III. DECRETUM PII IX. DE IMMACULATA CONCEPTIONE BEATÆ VIRGINIS MARIÆ. THE DECREE OF POPE PIUS IX. ON THE IMMACULATE CONCEPTION OF THE BLESSED VIRGIN MARY. [The Latin text from the Bull 'Ineffabilis Deus,' in which Pope Pius IX. promulgated to the Roman Catholic world the definition of the Immaculate Conception of the Virgin Mary, as read before an assembly of Cardinals and Bishops in St. Peter's, Dec. 8, 1854. See Vol. I. §§ 28 and 29, pp. 108 sqq.] Since we have never ceased in up our Postquam nunquam intermisimus, in humilitate et jejunio humility and fasting to offer privatas nostras et publicas prayers and those of the Church to Ecclesia preces Deo Patri per God the Father through his Son, Filium Ejus offerre, ut Spi- that he might deign to direct and ritus Sancti virtute mentem nos- confirm our mind by the power of tram dirigere et confirmare di- the Holy Ghost, after imploring the gnaretur, implorato universæ protection of the whole celestial cœlestis curiæ præsidio, et ad- court, and after invoking on our vocato cum genitibus Paraclito knees the Holy Ghost the ParaSpiritu, eoque sic adspirante, clete, under his inspiration WE PROad honorem Sanctæ et Indivi- NOUNCE, DECLARE, AND DEFINE, unto duæ Trinitatis, ad decus et or- the glory of the Holy and Indivisinamentum Virginis Deiparæ, ble Trinity, the honor and ornaad exaltationem Fidei Catho- ment of the holy Virgin the Mother lica et Christianæ Religionis of God, for the exaltation of the augmentum, auctoritate Domini Catholic faith and the increase of Nostri Jesu Christi, beatorum the Christian religion, by the auapostolorum Petri et Pauli ac thority of our Lord Jesus Christ nostra declaramus, pronuncia- and the blessed Apostles Peter and mus et definimus, Paul, and in our own authority, DOCTRINAM, QUÆ TENET, BEATISSI- that THE DOCTRINE WHICH HOLDS THE MAM VIRGINEM MARIAM IN PRIMO BLESSED VIRGIN MARY TO HAVE INSTANTI SUE CONCEPTIONIS FUISSE BEEN, FROM THE FIRST INSTANT OF SINGULARI OMNIPOTENTIS DEI GRA- HER CONCEPTION, BY A SINGULAR TIÆ PRIVILEGIO, INTUITU MERITO- GRACE AND PRIVILEGE OF ALMIGHTY RUM CHRISTI JESU SALVATORIS HU- GOD, IN VIEW OF THE MERITS OF MANI GENERIS, AB OMNI ORIGINALIS CHRIST JESUS THE SAVIOUR OF MAN CULPE LABE PRÆSERVATAM IMMU- KIND, PRESERVED FREE FROM ALL NEM, ESSE A DEO REVELATAM, AD- STAIN OF ORIGINAL SIN, WAS REVEALED QUE IDCIRCO AB OMNIBUS FIDELI- BY GOD, AND IS, THEREFORE, TO BE BUS FIRMITER CONSTANTERQUE CRE- FIRMLY AND CONSTANTLY BELIEVED DENDAM. BY ALL THE FAITHFUL. Therefore, if some should presume to think in their hearts otherwise than we have Quapropter si qui secus ас a nobis definitum est, quod Deus avertat, præsumpserint corde defined (which God forbid), they sentire, ii noverint, ac porro shall know and thoroughly undersciant, se proprio judicio con- stand that they are by their own demnatos, nanfragium circa judgment condemned, have made filem passos esse, et ab uni- shipwreck concerning the faith, and tate Ecclesiæ defecisse, ac præ- fallen away from the unity of the terea facto ipso suo semet pœ- Church; and, moreover, that they, nis a jure statutis subjicere by this very act, subject themselves si quod corde sentiunt, verbo to the penalties ordained by law, aut scripto vel alio quovis externo modo significare ausi fue rint. if, by word or writing, or any other external means, they dare to signify what they think in their hearts. IV. SYLLABUS ERRORUM. THE PAPAL SYLLABUS OF ERRORS. A.D. 1864. [This document, though issued by the sole authority of Pope Pius IX., Dec. 8, 1864, must be regarded now as infallible and irreformable, even without the formal sanction of the Vatican Council. It is purely negative, but indirectly it teaches and enjoins the very opposite of what it condemns as error. See Vol. I. § 20, pp. 128-134.] Syllabus complectens præcipuos | The Syllabus of the principal ernostræ ætatis Errores qui notantur in Allocutionibus Consistorialibus, in Encyclicis, aliisque Apostolicis Letteris Sanctissimi Domini Nostri Pii Papæ IX. rors of our time, which are stigmatized in the Consistorial Allocutions, Encyclicals, and other Apostolical Letters of our Most Holy Lord, Pope Pius IX. § I. PANTHEISMUS, NATURALISMUS § I.-PANTHEISM, NATURALISM, AND ET RATIONALISMUS ABSOLUTUS. ABSOLUTE RATIONALISM. 1. Nullum supremum, sapien- 1. There exists no supreme, most tissimum, providentissimumque wise, and most provident divine Numen divinum exsistit ab hac being distinct from the universe, rerum universitate distinctum, and God is none other than naet Deus idem est ac rerum na- ture, and is therefore subject to tura et iccirco immutationibus change. In effect, God is proobnoxius, Deusque reapse fit in duced in man and in the world, homine et mundo, atque omnia and all things are God, and have Deus sunt et ipsissimam Dei the very substance of God. God habent substantiam; ac una ea- is therefore one and the same thing demque res est Deus cum mun- with the world, and thence spirit do, et proinde spiritus cum ma- is the same thing with matter, neteria, necessitas cum libertate, cessity with liberty, true with false, cum falso, bonum cum good with evil, justice with injusmalo, et justum cum injusto. verum Alloc. Maxima quidem 9 junii 1862. Alloc. Maxima quidem 9 junii 1862. tice. Allocution Maxima quidem, 9th June, 1862. 2. All action of God upon man and the world is to be denied. Allocution Maxima quidem, 9th June, 1862. 3. Human reason, without any sus Dei respectu habito, unicus | regard to God, is the sole arbiter of est veri et falsi, boni et mali truth and falsehood, of good and arbiter, sibi ipsi est lex et natu- evil; it is its own law to itself, and ralibus suis viribus ad hominum suffices by its natural force to seac populorum bonum curandum cure the welfare of men and of sufficit. nations. Allocution Maxima quidem, 9th June, 1862. Alloc. Maxima quidem 9 junii 1862. 4. Omnes religionis veritates 4. All the truths of religion are ex nativa humanæ rationis vi derived from the native strength derivant; hinc ratio est prin- of human reason; whence reason ceps norma, qua homo cognotio- is the master rule by which man nem omnium cujuscumque ge- can and ought to arrive at the neris veritatum assequi possit knowledge of all truths of every ac debeat. Epist. encycl. Qui pluribus 9 novembris 1846. Epist. encycl. Singulari quidem 17 marti 1856. Alloc. Maxima quidem 9 junii 1862. 5. Divina revelatio est imperfecta et iccirco subjecta continuo et indefinito progressui, qui humanæ rationis progressioni respondeat. Epist. encycl. Qui pluribus 9 novembris. 1846. Alloc. Maxima quidem 9 junii 1862. kind. Encyclical Letters, Qui pluribus, 9th November, 1846. Encyclical Letters, Singulari quidem, 17th March, 1856. Allocution Maxima quidem, 9th June, 1862. 5. Divine revelation is imperfect, and, therefore, subject to a continual and indefinite progress, which corresponds with the progress of human reason. Encyclical Letters, Qui pluribus, 9th November, 1846. Allocution Maxima quidem, 9th June, 1862. 6. Christi fides humanæ refra6. Christian faith contradicts gatur rationi; divinaque reve- human reason, and divine revelalatio non solum nihil prodest, tion not only does not benefit, but verum etiam nocet hominis per- even injures the perfection of fectioni. Epist. encycl. Qui pluribus 9 novembris 1846. Alloc. Maxima quidem 9 junii 1862. 7. Prophetiæ et miracula in man. Encyclical Letters, Qui pluribus, 9th November, 1846. Allocution Maxima quidem, 9th June, 1862. 7. The prophecies and miracles Sacris Litteris exposita et narra- set forth and narrated in the Sata sunt poetarum commenta, et cred Scriptures are the fictions of poChristianæ fidei mysteria philo- ets; and the mysteries of the Chrissophicarum investigationum sum- tian faith are the result of philoet utriusque Testamenti sophical investigations. In the books libris mythica continentur in- of both Testaments there are containventa; ipseque Jesus Christus ed mythical inventions, and Jesus est mythica fictio. Christ is himself a mythical fiction. ma; 9. Omnia indiscriminatim do- 9. All the dogmas of the Chrisgmata religionis Christianæ sunt tian religion are, without excepobjectum naturalis scientiæ seu tion, the object of scientific knowlphilosophia; et humana ratio edge or philosophy, and human historice tantum exculta potest reason, instructed solely by hisex suis naturalibus viribus et tory, is able, by its own natural principiis ad veram de omnibus strength and principles, to arrive etiam reconditioribus dogmatibus at the true knowledge of even scientiam pervenire, modo hæc the most abstruse dogmas: prodogmata ipsi rationi tamquam vided such dogmas be proposed as objectum proposita fuerint. subject-matter for human reason. Epist. ad Archiep. Frising. Gravíssimas 11 decembris 1862. Epist. ad eumdem Tuas libenter 21 decembris 1863. 10. Quum aliud sit philoso Letter ad Archiep. Frising. Gravissimas, 11th December, 1862. To the same, Tuas libenter, 21st December, 1863. 10. As the philosopher is one phus, aliud philosophia, ille jus thing, and philosophy is another, so VOL. II.-P |