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Title: |
Quanta Cura
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Descr.: |
Condemning Current Errors
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Pope: |
Pope Pius IX
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Date: |
December 8, 1864
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Our
Venerable Brethren, All Patriarchs, Primates, Archbishops, and
Bishops Having Favor and Communion with the Holy See.
Venerable
Brethren, Health and Apostolic Benediction.
1.
With how great care and pastoral vigilance the Roman Pontiffs, our
predecessors, fulfilling the duty and office committed to them by
the Lord Christ Himself in the person of most Blessed Peter,
Prince of the Apostles, of feeding the lambs and the sheep, have
never ceased sedulously to nourish the Lord's whole flock with
words of faith and with salutary doctrine, and to guard it from
poisoned pastures, is thoroughly known to all, and especially to
you, Venerable Brethren. And truly the same, Our Predecessors,
asserters of justice, being especially anxious for the salvation
of souls, had nothing ever more at heart than by their most wise
Letters and Constitutions to unveil and condemn all those heresies
and errors which, being adverse to our Divine Faith, to the
doctrine of the Catholic Church, to purity of morals, and to the
eternal salvation of men, have frequently excited violent
tempests, and have miserably afflicted both Church and State. For
which cause the same Our Predecessors, have, with Apostolic
fortitude, constantly resisted the nefarious enterprises of wicked
men, who, like raging waves of the sea foaming out their own
confusion, and promising liberty whereas they are the slaves of
corruption, have striven by their deceptive opinions and most
pernicious writings to raze the foundations of the Catholic
religion and of civil society, to remove from among men all virtue
and justice, to deprave persons, and especially inexperienced
youth, to lead it into the snares of error, and at length to tear
it from the bosom of the Catholic Church.
2.
But now, as is well known to you, Venerable Brethren, already,
scarcely had we been elevated to this Chair of Peter (by the
hidden counsel of Divine Providence, certainly by no merit of our
own), when, seeing with the greatest grief of Our soul a truly
awful storm excited by so many evil opinions, and (seeing also)
the most grievous calamities never sufficiently to be deplored
which overspread the Christian people from so many errors,
according to the duty of Our Apostolic Ministry, and following the
illustrious example of Our Predecessors, We raised Our voice, and
in many published Encyclical Letters and Allocutions delivered in
Consistory, and other Apostolic Letters, we condemned the chief
errors of this most unhappy age, and we excited your admirable
episcopal vigilance, and we again and again admonished and
exhorted all sons of the Catholic Church, to us most dear, that
they should altogether abhor and flee from the contagion of so
dire a pestilence. And especially in our first Encyclical Letter
written to you on Nov. 9, 1846, and in two Allocutions delivered
by us in Consistory, the one on Dec. 9, 1854, and the other on
June 9, 1862, we condemned the monstrous portents of opinion which
prevail especially in this age, bringing with them the greatest
loss of souls and detriment of civil society itself; which are
grievously opposed also, not only to the Catholic Church and her
salutary doctrine and venerable rights, but also to the eternal
natural law engraven by God in all men's hearts, and to right
reason; and from which almost all other errors have their origin.
3.
But, although we have not omitted often to proscribe and reprobate
the chief errors of this kind, yet the cause of the Catholic
Church, and the salvation of souls entrusted to us by God, and the
welfare of human society itself, altogether demand that we again
stir up your pastoral solicitude to exterminate other evil
opinions, which spring forth from the said errors as from a
fountain. Which false and perverse opinions are on that ground the
more to be detested, because they chiefly tend to this, that that
salutary influence be impeded and (even) removed, which the
Catholic Church, according to the institution and command of her
Divine Author, should freely exercise even to the end of the world
- not only over private individuals, but over nations, peoples,
and their sovereign princes; and (tend also) to take away that
mutual fellowship and concord of counsels between Church and State
which has ever proved itself propitious and salutary, both for
religious and civil interests.(1)
For
you well know, venerable brethren, that at this time men are found
not a few who, applying to civil society the impious and absurd
principle of "naturalism," as they call it, dare to
teach that "the best constitution of public society and
(also) civil progress altogether require that human society be
conducted and governed without regard being had to religion any
more than if it did not exist; or, at least, without any
distinction being made between the true religion and false
ones." And, against the doctrine of Scripture, of the Church,
and of the Holy Fathers, they do not hesitate to assert that
"that is the best condition of civil society, in which no
duty is recognized, as attached to the civil power, of restraining
by enacted penalties, offenders against the Catholic religion,
except so far as public peace may require." From which
totally false idea of social government they do not fear to foster
that erroneous opinion, most fatal in its effects on the Catholic
Church and the salvation of souls, called by Our Predecessor,
Gregory XVI, an "insanity,"(2) viz., that "liberty
of conscience and worship is each man's personal right, which
ought to be legally proclaimed and asserted in every rightly
constituted society; and that a right resides in the citizens to
an absolute liberty, which should be restrained by no authority
whether ecclesiastical or civil, whereby they may be able openly
and publicly to manifest and declare any of their ideas whatever,
either by word of mouth, by the press, or in any other way."
But, while they rashly affirm this, they do not think and consider
that they are preaching "liberty of perdition;"(3) and
that "if human arguments are always allowed free room for
discussion, there will never be wanting men who will dare to
resist truth, and to trust in the flowing speech of human wisdom;
whereas we know, from the very teaching of our Lord Jesus Christ,
how carefully Christian faith and wisdom should avoid this most
injurious babbling."(4)
4.
And, since where religion has been removed from civil society, and
the doctrine and authority of divine revelation repudiated, the
genuine notion itself of justice and human right is darkened and
lost, and the place of true justice and legitimate right is
supplied by material force, thence it appears why it is that some,
utterly neglecting and disregarding the surest principles of sound
reason, dare to proclaim that "the people's will, manifested
by what is called public opinion or in some other way, constitutes
a supreme law, free from all divine and human control; and that in
the political order accomplished facts, from the very circumstance
that they are accomplished, have the force of right." But who does not see and clearly perceive that human society, when
set loose from the bonds of religion and true justice, can have,
in truth, no other end than the purpose of obtaining and amassing
wealth, and that (society under such circumstances) follows no
other law in its actions, except the unchastened desire of
ministering to its own pleasure and interests? For this reason,
men of the kind pursue with bitter hatred the Religious Orders,
although these have deserved extremely well of Christendom,
civilization and literature, and cry out that the same have no
legitimate reason for being permitted to exist; and thus (these
evil men) applaud the calumnies of heretics. For, as Pius VI, Our
Predecessor, taught most wisely, "the abolition of regulars
is injurious to that state in which the Evangelical counsels are
openly professed; it is injurious to a method of life praised in
the Church as agreeable to Apostolic doctrine; it is injurious to
the illustrious founders, themselves, whom we venerate on our
altars, who did not establish these societies but by God's
inspiration."(5) And (these wretches) also impiously declare
that permission should be refused to citizens and to the Church,
"whereby they may openly give alms for the sake of Christian
charity"; and that the law should be abrogated "whereby
on certain fixed days servile works are prohibited because of
God's worship;" and on the most deceptive pretext that the
said permission and law are opposed to the principles of the best
public economy. Moreover, not content with removing religion from
public society, they wish to banish it also from private families.
For, teaching and professing the most fatal error of
"Communism and Socialism," they assert that
"domestic society or the family derives the whole principle
of its existence from the civil law alone; and, consequently, that
on civil law alone depend all rights of parents over their
children, and especially that of providing for education." By
which impious opinions and machinations these most deceitful men
chiefly aim at this result, viz., that the salutary teaching and
influence of the Catholic Church may be entirely banished from the
instruction and education of youth, and that the tender and
flexible minds of young men may be infected and depraved by every
most pernicious error and vice. For all who have endeavored to
throw into confusion things both sacred and secular, and to
subvert the right order of society, and to abolish all rights,
human and divine, have always (as we above hinted) devoted all
their nefarious schemes, devices and efforts, to deceiving and depraving
incautious youth and have placed all their hope in its corruption.
For which reason they never cease by every wicked method to assail
the clergy, both secular and regular, from whom (as the surest
monuments of history conspicuously attest), so many great
advantages have abundantly flowed to Christianity, civilization
and literature, and to proclaim that "the clergy, as being
hostile to the true and beneficial advance of science and
civilization, should be removed from the whole charge and duty of
instructing and educating youth."
5.
Others meanwhile, reviving the wicked and so often condemned
inventions of innovators, dare with signal impudence to subject to
the will of the civil authority the supreme authority of the
Church and of this Apostolic See given to her by Christ Himself,
and to deny all those rights of the same Church and See which
concern matters of the external order. For they are not ashamed of
affirming "that the Church's laws do not bind in conscience
unless when they are promulgated by the civil power; that acts and
decrees of the Roman Pontiffs, referring to religion and the
Church, need the civil power's sanction and approbation, or at
least its consent; that the Apostolic Constitutions,(6) whereby
secret societies are condemned (whether an oath of secrecy be or
be not required in such societies), and whereby their frequenters
and favourers are smitten with anathema - have no force in those
regions of the world wherein associations of the kind are
tolerated by the civil government; that the excommunication
pronounced by the Council of Trent and by Roman Pontiffs against
those who assail and usurp the Church's rights and possessions,
rests on a confusion between the spiritual and temporal orders,
and (is directed) to the pursuit of a purely secular good; that
the Church can decree nothing which binds the conscience of the
faithful in regard to their use of temporal things; that the
Church has no right of restraining by temporal punishments those
who violate her laws; that it is conformable to the principles of
sacred theology and public law to assert and claim for the civil
government a right of property in those goods which are possessed
by the Church, by the Religious Orders, and by other pious
establishments." Nor do they blush openly and publicly to
profess the maxim and principle of heretics from which arise so
many perverse opinions and errors. For they repeat that the
"ecclesiastical power is not by divine right distinct from,
and independent of, the civil power, and that such distinction and
independence cannot be preserved without the civil power's
essential rights being assailed and usurped by the Church."
Nor can we pass over in silence the audacity of those who, not
enduring sound doctrine, contend that "without sin and
without any sacrifice of the Catholic profession assent and
obedience may be refused to those judgments and decrees of the
Apostolic See, whose object is declared to concern the Church's
general good and her rights and discipline, so only it does not
touch the dogma of faith and morals." But no one can be found
not clearly and distinctly to see and understand how grievously
this is opposed to the Catholic dogma of the full power given from
God by Christ our Lord Himself to the Roman Pontiff of feeding,
ruling and guiding the Universal Church.
6.
Amidst, therefore, such great perversity of depraved opinions, we,
well remembering our Apostolic Office, and very greatly solicitous
for our most holy Religion, for sound doctrine and the salvation
of souls which is entrusted to us by God, and (solicitous also)
for the welfare of human society itself, have thought it right
again to raise up our Apostolic voice. Therefore, by our Apostolic
authority, we reprobate, proscribe, and condemn all the singular
and evil opinions and doctrines severally mentioned in this
letter, and will and command that they be thoroughly held by all
children of the Catholic Church as reprobated, proscribed and
condemned.
7.
And besides these things, you know very well, Venerable Brethren,
that in these times the haters of truth and justice and most
bitter enemies of our religion, deceiving the people and
maliciously lying, disseminate sundry and other impious doctrines
by means of pestilential books, pamphlets and newspapers dispersed
over the whole world. Nor are you ignorant also, that in this our
age some men are found who, moved and excited by the spirit of
Satan, have reached to that degree of impiety as not to shrink
from denying our Ruler and Lord Jesus Christ, and from impugning
His Divinity with wicked pertinacity. Here, however, we cannot but
extol you, venerable brethren, with great and deserved praise, for
not having failed to raise with all zeal your episcopal voice
against impiety so great.
8.
Therefore, in this our letter, we again most lovingly address you,
who, having been called unto a part of our solicitude, are to us,
among our grievous distresses, the greatest solace, joy and
consolation, because of the admirable religion and piety wherein
you excel, and because of that marvelous love, fidelity, and
dutifulness, whereby bound as you are to us and to this Apostolic
See in most harmonious affection, you strive strenuously and
sedulously to fulfill your most weighty episcopal ministry. For
from your signal pastoral zeal we expect that, taking up the sword
of the spirit which is the word of God, and strengthened by the
grace of our Lord Jesus Christ, you will, with redoubled care,
each day more anxiously provide that the faithful entrusted to
your charge "abstain from noxious verbiage, which Jesus
Christ does not cultivate because it is not His Father's
plantation."(7) Never cease also to inculcate on the said
faithful that all true felicity flows abundantly upon man from our
august religion and its doctrine and practice; and that happy is
the people whose God is their Lord.(8) Teach that "kingdoms
rest on the foundation of the Catholic Faith;(9) and that nothing
is so deadly, so hastening to a fall, so exposed to all danger,
(as that which exists) if, believing this alone to be sufficient
for us that we receive free will at our birth, we seek nothing
further from the Lord; that is, if forgetting our Creator we
abjure his power that we may display our freedom."(10) And
again do not fail to teach "that the royal power was given
not only for the governance of the world, but most of all for the
protection of the Church;"(11) and that there is nothing
which can be of greater advantage and glory to Princes and Kings
than if, as another most wise and courageous Predecessor of ours,
St. Felix, instructed the Emperor Zeno, they "permit the
Catholic Church to practice her laws, and allow no one to oppose
her liberty. For it is certain that this mode of conduct is
beneficial to their interests, viz., that where there is question
concerning the causes of God, they study, according to His
appointment, to subject the royal will to Christ's Priests, not to
raise it above theirs."(12)
9.
But if always, venerable brethren, now most of all amidst such
great calamities both of the Church and of civil society, amidst
so great a conspiracy against Catholic interests and this
Apostolic See, and so great a mass of errors, it is altogether
necessary to approach with confidence the throne of grace, that we
may obtain mercy and find grace in timely aid. Wherefore, we have
thought it well to excite the piety of all the faithful in order
that, together with us and you, they may unceasingly pray and
beseech the most merciful Father of light and pity with most
fervent and humble prayers, and in the fullness of faith flee
always to Our Lord Jesus Christ, who redeemed us to God in his
blood, and earnestly and constantly supplicate His most sweet
Heart, the victim of most burning love toward us, that He would
draw all things to Himself by the bonds of His love, and that all
men inflamed by His most holy love may walk worthily according to
His heart, pleasing God in all things, bearing fruit in every good
work. But since without doubt men's prayers are more pleasing to
God if they reach Him from minds free from all stain, therefore we
have determined to open to Christ's faithful, with Apostolic
liberality, the Church's heavenly treasures committed to our
charge, in order that the said faithful, being more earnestly
enkindled to true piety, and cleansed through the sacrament of
Penance from the defilement of their sins, may with greater
confidence pour forth their prayers to God, and obtain His mercy
and grace.
10.
By these Letters, therefore, in virtue of our Apostolic authority,
we concede to all and singular the faithful of the Catholic world,
a Plenary Indulgence in the form of Jubilee, during the space of
one month only for the whole coming year 1865, and not beyond; to
be fixed by you, venerable brethren, and other legitimate
Ordinaries of places, in the very same manner and form in which we
granted it at the beginning of our supreme Pontificate by our
Apostolic Letters in the form of a Brief, dated November 20, 1846,
and addressed to all your episcopal Order, beginning, "Arcano
Divinae Providentiae Consilio," and with all the same
faculties which were given by us in those Letters. We will,
however, that all things be observed which were prescribed in the
aforesaid Letters, and those things be excepted which we there so
declared. And we grant this, notwithstanding anything whatever to
the contrary, even things which are worthy of individual mention
and derogation. In order, however, that all doubt and difficulty
be removed, we have commanded a copy of said Letters be sent you.
11.
"Let us implore," Venerable Brethren, "God's mercy
from our inmost heart and with our whole mind; because He has
Himself added, 'I will not remove my mercy from them.' Let us ask
and we shall receive; and if there be delay and slowness in our
receiving because we have gravely offended, let us knock, because
to him that knocketh it shall be opened, if only the door be
knocked by our prayers, groans and tears, in which we must persist
and persevere, and if the prayer be unanimous...let each man pray
to God, not for himself alone, but for all his brethren, as the
Lord hath taught us to pray."(13) But in order that God may
the more readily assent to the prayers and desires of ourselves,
of you and of all the faithful, let us with all confidence employ
as or advocate with Him the Immaculate and most holy Virgin Mary,
Mother of God, who has slain all heresies throughout the world,
and who, the most loving Mother of us all, "is all
sweet...and full of mercy...shows herself to all as easily
entreated; shows herself to all as most merciful; pities the
necessities of all with a most large affection;"(14) and
standing as a Queen at the right hand of her only begotten Son,
our Lord Jesus Christ, in gilded clothing, surrounded with
variety, can obtain from Him whatever she will. Let us also seek
the suffrages of the Most Blessed Peter, Prince of the Apostles,
and of Paul, his fellow-Apostle, and of all the Saints in Heaven,
who having now become God's friends, have arrived at the heavenly
kingdom, and being crowned bear their palms, and being secure of
their own immortality are anxious for our salvation.
12.
Lastly, imploring from our great heart for You from God the
abundance of all heavenly gifts, we most lovingly impart the
Apostolic Benediction from our inmost heart, a pledge of our
signal love towards you, to yourselves, venerable brethren, and to
all the clerics and lay faithful committed to your care.
Given
at Rome, from St. Peter's, the 8th day of December, in the year
1864, the tenth from the Dogmatic Definition of the Immaculate
Conception of the Virgin Mary, Mother of God, in the nineteenth
year of Our Pontificate.
Endnotes:
1.
Gregory XVI, encyclical epistle "Mirari vos," 15 August
1832. | 2. Ibid. | 3. St. Augustine, epistle 105 (166). | 4. St.
Leo, epistle 14 (133), sect. 2, edit. Ball. | 5. Epistle to
Cardinal De la Rochefoucault, 10 March 1791. | 6. Clement XII,
"In eminenti;" Benedict XIV, "Providas Romanorum;"
Pius VII, "Ecclesiam;" Leo XII, "Quo graviora."
| 7. St. Ignatius M. to the Philadelphians, 3. | 8. Ps. 143. | 9.
St. Celestine, epistle 22 to Synod. Ephes. apud Const., p. 1200. |
10. St. Innocent. 1, epistle 29 ad Episc. conc. Carthag. apud
Coust., p. 891. | 11. St. Leo, epistle 156 (125). | 12. Pius VII,
encyclical epistle "Diu satis," 15 May 1800. | 13. St.
Cyprian, epist. 11. | 14. St. Bernard, Serm. "de duodecim
praerogativis B. M. V. ex verbis Apocalyp."
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