The Sun.
London, England, 1864-12-29 00:00:00

RIGHTS.

19. The Church is not a true and perfect entirely free
association ; she does not rest upon the peculiar and perpe-
tual rights conferred upon her by her Divine founder, but
it appertains to the civil power to define what are the rights
and limits within which the Church may exercise autho-
rity. (All. Singulari quadam,' Dec. 9, 1354 ; ' Multis
gravibus,' December 17, 1860; Maxima quidem, Juno 9,
1862.)
20. The ecclesiastical power roust not exercise its autho-
rity without the toleration and assent of the civil govern-
ment. (All. Meminit unuequisque,' Sept. 30, 1851.)
21. The Church has not the power of daining dogmati-
cally that the religion of the Catholic Church is the only
true religion (Let. Apost. ittultiplices inter,' June 10,
1851.) _ _

22 The obligation which binds Catholic masters and
writers does net apply to matters proposed for universal
belief as artieles of faith by the infallible judgment of the
Church, (Let. to Archbishop Erisiny, Tuas libenter,'
Dec. 21, 1863,)
23. The Church has not the power of availing herself of
force, or any direct or indirect temporal power. (Let.
Apost. apostolicas,' August 22, 1851.
24. Tho Roman Pontiffs and ecumenical councils have
exceed° I the limits of their power, have usurped the rights
of princes, and have even committed errors in defining
matters relating to dogma and morale. (Let. Apost. Mul-
tiplices inter,' June 10, 1851.)
25. In addition to the authority inherent in the episcopate,
further temporal power is granted to it by the civil power.
either expressly or tacitly, but on that account also revoc-
able by the civil power whenever it pleases. (Let. Apost.
Ad apoatolicas,' Aug. 22, 1851.)
26. The Church has not the natural and legitimate right
of acquisition and possession. ('Nunquam,' Dec. 18, 1856 ;
Encyc. ' Lacredibili,' Sept. 17, 1863.)
27. The ministers of the Church and the Roman Pon-
tiff ought to be absolutely excluded from all charge
and dominion over temporal affairs. ' Maxima qui--
dem,' June 9, 1862,)
28. Bishops have not the right of promulgating the epos-
tolical letters without the sanction of the Government. (All.
'Nunquam fore,' Dec. 15, 1856.)
29. Spiritual graces granted by the Roman Pontiff must
be considered null unless they have been requested by the
civil government. (Id. ibid.)
30. The immunity of the Church and of ecclesiastical
persons derives its origin from civil law. (Let, Apost.
Multiplices inter,' June 10, 1851.)
31. Ecclesiastical jurisdiction for temporal lawsuits, whe-
ther civil or criminal, of the clergy. should be abolished,
even without the consent, and against the desire, of the
Holy See. (All. Acerbissimum,' Sept. 27, 1852 ; d.,
' Nunquam fore,' Dec. 15, 1856.)
_ _ .

32. Tho personal immunity exonerating the clergy from
military law may be abrogated without violation either of
natural right or of equity. This abrogation is called for by
civil progress. especially in society modelled upon principles
of liberal government. (Let. to Bishop Montisregal,
Singularis nobilieque,' Sept. 29, 1864.)
33. It does not appertain to ecclesiastical jurisdiction, by
any right proper and inherent to its essence, to direct doc-
trine in matters of theology. (Letter to Archbp. Frisiny,
Tnas libenter,' Dec. 21, 1863.)
_

34. The doctrine of those who compare the Sovereign
Pontiff to a free Sovereign acting in the universal Church,
is a doctrine which prevailed in the middle ages. (Letter,
Apost., August 22, 1851.)
35. There is no obstacle to the sentence of a general
council, or the act of all the Tuition transferring the Pone,
tifical Sovereign from the bishopric and city of Rome to
s me other bishopric in another city (Id. ibid.)
36. The definition of a National Council does not admit
of subsequent discussion, and the civil power can require
that matters shall remain as titoy are (Id. ibid.)

37. National churches can be established without, and
separated from, the Roman PcdatifL (All. ' 11Iultis gravi-
busque,' Dec. 17, 1860; Jamdudum cernamus,' March 18,
1861.)
38. Many Roman Pontiffs have lent themselves to the
division of the Church into Etatern and Western Churches
(Letter Apost,, Ad apostelicts,' August 22, 1851 )
Sec. VI. ERRORS OF CIVIL SOCIETY, AS MUSH IN THEM-
SELVES AS CONSIDERED I 4 THEIR RELATIONS TO THE
CHURCH.

39. The state of a republic, 4s being the origin and source
of all rights, imposes itself by its right, which is not cir-
cumscribed by any limit. (All. ' Maxima quidem,' ;rune
9, 1862 )
40. The doctrine of the Catholic Church is opposed to the
laws and interests of society. (Eacyc. 'Qui pluribus,' Nov.
9, 1846. (All. Quibus quentinque,' April 20, 1849.)
41, The civil government even when exercised by a

heretic Sovereign, possesses an indirect and negative power
over religious affairs. (Lett. Apost., Aug. 22, 1851.)
42. In a legal conflict between the two powers civil law
ought to prevail. (Id. ibid.)
43, The lay power has the authority to destroy, declare,
and render null solemn conventions or concordats relating
to the use of rights appertaining to ecclesiastical immunity
without the consent of the priesthood, and even against its
will. (All. In consistoriali, Nov. 1, 1850, ' Multis gravi.
busque,' Dec. 17, 1860.)

44. The civil authority may interfere in matters regard-
ing religion, morality, and spiritual government, whence it
has control over the instructions for the guidance of con-
sciences issued, conformably with their mission, by the
pastors of the Church. Further, it possesses full power
in the matter of administering the Divine sacraments and
the necessary arrangements for their reception. (' I❑ con-
sistoriali,' Nov. 1, 1858 ; Ail. ' Maxima quidem,' June 9,
1862.)
45. The entire direction of public schools in which
the youth of Christian States are educated, save an ex-
ception in the case of episcopal seminaries, may and must
appertain to the civil power, and belong to it so far
that no other authority shall be recognised as having any
right to interfere in the discipline of the schools, the
arrangement of the studies, the taking of degree', or the
choice and approval of the teachers. (All. In consis-
toriali,' Nov. 1, 1859 ; Quibus luctuosissimis,' Sept. 5,
1851.)
46. Further, even in clerical seminaries the mode of
study must be submitted to the civil athorities. (All. Nun-
quam Fore,' Dec. 15, 1856.)
47. The most advantageous condition of civil society
requires that popular schools open without distinction
to all children of the people, and public establishments
destined to teach young people letters and good disci-
pline, and to impart to them education, should be froed
from all ecclesiastical authority and interference, and
should be fully subjected to the civil and political power for
the teaching of matters and opinions common to the times.
(Lett. to Archbp. Friburg, ' Quum non sine,' July 14, 1864.)
48. This manner of instructing youth, which consists in
separating it from the Catholic faith and from the power of
the Church, and in teaching it, above all, knowledge of
natural things and the objects of social life, may be perfectly
approved by Catholics. (Id. ibid.)
49. The civil power is entitled to prevent ministers of
religion and the faithful from communicating freely and
mutually with the Roman Pontiff. All. ' Maxima quidem,'
June 9, 1862.)
50, The lay authority possesses of itself the right of
presenting bishops, and may require of them that they take
possession of their diocess before having received canonical
institution and the apostolical letter of the Holy See. (All.
Nunquam fore,' Dec. 15, 1856.)
51, Further, the lay authority has the right of deposing
bishops from their pastoral functions, and is not forced to
obey the Roman Pontiff in matters affecting the filling of
sees and the institution of bishops. (Lett. Apost., Multi-
plices inter., June 10, 1851; All. Acerbissimum.9
52, The government has a right to alter a period fixed by
the Church for the accomplishment of the religious duties
of both sexes, and may enjoin upon all religious establish-
ments to admit nobody to take solemn vows without its
permission, (All. • Nunquam fore,' Dec. 15, 1856.)
53. Laws respecting the protection, righ's, and functions
of religious establishments must be abrogated. Further,
the civil government may lend its assistance to all who de-
sire to quit a :nligious life and break their vows. The
government may also deprive religious establishments of
the right of patronage to collegiate churches and simple
benefices, and admit their goods to civil competence and ad-
ministration. (All. Acerbissimure, Sept. 27, 1862 ; Probe
memineritis,' Jan. 22, 1855; and Quum Saspe,' July 26,
1858.)
54. Kings and princes are not only free from the jurisdic-
tion of the Church, but are superior to the Church, even in
litigious questions of jurisdiction.' (Let. Apost. 'Multi-
plices inter,' June 10, 1851.)
55. The Church must be separated from the State and
the State from the Church. (All. Acerbissimum,' Sept.
27, 1862 )
VII.—ERRORS IN NATURAL AND CHRISTIAN MORALS.

56. Moral laws do not stand in need of the Divine sanc-
tion, and there is no necessity that human laws should be
conformable to the law of nature and receive their sanction
from God. (All. ' Maxima quidem,' June 9, 1862.)
57, Knowledge of philosophical and moral things and
civil laws may and must be free from Divine and ecclesias-
tical authority. (Id. ibid,)
58. No other forces are recognised than those which re-
side in matter, and which—contrary to all disci Aline and all
decency of morals—are summed up in the accumulation and
increase of riches by every possible means, and in the satis-
faction of every pleasure. (Id. ibid.; All. 'Maxima
quidem;' Encyc. Quante coniiciamar,'. August 10, 1863.)
59. Right consists in material fact. All human duties are
vain words, and all human facts have the force of right.
(All. Maxima quidem,' June 9, 1862.)
60. Authority is nothing but the sum of numbers and
material force. (Id. ibid.)
61. The happy injustice of a fact inflict no injury upon
the sanctity of right. (All. Jamdudum cernimus,'
March 18, 1861 )
62. The principle of non-intervention must be pro-
ciaimeo anu Ouse+. Vetl. (5.U. 't c,r4, 07,
1860.)
63, It is allowable to withdraw from obedience to legiti-
mate princes, and to rise in insurrection against them.
(Enc. Qui pluribus,' Nov. 9, 1846: All. Quisque ves-
trum,' Oct. 4, 1847; Enc. Noscitia et nobiscum,' Dec. 8,
1849 ; Let. Apost. Cum catholica,' March 25, 1860.)
64, The violation of a solemn oath, even every guilty and
shameful action repugnant to the eternal law, is not only
undeserving rebuke, but is even allowable and worthy of
the highest praise when done for tha love of country. (All.
Quibus quantisque,' April 20, 1849 )

VIII. ERRORS AS TO CHRISTIAN MARRIAGE.

65. It is not admissible, rationally, that Christ has raised
marriage to the dignity of a sacrament. (Let. Apost„ Aug.
22, 1852.)
6d. The sacrament of marriage is only an adjunct of the
contract from which it is separable, and the sacrament itself
only consists in the nuptial benedict ion. (Id. ibid.)
67. By the law of nature the marriage tie is not indisso-
luble, and in many cases divorce, properly so called, may be
pronounced by the civil authority. (Id. ibid. ; All. " Acer-
bissimum " September 27, 1852.)
68. The church has not the power of pronouncing upon
the impediments to marriage. This belongs to civil society,
which can remove the existing hindrances. (Let. Apost.
Multiplices inter,' June 10, 1851.)
69. It is only more recently that the church has begun
to pronounce upon invalids ting obstacles, availing herselt
not of her own right, but of a right borrowed from the civil
power. (Let. Apoat. August 22, 1851.)
70. The canons of the Council of Trent, which invoke
anathema against those who deny the church the right of
pronouncing upon invalidating obstacles, are not dogmatic,
and must be considered as emanating from borrowed power.
(Let. Apost., ibid.)
71. The form of the said council, under penalty of nullity,
does net bind in cases where the civil law has appointed
another form, and desires that this new for% is to be used
in marriage. (Let., ibid.)
72. Boniface VIII, is the first who declared that the vow
of chastity pronounced at ordination annuls nuptials, (Id.,
ibid.)
73. A civil contract may very well, among Christians
take the place of true marriage, and it is false either that
the marriage contract between Christians must always be a
sacrament, or that the contract is null if the sacrament does
not exist. (Id. ibid. ; Let. to King of Sardinia, Sept. 9.
1832; Ails. Acerbissimum,' Sept. 27, 1852: Multis gra-
vibusque,' Dec. 17, 1860.)
74. Matrimonial or nuptial causes belong by their nature
to civil jurisdiction. (Let. Apost., Aug. 22, 1851; All,
Acerbissimum,' Sept, 27, 1852.)
N.B. Two other errors are still current upon the aboli-
tion of the celibacy of priests, and the preference due to the
state of marriage over that of virginity. These have been
refuted, the first in Encyc. Qui pluribur,' Nov. 9, 1846 ;
the second in Let. Apost. Multiplices inter,' June 10, 1851.

Ix. ERRORS REGARDING THE CIVIL POWER OF 'ME

SOVEREIGN PONTIFF.

75. The children of the Christian and catholic church
are not agreed upon the compalibility of the temporal with
the spiritual power. (Let. Apoit., Aug. 22, 1852.)
76. The cessation of the temporal power upon which the
apostolic see is based would contribute to the happiness and
liberty of the church. (All. Quibus quantisque,' April 20,
1849.)
N.B.—Besides these errors, explicitly pointed out, still
more, and those numerous, are rebuked by the certain doc-
trine which all catholics are bound to respect touching the
civil government of the Sovereign Pontiff. These docrines
are abundantly explained in Ails. 'Quantis quantumque,'
April 20, 1859, and' Si semper antea,' May 20, 1850 ; Let.
Apost. Quum Catholica Ecclesia,' March 26, 1860 ; Ails.
• Novos.' Sept. 28, 1860; Jamdudum,' March 18, 1861;
and ' Maxima quidem,' June 9, 1862.

X. ERRORS REFERRING TO MODERN LIBERAIISM.
77. In the present day it is no longer necessary that the
catholic religion shall be held as the only religion of the
State, to the exclusion of all other modes of worship. (All.
Nemo vestrum,' July 26, 1855.)
78. Whence it has been wisely provided by the law, in
setae countries called catholic, that emigrants shall enjoy
the free exercise of thtir own worship. (All. Acerbis-
simurn,' Sept. 27, 1852.)
79. But it is false that the civil liberty of every mode or
worship, and the full power given to all of overtly and pub.
licly displaying their opinions and their thoughts, conduce
more easily to corrupt the moral and minds of the people
and to the propagation of the evil of indifference, (All.
Nunquam fore,' Dec. 16, 1856 )
80. The Roman Pontiff can and ought to reconcile him-
self to and agree with progress, liberalism, and modern c vi-
lisatien. (All. " Jamdudum cernimus,' March 18,1861.)

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