Holy Spirit, the sins will be given to those to whom you are forgiven, accepted those who get "..." you retain the power to celebrate Mass for the living and the dead" etc. .. . These omissions are not oblivion But, as in the Anglican Ordinal, formal commitment deprive the material and form the sacrament of Catholic serviceTo which it wishes to substitute ecumenism. These deletions such as those made Kramer, makes NIL The Ordinal of Paul VI. Word sacrifice kept in the text is a standard clause, a sham.
Study of the Episcopate
Truth of faith.
The sacred Council of Trent teaches that the priesthood is single sacrament, which is realized in two states, one plenaryIs Bishops And the other small, it is priesthood ...In the first part of this study it became clear that the Catholic faith explained by Pope Leo XIII says INVALID ordination of a priest made with the Ordinal. What about the consecration of a bishop?
Change shape.
The Church - we repeat - has the power to amend the terms of the form a sacrament, therefore the Episcopate. But it must do so for extremely serious and reasons for the good of the Church which postulates. When Pope Paul VI touched prior to the form of a sacrament, he explained the reasons. Paul VIIn contrast, without giving any explanation, Fabricated a new form of the episcopate, retaining the ancestral form as the conjunction AND.
Here is the form deleted by the ordinal of Paul VI: " Comple in Sacerdote tuo ministerii tui summam and ornaments totius glorificationis instructum, coelestis unguenti rore sanctification ". What makes the French way:" Finish the priest in the fullness of his ministry, and adorned with ornaments of the highest honor, sanctify it by the dew of heavenly unction ". No doubt about the validity of this formula which expresses that the first candidate to the episcopate a priest (Which is not the case if it was ordered with the Ordinal of Paul VI), which then says he will receive the fullness of the priesthood (Ministerii summam tui ") and, finally, the fullness of grace (" coelestis unguenti rore ").
Alignment with the Anglican Ordinal.
In place of this text eminently Catholic, Paul VI substituted a form of pace Anglican and foreign the fullness of the priesthood. Here it is: " And in hunc nunc effunde electum eam virtutem who you are, spiritum principalem, quem dedisti dilecto Filio tuo, Jesu Christo, quem ipse donavit sanctis apostolic constituerunt Ecclesiam per rental singularitiesUt tuum sanctuarium in gloriam nominis tui and LAUDEM indéficientem ... " I translated word for word. "And now spread on this elected this strength which is in you, own mind to those who commissionThat you gave your Son, Jesus Christ, and which he himself bestowed the holy apostles, who established the Church in each place as your sanctuary for the unceasing praise and glory of thy name.
For those who can read this text provides a elected not explicitly priest which will give the rite, not the fullness of the priesthood, but Spirit Leader is "Characteristic of those who command.
It is not in this form the Holy Spirit. The Evidence: Pau LVI has borrowed this term "spiritu principalem "(= Spirit leader) to the vocabulary of the Roman army. This "Spirit" should be that of Head of Senior in the line of battle. What is that intruders in a sacrament.
But we will say in verse 14 of Psalm 50, we find the term "spiritu principalii. Even so, the meaning given to that place of Scripture, should be very ill to the "spirit" that must be a Catholic bishop if we are to believe St. Paul. In fact, in Psalm 50 David cries out his grief at having committed a murder to satisfy his passion adulterous. As commentators "spiritu principali" reflect " Spirit noble prince who avoids falling into crime ". In some Hebrew texts, the phrase means " control oneself "In other" spirit of hegemony . Finally, Paul VI calls for the future " elected "Mastery of his passions. It is very commendable. But this prayer must be that of every baptized, And does no the grace of the episcopate ... However, in its etymological and historical, the term "spiritu principali" is perfectly suited to Anglican bishops are primarily officials appointed by the king and removable by him alone. They are not regarded as having a power higher order than the simple priest, NO, they are a vivid example of the word " bishop "Etymologically "Supervisor"And this under the eye of political power.
Thus Paul VI identifies the Roman Catholic bishop in the Anglican bishop false. The Modernists have so well understood that one of the leaders of the Ordinal P. Botte, wrote a text tortuous trying to give "spiritu principalem" the meaning of the "Holy Spirit" He starts with a text equivocal written by the priest Hipolyte which, Disappointed ambition founded under the pontificate of Calixtus a schismatic sect of which he became the Pope. To his disciples he wrote a Pontifical where Fr Boot draw came to justify the unjustifiable term "spiritum principalem" and equiparation to "Spiritus Sanctus-". We can bring our readers in the refutation of P. Boot: it was masterfully done by an American author (see Burton Scott Easton, The Apostolic Tradition of Hipolytus.)
Suffice it to say that it is the defenders of the Ordinal of Paul VI are very poor arguments to fetch, to XIX centuries after the text of a schismatic, otherwise quite clear, in order to tell "spiritum principalem" "Holy Spirit"! Poor P. Boots has engaged in a scholarly research that does not lack of relationship with a conjuring trick. But looking totally futile, because the Pope Leo XIII, in the conviction of the Anglican Ordinal, said that words so clear and obvious that " receive the Holy Spirit "Are "Far from signifying a precise manner the priesthood as College, and the grace he gives"If in parallel the priesthood and the blessings he gives are not EXPLICITLY served "A shape that has been intentionally removed everything in the Catholic rite, shows clearly the dignity and duties of the priesthood can not be a proper and sufficient form of priesthood" (Leo XIII).
The key words are missing.
If now we consider the problem from another angle, we ask whether key words found in all forms of valid episcopal consecration used over the ages in the Church be found in the Ordinal of Paul VI? ... Here are the characteristics of these words: "Summus sacerdos" (= Priest); " Dignitas Pontificalis " (= Papal dignity); "Episcopus" (= Bishop); "Sacerdos plenus" (= Perfect priesthood) ... However, the Ordinal of Paul VI has not NO.
Voltaire was a master of deception has made his approach: "Lies! Lies! There will always be something" ...I do not know if Paul VI had read Voltaire. But I find it strangely takes his ease with the truth when he dares to write in his Apostolic Constitution "Romanus Pontificalus" "That has revised the Ordinal to improve and clarify the expression of several important points of doctrine, and it was necessary to add, delete or change some things ... to make expressions clearer and better explain the effects of the sacrament.
For anyone who compares the Ordinal Catholic and that of Paul VI, it becomes obvious that the underlined words in the text above the constitution, "Romanus Pontificalus" are lies.
Cardinal Consalvi in endless discussions with Napoleon for the preparation of the final text of the Concordat was a proud day this reply: "Sire, the sovereign courts may lie, but the Holy Father, he would lose all authority in the exercise of its highest office for any lie. " However, the Conciliar Church revels in ambiguity until the sacraments, and falsehood when he is the priesthood.
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