O. Propositions of the Diocesan Synod of Pistoia, condemned by Pius VI, in the Constitution Auctorem Fidei, etc., August 28, 1794

Decree on Faith, §§ 13, 14.

4. The proposition affirming that there has been an abuse of the authority of the Church by transferring it beyond the limits of doctrine and morals, and by extending it to exterior matters, and by force exacting that which depends on persuasion and the heart; and also, much less does it pertain to her to exact by exterior force subjection to her decrees.

Insofar as by those indeterminate words, "extending it to exterior matters," it marks as an abuse of the authority of the Church the use of that power received from God, which the Apostles themselves also used in establishing and sanctioning exterior discipline: heretical.

5. In that part by which it insinuates that the Church does not have authority for exacting subjection to her decrees otherwise than through means which depend on persuasion;

Insofar as it intends that the Church does not have the power conferred on her by God not only of directing by counsels and persuasions, but also of commanding by laws, and of restraining and compelling the wandering and contumacious by exterior judgment and salutary punishments:

From Benedict XIV, in the Brief Ad assiduas of the year 1755, to the Primates, Archbishops, and Bishops of the Kingdom of Poland:

Inducing into a system elsewhere condemned as heretical.

Decree on Order, § 25.

6. The doctrine of the Synod by which it professes itself persuaded that the Bishop received from Christ all rights necessary for the good government of his diocese:

As if for the good government of each diocese superior ordinances were not necessary, whether pertaining to Faith and morals, or to general discipline, the right of which is in the hands of the Supreme Pontiffs and general Councils for the universal Church: schismatic, at least erroneous.

7. Likewise, in that it exhorts the Bishop to pursue energetically a more perfect constitution of ecclesiastical discipline; and this against all contrary customs, exemptions, reservations, which are opposed to the good order of the diocese, to the greater glory of God, and to the greater edification of the faithful:

Through that which supposes that it is lawful for the Bishop by his own judgment and decision to establish and decree against customs, exemptions, reservations, whether those which have place in the universal Church or even in each province, without the permission and intervention of the superior hierarchical power by which they were introduced or approved and have the force of law:

Inducing into schism and the subversion of hierarchical government, erroneous.

8. Likewise, that it also says that it is persuaded that the rights of the Bishop received from Jesus Christ for governing the Church can neither be altered nor impeded, and that, when it has happened that the exercise of these rights has been interrupted for any cause whatever, the Bishop can always and ought to return to his original rights, as often as the greater good of his Church requires it:

In that it suggests that the exercise of episcopal rights cannot be impeded or restrained by any superior power whenever the Bishop by his own judgment has considered that this is less expedient for the greater good of his Church:

Inducing into schism and the subversion of hierarchical government, erroneous.

Convocatory Epistle.

9. The doctrine which establishes that the reform of abuses concerning ecclesiastical discipline in Diocesan Synods depends equally on the Bishop and parish priests and ought to be stabilized by them, and that without freedom of decision there would be undue subjection to the suggestions and commands of Bishops:

False, rash, injurious to episcopal authority, subversive of hierarchical government, favoring the Arian heresy renewed by Calvin.

From the convocatory epistle, from the epistle to the vicars forane, from the address to the Synod, § 8, from session 3.

Address to the Synod, § 8.

11. The opinion stating that, by the ancient institution of the elders, derived from apostolic times and preserved through the better ages of the Church, it was received that decrees, or definitions, or sentences even of Major Sees were not accepted unless they had been recognized and approved by a Diocesan Synod:

False, rash, derogating by its generality from obedience due to apostolic constitutions, and also to sentences emanating from legitimate hierarchical superior power, fostering schism and heresy.

On Grace, § 8.

23. The doctrine of the Synod concerning the twofold love (of dominating cupidity, and of dominating charity), stating that man without grace is under the servitude of sin, and that in that state, through the general influence of dominating cupidity, he infects and corrupts all his actions:

Insofar as it insinuates that in man, while he is under servitude or in the state of sin, destitute of that grace by which he is freed from the servitude of sin and constituted a son of God, cupidity so dominates that through its general influence all his actions are in themselves infected and corrupted; or that all works which are done before justification, in whatever manner they are done, are sins:

As if in all his acts the sinner served dominating cupidity:

False, pernicious, inducing into the error condemned by Trent as heretical, again condemned in Baius, art. 40.

24. But in that part in which between dominating cupidity and dominating charity no intermediate affections are placed, implanted by nature itself and laudable by their own nature, which, together with love of beatitude and natural propensity to good, remained as the last outlines and remnants of the image:

From St. Augustine, De spiritu et littera, cap. 28.

As if between divine love, which leads us to the kingdom, and illicit human love, which is condemned, there were not given a licit human love, which is not reprehended:

From St. Augustine, sermon 349, De caritate, Maurist edition: false, elsewhere condemned.

On Penance, § 3.

25. The doctrine which generally represents fear of punishments as something which only cannot be called evil if at least it reaches so far as to restrain the hand:

As if the fear itself of hell, which Faith teaches is to be inflicted for sin, were not in itself good and useful, as a supernatural gift and motion inspired by God preparing for the love of justice:

False, rash, pernicious, injurious to divine gifts, elsewhere condemned, contrary to the doctrine of the Council of Trent, and also to the common opinion of the Fathers, namely that it is necessary, according to the usual order of preparation for justice, that fear enter first, through which charity may come; fear a medicine, charity health.

From St. Augustine, in the epistle of John, chap. 4, tract. 9, nos. 4, 5. - On the Gospel of John, tract. 41, no. 10. - Exposition on Psalm 127, no. 7. - Sermon 157, on the words of the Apostle, no. 13. - Sermon 161, on the words of the Apostle, no. 8. - Sermon 349, on Charity, no. 7.

On Baptism, § 12.

27. The deliberation of the Synod, by which, under the pretext of adherence to the ancient canons, in a case of doubtful Baptism, it declares its purpose of omitting mention of the conditional form:

Rash, contrary to the practice, law, and authority of the Church.

On the Eucharist, § 8.

30. The doctrine of the Synod by which, while it professes to believe that the oblation of the Sacrifice extends itself to all, yet in such wise that in the liturgy a special commemoration can be made of some, both living and dead, by praying to God particularly for them, then immediately adds: Not, however, that we should believe that it is in the choice of the priest to apply the fruits of the Sacrifice to whom he wills; indeed we condemn this error as greatly offending the rights of God, who alone distributes the fruits of the Sacrifice to whom he wills, and according to the measure which pleases him; whence also consequently it presents as false the opinion brought in among the people, that those who supply an alms to a priest under the condition that he celebrate one Mass receive a special fruit from it:

So understood that, besides the peculiar commemoration and prayer, the special oblation itself or application of the Sacrifice which is made by the priest profits no more (other things being equal) those for whom it is applied than any others; as if no special fruit came forth from the special application which the Church commends and commands to be made for determined persons or orders of persons, especially by pastors for their own sheep, which, as descending from a divine precept, was expressly set forth by the Sacred Synod of Trent:

Sess. 23, chap. 1, on reform. - Benedict XIV, constitution Cum semper oblatas, § 2.

False, rash, pernicious, injurious to the Church, inducing into an error elsewhere condemned in Wiclef.

On the Eucharist, § 5.

31. The proposition of the Synod stating that it is fitting, for the order of divine offices and ancient custom, that in each church there be only one altar, and that therefore it pleases itself to restore that usage:

Rash, injurious to the very ancient, pious usage, prevailing and approved for many centuries in the Church, especially the Latin Church.

Ibid.

32. Likewise, the prescription forbidding that cases of Sacred Relics or flowers be placed upon the altars:

Rash, injurious to the pious and approved usage of the Church.

Ibid., § 6.

33. The proposition of the Synod by which it shows itself to desire that the causes be removed through which, in part, forgetfulness of the principles pertaining to the order of the liturgy has been introduced, by recalling it to a greater simplicity of rites, by setting it forth in the vernacular language, and by pronouncing it in an elevated voice:

As if the existing order of the liturgy, received and approved by the Church, had in some part flowed from forgetfulness of the principles by which it ought to be ruled:

Rash, offensive to pious ears, insulting to the Church, favoring the reproaches of heretics against it.

On Penance, § 10, no. 4.

35. A proposition conceived in these words: If charity in the beginning is always weak, according to the ordinary way for obtaining an increase of this charity, it is necessary that the Priest cause those acts of humiliation and penance to precede which have been commended by the Church in every age. To reduce these acts to a few prayers or to some fast after absolution has already been conferred seems rather a material desire of preserving for this sacrament the bare name of Penance, than an enlightened means apt for increasing that fervor of charity which ought to precede absolution. We are indeed far from disapproving the practice of imposing penances also to be fulfilled after absolution; if all our good works always have our defects joined to them, how much more ought we to fear lest we have admitted very many imperfections in the most difficult and important work of our reconciliation:

Insofar as it intimates that penances which are imposed to be fulfilled after absolution are to be regarded rather as a supplement for defects admitted in the work of our reconciliation than as truly sacramental and satisfactory penances for confessed sins; as if, that the true character of the Sacrament, not the bare name, may be preserved, it were necessary according to the ordinary way that acts of humiliation and penance which are imposed by way of sacramental satisfaction ought to precede absolution:

False, rash, injurious to the common practice of the Church, inducing into the error branded with a heretical note in Peter of Osma.

On Grace, § 15.

36. The doctrine of the Synod by which, after it has premised that when there will be unequivocal signs of the love of God dominating in the heart of man, he can deservedly be judged worthy to be admitted to the participation of the blood of Jesus Christ, which takes place in the Sacraments, it adds that the suppositions of conversions which are made through attrition are not accustomed to be efficacious nor durable; consequently, that the pastor of souls ought to insist on unequivocal signs of dominating charity before he admits his penitents to the Sacraments; which signs, as it then hands down (§ 17), the pastor will be able to deduce from a stable cessation from sin and from fervor in good works; which fervor of charity, moreover, it declares (On Penance, § 10) as the disposition which ought to precede absolution:

So understood that not only imperfect contrition, which commonly is given the name of attrition, even that which is joined with love by which man begins to love God as the fountain of all Justice, nor merely contrition formed by charity, but also the fervor of dominating charity, and this indeed proved by long experience through fervor in good works, is generally and absolutely required that a man be admitted to the Sacraments and especially that penitents be admitted to the benefit of absolution:

False, rash, disturbing to the quiet of souls, contrary to the safe and approved practice in the Church, detracting from and injurious to the efficacy of the Sacrament.

On Penance, § 10, no. 6.

37. The doctrine of the Synod, which concerning the authority of absolving received through Ordination states that, after the institution of dioceses and parishes, it is fitting that each one exercise this judgment over persons subject to him, either by reason of territory or by a certain personal right, because otherwise confusion and disturbance would be introduced:

Insofar as, after dioceses and parishes have been established, it states that it is only fitting, in order to prevent confusion, that the power of absolving be exercised over subjects; so understood as if, for the valid use of this power, that ordinary or subdelegated jurisdiction were not necessary without which Trent declares that absolution pronounced by a priest is of no moment:

False, rash, pernicious, contrary and injurious to Trent, erroneous.

Ibid., § 11.

38. Likewise, the doctrine by which, after the Synod professed that it could not but admire that so venerable discipline of antiquity, which (as it says) did not so easily, and perhaps never, admit to Penance him who after a first sin and first reconciliation had relapsed into fault, it adds that, through fear of perpetual exclusion from communion and peace, even in the article of death, a great bridle would be placed on those who consider little the evil of sin and fear it less:

Contrary to canon 13 of the First Council of Nicaea, to the decretal of Innocent I to Exuperius of Toulouse, and also to the decretal of Caelestine I to the Bishops of the provinces of Vienne and Narbonne; savoring of the depravity which, in that decretal, the holy Pontiff abhors.

On Penance, § 12.

39. The declaration of the Synod concerning the confession of venial sins, which it says it desires not to be practiced so greatly, lest confessions of this kind be rendered too contemptible:

Rash, pernicious, contrary to the practice of the saints and pious persons approved by the sacred Council of Trent.

On Penance, § 16.

40. A proposition asserting that an indulgence according to its precise notion is nothing other than the remission of part of that penance which had been established by the canons for the sinner:

As if an indulgence, besides the bare remission of canonical punishment, were not also valid for the remission of temporal punishment owed before divine justice for actual sins:

False, rash, injurious to the merits of Christ, long ago condemned in article 19 of Luther.

Ibid.

41. Likewise, in that which is added, that the scholastics, inflated with their subtleties, introduced an ill-understood treasury of the merits of Christ and of the Saints, and substituted for the clear notion of absolution from canonical punishment a confused and false notion of the application of merits:

As if the treasuries of the Church, from which the Pope gives indulgences, were not the merits of Christ and of the Saints:

False, rash, injurious to the merits of Christ and of the Saints, long ago condemned in article 17 of Luther.

Ibid.

42. Likewise, in that which it adds besides, that it is still more lamentable that this chimerical application has been wished to be transferred to the dead:

False, rash, offensive to pious ears, injurious to the Roman Pontiffs and to the practice and sense of the universal Church, inducing into the error branded with a heretical note in Peter of Osma, again condemned in article 22 of Luther.

Ibid.

43. Finally, in that it most shamelessly inveighs against tables of indulgences, privileged altars, etc.:

Rash, offensive to pious ears, scandalous, insulting to the Supreme Pontiffs and to the practice frequented by the whole Church.

On Penance, § 19.

44. The proposition of the Synod asserting that the reservation of cases at the present time is nothing other than an improvident bond for inferior priests, and a sound empty of sense for penitents accustomed not to care very much about this reservation:

False, rash, evil-sounding, pernicious, contrary to the Council of Trent, injurious to superior hierarchical power.

Ibid.

45. Likewise, concerning the hope which it shows that, with the ritual and order of Penance reformed, reservations of this kind will no longer have any place:

Insofar as, the generality of the words being attended to, it intimates that through a reform of the ritual and order of Penance made by a Bishop or Synod, cases can be abolished which the Synod of Trent (Sess. 14, chap. 7) declares the Supreme Pontiffs, by the supreme power delivered to them in the universal Church, could reserve by their own peculiar judgment:

A false proposition, rash, derogating from and injurious to the Council of Trent and the authority of the Supreme Pontiffs.

On Penance, §§ 20, 22.

46. The proposition asserting that the effect of excommunication is only exterior, because by its nature it only excludes from the exterior communication of the Church:

As if excommunication were not a spiritual penalty, binding in heaven, obliging souls:

From St. Augustine, epistle 250, to Bishop Auxilius. - Tract. 50 on John, no. 12.

False, pernicious, condemned in article 23 of Luther, at least erroneous.

§§ 21, 23.

47. Likewise, what it hands down, that it is necessary according to natural and divine laws that, whether for excommunication or for suspension, a personal examination ought to precede; and therefore that sentences called ipso facto have no other force than that of a serious threat without any actual effect:

False, rash, pernicious, injurious to the power of the Church, erroneous.

§ 22.

48. Likewise, what it pronounces, that the formula introduced for some centuries now of absolving generally from excommunications into which the faithful person could have fallen is useless and vain:

False, rash, injurious to the practice of the Church.

§ 24.

49. Likewise, what condemns as null and invalid suspensions ex informata conscientia:

False, pernicious, injurious to Trent.

Ibid.

50. Likewise, in that it insinuates that it is not lawful for the Bishop alone to use the power, which nevertheless Trent confers on him (Sess. 14, chap. 1, on reform), of legitimately inflicting suspension ex informata conscientia:

Injurious to the jurisdiction of the Prelates of the Church.

On Order, § 4.

51. The doctrine of the Synod which asserts that, in promoting men to Orders, this method was customarily observed by the usage and institution of ancient discipline, that if any of the clerics was distinguished by holiness of life and was judged worthy to ascend to Sacred Orders, he was accustomed to be promoted to the Diaconate or Priesthood even if he had not received inferior Orders; nor then was such an ordination called by leap, as afterward it was called.

§ 5.

52. Likewise, what intimates that there was no other title of Ordinations than deputation to some special ministry, such as is prescribed in the Council of Chalcedon; adding (§ 6), that as long as the Church conformed herself to these principles in the selection of sacred ministers, the ecclesiastical order flourished; but that those blessed days have passed, and afterward new principles were introduced, by which discipline was corrupted in the selection of ministers of the sanctuary.

§ 7.

53. Likewise, that among these very principles of corruption it refers to this, that there was a departure from the ancient institution by which, as it says (§ 3), the Church, insisting upon the footsteps of the Apostle, had determined that no one was to be admitted to the Priesthood unless he had preserved baptismal innocence:

Insofar as it intimates that discipline was corrupted through decrees and institutions:

1. Whether those by which ordinations by leap were forbidden;

2. Or those by which, for the necessity and advantage of Churches, ordinations without the title of a special office were approved, such as especially by Trent, ordination to the title of patrimony; the obedience remaining by which those thus ordained ought to serve the necessities of Churches by undertaking those offices to which, according to place and time, they will have been assigned by the Bishop, just as it was customary to be done from apostolic times in the primitive Church;

3. Or those by which, by canon law, a distinction of crimes was made which render delinquents irregular; as if through this distinction the Church had departed from the spirit of the Apostle by not excluding generally and indiscriminately from ecclesiastical ministry all and every one who had not preserved baptismal innocence:

Doctrine false in each of its parts, rash, disturbing of the order introduced for the necessity and advantage of Churches, injurious to discipline approved through the canons and especially through the decrees of Trent.

§ 13.

54. Likewise, what notes as a base abuse ever to pretend an alms for celebrating Masses and administering Sacraments, and likewise to receive any proceeds called stole-fees, and generally any stipend and honorarium whatsoever which is offered on the occasion of suffrages or of any parochial function:

As if the ministers of the Church, who according to the received and approved usage and institution of the Church use the right promulgated by the Apostle of receiving temporal things from those to whom spiritual things are ministered, were to be marked with the crime of base abuse:

False, rash, injurious to ecclesiastical and pastoral right, injurious to the Church and its ministers.

§ 14.

55. Likewise, what it professes vehemently to desire, that some plan might be found for removing the petty clergy (by which name it designates clerics of inferior orders) from Cathedrals and Collegiate churches, providing otherwise (namely through upright laymen of more advanced age, with a suitable stipend assigned) for the ministry of serving Masses and other offices, as Acolytes, etc., as formerly, it says, used to be done when offices of that kind had not been reduced to a mere appearance for receiving greater Orders:

Insofar as it reprehends the institution by which it is provided that the functions of the minor orders be performed or exercised only by those who have been constituted and enrolled in them (Fourth Provincial Council of Milan); and this according to the mind of Trent (Sess. 23, chap. 17), that the functions of holy Orders from the Diaconate to the Ostiariate, laudably received in the Church from apostolic times and in many places intermitted for some time, be recalled according to the sacred canons, nor be presented by heretics as idle:

A rash suggestion, offensive to pious ears, disturbing of ecclesiastical ministry, diminishing the decency to be preserved, as far as possible, in celebrating the mysteries, injurious to the offices and functions of the minor orders, and also to discipline approved by the canons and especially by Trent, favoring the reproaches and calumnies of heretics against it.

§ 18.

56. The doctrine which establishes that it seems fitting, in canonical impediments which arise from crimes expressed in law, that no dispensation ever be conceded or admitted:

Injurious to canonical equity and moderation approved by the sacred Council of Trent, derogating from the authority and rights of the Church.

Ibid., § 22.

57. The prescription of the Synod which generally and indiscriminately rejects as an abuse any dispensation whatever, that more than one residential benefice be conferred on one and the same person; likewise, in that which it adds, that it is certain to itself that, according to the spirit of the Church, no one can enjoy more than one benefice, even a simple one:

By reason of its generality, derogating from the moderation of Trent, Sess. 7, chap. 5, and Sess. 24, chap. 17.

Memorial booklet concerning betrothals, etc., § 2.

58. The proposition which establishes that betrothals properly so called contain a merely civil act which disposes toward the celebration of Marriage, and that they are entirely subject to the prescription of civil laws:

As if an act disposing toward a Sacrament were not subject under this aspect to the law of the Church:

False, injurious to the law of the Church with regard also to effects flowing from betrothals by force of canonical sanctions, derogating from the discipline established by the Church.

On Marriage, §§ 7, 11, 12.

59. The doctrine of the Synod asserting that it belongs originally to the supreme civil power alone to place upon the contract of Marriage impediments of that kind which render it null and are called diriment; which original right, moreover, is said to be essentially connected with the right of dispensing; adding that, with the consent or connivance of princes supposed, the Church could justly establish diriment impediments of the contract of Marriage itself:

As if the Church had not always been able, and were not able, in the Marriages of Christians, by its own right, to establish impediments which not only impede Marriage but also render it null as to the bond, by which Christians are held bound even in the lands of infidels, and to dispense in the same:

Overthrowing canons 3, 4, 9, 12 of Session 24 of the Council of Trent, heretical.

Cited memorial booklet concerning betrothals, § 10.

60. Likewise, the request of the Synod to the civil power, that it remove from the number of impediments spiritual relationship and that which is called public honesty, whose origin is found in the collection of Justinian; then that it restrict the impediment of affinity and relationship, arising from any lawful or unlawful union whatsoever, to the fourth degree according to civil computation through the lateral and oblique line; yet in such wise that no hope of obtaining a dispensation be left:

Insofar as it attributes to the civil power the right either of abolishing or of restricting impediments constituted or approved by the authority of the Church; likewise in the part in which it supposes that the Church can be despoiled by the civil power of its own right of dispensing concerning impediments constituted or approved by itself:

Subversive of the liberty and power of the Church, contrary to Trent, proceeding from the heretical principle condemned above.

On Faith, § 3.

61. The proposition which asserts that to adore directly the humanity of Christ, and still more some part of it, would always be divine honor given to a creature:

Insofar as by this word directly it intends to reprove the cult of adoration which the faithful direct to the humanity of Christ, just as if such adoration, by which the humanity itself and the vivifying flesh of Christ is adored, not indeed on account of itself and as bare flesh, but as united to the divinity, were divine honor imparted to a creature, and were not rather the one and same adoration by which the Incarnate Word is adored together with his own proper flesh:

From the Fifth General Council of Constantinople, canon 9.

False, captious, detracting from and injurious to the pious and due worship given and to be given by the faithful to the humanity of Christ.

On Prayer, § 10.

62. The doctrine which rejects devotion toward the most sacred Heart of Jesus among devotions which it notes as new, erroneous, or at least dangerous:

Understood concerning this devotion, such as it has been approved by the Apostolic See:

False, rash, pernicious, offensive to pious ears, injurious to the Apostolic See.

On Prayer, § 10, and appendix, no. 32.

63. Likewise, in that it accuses the worshipers of the Heart of Jesus also under this name, because they do not advert that the most holy flesh of Christ, or some part of it, or even the whole humanity with separation or precision from the divinity, cannot be adored with the worship of latria:

As if the faithful adored the Heart of Jesus with separation or precision from the divinity, when they adore it as it is the Heart of Jesus, namely the Heart of the person of the Word, to whom it is inseparably united, in the manner in which the bloodless body of Christ during the three days of death was adorable in the sepulcher without separation or precision from the divinity:

Captious, injurious to the faithful worshipers of the Heart of Christ.

On Prayer, § 14; appendix, no. 34.

64. The doctrine which notes universally as superstitious any efficacy whatsoever which is placed in a determined number of prayers and pious salutations:

As if the efficacy were to be judged superstitious which is taken not from the number considered in itself, but from the prescription of the Church defining beforehand a certain number of prayers or external actions for obtaining indulgences, for fulfilling penances, and generally for performing sacred and religious worship duly and in order:

False, rash, scandalous, pernicious, injurious to the piety of the faithful, derogating from the authority of the Church, erroneous.

On Penance, § 10.

65. The proposition stating that the irregular clamor of new institutions which have been called exercises or missions ... perhaps never, or at least very rarely, reaches so far that they work an absolute conversion; and that those exterior acts of commotion which appeared were nothing other than passing flashes of natural concussion:

Rash, evil-sounding, pernicious, injurious to a usage piously and salutarily frequented by the Church and founded in the Word of God.

66. The proposition asserting that it would be against apostolic practice and the counsels of God unless easier ways were prepared for the people to join their voice with the voice of the whole Church:

Understood concerning the use of the vernacular tongue to be introduced into liturgical prayers:

False, rash, disturbing to the order prescribed for the celebration of the mysteries, easily productive of many evils.

From the note at the end of the decree on grace.

67. The doctrine asserting that only true impotence excuses from the reading of the Sacred Scriptures; adding that the obscuring which has arisen from neglect of this precept concerning the primary truths of Religion betrays itself of its own accord:

False, rash, disturbing to the quiet of souls, elsewhere condemned in Quesnel.

On Prayer, § 17.

69. The prescription which generally and indiscriminately, among images to be removed from the Church as furnishing the rude an occasion of error, notes images of the incomprehensible Trinity:

On account of its generality, rash, and contrary to the pious usage frequented by the Church, as if no images of the most holy Trinity existed which are commonly approved and can safely be permitted:

From the brief Sollicitudini nostrae of Benedict XIV, of the year 1745.

70. Likewise, the doctrine and prescription generally reproving every special cult which the faithful are accustomed to bestow on some image in particular, and to flee to that image rather than to another:

Rash, pernicious, injurious to the pious usage frequented by the Church, and also to that order of providence by which God, who divides his own things to each as he wills, so willed that those things should not happen at all memorials of the Saints.

From St. Augustine, epistle 78, to the clergy, elders, and whole people of the Church of Hippo.

71. Likewise, what forbids that images, especially of the Blessed Virgin, be distinguished by any titles except denominations which are analogous to the mysteries of which express mention is made in Sacred Scripture:

As if other pious denominations could not be ascribed to images, which the Church approves and commends even in its own public prayers:

Rash, offensive to pious ears, injurious to the veneration owed especially to the Blessed Virgin.

72. Likewise, what wishes the custom by which certain images are kept veiled to be extirpated as an abuse:

Rash, contrary to a usage frequented in the Church and introduced for fostering the piety of the faithful.

Memorial booklet for the reform of feasts, § 3.

73. The proposition stating that the institution of new feasts drew its origin from neglect in observing the old ones, and from false notions of the nature and end of those solemnities:

False, rash, scandalous, injurious to the Church, favoring the reproaches of heretics against feast days celebrated by the Church.

Ibid., § 8.

74. The deliberation of the Synod concerning transferring to Sunday the feasts instituted throughout the year, and this according to the right which it says it is persuaded belongs to the Bishop over ecclesiastical discipline in order to things merely spiritual; and therefore also concerning abrogating the precept of hearing Mass on days on which, by the ancient law of the Church, that precept still now remains in force; then also in that which it adds concerning transferring by episcopal authority to Advent the fasts to be observed throughout the year by precept of the Church:

Insofar as it asserts that it is lawful for a Bishop by his own right to transfer days prescribed by the Church for celebrating feasts or fasts, or to abrogate the introduced precept of hearing Mass:

A false proposition, injurious to the right of General Councils and Supreme Pontiffs, scandalous, favoring schism.

Memorial booklet for the reform of oaths, § 5.

75. The doctrine which asserts that, in the blessed times of the nascent Church, oaths were seen to be so alien from the documents of the Divine Teacher and from golden evangelical simplicity, that even to swear without extreme and ineluctable necessity would have been reputed an irreligious act, unworthy of a Christian man; furthermore, that the continuous series of the Fathers demonstrates that oaths, by common sense, were held as forbidden; and thence it proceeds to disapprove oaths which the ecclesiastical Curia, following (as it says) the norm of feudal jurisprudence, adopted in investitures and in the sacred ordinations themselves of Bishops; and it establishes, therefore, that a law is to be implored from the secular power for abolishing oaths which are exacted in courts, even ecclesiastical courts, for undertaking duties and offices, and generally for every curial act:

False, injurious to the Church, injurious to ecclesiastical right, subversive of discipline introduced and approved through the canons.

On ecclesiastical conferences, § 1.

76. The attack by which the Synod assails Scholasticism, as that which opened the way for finding new and mutually discordant systems concerning truths of greater price, and finally led to probabilism and laxism:

Insofar as it casts upon Scholasticism the faults of private persons who could have abused it, or did abuse it:

False, rash, injurious to the most holy men and doctors who cultivated Scholasticism to the great good of the Catholic Religion, favoring the hostile reproaches of heretics against it.

Ibid.

77. Likewise, in that which it adds, that the change of the form of ecclesiastical government, by which it came about that the ministers of the Church fell into oblivion of their rights, which are at the same time their obligations, finally brought the matter to this, that it caused the primitive notions of ecclesiastical ministry and pastoral solicitude to be obliterated:

As if through a change of government congruent with discipline constituted and approved in the Church, the primitive notion of ecclesiastical ministry and pastoral solicitude could ever have been obliterated and lost:

A false proposition, rash, erroneous.

§ 4.

78. The prescription of the Synod concerning the order of matters to be treated in conferences, by which, after it premised that in any article whatsoever there is to be distinguished that which pertains to faith and to the essence of Religion from that which is proper to discipline, it adds that in this itself (discipline) there is to be distinguished what is necessary or useful for retaining the faithful in spirit from that which is useless or more burdensome than the liberty of the sons of the New Covenant may bear, and still more from that which is dangerous or harmful, as inducing to superstition and materialism:

Insofar as, by reason of the generality of the words, it comprehends and subjects to the prescribed examination even discipline constituted and approved by the Church; as if the Church, which is ruled by the Spirit of God, could constitute a discipline not only useless and more burdensome than Christian liberty may bear, but also dangerous, harmful, and inducing into superstition and materialism:

False, rash, scandalous, pernicious, offensive to pious ears, injurious to the Church and to the Spirit of God by whom it is ruled, at least erroneous.

Address to the Synod, § 2.

79. The assertion which assails with reproaches and insults opinions debated in Catholic schools, and concerning which the Apostolic See has not yet judged that anything should be defined or pronounced:

False, rash, injurious to Catholic schools, derogating from the obedience due to apostolic constitutions.

Memorial booklet for the reform of regulars, § 9.

80. Rule I, which establishes universally and indiscriminately that the regular or monastic state by its nature cannot be composed with the care of souls and with the duties of pastoral life; nor therefore can it come into a part of the ecclesiastical hierarchy without, on the contrary, fighting against the principles of monastic life itself:

False, pernicious, injurious to the most holy Fathers and Prelates of the Church who joined the institutes of regular life with the duties of the clerical order, contrary to the pious, ancient, approved usage of the Church and to the sanctions of the Supreme Pontiffs: as if monks whom gravity of morals and the holy institution of life and Faith commend were not rightly, and not only without offense of Religion, but also with much usefulness to the Church, joined to the offices of clerics.

From St. Siricius, decretal epistle to Himerius of Tarragona, chap. 13.

81. Likewise, in that which it adds, that Saints Thomas and Bonaventure were so engaged in defending the institutes of mendicants against the greatest men that, in their defenses, less heat and greater accuracy would have been desirable:

Scandalous, injurious to the most holy doctors, favoring the impious insults of condemned authors.

82. Rule II, that the multiplication of orders and diversity naturally bring in disturbance and confusion; likewise in that which it premises (§ 4), that the founders of regulars who came forth after the monastic institutes, adding orders to orders, reforms to reforms, effected nothing other than to spread more and more the primary cause of evil:

Understood concerning orders and institutes approved by the Holy See, as if the distinct variety of pious duties to which distinct orders have been assigned ought by its nature to beget disturbance and confusion:

False, calumnious, injurious to the holy founders and their faithful pupils, and also to the Supreme Pontiffs themselves.

83. Rule III, by which, after it premised that a small body living within civil society, without being almost a part of the same, and fixing a small monarchy in the state, is always dangerous, then under this name it criminates private monasteries, joined together by the bond of a common institute, especially under one head, as so many special monarchies dangerous and harmful to the civil republic:

False, rash, injurious to regular institutes approved by the Holy See for the progress of Religion, favoring the attacks and calumnies of heretics against those same institutes.

§ 10.

84. Art. I. Concerning retaining only one order in the Church, and concerning selecting before the others the rule of Saint Benedict, both on account of its excellence and on account of the illustrious merits of that order; yet in such wise that, in those things which perhaps will occur less congruent with the condition of the times, the instituted manner of life at Port-Royal may offer light for exploring what it is fitting to add and what to remove.

II. That those who have joined themselves to this order should not become participants in the ecclesiastical hierarchy; nor should they be promoted to sacred Orders, except at most one or two, to be initiated as curates or chaplains of the monastery, the rest remaining in the simple order of laymen.

III. Only one monastery is to be admitted in each city, and that outside the walls of the city, to be placed in more hidden and remote places.

IV. Among the occupations of monastic life, its part is to be kept inviolate for the labor of hands, yet with suitable time left to be spent on psalmody, or also, if anyone wishes, on the study of letters; psalmody ought to be moderate, because its excessive prolixity begets precipitancy, trouble, and wandering; the more psalmodies, orations, and prayers have been increased, by that much, in equal proportion, fervor and holiness of regulars has at every time been diminished.

V. No distinction among monks, whether assigned to choir or to ministries, should be admitted; this inequality has at every time stirred up most grave quarrels and discords, and has driven the spirit of charity from communities of regulars.

VI. A vow of perpetual stability is never to be tolerated; the ancient monks did not know it, who nevertheless were the consolation of the Church and the ornament of Christianity; vows of chastity, poverty, and obedience will not be admitted as a common and stable rule: if anyone should wish to make those vows, either all or some, he will ask counsel and permission from the Bishop, who nevertheless will never permit them to be perpetual, nor to exceed the bounds of a year; only the faculty of renewing them under the same conditions will be given.

VII. The Bishop will have every inspection into their life, studies, and progress in piety; to him it will pertain to admit and expel monks, yet always after the counsel of the fellow-dwellers has been received.

VIII. Regulars of orders which still remain, even though priests, could also be admitted into this monastery, provided they wished in silence and solitude to give themselves to their own sanctification; in which case there would be place for dispensation in the general rule established in no. II, yet in such wise that they not follow an institution of life differing from the others, so that not more than one or at most two Masses be celebrated in a day, and that it ought to be enough for the other priests to concelebrate together with the community.

§ 11.

Perpetual vows are not to be admitted until the fortieth or forty-fifth year; nuns are to be assigned to solid exercises, especially to labor; they are to be called away from the carnal spirituality by which most of them are held; it is to be considered, so far as pertains to them, whether it would be better that a monastery be left in the city.

Subversive of the existing system and of the discipline already approved and received from antiquity, pernicious, opposed and injurious to apostolic constitutions and to the sanctions of several Councils, even General Councils, and especially of Trent; favoring the reproaches and calumnies of heretics against monastic vows and regular institutes assigned to the more stable profession of the evangelical counsels.