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Mariam, quæ cunctas hæreses interemit in universo mundo, quæque omnium nostrum amantissima Mater 'tota suavis est . .. ac plena misericordia . . . omnibus sese exorabilem, omnibus clementissimam præbet, omnium necessitates amplissimo quodam miseratur affectu,' (S. Bernard. Serm. de duodecim prærogativis B. M. V. ex verbis Apocalyp.) atque utpote Regina adstans a dextris Unigeniti Filii Sui Domini Nostri Jesu Christi in vestitu deaurato circumamicta varietate, nihil est, quod ab Eo impetrare non valeat. Suffragia quoque petamus Beatissimi Petri, Apostolorum Principis, et Coapostoli ejus Pauli, omniumqueSanctorum Cœlitum, qui,facti jam amici Dei, pervenerunt ad cœlestia regna, et coronati possident palmam, ac de sua immortalitate securi, de nostra sunt salute solliciti.

Denique cœlestium omnium donorum copiam Vobis a Deo ex animo adprecantes singularis Nostræ in Vos caritatis pignus Apostolicam Benedictionem ex intimo corde profectam Vobis ipsis, Venerabiles Fratres, cunctisque Clericis, Laicisque fidelibus curæ vestræ commissis peramanter impertimus.

His faithful servants, let us em- The Encyploy in all confidence as Our clical. Mediatrix with Him the Virgin Virgin Mary. Mary, Mother of God, who 'has destroyed all heresies throughout the world, and who, the most loving Mother of us all, is very gracious . . . and full of mercy. . . allows herself to be entreated by all, shows herself most clement towards all, and takes under her pitying care all Our necessities with a most ample affection' (St. Bernard, Germ. de duodecim prærogativis B. M. V. in verbis Apocalyp.), and who 'sitting as queen upon the right hand of her only-begotten Son Our Lord Jesus Christ in a golden vestment, clothed around with various adornments,' there is nothing which she cannot obtain from Him. Let us implore also the intervention of the Blessed Peter, Chief of the Apostles, and of his co-Apostle Paul, and of all those Saints of Heaven, who, having already become the friends of God, have been admitted into the celestial kingdom, where they are crowned and bear palms, and who, henceforth certain of their own immortality, are solicitous for our salvation.

In conclusion, We ask of God from Our inmost soul the abundance of His celestial benefits for You, and We bestow upon You, Venerable Brethren, and upon all faithful Clergy and Laity committed to Your care, Our Apostolic Benediction from the most loving depths of Our heart, in token of Our charity towards You.

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* Translation as published from the office of the Weekly Register.

cum materia, necessitas cum libertate, verum cum falso, bonum cum malo, et justum cum injusto.

Alloc. Maxima quidem 9 junii 1862.

II. Neganda est omnis Dei actio in homines et mundum. Alloc. Maxima quidem 9 junii 1862.

III. Humana ratio, nullo prorsus Dei respectu habito, unicus est veri et falsi, boni et mali arbiter, sibi ipsi est lex et naturalibus suis viribus ad hominum ac populorum bonum curandum sufficit.

Alloc. Maxima quidem 9 junii 1862.

IV. Omnes religionis veritates ex nativa humanæ rationis vi derivant; hinc ratio est princeps norma qua homo cognitionem omnium cujuscumque generis veritatum assequi possit ac debeat.

Epist. Encycl. Qui pluribus, 9 novembris 1846.

Epist.

Encycl. Singulare quidem, 17 martii 1856. Alloc. Maxima quidem 9 junii 1862.

V. Divina revelatio est imperfecta et iccirco subjecta continuo et indefinito progressui qui humanæ rationis progressioni respondeat.

Epist. Encycl. Qui pluribus 9 novembris 1846. Alloc. Maxima quidem 9 junii 1862.

VI. Christi fides humanæ refragatur rationi; divinaque revelatio non solum nihil prodest, verum etiam nocet hominis perfectioni.

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Pantheism, naturalism, and rational

ism absolute.

Epist. Encycl. Qui pluribus
9 novembris 1846.
Alloc. Maxima quidem 9
junii 1862.

VII. Prophetiæ et miracula in sacris Litteris exposita et narrata sunt poetarum commenta, et Christianæ fidei mysteria philosophicarum investigationum summa; et utriusque Testamenti libris mythica continentur inventa; ipseque Jesus Christus est mythica fictio.

Epist. Encycl. Qui pluribus
9 novembris 1846.
Alloc. Maxima quidem 9
junii 1868.

7. The prophecies and miracles told and narrated in the Sacred Scriptures are the fictions of poets, and the mysteries of the Christian faith are the result of philosophical investigations. In the books of the two Testaments there are contained mythical inventions, and Jesus Christ is Himself a mythical fiction.

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VIII. Quum ratio humana ipsi religioni æquiparetur, iccirco theologicæ disciplinæ perinde ac philosophicæ tractandæ sunt.

Alloc. Singulari quadam perfusi 9 decembris 1854.

IX. Omnia indiscriminatum dogmata religionis Christianæ sunt objectum naturalis scientiæ seu philosophiæ; et humana ratio historice tantum exculta potest ex suis naturalibus viribus et principiis ad veram de omnibus etiam reconditioribus dogmatibus scientiam pervenire, modo hæc dogmata ipsi rationi tamquam objectum proposita fuerint.

Epist. ad Archiep. Frising. Gravissimas II decembris 1862.

Epist. ad eundem. Tuas libenter 21 decembris 1863. X. Quum aliud sit philoso

SECT. II.-Rationalism Moderate.

8. As human reason is placed on a level with religion, so theological systems must be treated in the same manner as philosophical ones.

9. All the dogmas of the Christian religion are, without exception, the object of natural science or philosophy; and human reason, instructed solely by history, is able by its own natural strength and principles to arrive at the true knowledge of even the most abstruse dogmas, such dogmas being proposed as subject-matter for the

reason.

10. As the philosopher is one

phus, aliud philosophia, ille jus et officium habet se submittendi auctoritati, quam veram ipse probaverit; et philosophia neque potest, neque debet ulli sese submittere auctoritati.

Epist. ad Archiep. Frising. Gravissimas 11 decembris 1862.

Epist. ad eundem Tuas li

benter 21 decembris 1863. XI. Ecclesia non solum non debet in philosophiam unquam animadvertere, verum etiam debet ipsius philosophiæ tolerare errores, eisque relinquere ut ipsa se corrigat.

Epist. ad Archiep. Frising. Gravissimas 11 decembris 1862.

XII. Apostolicæ Sedis, romanarumque Congregationum decreta liberum scientiæ progressum impediunt.

Epist. ad Archiep. Frising. Tuas libenter 21 decembris 1862.

XIII. Methodus et principia, quibus antiqui Doctores scholastici Theologiam excoluerunt, temporum nostrorum necessitatibus scientiarumque progressui minime congruunt.

Epist. ad Archiep. Frising. Tuas libenter 21 decembris 1863.

XIV. Philosophia tractanda est, nulla supernaturalis revelationis habita ratione.

Epist. ad Archiep. Frising. Tuas libenter 21 decembris 1863.

N.B. Cum rationalismi systemate cohærent maximam partem errores Antonii Gunther, qui damnantur in Epist. ad Card. Archiep. Coloniensem Eximiam

thing and philosophy is another, Rationalism. so it is the right, and duty of the philosopher to submit himself to the authority which he shall have recognised as true; but philosophy neither can nor ought to submit to any authority.

II. The Church not only ought never to animadvert upon philosophy, but ought to tolerate the errors of philosophy, leaving to philosophy the care of their correction.

12. The decrees of the Apostolic See and of the Roman Congregations fetter the free progress of science.

13. The method and principles by which the old scholastic Doctors cultivated theology are no longer suitable to the demands of the age and the progress of science.

14. Philosophy must be treated of without any account being taken of supernatural revelation. (Id., ibid.)

N.B. To the rationalistic system belong in great part the errors of Antony Gunther, condemned in the letter to the Cardinal Archbishop of Cologne,

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