APPENDIX.

NOTE I.

PASSAGES IN WHICH αἰών IS USED RATHER THAN κόσμος το

Luke xx. 34.

1 Cor. ii. 8.

Gal. i. 4.

Οἱ υἱοὶ τοῦ αἰῶνος τούτου.

Οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου.
Ἐκ τοῦ α. τοῦ ἐνεστῶτος πονηροῦ.

The normal use of κόσμοs, on the other hand, is to be seen in such expressions as ̓Απὸ καταβολῆς κόσμου, Matt. xiii. 35, Eph. i. 4.

The contrast in the Parable of the Tares between κόσμος, • the field is the world,' and alwv, 'the end of the world or age,' that is, of the present dispensation, is specially instructive, and it is to be lamented that it was not found possible to express this contrast in the revised version.

In St. John, though κóσuos is used to express both the world as organised according to God's purpose or in a neutral sense, and also the world as organised for selfish and evil purposes, the latter sense is commonly marked by the addition of this, as Ἡ βασιλεία ἡ ἐμὴ οὐκ ἔστιν ἐκ τοῦ κ. τούτου.

Passages in which κóσμos is used for the world in its present evil state:

John xvii. 16. Ἐκ τοῦ κόσμου οὐκ εἰσὶ καθῶς ἐγώ κ.τ.λ.

But the sense varies in the same passage, as xiv. 30, 31, Ἔρχεται

ὁ τοῦ κ. ἄρχων . . . ἀλλ ̓ ἵνα γνῶ ὁ κόσμος: xvii. 16, Ἐγὼ ἐκ

τ. κ. οὐκ εἰμί . .

...

...

. ἵνα γινώσκῃ ὁ κ. ὅτι σύ με ἀπέστειλας.

P. 5. They (that is, Protestants and Liberals) do not scruple to support that erroneous opinion so fatal to the Catholic Church and the safety of souls which our predecessor of happy memory, Gregory XVI, called an insanity,-namely, that liberty of conscience and of worship is the right of every man, and that in every well-constituted State this right ought to be proclaimed and sanctioned, and that citizens have a right to put forward their opinions openly and in public whatever they may be, either by word or in print or otherwise, without limitation by ecclesiastical or civil authority.

P. 9. Amidst the perversity of depraved opinions, we-penetrated with the duty of our apostolic charge, and full of solicitude for our holy religion, for sound doctrine, for the safety of souls which have been confided to us from on high, and even for the welfare of human society-have believed it our duty to raise anew our voice. Consequently we reprobate by our Apostolic authority all and each of the evil opinions and doctrines mentioned in detail in the present letters. We proscribe them, we condemn them, and we desire and command that all the children of the Catholic Church should hold them as entirely reprobated, proscribed, and condemned. Besides all that, you know very well, Venerable Brethren, that at the present time the enemies of all truth and all justice, the bitter enemies of our holy religion (by means of pestilent books, of pamphlets, and of newspapers distributed to the four corners of the earth), deceive the people, wickedly lie, and disseminate every kind of impious doctrine.

Syllabus, presenting the principal errors of our time.

Error 12. The decrees of the Apostolic See and of the Roman Congregation prevent the free progress of science.

Section 4. Socialism, Communism, Secret Societies, Bible

Societies, Clerico-Liberal Societies.

Pests of this description are frequently rebuked in the severest terms in the Encyclicals of November 1846, December 1849, and 1863, in the Allocutions of April 1849, December 1854.

Section 6. Errors relating to Civil Society.

45. The entire direction of the public schools in which the youth of Christian States is educated, except to a certain extent the episcopal seminaries, may and must appertain to the civil authority in such a manner that no other authority whatsoever shall be recognised as having the right to interfere in the discipline of the schools, the course of the studies, the taking of degrees, or the choice and approval of masters.

Section 7. Errors concerning Natural and Christian

Morality.

57. Knowledge of philosophical things and morals, as well as civil laws, may and ought to be independent of divine and ecclesiastical authority.

Section 9. Errors concerning the Temporal Power of the

Roman Pontiff.

76. The abolition of the temporal power of which the Holy See is possessed would conduce greatly to the liberty and happiness of the Church.

Besides these errors explicitly noted, several other errors are tacitly condemned by the doctrine which has been declared and maintained concerning the temporal sovereignty of the Roman Pontiff, and which all Catholics are bound most firmly to hold. This doctrine is distinctly taught in several Allocutions, 1849, 1850, 1861, 1862.

Section 10. Errors having reference to Modern Liberalism.

77. In the present day it is no longer beneficial for the Catholic Church to be considered as the only religion of the State, to the exclusion of all other forms of worship.

78. Whence it has been wisely provided by the law, in some countries called Catholic, that strangers going to reside there shall enjoy the public exercise of their own forms of worship.

79. It is false that civil liberty of all forms of worship, and the full power granted to all to manifest openly and publicly all their thoughts and their opinions, leads more easily to the corruption of the morals and minds of the people, and to the spread of the pest of indifferentism.

80. The Roman Pontiff may and ought to reconcile himself to, and to agree with, progress, liberalism, aud modern civilisation.

The Vatican Decrees, July 18, 1870.-4. Concerning Faith and Reason.

2. If any one shall say, that human sciences should be prosecuted with such freedom, that their assertions, even when opposed to revealed doctrine, may still be held as true, and may not be proscribed by the Church; let him be accursed.

3. If any one shall say, that it is possible, that from time to time, in the course of the progress of science, an interpretation may have to be attributed to doginas proposed by the Church other than that which has been and is understood by the Church; let him be accursed.

NOTE III.

ANALYSIS OF AUGUSTINE'S DE CIVITATE DEI, AND EXTRACTS, SHOWING THAT IT IS NOT AN ANTICIPATION OF A CHRISTIAN COMMONWEALTH.

It may be worth while to give a short account of St. Augustine's great treatise De Civitate Dei, since Christian thought and aims have been so largely coloured by it. It will be seen that the idea commonly formed of it, namely, that it gives an ideal of a Commonwealth such as is to be found in Plato's Republic or in More's Utopia, is baseless. It is said that Charlemagne delighted in having it read to him; but though he may have been stimulated by the exposition given in it of the causes of the downfall of Rome, he can have found little or nothing in it to aid in the organisation of his Empire.