of a deeper comprehension of them. Let, then, the intelligence, science, and wisdom of each and all, of individuals and of the whole Church, in all ages and all times, increase and flourish abundantly and vigorously, only after its own proper fashion, that is to say, in one and the same dogma, one and the same sense, one and the same opinion (Vincent of Lerins, Common. n. 28).

CANONS.
I.

Of God, the Creator of all things.

1. If any shall deny one true God, Creator and Lord of things visible and invisible; let him be anathema.

2. If any shall not blush to affirm that besides matter there is nothing; let him be anathema.

3. If any shall say that the substance and essence of God and of all things is one and the same; let him be anathema.

4. If any shall say that finite things, both corporeal and spiritual, or at least spiritual, have emanated from the divine substance; or that the divine essence by the manifestation and evolution of itself becomes all things; or, in fine, that God is universal or indefinite being, which by determining itself constitutes the universality of things, distinct according, to genera, species, and individuals; let him be anathema.

5. If any confess not that the world, and all things which are contained in it, both spiritual and material, have been in their whole substance produced by God out of nothing; or shall say that God created, not of his will free from all necessity, but as necessarily as he loves himself; or shall deny that the world was made for the glory of God; let him be anathema.

II.

Of Revelation.

1. If any shall say that the one true God, our Creator and Lord, cannot be certainly known by the natural light of human reason through created things; let him be anathema.

2. If any shall say that it is impossible or inexpedient that man be taught by divine revelation of God and of the worship to be paid to him; let him be anathema.

3. If any shall say that man cannot be divinely raised to a higher than natural knowledge and perfection, but can and should, by a continuous progress, arrive at length of himself to the possession of all that is true and good; let him be anathema.

4. If any shall not receive as sacred and canonical the Books of Holy Writ, entire with all their parts, as the Holy Synod of Trent enumerated them, or shall deny that they have been divinely inspired; let him be anathema.

III.
Of Faith.

1. If any shall say that human reason is so independent that faith cannot be prescribed to it by God; let him be anathema.

IV.

De Fide et Ratione.

1. Si quis dixerit, in revelatione divinâ nulla vera et proprie dicta mysteria contineri, sed universa fidei dogmata posse per rationem rite excultam e naturalibus principiis intelligi et demonstrari; anathema sit.

2. Si quis dixerit, disciplinas humanas eâ cum libertate tractandas esse, ut earum assertiones, etsi doctrinæ revelatæ adversentur, tanquam veræ retineri, neque ab Ecclesiâ proscribi possint; anathema sit.

3. Si quis dixerit, fieri posse, ut dogmatibus ab Ecclesiâ propositis, aliquando secundum progressum scientiæ sensus tribuendus sit alius ab eo, quem intellexit et intelligit Ecclesia; anathema sit.

Itaque supremi pastoralis Nostri officii debitum exequentes, omnes Christi fideles, maxime vere eos, qui præsunt vel docendi munere funguntur, per viscera Jesu Christi obtestamur, nec non ejusdem Dei et Salvatoris nostri auctoritate jubemus, ut ad hos errores a Sanctâ Ecclesiâ arcendos et eliminandos, atque purissimæ fidei lucem pandendam studium et operam conferant.

Quoniam verò satis non est, hæreticam pravitatem devitare, nisi ii quoque errores diligenter fugiantur, qui ad illam plus minusve accedunt; omnes officii monemus, servandi etiam Constitutiones et Decreta, quibus pravæ ejusmodi opiniones, quæ isthic diserte non enumerantur, ab hâc Sanctâ Sede proscriptæ et prohibitæ sunt.

Datum Romæ in poblicâ Sessione in Vaticanâ Basilicâ solemniter celebratâ anno Incarnationis Dominicæ millesimo octingentesimo septuagesimo, die vigesimâ quartâ Aprilis.

Pontificatûs Nostri anno vigesimo quarto.

JOSEPHUS,

Ita est.

Episcopus S. Hippolyti,
Secretaris Concilii Vaticani.

2. If any shall say that divine faith is not distinguished from natural knowledge of God and of moral things, and that therefore it is not requisite for divine faith that revealed truth be believed because of the authority of God, who reveals it; let him be anathema.

3. If any shall say that divine revelation cannot be made credible by outward signs, and therefore that men must be moved to faith by the solely internal experience of each, or by private inspiration; let him be anathema.

4. If any shall say that no miracle can be performed, and therefore that all narrations concerning them, even those contained in Holy Writ, are to be relegated among fables or myths; or that miracles can never be known with certainty, and that the divine origin of Christianity cannot be proved by them; let him be anathema.

5. If any shall say that the assent of Christian faith is not free, but is necessarily produced by the arguments of human reason; or that the grace of God is necessary for that living faith only which worketh by charity; let him be anathema.

6. If any shall say that the condition of the faithful and of those who have not yet arrived at the only true faith is equal, so that Catholics may have just cause for doubting, with suspended assent, the faith which they have already received under the magisterium of the Church, until they shall have obtained a scientific demonstration of the credibility and truth of their faith; let him be anathema.

IV.

Of Faith and Reason.

1. If any shall say that in divine revelation no true mysteries properly so called are contained, but that all the dogmas of faith can be understood and demonstrated from natural principles by properly cultivated reason; let him be anathema.

2. If any shall say that human sciences are to be treated with such freedom that their assertions, although they may be opposed to revealed doctrine, are to be retained as true, and cannot be proscribed by the Church; let him be anathema.

3. If any shall say that it may happen that sometimes, according to the progress of science, a sense is to be given to dogmas propounded by the Church different from that which the Church hath understood and understands; let him be anathema.

Therefore, fulfilling the duty of our supreme pastoral office, we entreat, by the bowels of Jesus Christ, and by our God's and Saviour's authority we command, all the faithful of Christ, and chiefly those who preside over them, or perform the office of teaching, that they will devote zeal and labour to ward off, and eliminate from, Holy Church these errors, and to spread the true light of pure faith.

And since it is not sufficient to shun heretical pravity, unless those errors also be diligently avoided which approach it more or less closely, we admonish all of the duty of also observing those constitutions and decrees by which those evil opinions of the like sort, which are not here enumerated at length, have been proscribed and prohibited by this Holy See.

PAPAL BRIEF.

THE HOLY FATHER has been graciously pleased to address the following Brief to Doctor Ward:

PIUS P.P. IX.

DILECTE FILI, Salutem et Apostolicam Benedictionem.— Gratulamur tibi, dilecte fili, quod in filiorum Dei lucem vocatus, idem lumen aliorum mentibus offundere certes, et, in gremium sanctæ Matris Ecclesiæ receptus, sanctitatem ejus ostendere et illustrare studeas, supremique ejusdem Pastoris divinam asserere auctoritatem, vindicare prærogativas, jura omnia tueri. Nobilitatem in hoc videmus animi, qui ad veritatem maturo compulsus, examine eo incensiore ignis flagrat amore, quo majore contentione illam est adeptus; et eo impensiore nisu beneficium acceptum latius porrigere satagit, quo miseriorem, propria doctus experientia censet errantium conditionem. Indefessus autem labor quo pluribus ab hinc annis dona omnia ingenii, scientiæ, eruditionis, eloquentiæ tibi a Domino largita, confers ad religionis nostræ Sanctissimæ et hujus Apostolica Sedis causam propugnandam fidem, perspicue præfert inditam menti tuæ et charitatem in tuo corde diffusam, quibus urgeris ad redimendum præteritum tempus, et certamen imprudenter alias pro errore fortasse commissum rependendum per alacrem ac strenuam veritatis defensionem. Quoniam vero merces fidelis paratur seminanti justitiam, et qui ad eam erudiunt multos fulgebunt quasi stellæ in perpetuas æternitates, dum te tuum ita sertum texere gaudemus, te simul hortamur ut instes proposito tuo, et impigre præliari pergas prælia Domini, quo et plures semper ad viam veritatis adducas et splendidius tibi compares æternæ gloriæ pondus. Necessarias idcirco ad hoc vires tibi ominamur, copiosaque adprecamur gratiæ cœlestis auxilia et fausta omnia; eorumque auspicem et paternæ nostræ benevolentiæ pignus Apostolicam Benedictionem tibi peramanter impertimus.

Datum Romæ, apud Sanctum Petrum, die 4 Julii, anno 1870, Pontificatûs Nostri anno vicesimo quinto.

PIUS P.P. IX.

Dilecto Filio GEORGIO WARD.

ROMAN DOCUMENTS.

NDER this head we will first give a translation of Cardinal

UNDE

of this letter will be found in the "Civiltà Cattolica" of May 21st. So much has been said lately about the "extreme views" to which Rome is supposed to be committed on the mutual relations of ecclesiastical and civil authority, that our readers will be glad to see an authentic statement of the true Roman doctrine on the subject.

But there is also another reason, entirely distinct, which has influenced us a good deal towards publishing the letter. It appears from it, that the report given in the "Augsburg Gazette," however discreditably obtained, was nevertheless perfectly correct, as to the proposed Canon, which is to be submitted to the Vatican Council for episcopal approbation, concerning the Church's extent of infallibility. It will be proposed to define, under sanction of anathema, that the Church's infallibility "extends not only to the Deposit of the Faith, but to all that is necessary for the preservation of such Deposit." And Cardinal Antonelli, while making the obvious remark that the Canon may possibly receive some "modification from the judgment and decision of the Episcopate," nevertheless declares that it is in itself no more than" the exposition of the maxims and fundamental principles of the Church; principles repeated over and over again in the Acts of former General Councils." Our readers will remember, that this doctrine was one of the principal theses for which we contended, in our recent controversy on the extent of infallibility. For ourselves we should be inclined to say that it was the most fundamental point at issue.

TO HIS EXCELLENCY THE APOSTOLIC NUNCIO

AT PARIS.

Rome, March 19th, 1870.

MY LORD,

The Marquis de Banneville, ambassador of his Majesty, read me a few days ago, a despatch forwarded to him under date the 20th of February last, from Count Daru, Minister of Foreign Affairs, relative to the affairs of the Council. In this communication, of which the ambassador was kind enough to leave me a copy, the aforesaid minister, referring to the resolution come to by the French Government not to take part in the deliberations of the General Council, desiring at the same time its liberty to be guaranteed fully and absolutely, states that such resolution was based on the supposition that that venerable assembly would occupy itself VOL. XV.—NO. XXIX. [New Series.]

Q