Pius IX

Encyclical of Pope Pius IX promulgated on October 27, 1867

To the Venerable Brothers Patriarchs, Primates, Archbishops and Bishops of the Entire Catholic Community in Favor and Communion with the Apostolic See.

Venerable Brothers, Greetings and Apostolic Benediction.

Lift up your eyes, venerable brothers. Look about you and grieve at the evil abominations which now defile unhappy Italy. We can but humbly revere the inscrutable judgments of God, which destined Us to live in these most sorrowful times. By the efforts of many, particularly those who hold power in Italy, the venerable commands of God and the sacred laws of the Church are completely despised. Here triumphant impiety rears her ugly head, and here We grieve to see all kinds of injustice, evil, and destruction. Hence the many phalanxes of rebels, men who walk in impiety and fight under the standard of Satan - a leader branded with deceit. Raising their mouths to the very heavens, they blaspheme God; polluting and scorning all that is sacred, they trample underfoot all laws, divine and human. Like ravening wolves panting after their prey, they spill blood and destroy souls with their grievous scandal. They seek the unjust gain of their own malice and seize the property of others.

Then they sadden the lowly and the poor, making widows of wives and orphans of happy children. They pardon the impious and condemn the just, for there are bribes to take and goods to steal; with a corrupt heart they satisfy every depraved desire, to the detriment of all civil society.

Evil Men

2. At present We are surrounded by evil men of this sort, men entirely animated by a diabolical spirit. They plan to raise the standard of lies in this beloved city of Ours, before the very Chair of Peter, the center of Catholic truth and unity. And the officials of the government of Piedmont, who should have repressed these uprisings, have aided them in every way. They supply them with arms and other goods and even fortify the approach to this city. But these officials, though they hold the highest rank in civil government, are fearful because through their wickedness they ensnare themselves in a net of ecclesiastical penalties and censures. In the humility of Our heart We continue to beseech the God of mercy to return these miserable men to a salutary penitence and to the straight path of justice, religion, and piety. Nevertheless We must declare the dangers We are exposed to in this hour of darkness. We tranquilly await whatever events may bring, be it nefarious frauds, calumnies, treachery, or lies. We place all Our hope in the God of Our salvation, who is Our helper and strength in all Our tribulations. He does not permit those who trust in Him to be confounded, He who thwarts the attacks of the impious and breaks the necks of sinners. In the meantime We are anxious to inform you and your faithful of the sad condition and the great danger in which We live, due especially to the activity of the Piedmont government. Although Our faithful army defends Us vigorously and heroically, it is clear that they cannot resist for long because they are greatly outnumbered by these unjust aggressors. The filial piety of Our subjects, now greatly reduced in number by the evil usurpers, consoles Us. But We must also grieve since they suffer serious dangers rising against them from the savage throngs of the wicked, who terrify them constantly with all sorts of threats and plunder them exhaustively.

Evils in Poland and Russia

3. But We have other evils to deplore, too. You know well from Our consistorial address of October 29 of last year, and from its publication with supporting documents, the many calamities with which the Catholic Church and her sons are troubled in the Russian Empire and in the Polish Kingdom. There the Catholic bishops, the ecclesiastics, and the lay faithful are exiled, thrown into prison, harassed in every way, robbed of their possessions, and oppressed with severe penalties. The canons and laws of the Church are completely trampled underfoot. And not at all content with this, the Russian government continues with its long-standing plan to violate the teaching of the Church and to break the chain of union and communication between those faithful to Us and the Holy See. The government strives to overthrow the Catholic religion completely in regions, separating the faithful from the Church in order to draw them into a disastrous schism. With great sorrow We inform you that that government has issued two decrees after the last address We mentioned. An abhorrent decree promulgated last May 22 suppressed the Polish diocese of Podlachia, together with its college of canons, the Consistory General, and the diocesan seminary. The bishop of the diocese was separated from his flock and at once forced to leave his territory. And this decree is similar to the one published last June 3, which We were not able to mention because We had no knowledge of it. By this decree the same government arbitrarily suppressed the diocese of Kamieniec and dispersed its college of canons, Consistory, and seminary; then it violently tore its bishop from his diocese.

Communication by Papal Decree

4. Now since We cannot communicate with those faithful, and also lest someone be exposed to arrest, exile, or some other penalty, We have been compelled to insert an Act in Our publication to provide for the exercise of legitimate jurisdiction in those extensive dioceses and for the spiritual needs of the faithful. By means of the printed word, notice of Our plans will reach them. Anyone can easily understand the attitude and purpose with which the Russian government would publish such a decree, since the suppression of dioceses is added to the absence of many bishops.

Governmental College

5. But what adds to Our bitterness is another decree of this same government, promulgated last May 22, by which a college was established in St. Petersburg, a college called "Roman Catholic Ecclesiastical," with the presiding officer the Archbishop of Mohilev. All petitions pertaining to matters of faith and conscience which the bishops, clergy, and faithful of the Russian Empire and Polish Kingdom send to Us and this Apostolic See are first to be sent to this college. This same college is to examine them to determine whether the petitions exceed the power of the bishops; if so, it will send them to Us. But after Our decision reaches there, the presiding officer of the college is bound to send this decision to the minister of internal affairs, who is to determine whether it contains anything against the laws of the state and the rights of the supreme ruler. If nothing is found, he may execute it according to his will and judgment.

Condemnation of This College

6. You surely see how vehemently a decree of this kind must be condemned. This schismatic secular power destroys the constitution of the Catholic Church and subverts ecclesiastical discipline. Furthermore, it inflicts the greatest injury on Our supreme Pontificate, on the power and authority of this Holy See and of the bishops, and on the liberty of the highest pastor of all the faithful. It therefore drives the faithful to a mournful schism and even tramples underfoot natural law in matters pertaining to faith and conscience.

7. Add to this that the Catholic Academy of Warsaw has been closed and that a sad ruin awaits the Ruthenian dioceses of Chelm and Belzium. And what is most grievous is that a certain priest Woicicki has been found whose faith is suspect and who has no regard for ecclesiastical penalties and censures, nor for the terrible judgment of God. He was not afraid to accept the rule and administration of this same diocese from that civil power, nor to issue ordinances contrary to ecclesiastical discipline and favoring schism.

8. In these calamitous difficulties, no one fights for Us except Our Lord and God. We earnestly beseech you, because of your love for things Catholic and your devotion to Us, that you join your most fervent prayers with Ours. Together with all your clergy and faithful people, beseech God unceasingly to snatch His Holy Church and Us from such great evils. The sons of this same Church, who are most dear to Us, are exposed to many plots and afflicted with many hardships almost everywhere, but especially in Italy, in the Russian Empire, and in the Kingdom of Poland. Pray that God may aid and defend them by His omnipotent power. Pray that He may preserve, confirm, and strengthen them more each day in the Catholic faith and the profession of its salutary doctrines. Pray that He thwart all the impious plans of hostile men, recalling them from the abyss of iniquity to the way of salvation and leading them in the path of His commandments.

Plenary Indulgences

9. Therefore We desire that within six months a three-day period of public prayer be proclaimed in your dioceses; for those beyond the sea, the proclamation should be made within one year. To encourage more ardent devotion at these prayers, We grant mercifully in the Lord a plenary indulgence and the remission of all their sins to each and all the faithful in Christ, both men and women, who are devoutly present at these prayers on these three days, who have prayed to God for the present necessities of the Church according to Our intention, who have expiated their sins by sacramental confession, and who have received holy communion. But to the faithful who with at least a contrite heart are present on any one of these days, and have performed the other works, We grant an indulgence of seven years, and We relax as many forty day periods of the penance enjoined on them or otherwise owed by them, in accordance with the usual custom of the Church. We also grant that these indulgences, all and singly, the remission of sins, and the relaxation of penances are applicable by way of suffrage to the souls of the faithful who, joined to God by love, have left this life. We also declare that anything to the contrary has no power to resist Our decrees.

10. Finally, nothing is more pleasing to Us than that We may use this occasion to testify and confirm the great benevolence with which We embrace you in the Lord. Receive as a certain pledge of this the Apostolic Benediction which We impart most lovingly to you, venerable brothers, and to all the clergy and faithful laity entrusted to your vigilance.

Given at Rome at St. Peter's, October 21, 1867, in the twenty second of Our pontificate.

Pius IX, Pope. 1864.

I. Pantheism, Naturalism and Absolute Rationalism

1. There exists no Supreme, all-wise, all-provident Divine Being, distinct from the universe, and God is identical with the nature of things, and is, therefore, subject to changes. In effect, God is produced in man and in the world, and all things are God and have the very substance of God, and God is one and the same thing with the world, and, therefore, spirit with matter, necessity with liberty, good with evil, justice with injustice.--Allocution Maxima quidem, June 9, 1862.

2. All action of God upon man and the world is to be denied.-- Ibid.

3. Human reason, without any reference whatsoever to God, is the sole arbiter of truth and falsehood, and of good and evil; it is law to itself, and suffices, by its natural force, to secure the welfare of men and of nations.--Ibid.

4. All the truths of religion proceed from the innate strength of human reason; hence reason is the ultimate standard by which man can and ought to arrive at the knowledge of all truths of every kind.--Ibid. and Encyclical Qui pluribus, Nov. 9, 1846, etc.

5. Divine revelation is imperfect, and therefore subject to a continual and indefinite progress, corresponding with the advancement of human reason.--Ibid.

6. The faith of Christ is in opposition to human reason and divine revelation not only is not useful, but is even hurtful to the perfection of man.--Ibid.

7. The prophecies and miracles set forth and recorded in the Sacred Scriptures are the fiction of poets, and the mysteries of the Christian faith the result of philosophical investigations. In the books of the Old and the New Testament there are contained mythical inventions, and Jesus Christ is Himself a myth.

II. Moderate Rationalism

8. As human reason is placed on a level with religion itself, so theological must be treated in the same manner as philosophical sciences.--Allocution Singulari quadam, Dec. 9, 1854.

9. All the dogmas of the Christian religion are indiscriminately the object of natural science or philosophy, and human reason, enlightened solely in an historical way, is able, by its own natural strength and principles, to attain to the true science of even the most abstruse dogmas; provided only that such dogmas be proposed to reason itself as its object.--Letters to the Archbishop of Munich, Gravissimas inter, Dec. 11, 1862, and Tuas libenter, Dec. 21, 1863.

10. As the philosopher is one thing, and philosophy another, so it is the right and duty of the philosopher to subject himself to the authority which he shall have proved to be true; but philosophy neither can nor ought to submit to any such authority.--Ibid., Dec. 11, 1862.

11. The Church not only ought never to pass judgment on philosophy, but ought to tolerate the errors of philosophy, leaving it to correct itself.--Ibid., Dec. 21, 1863.

12. The decrees of the Apostolic See and of the Roman congregations impede the true progress of science.--Ibid.

13. The method and principles by which the old scholastic doctors cultivated theology are no longer suitable to the demands of our times and to the progress of the sciences.--Ibid.

14. Philosophy is to be treated without taking any account of supernatural revelation.--Ibid.

III. Indifferentism, Latitudinarianism

15. Every man is free to embrace and profess that religion which, guided by the light of reason, he shall consider true.-- Allocution Maxima quidem, June 9, 1862; Damnatio Multiplices inter, June 10, 1851.

16. Man may, in the observance of any religion whatever, find the way of eternal salvation, and arrive at eternal salvation.-- Encyclical Qui pluribus, Nov. 9, 1846.

17. Good hope at least is to be entertained of the eternal salvation of all those who are not at all in the true Church of Christ.--Encyclical Quanto conficiamur, Aug. 10, 1863, etc.

18. Protestantism is nothing more than another form of the same true Christian religion, in which form it is given to please God equally as in the Catholic Church.--Encyclical Noscitis, Dec. 8, 1849.

IV. Socialism, Communism, Secret Societies, Biblical Societies, Clerico-Liberal Societies

Pests of this kind are frequently reprobated in the severest terms in the Encyclical Qui pluribus, Nov. 9, 1846, Allocution Quibus quantisque, April 20, 1849, Encyclical Noscitis et nobiscum, Dec. 8, 1849, Allocution Singulari quadam, Dec. 9, 1854, Encyclical Quanto conficiamur, Aug. 10, 1863.

V. Errors Concerning the Church and Her Rights

19. The Church is not a true and perfect society, entirely free- nor is she endowed with proper and perpetual rights of her own, conferred upon her by her Divine Founder; but it appertains to the civil power to define what are the rights of the Church, and the limits within which she may exercise those rights.--Allocution Singulari quadam, Dec. 9, 1854, etc.

20. The ecclesiastical power ought not to exercise its authority without the permission and assent of the civil government.-- Allocution Meminit unusquisque, Sept. 30, 1861.

21. The Church has not the power of defining dogmatically that the religion of the Catholic Church is the only true religion.-- Damnatio Multiplices inter, June 10, 1851.

22. The obligation by which Catholic teachers and authors are strictly bound is confined to those things only which are proposed to universal belief as dogmas of faith by the infallible judgment of the Church.--Letter to the Archbishop of Munich, Tuas libenter, Dec. 21, 1863.

23. Roman pontiffs and ecumenical councils have wandered outside the limits of their powers, have usurped the rights of princes, and have even erred in defining matters of faith and morals.--Damnatio Multiplices inter, June 10, 1851.

24. The Church has not the power of using force, nor has she any temporal power, direct or indirect.--Apostolic Letter Ad Apostolicae, Aug. 22, 1851.

25. Besides the power inherent in the episcopate, other temporal power has been attributed to it by the civil authority granted either explicitly or tacitly, which on that account is revocable by the civil authority whenever it thinks fit.--Ibid.

26. The Church has no innate and legitimate right of acquiring and possessing property.--Allocution Nunquam fore, Dec. 15, 1856; Encyclical Incredibili, Sept. 7, 1863.

27. The sacred ministers of the Church and the Roman pontiff are to be absolutely excluded from every charge and dominion over temporal affairs.--Allocution Maxima quidem, June 9, 1862.

28. It is not lawful for bishops to publish even letters Apostolic without the permission of Government.--Allocution Nunquam fore, Dec. 15, 1856.

29. Favours granted by the Roman pontiff ought to be considered null, unless they have been sought for through the civil government.--Ibid.

30. The immunity of the Church and of ecclesiastical persons derived its origin from civil law.--Damnatio Multiplices inter, June 10, 1851.

31. The ecclesiastical forum or tribunal for the temporal causes, whether civil or criminal, of clerics, ought by all means to be abolished, even without consulting and against the protest of the Holy See.--Allocution Nunquam fore, Dec. 15, 1856; Allocution Acerbissimum, Sept. 27, 1852.

32. The personal immunity by which clerics are exonerated from military conscription and service in the army may be abolished without violation either of natural right or equity. Its abolition is called for by civil progress, especially in a society framed on the model of a liberal government.--Letter to the Bishop of Monreale Singularis nobisque, Sept. 29, 1864.

33. It does not appertain exclusively to the power of ecclesiastical jurisdiction by right, proper and innate, to direct the teaching of theological questions.--Letter to the Archbishop of Munich, Tuas libenter, Dec. 21, 1863.

34. The teaching of those who compare the Sovereign Pontiff to a prince, free and acting in the universal Church, is a doctrine which prevailed in the Middle Ages.--Apostolic Letter Ad Apostolicae, Aug. 22, 1851.

35. There is nothing to prevent the decree of a general council, or the act of all peoples, from transferring the supreme pontificate from the bishop and city of Rome to another bishop and another city.--Ibid.

36. The definition of a national council does not admit of any subsequent discussion, and the civil authority car assume this principle as the basis of its acts.--Ibid.

37. National churches, withdrawn from the authority of the Roman pontiff and altogether separated, can be established.-- Allocution Multis gravibusque, Dec. 17, 1860.

38. The Roman pontiffs have, by their too arbitrary conduct, contributed to the division of the Church into Eastern and Western.--Apostolic Letter Ad Apostolicae, Aug. 22, 1851.

VI. Errors About Civil Society, Considered Both in Itself and in Its Relation to the Church

39. The State, as being the origin and source of all rights, is endowed with a certain right not circumscribed by any limits.-- Allocution Maxima quidem, June 9, 1862.

40. The teaching of the Catholic Church is hostile to the well- being and interests of society.--Encyclical Qui pluribus, Nov. 9, 1846; Allocution Quibus quantisque, April 20, 1849.

41. The civil government, even when in the hands of an infidel sovereign, has a right to an indirect negative power over religious affairs. It therefore possesses not only the right called that of exsequatur, but also that of appeal, called appellatio ab abusu.--Apostolic Letter Ad Apostolicae, Aug. 22, 1851

42. In the case of conflicting laws enacted by the two powers, the civil law prevails.--Ibid.

43. The secular Dower has authority to rescind, declare and render null, solemn conventions, commonly called concordats, entered into with the Apostolic See, regarding the use of rights appertaining to ecclesiastical immunity, without the consent of the Apostolic See, and even in spite of its protest.--Allocution Multis gravibusque, Dec. 17, 1860; Allocution In consistoriali, Nov. 1, 1850.

44. The civil authority may interfere in matters relating to religion, morality and spiritual government: hence, it can pass judgment on the instructions issued for the guidance of consciences, conformably with their mission, by the pastors of the Church. Further, it has the right to make enactments regarding the administration of the divine sacraments, and the dispositions necessary for receiving them.--Allocutions In consistoriali, Nov. 1, 1850, and Maxima quidem, June 9, 1862.

45. The entire government of public schools in which the youth- of a Christian state is educated, except (to a certain extent) in the case of episcopal seminaries, may and ought to appertain to the civil power, and belong to it so far that no other authority whatsoever shall be recognized as having any right to interfere in the discipline of the schools, the arrangement of the studies, the conferring of degrees, in the choice or approval of the teachers.-- Allocutions Quibus luctuosissimis, Sept. 5, 1851, and In consistoriali, Nov. 1, 1850.

46. Moreover, even in ecclesiastical seminaries, the method of studies to be adopted is subject to the civil authority.--Allocution Nunquam fore, Dec. 15, 1856.

47. The best theory of civil society requires that popular schools open to children of every class of the people, and, generally, all public institutes intended for instruction in letters and philosophical sciences and for carrying on the education of youth, should be freed from all ecclesiastical authority, control and interference, and should be fully subjected to the civil and political power at the pleasure of the rulers, and according to the standard of the prevalent opinions of the age.--Epistle to the Archbishop of Freiburg, Cum non sine, July 14, 1864.

48. Catholics may approve of the system of educating youth unconnected with Catholic faith and the power of the Church, and which regards the knowledge of merely natural things, and only, or at least primarily, the ends of earthly social life.--Ibid.

49. The civil power may prevent the prelates of the Church and the faithful from communicating freely and mutually with the Roman pontiff.--Allocution Maxima quidem, June 9, 1862.

50. Lay authority possesses of itself the right of presenting bishops, and may require of them to undertake the administration of the diocese before they receive canonical institution, and the Letters Apostolic from the Holy See.-- Allocution Nunquam fore, Dec. 15, 1856.

51. And, further, the lay government has the right of deposing bishops from their pastoral functions, and is not bound to obey the Roman pontiff in those things which relate to the institution of bishoprics and the appointment of bishops.--Allocution Acerbissimum, Sept. 27, 1852, Damnatio Multiplices inter, June 10, 1851.

52. Government can, by its own right, alter the age prescribed by the Church for the religious profession of women and men; and may require of all religious orders to admit no person to take solemn vows without its permission.--Allocution Nunquam fore, Dec. 15, 1856.

53. The laws enacted for the protection of religious orders and regarding their rights and duties ought to be abolished; nay, more, civil Government may lend its assistance to all who desire to renounce the obligation which they have undertaken of a religious life, and to break their vows. Government may also suppress the said religious orders, as likewise collegiate churches and simple benefices, even those of advowson and subject their property and revenues to the administration and pleasure of the civil power.--Allocutions Acerbissimum, Sept. 27, 1852; Probe memineritis, Jan. 22, 1855; Cum saepe, July 26, 1855.

54. Kings and princes are not only exempt from the jurisdiction of the Church, but are superior to the Church in deciding questions of jurisdiction.--Damnatio Multiplices inter, June 10, 1851.

55. The Church ought to be separated from the State, and the State from the Church.--Allocution Acerbissimum, Sept. 27, 1852.

VII. Errors Concerning Natural and Christian Ethics

56. Moral laws do not stand in need of the divine sanction, and it is not at all necessary that human laws should be made conformable to the laws of nature and receive their power of binding from God.--Allocution Maxima quidem, June 9, 1862.

57. The science of philosophical things and morals and also civil laws may and ought to keep aloof from divine and ecclesiastical authority.--Ibid.

58. No other forces are to be recognized except those which reside in matter, and all the rectitude and excellence of morality ought to be placed in the accumulation and increase of riches by every possible means, and the gratification of pleasure.--Ibid.; Encyclical Quanto conficiamur, Aug. 10, 1863.

59. Right consists in the material fact. All human duties are an empty word, and all human facts have the force of right.-- Allocution Maxima quidem, June 9, 1862.

60. Authority is nothing else but numbers and the sum total of material forces.--Ibid.

61. The injustice of an act when successful inflicts no injury on the sanctity of right.--Allocution Jamdudum cernimus, March 18, 1861.

62. The principle of non-intervention, as it is called, ought to be proclaimed and observed.--Allocution Novos et ante, Sept. 28, 1860.

63. It is lawful to refuse obedience to legitimate princes, and even to rebel against them.--Encyclical Qui pluribus, Nov. 9, 1864; Allocution Quibusque vestrum, Oct. 4, 1847; Noscitis et Nobiscum, Dec. 8, 1849; Apostolic Letter Cum Catholica.

64. The violation of any solemn oath, as well as any wicked and flagitious action repugnant to the eternal law, is not only not blamable but is altogether lawful and worthy of the highest praise when done through love of country.--Allocution Quibus quantisque, April 20, 1849.

VIII. Errors Concerning Christian Marriage

65. The doctrine that Christ has raised marriage to the dignity of a sacrament cannot be at all tolerated.--Apostolic Letter Ad Apostolicae, Aug. 22, 1851.

66. The Sacrament of Marriage is only a something accessory to the contract and separate from it, and the sacrament itself consists in the nuptial benediction alone.--Ibid.

67. By the law of nature, the marriage tie is not indissoluble, and in many cases divorce properly so called may be decreed by the civil authority.--Ibid.; Allocution Acerbissimum, Sept. 27, 1852.

68. The Church has not the power of establishing diriment impediments of marriage, but such a power belongs to the civil authority by which existing impediments are to be removed.-- Damnatio Multiplices inter, June 10, 1851.

69. In the dark ages the Church began to establish diriment impediments, not by her own right, but by using a power borrowed from the State.--Apostolic Letter Ad Apostolicae, Aug. 22, 1851.

70. The canons of the Council of Trent, which anathematize those who dare to deny to the Church the right of establishing diriment impediments, either are not dogmatic or must be understood as referring to such borrowed power.--Ibid.

71. The form of solemnizing marriage prescribed by the Council of Trent, under pain of nullity, does not bind in cases where the civil law lays down another form, and declares that when this new form is used the marriage shall be valid.

72. Boniface VIII was the first who declared that the vow of chastity taken at ordination renders marriage void.--Ibid.

73. In force of a merely civil contract there may exist between Christians a real marriage, and it is false to say either that the marriage contract between Christians is always a sacrament, or that there is no contract if the sacrament be excluded.--Ibid.; Letter to the King of Sardinia, Sept. 9, 1852; Allocutions Acerbissimum, Sept. 27, 1852, Multis gravibusque, Dec. 17, 1860.

74. Matrimonial causes and espousals belong by their nature to civil tribunals.--Encyclical "Qui pluribus," Nov. 9 1846; Damnatio Multiplices inter, June 10, 1851, Ad Apostolicae, Aug. 22, 1851; Allocution Acerbissimum, Sept. 27, 1852.

IX. Errors Regarding the Civil Power of the Sovereign Pontiff

75. The children of the Christian and Catholic Church are divided amongst themselves about the compatibility of the temporal with the spiritual power.--Ad Apostolicae, Aug. 22, 1851.

76. The abolition of the temporal power of which the Apostolic See is possessed would contribute in the greatest degree to the liberty and prosperity of the Church.--Allocutions Quibus quantisque, April 20, 1849, Si semper antea, May 20, 1850.

X. Errors Having Reference to Modern Liberalism

77. In the present day it is no longer expedient that the Catholic religion should be held as the only religion of the State, to the exclusion of all other forms of worship.--Allocution Nemo vestrum, July 26, 1855.

78. Hence it has been wisely decided by law, in some Catholic countries, that persons coming to reside therein shall enjoy the public exercise of their own peculiar worship.--Allocution Acerbissimum, Sept. 27, 1852.

79. Moreover, it is false that the civil liberty of every form of worship, and the full power, given to all, of overtly and publicly manifesting any opinions whatsoever and thoughts, conduce more easily to corrupt the morals and minds of the people, and to propagate the pest of indifferentism.--Allocution Nunquam fore, Dec. 15, 1856.

80. The Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization.- -Allocution Jamdudum cernimus, March 18, 1861.

The faith teaches us and human reason demonstrates that a double order of things exists, and that we must therefore distinguish between the two earthly powers, the one of natural origin which provides for secular affairs and the tranquillity of human society, the other of supernatural origin, which presides over the City of God, that is to say the Church of Christ, which has been divinely instituted for the sake of souls and of eternal salvation.... The duties of this twofold power are most wisely ordered in such a way that to God is given what is God's (Matt. 22:21), and because of God to Caesar what is Caesar's, who is great because he is smaller than heaven. Certainly the Church has never disobeyed this divine command, the Church which always and everywhere instructs the faithful to show the respect which they should inviolably have for the supreme authority and its secular rights....

. . . Venerable Brethren, you see clearly enough how sad and full of perils is the condition of Catholics in the regions of Europe which We have mentioned. Nor are things any better or circumstances calmer in America, where some regions are so hostile to Catholics that their governments seem to deny by their actions the Catholic faith they claim to profess. In fact, there, for the last few years, a ferocious war on the Church, its institutions and the rights of the Apostolic See has been raging.... Venerable Brothers, it is surprising that in our time such a great war is being waged against the Catholic Church. But anyone who knows the nature, desires and intentions of the sects, whether they be called masonic or bear another name, and compares them with the nature the systems and the vastness of the obstacles by which the Church has been assailed almost everywhere, cannot doubt that the present misfortune must mainly be imputed to the frauds and machinations of these sects. It is from them that the synagogue of Satan, which gathers its troops against the Church of Christ, takes its strength. In the past Our predecessors, vigilant even from the beginning in Israel, had already denounced them to the kings and the nations, and had condemned them time and time again, and even We have not failed in this duty. If those who would have been able to avert such a deadly scourge had only had more faith in the supreme Pastors of the Church! But this scourge, winding through sinuous caverns, . . . deceiving many with astute frauds, finally has arrived at the point where it comes forth impetuously from its hiding places and triumphs as a powerful master. Since the throng of its propagandists has grown enormously, these wicked groups think that they have already become masters of the world and that they have almost reached their pre-established goal. Having sometimes obtained what they desired, and that is power, in several countries, they boldly turn the help of powers and authorities which they have secured to trying to submit the Church of God to the most cruel servitude, to undermine the foundations on which it rests, to contaminate its splendid qualities; and, moreover, to strike it with frequent blows, to shake it, to overthrow it, and, if possible, to make it disappear completely from the earth. Things being thus, Venerable Brothers, make every effort to defend the faithful which are entrusted to you against the insidious contagion of these sects and to save from perdition those who unfortunately have inscribed themselves in such sects. Make known and attack those who, whether suffering from, or planning, deception, are not afraid to affirm that these shady congregations aim only at the profit of society, at progress and mutual benefit. Explain to them often and impress deeply on their souls the Papal constitutions on this subject and teach, them that the masonic associations are anathematized by them not only in Europe but also in America and wherever they may be in the whole world.

To the Archbishops and Bishops of Prussia concerning the situation of the Catholic Church faced with persecution by that Government....

But although they (the bishops resisting persecution) should be praised rather than pitied, the scorn of episcopal dignity, the violation of the liberty and the rights of the Church, the ill treatment which does not only oppress those dioceses, but also the others of the Kingdom of Prussia, demand that We, owing to the Apostolic office with which God has entrusted us in spite of Our insufficient merit, protest against laws which have produced such great evils and make one fear even greater ones; and as far as we are able to do so with the sacred authority of divine law, We vindicate for the Church the freedom which has been trodden underfoot with sacrilegious violence. That is why by this letter we intend to do Our duty by announcing openly to all those whom this matter concerns and to the whole Catholic world, that these laws are null and void because they are absolutely contrary to the divine constitution of the Church. In fact, with respect to matters which concern the holy ministry, Our Lord did not put the mighty of this century in charge, but Saint Peter, whom he entrusted not only with feeding his sheep, but also the goats; therefore no power in the world, however great it may be, can deprive of the pastoral office those whom the Holy Ghost has made Bishops in order to feed the Church of God.

Encyclical of Pope Pius IX promulgated on December 8, 1864.

To Our Venerable Brethren, all Patriarchs, Primates, Archbishops, and Bishops having favor and Communion of the Holy See.

Venerable Brethren, Health and Apostolic Benediction.

With how great care and pastoral vigilance the Roman Pontiffs, our predecessors, fulfilling the duty and office committed to them by the Lord Christ Himself in the person of most Blessed Peter, Prince of the Apostles, of feeding the lambs and the sheep, have never ceased sedulously to nourish the Lord's whole flock with words of faith and with salutary doctrine, and to guard it from poisoned pastures, is thoroughly known to all, and especially to you, Venerable Brethren. And truly the same, Our Predecessors, asserters of justice, being especially anxious for the salvation of souls, had nothing ever more at heart than by their most wise Letters and Constitutions to unveil and condemn all those heresies and errors which, being adverse to our Divine Faith, to the doctrine of the Catholic Church, to purity of morals, and to the eternal salvation of men, have frequently excited violent tempests, and have miserably afflicted both Church and State. For which cause the same Our Predecessors, have, with Apostolic fortitude, constantly resisted the nefarious enterprises of wicked men, who, like raging waves of the sea foaming out their own confusion, and promising liberty whereas they are the slaves of corruption, have striven by their deceptive opinions and most pernicious writings to raze the foundations of the Catholic religion and of civil society, to remove from among men all virtue and justice, to deprave persons, and especially inexperienced youth, to lead it into the snares of error, and at length to tear it from the bosom of the Catholic Church.

2. But now, as is well known to you, Venerable Brethren, already, scarcely had we been elevated to this Chair of Peter (by the hidden counsel of Divine Providence, certainly by no merit of our own), when, seeing with the greatest grief of Our soul a truly awful storm excited by so many evil opinions, and (seeing also) the most grievous calamities never sufficiently to be deplored which overspread the Christian people from so many errors, according to the duty of Our Apostolic Ministry, and following the illustrious example of Our Predecessors, We raised Our voice, and in many published Encyclical Letters and Allocutions delivered in Consistory, and other Apostolic Letters, we condemned the chief errors of this most unhappy age, and we excited your admirable episcopal vigilance, and we again and again admonished and exhorted all sons of the Catholic Church, to us most dear, that they should altogether abhor and flee from the contagion of so dire a pestilence. And especially in our first Encyclical Letter written to you on Nov. 9, 1846, and in two Allocutions delivered by us in Consistory, the one on Dec. 9, 1854, and the other on June 9, 1862, we condemned the monstrous portents of opinion which prevail especially in this age, bringing with them the greatest loss of souls and detriment of civil society itself; which are grievously opposed also, not only to the Catholic Church and her salutary doctrine and venerable rights, but also to the eternal natural law engraven by God in all men's hearts, and to right reason; and from which almost all other errors have their origin.

3. But, although we have not omitted often to proscribe and reprobate the chief errors of this kind, yet the cause of the Catholic Church, and the salvation of souls entrusted to us by God, and the welfare of human society itself, altogether demand that we again stir up your pastoral solicitude to exterminate other evil opinions, which spring forth from the said errors as from a fountain. Which false and perverse opinions are on that ground the more to be detested, because they chiefly tend to this, that that salutary influence be impeded and (even) removed, which the Catholic Church, according to the institution and command of her Divine Author, should freely exercise even to the end of the world--not only over private individuals, but over nations, peoples, and their sovereign princes; and (tend also) to take away that mutual fellowship and concord of counsels between Church and State which has ever proved itself propitious and salutary, both for religious and civil interests.[1]

For you well know, venerable brethren, that at this time men are found not a few who, applying to civil society the impious and absurd principle of "naturalism," as they call it, dare to teach that "the best constitution of public society and (also) civil progress altogether require that human society be conducted and governed without regard being had to religion any more than if it did not exist; or, at least, without any distinction being made between the true religion and false ones." And, against the doctrine of Scripture, of the Church, and of the Holy Fathers, they do not hesitate to assert that "that is the best condition of civil society, in which no duty is recognized, as attached to the civil power, of restraining by enacted penalties, offenders against the Catholic religion, except so far as public peace may require." From which totally false idea of social government they do not fear to foster that erroneous opinion, most fatal in its effects on the Catholic Church and the salvation of souls, called by Our Predecessor, Gregory XVI, an "insanity,"[2] viz., that "liberty of conscience and worship is each man's personal right, which ought to be legally proclaimed and asserted in every rightly constituted society; and that a right resides in the citizens to an absolute liberty, which should be restrained by no authority whether ecclesiastical or civil, whereby they may be able openly and publicly to manifest and declare any of their ideas whatever, either by word of mouth, by the press, or in any other way." But, while they rashly affirm this, they do not think and consider that they are preaching "liberty of perdition;"[3] and that "if human arguments are always allowed free room for discussion, there will never be wanting men who will dare to resist truth, and to trust in the flowing speech of human wisdom; whereas we know, from the very teaching of our Lord Jesus Christ, how carefully Christian faith and wisdom should avoid this most injurious babbling."[4]

4. And, since where religion has been removed from civil society, and the doctrine and authority of divine revelation repudiated, the genuine notion itself of justice and human right is darkened and lost, and the place of true justice and legitimate right is supplied by material force, thence it appears why it is that some, utterly neglecting and disregarding the surest principles of sound reason, dare to proclaim that "the people's will, manifested by what is called public opinion or in some other way, constitutes a supreme law, free from all divine and human control; and that in the political order accomplished facts, from the very circumstance that they are accomplished, have the force of right." But who, does not see and clearly perceive that human society, when set loose from the bonds of religion and true justice, can have, in truth, no other end than the purpose of obtaining and amassing wealth, and that (society under such circumstances) follows no other law in its actions, except the unchastened desire of ministering to its own pleasure and interests? For this reason, men of the kind pursue with bitter hatred the Religious Orders, although these have deserved extremely well of Christendom, civilization and literature, and cry out that the same have no legitimate reason for being permitted to exist; and thus (these evil men) applaud the calumnies of heretics. For, as Pius VI, Our Predecessor, taught most wisely, "the abolition of regulars is injurious to that state in which the Evangelical counsels are openly professed; it is injurious to a method of life praised in the Church as agreeable to Apostolic doctrine; it is injurious to the illustrious founders, themselves, whom we venerate on our altars, who did not establish these societies but by God's inspiration."[5] And (these wretches) also impiously declare that permission should be refused to citizens and to the Church, "whereby they may openly give alms for the sake of Christian charity"; and that the law should be abrogated "whereby on certain fixed days servile works are prohibited because of God's worship;" and on the most deceptive pretext that the said permission and law are opposed to the principles of the best public economy. Moreover, not content with removing religion from public society, they wish to banish it also from private families. For, teaching and professing the most fatal error of "Communism and Socialism," they assert that "domestic society or the family derives the whole principle of its existence from the civil law alone; and, consequently, that on civil law alone depend all rights of parents over their children, and especially that of providing for education." By which impious opinions and machinations these most deceitful men chiefly aim at this result, viz., that the salutary teaching and influence of the Catholic Church may be entirely banished from the instruction and education of youth, and that the tender and flexible minds of young men may be infected and depraved by every most pernicious error and vice. For all who have endeavored to throw into confusion things both sacred and secular, and to subvert the right order of society, and to abolish all rights, human and divine, have always (as we above hinted) devoted all their nefarious schemes, devices and efforts, to deceiving and depraving incautious youth and have placed all their hope in its corruption. For which reason they never cease by every wicked method to assail the clergy, both secular and regular, from whom (as the surest monuments of history conspicuously attest), so many great advantages have abundantly flowed to Christianity, civilization and literature, and to proclaim that "the clergy, as being hostile to the true and beneficial advance of science and civilization, should be removed from the whole charge and duty of instructing and educating youth."

5. Others meanwhile, reviving the wicked and so often condemned inventions of innovators, dare with signal impudence to subject to the will of the civil authority the supreme authority of the Church and of this Apostolic See given to her by Christ Himself, and to deny all those rights of the same Church and See which concern matters of the external order. For they are not ashamed of affirming "that the Church's laws do not bind in conscience unless when they are promulgated by the civil power; that acts and decrees of the Roman Pontiffs, referring to religion and the Church, need the civil power's sanction and approbation, or at least its consent; that the Apostolic Constitutions,[6] whereby secret societies are condemned (whether an oath of secrecy be or be not required in such societies), and whereby their frequenters and favourers are smitten with anathema--have no force in those regions of the world wherein associations of the kind are tolerated by the civil government; that the excommunication pronounced by the Council of Trent and by Roman Pontiffs against those who assail and usurp the Church's rights and possessions, rests on a confusion between the spiritual and temporal orders, and (is directed) to the pursuit of a purely secular good; that the Church can decree nothing which binds the conscience of the faithful in regard to their use of temporal things; that the Church has no right of restraining by temporal punishments those who violate her laws; that it is conformable to the principles of sacred theology and public law to assert and claim for the civil government a right of property in those goods which are possessed by the Church, by the Religious Orders, and by other pious establishments." Nor do they blush openly and publicly to profess the maxim and principle of heretics from which arise so many perverse opinions and errors. For they repeat that the "ecclesiastical power is not by divine right distinct from, and independent of, the civil power, and that such distinction and independence cannot be preserved without the civil power's essential rights being assailed and usurped by the Church." Nor can we pass over in silence the audacity of those who, not enduring sound doctrine, contend that "without sin and without any sacrifice of the Catholic profession assent and obedience may be refused to those judgments and decrees of the Apostolic See, whose object is declared to concern the Church's general good and her rights and discipline, so only it does not touch the dogmata of faith and morals." But no one can be found not clearly and distinctly to see and understand how grievously this is opposed to the Catholic dogma of the full power given from God by Christ our Lord Himself to the Roman Pontiff of feeding, ruling and guiding the Universal Church.

6. Amidst, therefore, such great perversity of depraved opinions, we, well remembering our Apostolic Office, and very greatly solicitous for our most holy Religion, for sound doctrine and the salvation of souls which is intrusted to us by God, and (solicitous also) for the welfare of human society itself, have thought it right again to raise up our Apostolic voice. Therefore, by our Apostolic authority, we reprobate, proscribe, and condemn all the singular and evil opinions and doctrines severally mentioned in this letter, and will and command that they be thoroughly held by all children of the Catholic Church as reprobated, proscribed and condemned.

7. And besides these things, you know very well, Venerable Brethren, that in these times the haters of truth and justice and most bitter enemies of our religion, deceiving the people and maliciously lying, disseminate sundry and other impious doctrines by means of pestilential books, pamphlets and newspapers dispersed over the whole world. Nor are you ignorant also, that in this our age some men are found who, moved and excited by the spirit of Satan, have reached to that degree of impiety as not to shrink from denying our Ruler and Lord Jesus Christ, and from impugning His Divinity with wicked pertinacity. Here, however, we cannot but extol you, venerable brethren, with great and deserved praise, for not having failed to raise with all zeal your episcopal voice against impiety so great.

8. Therefore, in this our letter, we again most lovingly address you, who, having been called unto a part of our solicitude, are to us, among our grievous distresses, the greatest solace, joy and consolation, because of the admirable religion and piety wherein you excel, and because of that marvellous love, fidelity, and dutifulness, whereby bound as you are to us. and to this Apostolic See in most harmonious affection, you strive strenuously and sedulously to fulfill your most weighty episcopal ministry. For from your signal pastoral zeal we expect that, taking up the sword of the spirit which is the word of God, and strengthened by the grace of our Lord Jesus Christ, you will, with redoubled care, each day more anxiously provide that the faithful entrusted to your charge "abstain from noxious verbiage, which Jesus Christ does not cultivate because it is not His Father's plantation."[7] Never cease also to inculcate on the said faithful that all true felicity flows abundantly upon man from our august religion and its doctrine and practice; and that happy is the people whose God is their Lord.[8] Teach that "kingdoms rest on the foundation of the Catholic Faith;[9] and that nothing is so deadly, so hastening to a fall, so exposed to all danger, (as that which exists) if, believing this alone to be sufficient for us that we receive free will at our birth, we seek nothing further from the Lord; that is, if forgetting our Creator we abjure his power that we may display our freedom."[10] And again do not fail to teach "that the royal power was given not only for the governance of the world, but most of all for the protection of the Church;"[11] and that there is nothing which can be of greater advantage and glory to Princes and Kings than if, as another most wise and courageous Predecessor of ours, St. Felix, instructed the Emperor Zeno, they "permit the Catholic Church to practise her laws, and allow no one to oppose her liberty. For it is certain that this mode of conduct is beneficial to their interests, viz., that where there is question concerning the causes of God, they study, according to His appointment, to subject the royal will to Christ's Priests, not to raise it above theirs."[12]

9. But if always, venerable brethren, now most of all amidst such great calamities both of the Church and of civil society, amidst so great a conspiracy against Catholic interests and this Apostolic See, and so great a mass of errors, it is altogether necessary to approach with confidence the throne of grace, that we may obtain mercy and find grace in timely aid. Wherefore, we have thought it well to excite the piety of all the faithful in order that, together with us and you, they may unceasingly pray and beseech the most merciful Father of light and pity with most fervent and humble prayers, and in the fullness of faith flee always to Our Lord Jesus Christ, who redeemed us to God in his blood, and earnestly and constantly supplicate His most sweet Heart, the victim of most burning love toward us, that He would draw all things to Himself by the bonds of His love, and that all men inflamed by His most holy love may walk worthily according to His heart, pleasing God in all things, bearing fruit in every good work. But since without doubt men's prayers are more pleasing to God if they reach Him from minds free from all stain, therefore we have determined to open to Christ's faithful, with Apostolic liberality, the Church's heavenly treasures committed to our charge, in order that the said faithful, being more earnestly enkindled to true piety, and cleansed through the sacrament of Penance from the defilement of their sins, may with greater confidence pour forth their prayers to God, and obtain His mercy and grace.

10. By these Letters, therefore, in virtue of our Apostolic authority, we concede to all and singular the faithful of the Catholic world, a Plenary Indulgence in the form of Jubilee, during the space of one month only for the whole coming year 1865, and not beyond; to be fixed by you, venerable brethren, and other legitimate Ordinaries of places, in the very same manner and form in which we granted it at the beginning of our supreme Pontificate by our Apostolic Letters in the form of a Brief, dated November 20, 1846, and addressed to all your episcopal Order, beginning, "Arcano Divinae Providentiae consilio," and with all the same faculties which were given by us in those Letters. We will, however, that all things be observed which were prescribed in the aforesaid Letters, and those things be excepted which we there so declared. And we grant this, notwithstanding anything whatever to the contrary, even things which are worthy of individual mention and derogation. In order, however, that all doubt and difficulty be removed, we have commanded a copy of said Letters be sent you.

11. "Let us implore," Venerable Brethren, "God's mercy from our inmost heart and with our whole mind; because He has Himself added, 'I will not remove my mercy from them.' Let us ask and we shall receive; and if there be delay and slowness in our receiving because we have gravely offended, let us knock, because to him that knocketh it shall be opened, if only the door be knocked by our prayers, groans and tears, in which we must persist and persevere, and if the prayer be unanimous . . . let each man pray to God, not for himself alone, but for all his brethren, as the Lord hath taught us to pray."[13] But in order that God may the more readily assent to the prayers and desires of ourselves, of you and of all the faithful, let us with all confidence employ as or advocate with Him the Immaculate and most holy Virgin Mary, Mother of God, who has slain all heresies throughout the world, and who, the most loving Mother of us all, "is all sweet . . . and full of mercy . . . shows herself to all as easily entreated; shows herself to all as most merciful; pities the necessities of all with a most large affection;"[14] and standing as a Queen at the right hand of her only begotten Son, our Lord Jesus Christ, in gilded clothing, surrounded with variety, can obtain from Him whatever she will. Let us also seek the suffrages of the Most Blessed Peter, Prince of the Apostles, and of Paul, his Fellow-Apostle, and of all the Saints in Heaven, who having now become God's friends, have arrived at the heavenly kingdom, and being crowned bear their palms, and being secure of their own immortality are anxious for our salvation.

12. Lastly, imploring from our great heart for You from God the abundance of all heavenly gifts, we most lovingly impart the Apostolic Benediction from our inmost heart, a pledge of our signal love towards you, to yourselves, venerable brethren, and to all the clerics and lay faithful committed to your care.

Given at Rome, from St. Peter's, the 8th day of December, in the year 1864, the tenth from the Dogmatic Definition of the Immaculate Conception of the Virgin Mary, Mother of God.

In the nineteenth year of Our Pontificate.

ENDNOTES:
1. Gregory XVI, encyclical epistle "Mirari vos," 15 August 1832.
2. Ibid.
3. St. Augustine, epistle 105 (166).
4. St. Leo, epistle 14 (133), sect. 2, edit. Ball.
5. Epistle to Cardinal De la Rochefoucault, 10 March 1791.
6. Clement XII, In eminenti; Benedict XIV, Providas Romanorum; Pius VII, Ecclesiam; Leo XII, Quo graviora.
7. St. Ignatius M. to the Philadelphians, 3.
8. Ps 143.
9. St. Celestine, epistle 22 to Synod. Ephes. apud Const., p. 1200.
10. St. Innocent. 1, epistle 29 ad Episc. conc. Carthag. apud Coust., p. 891.
11. St. Leo, epistle 156 (125).
12. Pius VII, encyclical epistle Diu satis, 15 May 1800.
13. St. Cyprian, epist. 11.
14. St. Bernard, Serm. de duodecim praerogativis B. M. V. ex verbis Apocalyp.
 

Encyclical of Pope Pius IX promulgated on August 10, 1863

To Our Beloved Sons, S. R. E. Cardinals and to Our Venerable Brothers, the Archbishops and Bishops of Italy.

Our Beloved Sons and Venerable Brothers, Greetings and Apostolic Benediction.

How much cause we have to grieve over the most cruel and sacrilegious war brought upon the Catholic Church in almost all regions of the world during these turbulent times, and especially declared upon unhappy Italy before our very eyes many years ago by the Piedmontese Government and stirred up more violently day by day, each of you, our beloved sons and venerable brothers, easily understands. In the midst of our great distress, however, as long as you keep watch with us, we are deeply comforted and consoled. Although you are, indeed, most deplorably harassed by every grave injustice possible, torn away from your own flock, exiled and even cast into prison, nevertheless, with your profound virtue you have never neglected to speak and to write in ardent defense of the teachings of God, his Church, and this Apostolic See.

2. Consequently, we give thanks because you fervently rejoice to suffer insult in the name of Jesus. We extend to you merited praise in the words of our most saintly predecessor, Leo: "May you endure with all your heart the trials of your love, which you have undergone in reverence for the Catholic faith; may I accept the sufferings inflicted upon you as if I were bearing them myself. I know, however, that it is a cause of joy rather than of sorrow that with the strength of our Lord, Jesus Christ, you have persevered invincible in your evangelical and apostolic teaching . . . And when the enemies of the Christian faith were tearing you away from your respective churches, rather than being contaminated by their impiety, you preferred to endure the injustice of undergoing exile."(1)

3. Would that we could announce the end of such terrible calamities besetting the Church! Never will there be grief enough over the corruption of morals so extensively increasing and promoted by irreligious and obscene writings, theatrical spectacles and meretricious houses established almost everywhere; by other depraved arts and monstrous portents of every error disseminated in all directions; by the abominable impurities of all vices and crimes growing constantly and the deadly virus of unbelief and indifferentism spread far and wide; by contempt for ecclesiastical authority, sacred things, and laws and by the outrageous plundering of Church possessions; by the bitter and constant abuse of consecrated Church officials, of the students of religious communities, of virgins dedicated to God; by the diabolical hatred of Christ, his Church, teaching, and of this Apostolic See. These and almost innumerable other evils perpetrated by the embittered enemies of the Catholic Church and faith, we are daily compelled to lament.

4. All these agonies seem to prolong and delay that most yearned for time when we shall see the full triumph of our most holy religion, of justice, and of truth. This triumph cannot fail us, however, even if it is not given us to know the time destined for it by almighty God. Even though our heavenly Father permits his holy Church to be afflicted and plagued by various tribulations and distresses while serving during this most miserable and earthly pilgrimage, nevertheless, because it has been founded by Christ, the Lord, upon an immovable and most firm rock, it cannot be shaken or overthrown by any force or violence. Rather, "it is strengthened, not weakened by persecutions. The Lord's vineyard is always clothed with a richer harvest, for while each grain dies singly, it is born again manyfold."(2)

5. That is what we see happening, beloved sons and venerable brothers, even in these most sorrowful times as a special blessing from God. For although the immaculate Spouse of Christ may be vehemently troubled at the present time by the work of the wicked, yet she is triumphing over her enemies. Yes, indeed, she is conquering her enemies and shines wonderfully bright with your unparalleled faithfulness, love, and respect towards us and this Chair of Peter, and with your outstanding constancy and that of the other venerable brothers, the bishops of the whole Catholic world. She shines with many pious works of Christian charity multiplying rapidly each day; with the light of blessed faith illuminating many regions evermore each day; with the exceptional love and devotion shown by Catholics towards the Church itself, towards us, and this Holy See; with the eminent and immortal glory of martyrdom. You know, in fact, how in Tonkin and especially in the regions of Cochin China, bishops, priests, laymen and even peaceful women themselves, and young boys and girls, emulating the martyrs with their unconquerable spirit and heroic virtue, disdained the most inhuman torture, and greatly rejoiced to pour out their lives for Christ. All these joys should be no slight consolation to us and to you in the midst of the overwhelming anguish that torments us.

6. Now, since our Apostolic Office demands we carefully and zealously defend the cause of the Church committed to us by Christ, we condemn those who attack and despise the Church itself, its sacred laws, ministers, and this Apostolic See. Hence, with this letter, once more we confirm, proclaim and condemn totally and singly that which in many consistorial allocutions and in our other Letters we have been forced to deplore, declare and condemn.(3)

7. Here, too, our beloved sons and venerable brothers, it is again necessary to mention and censure a very grave error entrapping some Catholics who believe that it is possible to arrive at eternal salvation although living in error and alienated from the true faith and Catholic unity. Such belief is certainly opposed to Catholic teaching. There are, of course, those who are struggling with invincible ignorance about our most holy religion. Sincerely observing the natural law and its precepts inscribed by God on all hearts and ready to obey God, they live honest lives and are able to attain eternal life by the efficacious virtue of divine light and grace. Because God knows, searches and clearly understands the minds, hearts, thoughts, and nature of all, his supreme kindness and clemency do not permit anyone at all who is not guilty of deliberate sin to suffer eternal punishments.

8. Also well known is the Catholic teaching that no one can be saved outside the Catholic Church. Eternal salvation cannot be obtained by those who oppose the authority and statements of the same Church and are stubbornly separated from the unity of the Church and also from the successor of Peter, the Roman Pontiff, to whom "the custody of the vineyard has been committed by the Savior."(4) The words of Christ are clear enough: "If he refuses to listen even to the Church, let him be to you a Gentile and a tax collector;"(5) "He who hears you hears me, and he who rejects you, rejects me, and he who rejects me, rejects him who sent me;"(6) "He who does not believe will be condemned;"(7) "He who does not believe is already condemned;"(8) "He who is not with me is against me, and he who does not gather with me scatters."(9) The Apostle Paul says that such persons are "perverted and self-condemned;"(10) the Prince of the Apostles calls them "false teachers . . . who will secretly bring in destructive heresies, even denying the Master. . . bringing upon themselves swift destruction."(11)

9. God forbid that the children of the Catholic Church should even in any way be unfriendly to those who are not at all united to us by the same bonds of faith and love. On the contrary, let them be eager always to attend to their needs with all the kind services of Christian charity, whether they are poor or sick or suffering any other kind of visitation. First of all, let them rescue them from the darkness of the errors into which they have unhappily fallen and strive to guide them back to Catholic truth and to their most loving Mother who is ever holding out her maternal arms to receive them lovingly back into her fold. Thus, firmly founded in faith, hope, and charity and fruitful in every good work, they will gain eternal salvation.

10. Furthermore, beloved sons and venerable brothers, we cannot be silent about another most pernicious error, an evil that is pitifully tearing apart and deeply disturbing minds, hearts, and souls. We are referring to that unbridled and damnable self-love and self-interest that drive many to seek their own advantage and profit with clearly no regard for their neighbor. We mean that thoroughly insatiable passion for power and possessions that overrides all the rules of justice and honesty and never ceases by every means possible to amass and greedily heap up wealth. Completely absorbed in the things of earth, forgetful of God, religion and their souls, they wrongly place all their happiness in procuring riches and money. Let such people recollect and meditate seriously upon the very sobering words of Christ, the Lord: "What will it profit a man, if he gains the whole world and forfeits his life?"(12) Let them also reflect upon the teaching of Paul: "Those who desire to be rich fall into temptation, into a snare, into many senseless and hurtful desires that drag men down to ruin and destruction. For the love of money is the root of all evil; it is through this craving that some have wandered away and pierced their hearts with many pangs."(13)

11. Now, truly, we cannot conceal the fact that we are in great anguish since there are some clergy in Italy who, forgetful of their vocation, do not blush in the least to spread abroad false doctrine, even in subversive writings. They arouse the people against us and this Apostolic See; they oppose our civil rule and that of the Chair itself; they shamelessly and zealously support the wicked enemies of the Catholic Church and this same See. Deserting their bishops and us, emboldened by the approval of the Piedmontese government and its Parliament, these ecclesiastics in open contempt of ecclesiastical censure and penalty have become impudently fearless in organizing certain condemnable societies commonly known as Liberal Clerical, of Mutual Assistance, For the Emancipation of the Italian Clergy, and other associations animated by the same depraved spirit. Although deservedly forbidden to perform their holy ministry, nevertheless, like brazen intruders, they sinfully and illicitly exercise it in many churches. We, therefore, disapprove and condemn the behavior of the same ecclesiastics. At the same time, we admonish and exhort, again and again, these unfortunate men to return to their right mind and heart and take thought for their own salvation, seriously considering "that God tolerates no example of conduct more from others than from priests when He sees those, whom He ordains for the improvement of others, give example of their own depravity."(14) Let them fervently reflect that their confused state must be repaired before the tribunal of Christ. May these pitiful churchmen heed our paternal advice and willingly render us the consolation of a repentant clergy. May they seek refuge in us day by day, begging pardon for their defection with suppliant prayer and humbly imploring absolution from ecclesiastical censure.

12. You are certainly aware, our beloved sons and venerable brothers, that every kind of impious and deceitful writing, lies, calumny, and blasphemy has been let loose from hell. No pain has been spared to transfer schools to non-Catholic teachers and to appropriate churches for non-Catholic worship. With a multiple of other, surely diabolical treacheries, arts, and undertakings, the enemies of God employ every effort to destroy completely - if that were possible - the Catholic Church, seduce and corrupt the people, especially guileless youth, and uproot our holy faith and religion from the souls of all.

13. We are fully confident that you, our beloved sons and venerable brothers, strengthened by the grace of our Lord, Jesus Christ, will continue steadfast in your outstanding episcopal zeal. With one mind and heart and with redoubled dedication, may you persist in defending the House of Israel, may you fight the good fight for the faith and defend from the snares of the enemy the faithful entrusted to your care. Admonish and exhort them to be strong in our sacred faith, without which it is impossible to please God. Urge them to persevere firmly established in our divine religion, which alone is true and eternal and prepares for salvation and even, to a very great extent, preserves and prospers civil society.

14. Through the parish priests chiefly and other ecclesiastics known for integrity of life, gravity of morals, and constant adherence to sound doctrine, may you teach unremittingly and accurately: at one time preaching the divine word, at another instructing the people in the mysteries of our august religion, its doctrine, precepts, and discipline. You, above all, know that many evils generally arise from ignorance of divine matters essential for salvation. Hence, you will understand that it behooves you to use every care and diligence that so detrimental a condition be prevented.

15. Before we bring our letter to its close, however, we cannot restrain from bestowing due praise upon the Italian clergy, who with the highest degree of devotion to us and this Chair of Peter and to their bishops, have certainly not strayed. Following the noble example of their bishops and bearing all hardships with utmost patience, they fulfill their duty most laudably. We put our trust in the hope, moreover, that this same clergy, with the help of divine grace and walking worthily in their vocation, will always strive to be shining examples of piety and virtue.

16. We continue, too, with fitting and public praise for the many consecrated virgins who violently driven from their monastaries, despoiled of their recompense, and reduced to beggary, have not broken faith with their Spouse. Enduring the most deplorable conditions, they pray day and night in the holy house of God where they patiently await His mercy and beseech Him for the salvation of all, even that of their enemies.

17. We rejoice, also, in praising the people of Italy who, with deep Catholic sensibilities, abhor the many impious and destructive efforts taken against the Church. With filial piety, respect and obedience, they take great pride in honoring us, this Holy See, and their bishops. Amid very serious difficulties and impeded by dangers, each day and in many ways they faithfully offer us tokens of their love and devotion, alleviating the wants of this Apostolic See, at times with money, at other times with other gifts.

18. In the midst of so many calamities and confronted with such fury against the Church, we are not despondent for "Christ is our counsel and our strength; without him we can do nothing, through him we can do all things. While confirming the preachers of the Gospel and the ministers of the sacraments, he said: 'Lo, I am with you always, to the end of time.'"(15) We know for certain, moreover, that the gates of hell will never prevail against the Church which stands and will stand immovable with Christ Jesus, our Lord, as guardian and protector, who has built the Church and who has been "yesterday and today and forever."(16)

19. With ever more ardent zeal and humility of heart, let us, our beloved sons and venerable brothers, never stop offering our prayers and petitions to God through Jesus Christ that His Church, driven by this most turbulent tempest, may recover from such great disasters, enjoy the most blessed peace and freedom throughout the world, and gain new and more splendid triumphs over her enemies. Let us pray that the errant be flooded with the light of his divine grace, may turn back from the path of error into the way of truth and justice and, experiencing the worthy fruit of repentance, may possess perpetual love and fear of his holy name.

20. That the merciful God may more readily grant our most fervent prayers, let us invoke patronage of the immaculate and most holy Virgin Mary, Mother of God. Let us seek likewise the intercession of the most holy Apostles, Peter and Paul, and of all the blessed in heaven, that with their efficacious prayers before God, they may implore mercy and graces for all and powerfully avert all adversities and dangers afflicting the Church everywhere and especially in Italy.

21. Finally, as a most certain pledge of our singular benevolence toward you, we lovingly impart our heartfelt Apostolic Blessing upon you, beloved sons and venerable brothers, and upon the flock committed to your care.

Given at Rome, at St. Peter's, 10 August, 1863, in the eighteenth year of Our Pontificate.

References
1. St. Leo, epistle 154 to the bishops of Egypt, ed. Baller.
2. St. Leo, sermon 82 on the feast of the apostles Peter and Paul.
3. Addresses on 20 June 1859; 26 September 1859; 13 July 1860; 28 September 1860; 17 December 1860; 18 March 1861; 30 September 1861; and 9 June 1862. Encyclical letters on 18 June 1859 and 19 January 1860. Apostolic letter on 26 March 1860.
4. Ecumenical Council of Chalcedon in its letter to Pope Leo.
5. Mt 15.17.
6. Lk 10.16.
7. Mk 16.16.
8. Jn 3.18.
9. Lk 11.23.
10. Ti 3.11.
11. 2 Pt 2.1.
12. Mt 16.26.
13. I Tm 6.9-10.
14. St. Gregory the Great, homily 17 in Evangel.
15. St. Leo, epistle 167 to Rusticus, bishop of Narbonne.
16. Heb 13.8.

Encyclical of Pope Pius IX promulgated on January 19, 1860

To the Venerable Brothers, the Patriarchs, Primates, Archbishops, Bishops and other Ordinaries Keeping Favor and Communion with the Apostolic See.

Greetings and the Apostolic Blessing.

We cannot express in words what a consolation and what a joy to Us, in the midst of the greatest unpleasantness, are your admirable loyalty and respect, and that of your faithful, for Us and this Apostolic See, We are referring to your truly outstanding unanimity, willingness, zeal, and constancy in defending the rights of this same See and the claims of justice. From Our encyclical of last June 18 (Qui Nuper and then from Our two allocutions in Consistory, you learned of the evils oppressing civil and sacred affairs in Italy and the attempts against the legitimate Princes of Italy and the holy and legitimate dominion which belongs to Us and this Holy See. In compliance with Our wishes, you immediately ordered public prayers in your dioceses.

2. Afterwards, in kind letters sent to Us and by pastoral letters of other religious and learned writings, you vehemently denounced the sacrilegious attacks made on the civil power of the Roman Church. And defending constantly this dominion, you proclaimed and taught that God gave the civil power to the Roman Pontiff, so that he, never subject to any power, might exercise in full liberty and without any impediment the supreme task of the apostolic ministry divinely committed to him by Christ our Lord.

3. Moreover, Our beloved sons of the Catholic Church, imbued with your teaching and aroused by your example, have striven valiantly and still strive to make the same sentiments known to Us. For from every region of the whole Catholic world, We have received practically innumerable letters from ecclesiastics and laity alike of every dignity, rank, grade, and condition. These are signed by hundreds of thousands of Catholics, in which they declare their filial devotion toward Us and this Chair of Peter. They vehemently oppose the revolution and the attacks made in some of Our provinces. They maintain that the patrimony of blessed Peter ought to be preserved completely intact and inviolate and should be defended from all injury. Some of them have, in addition, asserted this wisely in suitable printed works.

4. These outstanding expressions have so moved Us that We could not forbear to gladly proclaim, "Blessed be God, the Father of Our Lord Jesus Christ, the Father of mercy and the God of all consolation, who consoles Us in all our tribulation." For nothing in the midst of the gravest straits in which We are oppressed, could be more welcome and more pleasing than to behold your zeal and that of the faithful for the protection of the rights of this Holy See. And you yourselves can easily understand how strongly Our paternal benevolence towards you and these Catholics grows deservingly by the day.

5. Now, however, a new cause of sorrow has arisen from a different source. And so We write to you to make Our sentiments well known. Recently, as many of you know, in a Paris newspaper called Le. Moniteur, a letter of the Emperor of the French was published replying to Our letter. In it, We asked that he, by his most powerful patronage in the Congress at Paris, defend the integral and inviolate nature of the temporal power belonging to us and the Holy See, and that he be willing to safeguard it from evil rebellion. In his letter the great Emperor, recalling his somewhat earlier proposal to Us concerning rebellious provinces of Our papal states, advises that We should of Our own accord surrender the possession of these same provinces, since it seems to him to be the only way to amend the present disorder.

6. You all know that We could not keep silence at the receipt of such a letter. Therefore, without delay, We responded to the same Emperor, declaring freely and openly that We could in no way assent to his counsel. We said that "it offers insuperable difficulties, in consideration of Our dignity and that of the Holy See and Our sacred character and the rights of the same Holy See, which pertain not to the succession of any royal family but to all Catholics." Likewise We professed "what is not Ours cannot be given up by Us, and We plainly understand that the victory he wishes to be conceded to the traitors of Emilia, would be a stimulus for future internal and external disturbers of other provinces to perpetrate the same things, when they saw the prosperous fortune of the rebels."

7. And, among other things, We informed the same Emperor, that "We could not abdicate the provinces in Emilia without violating solemn oaths by which We are bound, without exciting quarrels and disturbances in the rest of Our provinces, without committing injustice to all Catholics, and without, finally, weakening the rights not only of the Princes of Italy but of all Princes of the whole Christian world who could not watch with indifference the introduction of most destructive principles." Nor did We omit to point out that "his majesty could scarcely ignore by what men and by what money and resources the recent attempts at rebellion in Bologna, Ravenna, and elsewhere were inflamed and carried out, while the far greater part of the population showed itself in no way induced to support these movements, something it little expected. It was, in fact, amazed."

8. And since the Emperor felt that We ought to give up these provinces because of the rebellions stirred up in them, We replied appropriately that an argument of this kind, in as much as it proved excessive, has no validity. Similar rebellions have often occurred in Europe and other areas, yet anyone can see that a legitimate argument cannot be deduced from that fact to diminish civil sovereignty. We reminded the Emperor that his first letter, sent to Us before the Italian war, which offered Us consolation, not affliction, differed from his most recent ones.

9. From certain words in his newspaper letter, We gathered that there were grounds for fear that the above cited provinces of Ours in Emilia were already considered as if they had been taken away from Our dominion. We, accordingly, begged him in the name of the Church, that for his own Majesty's good and utility as well, to vanquish this fear. We reminded him that all must give an exact account at some time before the tribunal of Christ and undergo a most severe judgment; therefore each one must take care that he experience the effect of mercy rather than justice.

10. These are the chief matters, among others, that We replied to the Emperor of France. We judged they should be made known to you that you and the universal Catholic world recognize that We will without fear leave nothing untried in fighting bravely for the cause of religion and for preserving the civil dominion of the Roman Church and its temporal possessions and rights. Intact and inviolate these pertain to the entire Catholic world, and We look to the just cause of other Princes.

11. And supported by the divine aid of Him who said "you will have tribulation in the world, but be confident, I have overcome the world" an 16.33) and "blessed are they who suffer persecution for justice sake" (Mt 5.10), We are prepared to follow the illustrious footsteps of Our Predecessors, to emulate their example and to suffer harsh hard things and even lay down Our life, before deserting the cause of God, the Church, and justice in any way. But you can easily conjecture with what bitter sorrow We are affected, seeing the dreadful war which harasses our religion to the greatest detriment of souls and seeing the great whirlwinds which toss about the Church and this Holy See. And you can also easily understand our disquietude at the great danger for souls in these disturbed provinces, where piety, religion, faith, integrity, and morals are weakened daily especially from the pernicious writings published there.

12. Do you, therefore, defend this cause and inflame more and more daily the faithful entrusted to your care so that under your leadership they do not cease either defending the Catholic Church and this Holy See or protecting the civil dominion of the same See and the patrimony of St. Peter. Together with your faithful pray that God may command the winds and the water and come to the benefit of Us and His Church. Pray also that He may enlighten enemies to bring them back to the paths of truth, justice, and salvation.

13. And so that God may incline His ear to Our prayers and yours and those of all the faithful, We ask first the recommendation of the Virgin Mary, who is our most beloved mother and most trustworthy hope and ever present guardian of the Church. Nothing is more powerful with God than her patronage. We also implore the support of Peter, then of his co-apostle Paul, and of all the heavenly citizens who reign with Christ in heaven. We do not doubt that in the light of your outstanding religion and priestly zeal, you will obey these Our prayers and petitions. Meanwhile as a pledge of Our burning charity toward you, from Our deepest heart and with a wish for all every true happiness, We lovingly impart Our Apostolic Blessing to you yourselves and all the clergy, and faithful laity committed to each of your vigilance.

Given in Rome at St. Peter's, 19 January 1860, in the 14th year of Our pontificate.

Encyclical of Pope Pius IX promulgated on April 27, 1859

To Our Venerable Brothers, the Patriarchs, Primates, Archbishops, Bishops and other Ordinaries in Friendship and Communion with the Apostolic See

Venerable Brethren: Greetings and the Apostolic Blessing.

Now when holy Mother Church is joyously celebrating the annual solemnity of the Paschal Sacrament, she reminds her faithful of the joyful message of peace, which the risen Jesus Christ, having conquered death and overthrown the tyranny of the evil one, frequently and lovingly announced to His apostles and disciples; by contrast, the most dire sound of war among Catholic nations arises and is heard by all. Christ at His birth announced His peace to men of good will through angels, and later, left His peace to His disciples. Because of our love and care for Catholic peoples, we cannot refrain from crying out again and again for peace.

2. And so We exhort you, to stir the faithful committed to your vigilance in view of your outstanding piety, to turn to God in prayer, so that He might grant His deeply desired peace to all. For the same reason We have ordered that public prayers be offered by all within the Papal Territories to the most kind Father of Mercies. Following the illustrious example of Our predecessors, We have decided to have recourse to your prayers and those of the whole Church. And so We ask that you order public prayers in your dioceses as soon as possible. Having implored the patronage of Mary, may your faithful strenuously beseech our merciful God to turn his wrath from us and banish war to the very ends of the earth. By doing this, he may illuminate all minds by His divine grace and inflame all hearts with the love of Christian peace. He may insure that all may be rooted in faith and love. These then would diligently keep His holy Commandments and humbly beseech His forgiveness for their sins. Turning aside from evil and doing good, they would walk in the ways of justice, exercise mutual charity among themselves and obtain salutary peace with God, with themselves, and with all men.

3. We do not doubt that in view of your proven respect toward Us and this Holy See, that you will be desirous to fulfill with all diligence these Our desires and prayers. But to encourage the faithful in the prayers you decree, We have resolved to proffer and draw from the treasury of heavenly graces, whose dispensation the Most High has granted to Us. Wherefore We grant to these faithful, as often as they have been devoutly present at and completed the prayers We have mentioned, three hundred days indulgence in the customary form granted by the Church. Moreover, during the time of these prayers, We grant to these faithful a plenary indulgence once a month; it is to be received on the same day on which they have been duly absolved of their sins in Confession, have received Holy Communion, and have piously visited a place of worship where they have recited prayers for this purpose.

4. In conclusion, We are indeed happy to use this occasion also to attest again and confirm the special benevolence which We have for you all, venerable brothers. May the Apostolic Blessing which from the depths of Our heart We most lovingly grant especially to you, venerable brothers, and to all the clergy and laity entrusted to each of you, be a guarantee of Our most zealous good will toward you.

Given in Rome at St. Peter's, 27 April, 1859, in the 13th year of Our Pontificate.

Encyclical of Pope Pius IX promulgated on May 3, 1858

To Our Venerable Brothers, the Patriarchs, Primates, Archbishops, Bishops, other Ordinaries who have Friendship and Communion with the Apostolic See.

Greetings and Apostolic Blessing.

Christ's love towards men was so great that not only was He willing to endure most cruel sufferings for our salvation and an atrocious death on the cross, but also He wished to nourish us eternally in the sacrament of His body and blood. In this way, He might strengthen us by the presence of His divinity and be the safest bulwark of our spiritual life. And not content to have loved us with such an outstanding and truly divine love, He heaped benefits on benefits, poured out the riches of His love upon us, and, as you know so well, having loved His own He loved them to the end. For, declaring Himself to be an eternal Priest according to the order of Melchisedech, He instituted permanently His priesthood in the Catholic Church. He decreed that that same sacrifice which He performed is to redeem the whole human race from the yoke of sin to reconcile all things in heaven and earth, and to remain until the consummation of the world. He decreed that it be renewed and take plaice daily by the ministry of the priesthood. Only the reason for the offering is diverse, namely, that the salvific and most abundant fruits of His passion might forever be dispersed upon mankind.

2. In the unbloody sacrifice of the Mass, celebrated by priests, the same life-giving victim is offered up. This entreaty reconciles us to God the Father. It "renews in a mysterious way the death of Christ, who having risen from the dead dies no longer. Death no longer has domination over Him. Still, He is sacrificed for us in the mystery of this sacred oblation".(1)

3. No unworthiness or wickedness on the part of those offering it can ever defile this oblation. The Lord predicted through Malachy that it would be great and would be cleanly offered from sunrise to sunset in all places to His name.(2) This oblation abounding with an unspeakable richness of fruit embraces the present and future life. For by this oblation God is pleased and, granting the grace and gift of repentance, remits even great crimes and sins. Although grievously offended by our sins, He is moved from anger to mercy, from the severity of just chastisement to clemency; by it the title and obligation of temporal punishment is dissolved; by it the souls of the departed in Christ who have not yet been fully purged are aided; by it temporal goods also are obtained, if they do not stand in the way of greater benefits; by it singular honor and cult are procured for the saints and especially for the Immaculate and most holy Mother of God, the Virgin Mary. Wherefore, from the apostolic tradition, we offer the divine sacrifice of the Mass "for the universal peace of the Churches; for the right disposition of the world; for rulers, soldiers, allies; those laboring with infirmity; those oppressed by afflictions; for all who are in need; for those detained in purgatory; with the belief that it will be a help to those souls for whom prayer is offered before the holy and most awesome victim lying before us".(3)

4. Nothing is greater or holier than the unbloody sacrifice of the Mass, in which the body and blood of Christ are offered to God for the salvation of all. Holy Mother the Church has always been careful and diligent in order that the Mass be celebrated by priests with clean and pure hearts. It should be celebrated with the proper splendor of sacred ceremonies and rites so that the greatness of this mystery will shine forth all the more even from external appearances. This will also arouse the faithful to the contemplation of divine things hidden in such an admirable and venerable sacrifice. And with like solicitude and devotion, the same most holy Mother has never ceased to urge, exhort, and influence her faithful sons to frequently attend this divine sacrifice with due piety, veneration and devotion. She teaches that they must at all cost be present at it on all holy days of obligation, with their minds and eyes religiously intent on that from which the divine mercy and an abundance of all good things might be acquired.

5. The sacrifice of the Mass must be offered by pastors of souls for the people committed to their care; this obligation comes from a divine precept according to the teachings of the Council of Trent, since the same Council teaches in most express and grave words: "it is by divine mandate that all those to whom the care of souls is committed are to know their sheep and offer sacrifice for them".(4) The encyclical letter of Benedict XIV of 19 August 1744 (5) speaks most wisely about this obligation, explaining and confirming more fully the mind of the Fathers of Trent. In order to remove all controversies, questions, and uncertainties, he clearly declares that pastors and all others actually having the care of souls ought to offer the sacrifice of the Mass for the people committed to them on all Sundays, and holy days of obligation, as well as on those days on which he, lessening the number of holy days of obligation in some dioceses, allowed people to engage in servile work, with the provision that the faithful fulfill the obligation of hearing holy Mass.

6. We are joyful when We learn from you in your communications that those in charge of souls diligently fulfill the obligation of their office on Sundays and other holy days of obligation, on which they rarely omit to offer the sacrifice of the Mass for the people entrusted to them. But we are not ignorant of the fact that in many places the Mass is now customarily omitted by pastors on those other days which were formerly kept as holy days of obligation according to the constitution of Our Predecessor Urban VIII.(6) Agreeing to petitions of various holy bishops and having before his eyes their causes and reasons, He lessened the holy days of obligation and not only permitted people to perform servile work, but granted also that they be exempt from the obligation of attending holy Mass. But where this generous indult of the Holy See was promulgated, straight-away the pastors of many regions, considering that they were free from the obligation of celebrating Mass for their people on these reduced holy days, neglected the obligation altogether. Hence the custom evolved that pastors in these regions stopped offering holy Mass for their people on the said days, and some did not even hesitate to defend and justify this custom.

7. We are greatly grieved by this situation; therefore, We have decided to remedy this matter especially since We are aware that this Apostolic See has taught that pastors are obliged to celebrate Mass for their people even on the reduced holy days. Our Predecessors were moved by the vigorous pleas of holy bishops; and many and varied needs of the faithful; and the grave concerns of circumstances, times, and places. As a result, they decided to lessen the number of holy days of obligation, and allowed people to undertake servile work on these days and to miss Mass. Nevertheless these same Predecessors, in granting these indults, wished that the law remain intact and inviolate. They wished that on the aforesaid days no innovation ever be made in the churches as to the customary order and rite of the divine offices. They meant for all things to be carried out the exact way they were before, while the constitution of Urban VIII was in force. This prescribed the holy days of obligation. On those days pastors are not free from the obligation of offering Mass for their people; they will realize this, especially when they recall that the pontifical rescripts are to be strictly interpreted. Moreover, We have frequently decreed, that pastors are bound by the obligation of saying Mass for their people even on those days which were removed from the number of holy days of obligation.

8. Wherefore, having weighed this matter carefully and having consulted certain Cardinals of Our Congregation for the Preservation and Interpretation of the Decrees of the Council of Trent, We have decided to write this encyclical letter to establish norm and law to be observed carefully and diligently by all pastors. Accordingly in this letter We declare that pastors and all those actually having care of souls should celebrate holy Mass for their people on all Sundays and on days of obligation. Mass must also be offered on those days, which by indult of this Holy See were removed or transferred from the number of holy days of obligation, just as the clergy were obliged to do when the constitution of Urban VIII was in full force before holy days of obligation were lessened or transferred. As for feasts which have been transferred we make one exception, namely when the divine office of a solemnity has been moved to a Sunday, only one Sunday Mass need be offered by pastors for their people, since the Mass, being the principal part of the divine office, is considered as transferred along with the same office.

9. Concerned with the peace of soul of those pastors who, on account of the asserted custom, have omitted to offer Mass for their people on the days previously mentioned, We, by Our Apostolic authority, fully absolve them from each and every past omission. And, because some claim that they have received from this Apostolic See a special indult of reduction, We grant that they can continue to enjoy the benefit of this indult, according, however, to the conditions expressed in the indult and as long as they exercise the office of pastor in the parishes which they presently govern and administer.

10. While, however, We make these provisions and grant these indults, We hope that pastors will glory in satisfying most diligently and religiously this obligation of offering Mass for their people. They should seriously consider the rich abundance of heavenly favors and earthly goods which redound on the Christian people committed to their care from the offering of this unbloody and divine sacrifice. Since, however, we know that peculiar circumstances can arise in which a remission of the obligation for a particular reason and time should be granted to pastors, We wish to inform you that all must apply uniquely to Our Congregation of the Council to obtain this sort of indult. Only those who depend on the Congregation for the Propagation of the Faith are exempted since We have given the proper faculties for this purpose to both congregations. We have no doubt that you will inform every pastor of your dioceses concerning their obligation of offering the holy sacrifice of the Mass for the people committed to them. And We are convinced also that you will apply the greatest vigilance that those in charge of souls fulfill diligently this part of their task also, and carefully observe what We have decreed and sanctioned by this encyclical. We hope that a copy of this letter will be permanently kept in the records of each of your episcopal curias.

11. Since, venerable brothers, you yourselves know full well the holy sacrifice of the Mass contains a great source of instruction for the faithful, never cease to exhort pastors especially and other preachers of the divine word and those to whom the task of educating the Christian people is delegated to explain to the faithful the necessity, excellence, greatness, purpose and fruits of so holy and admirable a sacrifice. Likewise inflame the faithful themselves to frequently attend this sacrifice with the faith, religion, and piety it deserves, that they may be able to obtain the divine mercy and all kinds of benefits they need. Nor should you cease encouraging the priests of your dioceses to be outstanding in moral integrity, dignity, innocence of life, and sanctity. Those who alone are given the privilege of consecrating the divine host and accomplishing so holy and awesome a sacrifice should display these qualities. Therefore, frequently exhort all who are initiated into the most holy priesthood to give serious consideration to the ministry which they have received in the Lord. They should fulfill their ministry, being always mindful of the dignity and heavenly power with which they are endowed; they should shine forth with the splendor of all kinds of virtue; they should occupy themselves with divine worship, divine things, and the salvation of souls. Then, offering themselves as a living and holy host to the Lord, and always carrying about in their bodies the mortification of Jesus, they may duly offer with pure minds and clean heart to God the propitiatory host for their own salvation and that of all the world.

12. Finally, We are pleased to use this occasion also, to testify again to the special benevolence We have for you. We hope you will quickly proceed to carefully fulfill all aspects of your pastoral ministry and that you will concern yourselves with the salvation and well-being of your beloved flock.

13. Be assured that We are most ready to carry out lovingly all those things which We know can greater benefit your own and your dioceses' well-being. Meanwhile receive as a guarantee of all heavenly gifts and a witness of our deepest benevolence for you, the apostolic blessing, which we lovingly impart from the deepest sentiments of Our heart to you yourselves, venerable brothers, and all the clergy, and faithful laity committed to the vigilance of each of you.

Given in Rome at St. Peter's, 3 May 1858, in the 12th year of Our Pontificate.

Endnotes
1. St. Gregory the Great, Diolog., bk. 44, chap. 58.
2. Malachy, chap. 1.
3. Sr. Cyril of Jerusalem, Catechesis 23, Mystagogia 5 de sacra Liturgia
4. Council of Trent, session 23, chap. 1, De Reformat
5. Benedict XIV, encyclical Cum Semper Oblatas, 19 August 1744.
6. Urban VIII, apostolic constitution Universa Per Orbem, 13 September 1642.

Apostolic Constitution of Pope Pius IX, December 8, 1854

God Ineffable - whose ways are mercy and truth, whose will is omnipotence itself, and whose wisdom "reaches from end to end mightily, and orders all things sweetly" - having foreseen from all eternity the lamentable wretchedness of the entire human race which would result from the sin of Adam, decreed, by a plan hidden from the centuries, to complete the first work of his goodness by a mystery yet more wondrously sublime through the Incarnation of the Word. This he decreed in order that man who, contrary to the plan of Divine Mercy had been led into sin by the cunning malice of Satan, should not perish; and in order that what had been lost in the first Adam would be gloriously restored in the Second Adam. From the very beginning, and before time began, the eternal Father chose and prepared for his only-begotten Son a Mother in whom the Son of God would become incarnate and from whom, in the blessed fullness of time, he would be born into this world. Above all creatures did God so lover her that truly in her was the Father well pleased with singular delight. Therefore, far above all the angels and all the saints so wondrously did God endow her with the abundance of all heavenly gifts poured from the treasury of his divinity that this mother, ever absolutely free of all stain of sin, all fair and perfect, would possess that fullness of holy innocence and sanctity than which, under God, one cannot even imagine anything greater, and which, outside of God, no mind can succeed in comprehending fully.

Supreme Reason for the Privilege:The Divine Maternity

And indeed it was wholly fitting that so wonderful a mother should be ever resplendent with the glory of most sublime holiness and so completely free from all taint of original sin that she would triumph utterly over the ancient serpent. To her did the Father will to give his only-begotten Son - the Son whom, equal to the Father and begotten by him, the Father loves from his heart - and to give this Son in such a way that he would be the one and the same common Son of God the Father and of the Blessed Virgin Mary. It was she whom the Son himself chose to make his Mother and it was from her that the Holy Spirit willed and brought it about that he should be conceived and born from whom he himself proceeds.(1)

Liturgical Argument

The Catholic Church, directed by the Holy Spirit of God, is the pillar and base of truth and has ever held as divinely revealed and as contained in the deposit of heavenly revelation this doctrine concerning the original innocence of the august Virgin - a doctrine which is so perfectly in harmony with her wonderful sanctity and preeminent dignity as Mother of God - and thus has never ceased to explain, to teach and to foster this doctrine age after age in many ways and by solemn acts. From this very doctrine, flourishing and wondrously propagated in the Catholic world through the efforts and zeal of the bishops, was made very clear by the Church when she did not hesitate to present for the public devotion and veneration of the faithful the Feast of the Conception of the Blessed Virgin.(2) By this most significant fact, the Church made it clear indeed that the conception of Mary is to be venerated as something extraordinary, wonderful, eminently holy, and different from the conception of all other human beings - for the Church celebrates only the feast days of the saints.

And hence the very words with which the Sacred Scriptures speak of Uncreated Wisdom and set forth his eternal origin, the Church, both in its ecclesiastical offices and in its liturgy, has been wont to apply likewise to the origin of the Blessed Virgin, inasmuch as God, by one and the same decree, had establi