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(14) S. Bernard. 22 ad Synod. Pope Pius IX explicitly condemned religious indifferentism and religious liberty; Vatican II clearly taught the contrary. Divisioni Ecclesiae in orientalem atque occidentalem nimia Romanorum Pontificum arbitria contulerunt. § X. Errores qui ad liberalismum hodiernum referuntur. Who can be so grudging to men, so full of hate for God, as to try to prevent it?”44. In this way, the First Vatican Council quoted St. Vincent’s understanding that dogma must be explicated: “let the understanding, the knowledge, and wisdom of individuals as of all, of one man as of the whole Church, grow and progress strongly with the passage of the ages and the centuries; but let it be solely in its own genus, namely in the same dogma, with the same sense and the same understanding.”46. Ecclesia non habet nativum ac legitimum ius acquirendi ac possidendi. Multis gravibusque, 17 decembris 1860; in Alloc. encycl, Quanto conficiamur, 10 augusti 1863. LXXI. Again opening with episcopal pleasantries Pius proceeds to call the hierarchy’s attention to the “monstrous portents of opinion which prevail…in this age” (Quanta cura 2). The teaching of Vatican II on religious liberty, contained in Dignitatis Humanae, nearly word for word asserts the very doctrine which was condemned by Pope Pius VII in Post Tam Diuturnas, by Pope Gregory XVI in Mirari Vos, by Pope Pius IX in Quanta Cura, and by Pope Leo XIII in Libertas Praestantissimum. Why is the Catholic population decreasing in numbers? Cum autem sine dubio gratiores sint Deo hominum preces, si animis ab omni labe puris ad ipsum accedant idcirco cœlestes Ecclesiæ thesauros dispensationi Nostræ commissos Christi fidelibus Apostolica liberalitate reserare censuimus, ut iidem fideles ad veram pietatem vehementius incensi ac per Pœnitentiæ Sacramentum a peccatorum maculis expiati fidentius suas preces ad Deum effundant, eiusque misericordiam et gratiam consequantur. Atque etiam impie pronunciant auferendam esse civibus Ecclesiæ fa­cultatem «qua eleemosynas Christianæ caritatis causa palam erogare valeant», ac de medio tollendam legem «qua certis aliquibus diebus opera servilia propter Dei cultum prohibentur» fallacissime prætexentes, commemoratam facultatem et legem optimæ publicæ œconomiæ principiis obsistere. XIV Providas Romanorum, Pii VII Ecclesiam, Leonis XII Quo graviora. Novos, 28 sept. 1860; in Alloc. LXXIX. Epist, ad archiep. Qui pluribus, 9 novembris 1846, in Alloc. Boniface VIII had already explicitly condemned this in his 1302 bull Unam Sanctam. It makes a lot of sense and it serves to clarify what the Church teaches about conscience with regard to the state and to the Church respectively. Pius VI Decessor Noster docebat «Regularium abolitio lædit statum publicæ professionis consiliorum evangelicorum, lædit vivendi rationem in Ecclesia commendatam tamquam Apostolicæ doctrinæ consentaneam, lædit ipsos insignes Fundatores, quos super altaribus veneramur, qui nonnisi a Deo inspirati eas constituerunt societates» (5). 6. There are many other practical ways a Catholic may have to stand up for the Faith in secular society. Atque id concedimus, non obstantibus in contrarium facientibus quibuscumque, etiam speciali et individua mentione, ac derogatione dignis. They did not intend to apply the principles of religious liberty in relation to the state, as set forth in the Dignitatis Humanae, to a person’s relationship to the Church. The Magis Center for Catholic Spirituality, John T. Noonan, Jr., “Development in Moral Doctrine,”. Litt. The most striking example is the Supreme Court’s recent decision in June 2020 that the LGBT community must be granted civil rights status in employment matters. (4) S. Leon, Epist. Quanta Cura. Venerable Brethren, Health and Apostolic Benediction. VII. Obligatio, qua catholici magistri et scriptores omnino adstringuntur, coarctatur in iis tantum, quae ab infallibili Ecclesiae iudicio veluti fidei dogmata ab omnibus credenda proponontur. Alloc. The Council taught: “the Church, now sojourning on earth as an exile, is necessary for salvation. Qui pluribus, 9 novembris 1846, posterior in Litteris Apost. The aim of this article is to demonstrate that there is no inconsistency between the doctrine of Pius IX and of the Second Vatican Council on religious liberty. Epist, encycl, Qui pluribus, 9 novembris 1846. Epist. Apost. Epist. . Suffragia quoque petamus Beatissimi Petri Apostolorum Principis, et Coapostoli eius Pauli, omniumque Sanctorum cœlitum, qui facti iam amici Dei pervenerunt ad cœlestia regna, et coronati possident palmam, ac de sua immortalitate securi, de nostra salute solliciti. Sobre los principales errores de la época.Carta encíclica del Papa Pío IX, 8 de diciembre de 1864Con cuánto cuidado y pastoral vigilancia cumplieron en […] - Cum rationalismi systemate cohaerent quoad maximam partem errores Antonii Günther, qui damnantur in Epist. This bull was a response to Philip IV’s threat to separate from the Church “by refusing to permit his bishops to attend the Pope’s council in Rome” and by attempting to establish a separate French kingdom apart from the Holy Roman Empire.18 Addressing the universal Church, Boniface VIII stated: “Outside this Church there is no salvation and no remission of sins . Epist. XVII. In the years preceding Vatican II, the Church’s experience of governments underwent a significant change. Frising. Scanlon should be carefully read by every seminarian, priest, and bishop. What are Catholic business owners to do if they don’t want to support or encourage this lifestyle in their work environment, but want to look for employees whose values are in harmony with their own? «Rogemus, Venerabiles Fratres, de intimo corde et de tota mente misericordiam Dei, quia et ipse addidit dicens: Misericordiam autem meam non dispergam ab eis. so salutary to sacred and civil affairs’” existed at this time between the Church and the state in places where the majority of the citizens were Catholic.11 The Church recognized the right of the state to rule civilly and the state recognized the Church’s right to rule spiritually. Alloc. IN ALLOCUTIONIBUS CONSISTORIALIBUS, IN ENCYCLICIS ALIISQUE APOSTOLICIS LITTERIS Errores de matrimonio christiano. Confodiuntur, prior in Epist. . §2 edit. . ad Episc. In this way, Vatican II exercised “the medicine of mercy rather than that of severity.”41, When one reads Lumen Gentium, one can see that, a century after Pius IX, the Catholic Church still taught the same teaching on religious liberty in relation to the Church as found in Boniface VIII’s Unam Sanctam and Pius IX’s Quanta Cura. Encycl.Diu satis13 maii 1800. bilingue, a c. di Peter Hünermann, Centro editoriale dehoniano, Bologna, 2012, p. 1024-1041. Whosoever, therefore, knowing that the Catholic Church was made necessary by God through Jesus Christ would refuse to enter her or to remain in her, could not be saved.”42 And, the Council taught that Catholics must assent to all faith and moral teachings of the pope when it s, In matters of faith and morals, the bishops speak in the name of Christ and the faithful are to accept their teaching, and adhere to it with a religious assent of soul. In fact, because society did not heed the warning of Pius IX, the civil governments of these former Catholic nations were now comprised of communists who persecuted the Church. ad Episc. Apost. LV. To Our Venerable Brethren, all Patriarchs, Primates, Archbishops, and Bishops having favor and Communion of the Holy See. LII. De la Rochefoucault, 10 martii 1791. Postulat optima civilis societatis ratio, ut populares scholae, quae patent omnibus cuiusque e populo classis pueris, ac publica universim instituta, quae litteris severioribusque disciplinis tradendis et educationi iuventutis curandae sunt destinata, eximantur ab omni Ecclesiae auctoritate, moderatrice vi et ingerentia, plenoque civilis ac politicae auctoritatis arbitrio subiiciantur, ad imperantium placita et ad communium aetatis opinionum amussim. Omnia indiscriminatim dogmata religionis christianae sunt obiectum naturalis scientiae seu philosophiae; et humana ratio historice tantum exculta potest ex suis naturalibus viribus et principiis ad veram de omnibus etiam reconditioribus dogmatibus scientiam pervenire, modo haec dogmata ipsi rationi tamquam obiectum proposita fuerint. King and Miller grant that Quanta cura satisfies the condition regarding the subject, which is that the pope must be teaching as head of the universal Church (and not, for example, as a private person). . He has also made two series for Mother Angelica's EWTN: "Crucial Questions," "Catholic Answers," and "What Did Vatican II Really Teach?". Secondly, While the political situation in 19 th Century Europe may have provided Pope Pius IX with the motive for issuing "Quanta Cura", it is simply a leap in logic to conclude that the document's condemnation of religious liberty was meant to apply only, and in a temporary way, to the 19 th Century Church in Europe. This right of the human person to religious freedom is to be recognized in the constitutional law whereby society is governed. LVIII. XLVIII. In no way does this contradict Pius IX’s teaching on religious liberty. Nationalis Concilii definitio nullam aliam admittit disputationem, civilisque administratio rem ad hosce terminos exigere potest. Nostis et Nobiscum, 8 decembris 1849. Did the Council develop this teaching? Quanta cura ac pastorali vigilantia Romani Pontifices Prædecessores Nostri, exsequentes demandatum sibi ab ipso Christo Domino in persona Beatissimi Petri Apostolorum Principis officium, munusque pascendi agnos et oves, nunquam intermiserint universum Dominicum gregem sedulo enutrire verbis fidei ac salutari doctrina imbuere eumque ab venenatis pascuis arcere, omnibus quidem ac Vobis … And, by the same principle, in a certain way we could maintain that the words of Blessed Pius IX in Quanta Cura were in some manner corrected by Vatican II, just as His Excellency hopes could happen for Dignitatis Humanae. LIII. Absolutely not! Et sane iidem Decessores Nostri augustæ catholicæ religionis, veritatis ac iustitiæ assertores et vindices, de animarum salute maxime solliciti nihil potius unquam habuere, quam sapientissimis suis Litteris et Constitutionibus retegere et damnare omnes hæreses et errores qui Divinæ Fidei nostræ, Catholicæ Ecclesiæ doctrinæ, morum honestati ac sempiternæ hominum saluti adversi, graves frequenter excitarunt tempestates, et christianam civilemque rempublicam miserandum in modum funestarunt. In it, the Pope decries what he considers significant errors afflicting the modern age. Iure naturae matrimonii vinculum non est indissolubile, et in variis casibus divortium proprie dictum auctoritate civili sanciri potest. XXV. . (5) Epist. Abrogatio civilis imperii, quo Apostolica Sedes potitur, ad Ecclesiae libertatem felicitatemque vel maxime conduceret. Reipublicae status, utpote omnium iurium origo et fons, iure quodam pollet nullis circumscripto limitibus. Two out of the sixteen Council documents, Lumen Gentium (Dogmatic Constitution on the Church) and Dei Verbum (Dogmatic Constitution on Divine Revelation), have the word “Dogmatic” in their very titles because they are “Dogmatic” by nature.26 The formulations of doctrine in these documents do not essentially depend upon the changing historical situation and, therefore, they remain the same from age to age. So, we come to the crux of the matter, which is that the Church no longer exists in the same kind of world as she did during the time of Pius IX’s Quanta Cura. § VII. Since the close of the Second Vatican Council, many heterodox theologians have claimed that Dignitatis Humanae “reversed” past papal teaching on religious liberty.3 In 1985, for example, the arch conservative Archbishop Lefebvre, who was excommunicated, claimed that Pope Pius IX’s Quanta Cura “condemned” an “assertion” which was later found in the Vatican II document, Dignitatis Humanae.4 At the other end of the spectrum are “progressive” theologians, like Charles Curran and Richard McBrien who also saw, and welcomed, an utter reversal of Catholic teaching.5 So, on this point both the excessively “conservative” and “liberal” meet, but what are the “centrally” orthodox to make of the Church’s current teaching on religious liberty? Errores de civili Romani Pontificis principatu. XXXVIII. Itaque hisce Nostris Litteris Vos iterum amantissime alloquimur, qui in sollicitudinis Nostræ partem vocati summo Nobis inter maximas Nostras acerbitates, solatio, lætitiæ, et consolationi estis propter egregiam, qua præstatis, religionem, pietatem, ac propter mirum illum amorem, fidem, et observantiam, qua Nobis et huic Apostolicæ Sedi concordissimis animis obstricti gravissimum episcopale vestrum ministerium strenue ac sedulo implere contenditis. I epist. it is absolutely necessary for the salvation of every creature [i.e., even Philip IV] to be subject to the Roman Pontiff.”19 So, when Pius IX refused to recognize the right of Catholics to dissent from the Pope and separate from the Church, he was stressing a continuity with Boniface VIII’s teaching in the bull Unam Sanctam. All rights reserved. Tridentini canones, qui anathematis censuram illis inferunt, qui facultatem impedimenta dirimentia inducendi Ecclesiae negare audeant, vel non sunt dogmatici vel de hac mutuata potestate intelligendi sunt. XVI. § IV. Iamdudum cernimus, 18 martii 1862. In tanta igitur depravatarum opinionum perversitate, Nos Apostolici Nostri officii memores, ac de sanctissima nostra religione, de sana doctrina, et animarum salute Nobis divinitus commissa, ac de ipsius humanæ societatis bono maxime solliciti, Apostolicam Nostram vocem iterum extollere existimavimus. Homines in cuiusvis religionis cultu viam aeternae salutis reperire aeternamque salutem assequi possunt. Ius in materiali facto consistit, et omnia hominum officia sunt nomen inane, et omnia humana facta iuris vim habent. Meminit unusquisque, 30 septembris 1861. Let’s take a closer look at Quanta Cura and Dignitatis Humanae. Civili potestati vel ab infideli imperante exercitae competit potestas indirecta negativa in sacra; eidem proinde competit nedum ius quod vocant “exsequatur”, sed etiam ius “appellationis”, quam nuncupant, “ab abusu”. V. Divina revelatio est imperfecta et idcirco subiecta continuo et indefinito progressui qui humanae rationis progressioni (progressui) respondent. XXXI. Litt. Frising, Tuas libenter, 21 decembris 1863. ad Archiep. Venerabilibus fratribus patriarchis, XLIV. [and] . St. Vincent Lerins (d. c. 445) summed it up well when he said: “Is there to be no development of religion in the Church of Christ? Development means that each thing expands to be itself, while alteration means that a thing is changed from one thing into another.”45 Dogmas are seeds that grow and sprout new fruit but remain essentially the same; they do not, and cannot, change, but they can develop and widen to meet new challenges. Today, threats to religious liberty in the United States are very much in the news. apud Const., p. 200. COMPLECTENS PRAECIPUOS NOSTRAE AETATIS ERRORES. It intended to discuss freedom of the individual in relation to the state in Dignitatis Humanae, and to discuss freedom of the individual in relation to the Church in Lumen Gentium. Volumus tamen, ut ea omnia serventur, quæ in commemoratis Litteris præscripta sunt, et ea excipiantur, quæ excepta esse declaravimus. Stated further, “ development in moral Doctrine, ” et episcopis gratiam... Reddere primus asseruit in Aug. 26, 1972 quominus sacrorum Antistites et fideles populi cum Romano concessae! Absque civilis gubernii venia, fas non est vel ipsas apostolicas Litteras.. Idcirco theologicae disciplinae perinde ac philosophicae tractandae sunt, archiepiscopis, et ea excipiantur, quæ excepta esse declaravimus ceteris! 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Decide to take immediate action against liberalism in rebus fidei et morum, 43a ediz 43a..., as to try to prevent it? ” 44, 2012, p. 1024-1041 terminos exigere potest ac communicent.

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