700 



PUBLIC DOCUMENTS. 



istering the divine Sacraments, as to the dispositions 

 necessary for their reception. (Allocution In Con- 

 sistoriali, 1st November, 1850. Allocution Maxima 

 ouidem. flth June, 1862.) 



45. The entire direction of public schools, in which 

 the youth of Christian States are educated, except (to 

 a certain extent) in the case of Episcopal Seminaries, 

 may and must appertain to the civil power, and be- 

 long 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 

 tb3 studies, the taking of degrees, or the choice and 

 approval of the teachers. (Allocution In Consistori- 

 ali, 1st November, 1850. Allocution Quibus luctuo- 

 sissimis, 5th September, 1851.) 



46. Much more, even in Clerical Seminaries, the 

 method of study to be adopted is subject to the civil 

 authority. (Allocution Nunquam fore, 15th Decem- 

 ber, 1850.) 



47. The best theory of civil society requires, that 

 popular schools open to the children of all classes, 

 and, generally, all public institutes intended for in- 

 struction in letters and philosophy, and for conduct- 

 ing the education of the young, should be freed from 

 all ecclesiastical authority, government, and interfer- 

 ence, and should be fully subject to the civil and po- 

 litical power, in conformity with the will of rulers and 

 the prevalent opinions of the age. (Letter to the Arch- 

 bishop of Fribourg, Quum non sine, 14th July, 

 1864.) 



48. This system of instructing youth, which con- 

 sists in separating it from the Catholic faith and from 

 the power of the Church, and in teaching exclusively, 

 or at least primarily, the knowledge of natural things 

 and the earthly ends of social life alone, may be ap- 

 proved by Catholics. (Id. Ibid.) 



49. The civil power has the right to prevent minis- 

 ters of Religion, and the faithful, from communicat- 

 ing freely and mutually with each other, and with 

 the Roman Pontiff. (Allocution Maxima quidem, 9th 

 June, 1802.) 



50. The secular authority possesses, as inherent in 

 itself, the right of presenting Bishops, and may re- 

 quire of them that they take possession of their dio- 

 ceses, before having received canonical institution 

 and the Apostolic letters from the Holy See. (Allo- 

 cution Nunquam fore, 15th December, 1856.) 



51. And further, the Secular Government has the 

 right of deposing Bishops from their Pastoral func- 

 tions, and it is not bound to obey the Roman Pontiff 

 in those things which relate to Episcopal Sees and 

 the institution of Bishops. (Letter Apost. Multiplies 

 inter, 10th June, 1851. Allocution Acerbissimum, 

 27th Sept., 1852.) 



52. The Government has of itself the right to alter 

 the age prescribed by the Church for the religious 

 profession, both of men and women ; and it may en- 

 Join upon all religious establishments to admit no 

 'person to take solemn vows without its permission. 

 (Allocution Nunquam fore, 15th Dec., 1856.) 



53. The laws for the protection of religious estab- 

 lishments, and securing their rights and duties, 

 ought to be abolished : nay more, the civil govern- 

 ment may lend its assistance to all who desire to quit 

 the religious life they have undertaken, and break 

 their vows. The government may also suppress Re- 

 ligious Orders, collegiate Churches, and simple Ben- 

 efices, even those belonging to private patronage, and 

 submit their goods and revenues to the administra- 

 tion and disposal of the civil power. (Allocution 

 Acerbissimum, 27th Sept., 1852. Allocution Probe 

 memineritis, 22d January, 1855. Allocution Cum 

 Bscpe, 26th July, 1855.) 



54. Kings and princes are not only exempt from 

 the jurisdiction of the Church, but are superior to 

 the Church, in litigated questions of jurisdiction. 

 (Letter Apost. Multiplices inter, 10th June, 1851.) 



55. The Church ought to be separated from the 

 State, and the State from the Church. (Allocution 

 Acerbissimam, 27th September, 1S52.) 



VII. Errors concerning Natural and Christian Ethics 



56. Moral laws do not stand in need of the divina 

 sanction, and there is no necessity that human laws 

 should be conformable to the law of nature, and re- 

 ceive their sanction from God. (Allocution Maxima 

 quidem, 9th June, 1862.) 



57. Knowledge of philosophical things and morals, 

 and also civil laws, may and must be independent of 

 divine and ecclesiastical authority. (Allocution 

 Maxima quidem, 9th June, 1862.) 



58. No other forces are to be recognized than those 

 which reside in matter ; and all moral teaching and 

 moral excellence ought to be made to consist in the 

 accumulation and increase of riches by every possible 

 means, and in the enjoyment of pleasure. (Allocu- 

 tion Maxima quidem, 9th June, 1862. Encyclical 

 Quanto conficiamur, 10th August, 1863.) 



59. Right consists in the material fact, and all hu- 

 man duties are but vain words, and all human acts 

 have the force of right. (Allocution Maxima qui- 

 dem, 9th June, 1862.) 



60. Authority is nothing else but the result of nu- 

 merical superiority and material force. (Allocution 

 Maxima quidem, 9th June, 1862.) 



61. An unjust act, being successful, inflicts no in- 

 jury upon the sanctity of right. (Allocution Jamdu- 

 dum cernimus, 18th March, 1861.) 



62. The principle of non-intervention, as it is call- 

 ed, ought to be proclaimed and adhered to. (Allo- 

 cution Novos et ante, 28th September, I860.) 



63. It is allowable to refuse obedience to legitimate 

 Princes; nay more, to rise in insurrection against 

 them. (Encyclical Qui pluribus, 9th November, 1846. 

 Allocution Quisque vestrum, 4th October, 1847. En- 

 cyclical Noscitis et nobiscum, 8th December, 1849. 

 Letter Apostolicae Cum Catholica, 26th March, 1860.) 



64. The violation of a solemn oath, even every 

 wicked and flagitious action repugnant to the eternal 

 law, is not only not blamable, but quite lawful, and 

 worthy of the highest praise, when done for the love 

 of country. (Allocution Quibus quantisque, 20th 

 April, 1849.) 



VIII. Errors concerning Christian Marriage. 



65. It cannot be by any means tolerated, to main- 

 tain that Christ has raised marriage to the dignity o( 

 a sacrament. (Apostolical Letter, Ad Apostolicte, 

 22d August, 1851.) 



66. The sacrament of marriage is only an adjunct- 

 of the contract, and separable from it, and the sacra- 

 ment itself consists in the nuptial benediction alone. 

 (Id. Ibid.) 



67. By the law of nature, the marriage tie is not 

 indissoluble, and in many cases divorce, properly so 

 called, may be pronounced by the civil authority. 

 (Id. Ibid. ; Allocution Acerbissimum, 27th Septem- 

 ber, 1852.) 



68. The Church has not the power of laying down 

 what are diriment impediments to marriage. The 

 civil authority does possess such a power, and can 

 do away with existing impediments to marriage. 

 (Let. Apost. Multiplices inter, 10th June, 1851.) 



69. The Church only commenced in later ages to 

 bring in diriment impediments, and then availing her- 

 self of a right not her own, but borrowed from the civil 

 power. (Let. Apost. Ad Apostolicae, 22d Aug., 1851.) 



70. The canons of the Council of Trent, which pro- 

 nounce censure of anathema against those who deny 

 to the Church the right of laj'ing down what are diri- 

 ment impediments, either are not dogmatic, or must 

 be understood as referring only to such borrowed 

 power. (Let. Apost. Ibid.) 



71. The form of solemnizing marriage prescribed 

 by the said Council, under penalty of nullity, does 

 not bind in cases where the civil law has appointed 

 another form, and where it decrees that this new form 

 shall effectuate a valid marriage. (Id. Ibid.) 



72. Boniface VIII. is the first who declared, that 

 the vow of chastity pronounced at Ordination annuls 

 nuptials. (Id. Ibid.) 



