Benedict XIV, Constitution by Which the Method to Be Observed in the Examination and Proscription of Books Is Prescribed (Sollicita ac provida)

Benedict XIV, Pope. Benedict, Bishop. Servant of the Servants of God. For Perpetual Memory of the Matter.

The solicitous and provident vigilance of the Roman Pontiffs our predecessors has always bent itself upon that care, that it might avert the Christian faithful from reading those books from which the unwary and simple could receive some detriment and be imbued with opinions and doctrines which are opposed either to integrity of morals or to the dogmas of the Catholic religion. For, to pass over the most ancient decree of Saint Gelasius I, and the things which long ago were established on this matter by Gregory IX and other Pontiffs, we judge no one to be ignorant of the things most diligently accomplished by our predecessors Pius IV, Saint Pius V, and Clement VIII, so that they not only might complete and perfect the most salutary work undertaken by the Fathers of the most holy Tridentine synod, maturely discussed and almost brought to an end, concerning the Index of books of forbidden reading to be compiled and published, but might also fortify it with most wise decrees and rules. The Apostolic See continually urges and promotes this business, with two Congregations of Cardinals of the Holy Roman Church deputed for this, on whom the burden has been imposed of inquiring into bad and harmful books, and of judging to which emendation and to which proscription is due. This duty is reported to have been committed by Paul IV to the Roman Congregation of the universal Inquisition, and it continues still to be exercised by it, where judgment concerning books pertaining to certain kinds of matters occurs. But it is certain that Saint Pius V was the first founder of the Congregation of the Index, which subsequent Pontiffs, Gregory XIII, Sixtus V, and Clement VIII, then confirmed and increased with various privileges and faculties; and its proper and almost sole office is to call books into examination, concerning whose proscription, emendation, or permission deliberation must be taken.

§ 1. With what maturity, counsel, and prudence deliberation is made in the Congregation of the universal Inquisition concerning books to be proscribed or dismissed, We not only think is hidden from no one, but We ourselves have plainly observed and learned by long experience; for, when constituted in minor orders, We rendered censure in it concerning some books; and We long discharged the office of consultor of the same Congregation; afterwards, having been enrolled among the Cardinals of the Holy Roman Church, We obtained the place of general Inquisitor in it; and finally, having been raised to the Apostolic See, though with unequal merits, We have been accustomed not only sometimes to read and weigh the observations of censors on certain books, but also in the Congregations which are held before Us on individual Thursdays, before anything is decreed concerning the same books, to hear and receive the sentences and votes of the Cardinals. We can, and indeed ought, to bear testimony of no lesser diligence for the other Congregation of the Index, upon which it generally falls, as We said above, to decree concerning the proscription of any books whatsoever. For while We were in minor orders, We more than once discharged in that Congregation the office of first and second censor, or relator; but since We bear the supreme Pontificate, We have ratified the proscription of no book unless the secretary of the Congregation has been heard, who would accurately explain to Us the matter of the book, the censures of the reviewers, and the judgments and votes of the Cardinals.

§ 2. But since it is known and explored by Us that many proscriptions of books, especially those whose authors are Catholics, are sometimes brought into reprehension by public and unjust complaints, as if this matter were conducted rashly and perfunctorily in Our tribunals, We have judged it worth the work, by this Our Constitution which will have force perpetually, to propose certain and firm rules, according to which hereafter the examination and judgment of books are to be carried out; although it can plainly be affirmed that this very thing has long since been constantly done, either in entirely the same manner or in another equivalent one.

§ 3. Moreover, the Roman Congregation of the universal Inquisition consists of several Cardinals of the Holy Roman Church chosen by the Supreme Pontiff, of whom some are conspicuous in doctrine of sacred theology, others in doctrine of canon law, others in experience of ecclesiastical affairs and exercise of the duties of the Roman Curia, and finally in praise of prudence and probity. To these is added one of the prelates of the Roman Curia, whom they call the assessor; also one from the Order of Preachers, a master of sacred theology, whom they call the commissary; besides, a fixed number of consultors, who are taken from each clergy, secular and regular; finally other men outstanding in doctrine, who, ordered by the Congregation, establish censure concerning books, and to whom the name of qualifiers has been given. In the aforesaid Congregation various matters, and very grave ones, are treated; but chiefly causes of faith, and persons guilty of violated religion. But when it happens that some book is referred to it as worthy of proscription, unless it remits the matter to the Congregation of the Index for judgment, as usually happens, but, according to the account of things and times, judges that it must itself take cognizance of it, We, adhering to the decree issued by the same Congregation on Wednesday, the Kalends of July, in the year 1750, and confirmed by Us on the following Thursday, command judgment to be instituted by this reason and method.

§ 4. First, namely, let the book be handed over to one of the qualifiers or consultors to be designated by the Congregation; let him read it with attentive mind and diligently weigh it; then let him commit his censure to writing, with places and pages indicated in which the noted errors are contained. Soon let the book with the observations of the reviewer be sent to the individual consultors, who in the Congregation customarily to be held on individual Mondays in the buildings of the Holy Office are to say their sentence concerning the book and the censure; then let the censure itself, with the book and the votes of the consultors, be transmitted to the Cardinals, so that in the Congregation which is customarily held on Wednesday in the monastery of the Friars Preachers called Saint Mary above Minerva, they may pronounce definitively concerning the whole matter. Afterwards, by the assessor of the Holy Office, let all the acts be referred to the Pontiff, by whose judgment every judgment will be completed.

§ 5. But since it has been received by ancient institution that the book of a Catholic author is not immediately proscribed after the censure of only one relator has been examined, according to the norm of the aforesaid decree of the month of July in the year 1750, We will that that custom be observed altogether; so that, if the first censor judges that the book must be proscribed, although the consultors come together into the same sentence, nevertheless the book and the censure are to be handed over to another reviewer chosen by the same Congregation, the name of the first censor having been suppressed, so that the other may set forth his judgment more freely. But if the second reviewer agrees with the first, then the observations of both are to be sent to the Cardinals, so that, after these have been weighed, they may decree concerning the book; but if the second disagrees with the first and judges that the book should be dismissed, a third censor is to be chosen, to whom, with the names of the prior ones suppressed, each censure is to be communicated. But if his report does not differ from the prior sentence of the consultors, it is to be communicated immediately to the Cardinals, so that they themselves may decree what will have been opportune. But if otherwise, again let the consultors, after the third censure has been examined, cast their vote; and let this, together with all the aforesaid reports, be exhibited to the Cardinals, who, the matter having thus been maturely weighed, will have to pronounce finally concerning the controversy. But as often as the Pontiff, either on account of the gravity of the matter which is treated in the book, or because he judges that this is to be granted to the merit of the author and to other circumstances, has decreed that the judgment of the book be held before himself in the Congregation of Thursday, which has often been done by Us, and as often as We judge it to be expedient, will also be done hereafter; then it will be enough to exhibit to the Pontiff and Cardinals the censures of the book and the votes of the consultors, the examination of the Congregation of Wednesday and its report, which We said was to be made to the Pontiff by the assessor, being omitted: for the matter will be completed by the votes of the Cardinals to be cast before the Pontiff himself, and by his definitive sentence, or by another opportune counsel to be taken in the same Congregation.

§ 6. The other Congregation also, of the Index, embraces several Cardinals assigned to it by the Pontiff himself, and endowed with the same gifts with which the Cardinals of the Holy Office are customarily strong; since it also happens that some of them have a place in each Congregation. Of these one exists as Prefect of the same Congregation; but the perpetual assistant is the Master of the Sacred Palace; and the secretary, from the first institution of the Congregation up to the present day, has customarily been chosen for the time by the Supreme Pontiff from the Order of Friars Preachers. There are besides consultors and relators of the same Congregation, chosen from each clergy, secular and regular; and indeed, when someone has once, twice, a third time laudably completed reports of books before the Congregation, then the Congregation itself is accustomed to ask the Pontiff that by his authority he be referred into the number of consultors.

§ 7. Under the very beginnings of Our Pontificate, this thought came to Us: that We should establish some certain and immutable method to be observed for the examination and judgment of books in this Congregation of the Index. Concerning this matter We not only sought the counsel of Our beloved son Angelo Maria, Cardinal of the Holy Roman Church called Quirini, librarian of the same Holy Roman Church and Prefect of the said Congregation, who with equal prudence and doctrine declared to Us his sense in writing, but We also ordered some of the older consultors of the same Congregation to come together before Our beloved son Joseph Augustine Orsi, of the Order of Preachers, then secretary of that Congregation, but now Master of the Apostolic Palace, and to open their sentence, which, likewise conceived in writing, was exhibited to Us even then. And since all these things have been diligently preserved with Us, now at last, resuming Our old deliberation, just as We have established by Our authority those things which pertain to the examination and judgment of books to be carried out in the first-named Congregation of the Holy Office; so also, wishing to establish by opportune decrees those things which can pertain to the Congregation of the Index, and to business of the same kind to be treated before it, adhering to the counsels of the praised Cardinal Prefect and to the votes of the said consultors, We decree that these things are hereafter to be observed.

§ 8. Since the Congregation of the Index, instituted only for the censure of books, as was said, is not customarily called together so frequently as the other Congregation of the Holy Office, which, on account of the multitude of causes and businesses, is customarily held three times in individual weeks, We therefore commit and entrust to its secretary the peculiar duty and office of receiving denunciations of books, as already before was customarily done. But he will diligently ask the one referring the book on what causes he asks that it be prohibited; then he will turn through the book itself not perfunctorily, so that he may know concerning the subsistence of the proposed accusation; two consultors also having been employed for this matter, to be chosen by him, with previous approval of the Supreme Pontiff, or of the Cardinal Prefect, or of him who supplies the place of the Prefect: after their counsel has been conferred, if the book seems worthy of censure and mark, some one relator fit for rendering judgment concerning it, namely, skilled in that faculty concerning which the book treats, will have to be chosen in the same manner which We have recently suggested, who is to report his observations in writing, with the pages noted on which the individual things reprehended by him are contained. But before his censure is brought to the Congregation of Cardinals, We will that there be held a private Congregation of consultors, which they once called the small one, but We will call preparatory, so that, the observations of the relator having been compared with the book, judgment may be made concerning their weight. A Congregation of this kind will have to be called together altogether once in individual months, or even more often, if it shall be necessary, by the secretary of the Congregation himself, either in his own rooms or in a more opportune place, as it shall seem to him, within the buildings of the aforesaid monastery, where he dwells. And there will always be present at it the Master of the Sacred Palace existing for the time, together with six others from the number of consultors, to be chosen in individual turns by the secretary according to the quality of the subject and matter concerning which there will have to be discussion, as was established above concerning the first two consultors and concerning the relator, besides the secretary himself, whose part it will be to put into the records the sentences of the consultors, which he will then send to the Congregation of Cardinals with the censure of the relator. Finally, in the general Congregation all those things will have to be observed which were established above for the Congregation of the Holy Office concerning the examination of books. And just as it belongs to the assessor of the Holy Office to make the Supreme Pontiff certain concerning the acts in the Congregation, so it will pertain to the secretary of the Congregation of the Index, as often as this Congregation has judged that some book must be proscribed or emended, to seek the assent of the same Pontiff, after a diligent report of all the acts has first been made.

§ 9. But since in the Congregation of the Index the matter is only concerning the prohibition of books, We judged that certain things should be added in this place, which will be of use especially to the same Congregation, yet which will also have to be observed equally by the other Congregation of the Holy Office, while it also involves itself in causes of this kind, where similar circumstances of things present themselves. As often as the matter concerns a book of a Catholic author who is of intact reputation and illustrious name, either on account of other books published or perhaps on account of that very one which is brought into examination, and this indeed must be proscribed; let the custom received now for a long time be kept before the eyes, of prohibiting the book with the clause added: until it is corrected, or until it is expurgated, if it can have place, and nothing grave stands in the way, so that in the case concerning which the matter is treated it may be able to be employed. But when this condition has been added to the proscription, let the decree not be published immediately; rather, with its publication suspended, let the matter previously be communicated to the author, or to any other acting and asking for him, and let it be indicated to him what must be deleted, changed, or corrected. But if no one appears in the name of the author, or he himself, or another acting for him, refuses the correction of the book enjoined, when a fitting time has been defined, let the decree be published. But if the same author, and his procurator, has done the commands of the Congregation, that is, has instituted a new edition of the book with opportune corrections and changes, then let the decree of proscription be suppressed, unless perhaps copies of the prior edition have been sold in great number; for then the decree will have to be published in such a way that all understand that only copies of the first edition will be interdicted, but those of the second, now emended, permitted.

§ 10. We know that certain persons have sometimes complained that judgments and proscriptions of books are made without the authors being heard, with no place conceded to them for defense. But We know that to this complaint it has been answered that there is no need that authors be called into judgment, where the matter is not indeed concerning marking or condemning their persons, but concerning consulting for the safety of the faithful, and averting from them the danger which is easily incurred from harmful reading of books; but if it happens that the name of the author is sprinkled with some stain of disgrace from this, that follows not directly, but obliquely from the condemnation of the book. By this reason indeed We judge prohibitions of books of this kind, made without the authors having been heard, by no means to be disapproved; especially since it must be believed that whatever the author could have brought forward for himself, or for the defense of his doctrine, was in no way unknown or neglected by the censors and judges. Nevertheless, what it is established has often at other times been done by the same Congregation with the highest account of equity and prudence, this also We greatly desire to be observed by it hereafter: that when the matter concerns a Catholic author illustrious by some fame of name and merits, and his work, with the things to be removed having been removed, is recognized as able to come forth into public, it either hear the author himself wishing to defend his cause, or designate one of the consultors who from office may undertake the patronage and defense of the work.

§ 11. But just as, when We were treating of the Congregation of the Holy Office, We undertook that We would always be present at it as often as judgment is treated concerning a book whose matter is of graver importance (which will be very easy for Us, since the same Congregation is held before Us on any Thursday); so also We are prepared to devote Our presence to the Congregation of the Index as often as the gravity of the matter will seem to deserve it. For neither is it to be said that this is needed when either the book of a heretical man is denounced, in which the author deliberately hands down or defends errors opposed to Catholic dogma; or some work is brought into examination by which right rules of morals are weakened, and nourishment is furnished to vices and corruptions. For in these cases it will not be necessary to employ even those more accurate cautions which We have written above; but once the heretical dogma or the bad incitement of morals has been ascertained, the decree of proscription will immediately have to be sanctioned, according to the first, second, and seventh rules of the Index published and spread abroad by command of the most holy Council of Trent.¹

§ 12. Since in the praised Congregation of the Holy Office it has been provided by most severe laws that no one speak with another outside it concerning matters of the same Congregation, We prescribe that this same law of silence be religiously kept by the relators, consultors, and Cardinals of the Congregation of the Index. Nevertheless We make power for its secretary, that he may be able to communicate observations on books subjected to censure to their authors, or to others acting and asking in their name, under the same law of secrecy; the names of the denouncer and of the censor always being suppressed.

¹ To these three rules having been abrogated there correspond in the Constitution Officiorum General Decrees 1, 2, 9, and 10.

Benedict XIV, Pope.

§ 13. For examining and correcting books, those things are very opportune which are contained in the ten rules of the Index drawn up, and published, by the Fathers of the Tridentine synod. But in the instruction of Clement Pope VIII of happy memory, added to the same rules, title On the correction of books, § 5, the care is committed to bishops and inquisitors that, for the examination of books to be published, they employ men of tried piety and doctrine, concerning whose faith and integrity they can promise themselves that they will give nothing to favor, nothing to hatred, but, every human affection having been put aside, will look only to the glory of God and the utility of the faithful people. Moreover, in these virtues and gifts of mind, if not for a greater, yet certainly for an equal cause, the reviewers and consultors of this Our Congregation ought to excel. And since We are not ignorant that all those who now obtain offices of this kind are such, it is to be desired and hoped that those who will hereafter be chosen for this will not be unlike: men, namely, of intact life, of approved doctrine, of mature judgment, of incorrupt affection, alien from all party zeal and acceptance of persons; who join equity and liberty of judging with prudence and zeal for truth. But since their number is not now certain and established, We will await and take counsel from the Cardinals of the same Congregation whether it is proper or expedient to define it for future times: yet even now decreeing this, insofar as their number is defined, that both relators and consultors be taken from each clergy, namely secular and regular: some theologians indeed, others skilled in both laws, others outstanding in sacred and profane erudition, so that from their body, according to the variety of books which are referred to the Congregation, there will not be lacking fit men for rendering judgment concerning each.

§ 14. Moreover, We warn and vehemently exhort the relators and consultors themselves, both those now existing and those who will be in the future whenever, that in the examination and judgment of books they diligently inspect and accurately keep the following rules.

§ 15. I. Let them remember that this office and burden has not been imposed on them, that they should by all means care for and urge the proscription of books handed over to them for examination; but that, weighing the book itself with diligent zeal and with a settled mind, they should supply to the Congregation their faithful observations and true reasons, from which it may be able to render right judgment concerning it, and to decree according to merit its proscription, emendation, or dismissal.

§ 16. II. Although provision has thus far been made, and We do not doubt provision must hereafter be made, that only those be admitted for reporting and consulting in the aforesaid Congregation who possess, acquired by long study, knowledge of the matters which the books referred respectively contain - for it is fitting that only artisans judge concerning arts - nevertheless, if perhaps it happens that, by error, some matter to be discussed is committed to someone alien from his peculiar studies, and this is detected by the censor or consultor chosen from the very reading of the book, let him know that he will be free from fault neither before God nor before men, unless as soon as possible he opens this to the Congregation or to the secretary, and, having professed himself less fit for rendering censure on a book of this kind, takes care that another more fit be substituted for that duty: and he is so far from suffering a loss of his estimation before the Pontiff and Cardinals, that rather he will procure for himself a great opinion and praise of probity and candor.

§ 17. III. Let them know that concerning the various opinions and sentences contained in each book they must judge with a mind empty of all prejudices. Therefore let them shake off affection of nation, family, school, institute; let them lay aside party zeal; let them have before their eyes solely the dogmas of the holy Church and the common doctrine of Catholics, which is contained in the decrees of general councils, the constitutions of the Roman Pontiffs, and the consensus of orthodox Fathers and doctors; thinking besides this, that there are not a few opinions which to one school, institute, or nation seem more certain than certain, and nevertheless, without any detriment to faith or religion, are rejected and attacked by other Catholic men, and the opposite opinions defended, with the Apostolic See knowing and permitting, which leaves each opinion of this kind in its degree of probability.

§ 18. IV. This also We warn must diligently be noted: that a right judgment concerning the true sense of an author cannot be made unless his book be read from every side, and the things which are placed and located in diverse places be compared among themselves; furthermore, the whole counsel and undertaking of the author must be attentively considered; nor indeed is it to be pronounced concerning him from one or another proposition torn from its context, or considered and weighed apart from others which are contained in the same book. For often it happens that what was handed down by an author in some place of the work perfunctorily or somewhat obscurely is so distinctly, fully, and clearly explained in another place, that the shadows cast over the prior sentence, by which it displayed, while enveloped, the appearance of a bad sense, are entirely dispelled, and the proposition is recognized as free from every stain.

§ 19. V. But if certain ambiguous things have fallen from an author who otherwise is Catholic, and of intact reputation in religion and doctrine, equity itself seems to demand that his sayings, explained kindly as far as possible, be taken in a good part.

§ 20. Moreover, let censors and consultors always have proposed to their mind these and similar rules, which will easily occur among the best writers treating of these matters, so that they may be able, in this most grave kind of judgment, to consult for their conscience, the reputation of authors, the good of the Church, and the utility of the faithful. But there are two remaining things plainly opportune for that end, which We judge must altogether be added in this place.

§ 21. Sometimes books come forth in which false and reprobated dogmas or systems, destructive of religion or morals, are set forth and reported as the inventions and thoughts of others, without the author, who has exerted himself to burden his work with bad wares of this kind, taking upon himself the care of refuting them. But those who do such things think themselves subject to no reprehension or censure, because, as they say, they themselves affirm nothing concerning the opinions of others, but act historically. Yet whatever may be the case concerning their mind and counsel, and concerning personal action against them, which those who pronounce law in tribunals instituted for coercing crimes will see to, certainly it cannot be doubted that by books of this kind great stain and destruction is brought upon the Christian commonwealth, since they present poisons to unwary readers, with no antidote exhibited or prepared by which they may be preserved. Let reviewers most diligently attend to this most subtle invention of human malice, and new kind of seduction, by which the minds of the simple are easily entangled, and subject it to censure, so that either books of this kind, if some utility can be taken from them, may be emended, or may altogether be referred into the Index of forbidden books.

§ 22. In that instruction of Our predecessor Clement Pope VIII, which We praised above, title On the correction of books, § 2, one reads that it was most wisely provided that those things should be expunged which detract from the reputation of neighbors, and especially of ecclesiastics and princes, and are contrary to good morals and Christian discipline. And a little after: "jests also, or sayings thrown out to the destruction or prejudice of the reputation and estimation of others, are to be rejected." Would that books of this kind were not brought forth into the sight and light of men in this license and depravity of the times, in which dissenting authors cut each other down with mutual quarrels and insults, lash with censure the opinions of others not yet condemned by the Church, brand adversaries and their schools and associations, and hold them as ridiculous, indeed to the great scandal of the good, but to the contempt of heretics, who plainly triumph when Catholics fight among themselves and tear each other mutually. But although We understand that it cannot be done that all disputes be removed from the world, especially since the number of books is continually increased - for there is no end of making many books, as it is in Ecclesiastes, chapter 12 - and furthermore it is known to Us that great utility can sometimes be taken from them; nevertheless We deservedly will that measure in defending opinions and Christian moderation in writing be preserved. "Not uselessly," says Augustine in Enchiridion, chapter 59, near the end, "are minds exercised, if a moderate discussion is employed, and there is absent the error of those opining that they know what they do not know." Those who are accustomed to put forward zeal for truth and for purer doctrine as a pretext by which they excuse the biting character of their writings should first understand that no less account is to be taken of evangelical meekness and Christian charity than of truth. But charity from a pure heart is patient, is kind, is not irritated, is not emulous, does not act wrongly; and, as the same Augustine adds in the book Against the Letters of Petilian, chapter 29, n. 31, "without pride it presumes concerning truth, without savagery it contends for truth." That great doctor, no less of truth than of charity, showed these things beforehand both by writing and by work. For in his continual conflicts against the Manichaeans, Pelagians, Donatists, and others opposing both himself and the Church, he always most diligently guarded this: that he not injure or exasperate any of them with injuries or insults. Whoever shall have done otherwise by writing or disputing, he indeed shows that neither truth is principally dear to him, nor that he follows charity.

§ 23. Those also do not seem to bring a sufficiently fit and just excuse who, on account of the singular zeal which they profess toward ancient doctors, judge that that manner of writing is lawful for them; for if they dare to carp at new ones, perhaps they would by no means have restrained themselves from injuring the ancient ones if they had fallen into their times. This was brilliantly observed by the author of the Unfinished Work on Matthew, homily 45: "When you hear," he says, "someone beatifying the ancient doctors, test what sort he is toward his own doctors. For if he sustains and honors those with whom he lives, without doubt he would have honored those if he had lived with them; but if he despises his own, if he had lived with those, he would also have despised them." Wherefore let that stand firm and ratified for all who write and dispute against the sentences of others, which was gravely and wisely prescribed by the venerable servant of God, Our predecessor Innocent Pope XI, in the decree published on the second day of March in the year 1679: "Finally," he says, "that doctors, or scholastics, or any others whatsoever, may abstain hereafter from injurious contentions, so that peace and charity may be consulted, the same Most Holy One commands them in virtue of holy obedience, that both in printed and manuscript books, and in theses and preachings, they beware of every censure and mark, and also of any insults whatsoever against those propositions which are still controverted among Catholics, until they have been recognized by the Holy See and judgment is rendered concerning them." Therefore let that license of writers be restrained, who, as Augustine said, book 12 of the Confessions, chapter 25, n. 34, loving their own sentence, not because it is true, but because it is their own, not only disapprove the opinions of others, but also mark and traduce them ungenerously. Let it not be borne at all that private sentences be thrust forward by someone in books as if they were certain and defined dogmas of the Church, and that the opposite ones be accused of error, by which disturbances are excited in the Church, dissensions among doctors are either sown or fostered, and the bonds of Christian charity are very often broken.

§ 24. The Angelic prince of the schools and doctor of the Church, Saint Thomas Aquinas, while he wrote so many volumes never sufficiently praised, necessarily encountered various opinions of philosophers and theologians which, with truth impelling, he had to refute. But this wonderfully heaps up the other praises of so great a doctor, that he seemed to slight, carp at, or traduce none of his adversaries, but to treat all dutifully and very humanely; for if anything harsher, ambiguous, or obscure lay beneath their sayings, he softened and explained it by interpreting gently and kindly. But if the cause of religion and faith demanded that he explode and refute their sentence, he performed this with such modesty that he merited no lesser praise by disagreeing with them than by asserting Catholic truth. Those who are accustomed to use and glory in so excellent a master (whom We rejoice to be in great number, on account of Our singular devotion and zeal toward him), let them propose to themselves for emulation the moderation in writing and the most honorable manner of acting and disputing with adversaries of so great a doctor. Let the rest also strive to compose themselves to this, who withdraw from his school and doctrine. For the virtues of the Saints have been proposed by the Church to all as an example. And since the Angelic Doctor has been enrolled in the catalogue of the Saints, although it is lawful to think differently from him, nevertheless it is not at all lawful to enter upon a manner of acting and disputing contrary to him. It matters exceedingly for public tranquility, for the edification of neighbors, and for charity, that envy, bitterness, and scurrility be absent from the writings of Catholics, as things altogether alien from Christian institution and discipline, and from every honesty. Wherefore let reviewers of books, for their office, seriously direct censure against license of writers of this kind, and let them subject it to be known by the Cardinals of the Congregation, so that they may coerce it according to their zeal and power.

§ 25. The things thus far proposed and established by Us, plainly consonant with the decrees of Our predecessors, and also approved by the laws and customs of Our Congregations, We decree by apostolic authority to be observed hereafter in instituting the examination and judgment of books: commanding all and singular persons who obtain a place in the aforesaid Congregations, or in any way furnish their labor to them, that they presume to say, innovate, decree, or attempt nothing against the foregoing things thus established by Us, without the express faculty of Us, or of Our successors, Roman Pontiffs existing for the time.

§ 26. Anything whatsoever to the contrary notwithstanding, even apostolic constitutions and ordinances, and also decrees, usages, styles, and customs of the same Congregations, even those strengthened by apostolic authority or by any other firmness, even immemorial ones, and all other things whatsoever making to the contrary.

§ 27. Therefore let it be lawful for no man at all to infringe this page of Our decrees, commands, statutes, wills, and derogations, or to go against it by rash daring. But if anyone shall have presumed to attempt this, let him know that he will incur the indignation of almighty God and of blessed Peter and Paul His Apostles.

Given at Rome at Saint Mary Major, in the year of the Lord's Incarnation one thousand seven hundred fifty-three, on the seventh day before the Ides of July, in the thirteenth year of Our Pontificate.

D. Card. Passioneus.

I. Datary.

Seen.

De Curia I. C. Boschi.

In place of the Lead Seal. I. B. Eugenius.

Registered in the Secretariat of Briefs.