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"Tear away the mask from Freemasonry, Pope Leo XIII

THE SYLLABUS OF ERRORS CONDEMNED BY PIUS IX

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.


Freemasonry must die, or liberty must die." -- Charles G. Finney

FREEMASONRY IS KABBALISTIC, NOT CHRISTIAN!

VISIT TALMUDUNMASKED.COM FOR MORE INFORMATION.
THOSE WHO WILL NOT BE RULED BY CHRIST WILL BE RULED BY ANTI-CHRIST.
"Those who sin are slaves, and slaves have no rights." -- Jesus Christ, John 8:34

"Qabalah is the heart of the Western Hermetic tradition; it is the foundation upon which the art of Western magic rests." -- Sandra and Chic Cicero, the authors of "The Essencial Golden Dawn: An Introduction to High Magic", page 96. Llewlellyn Publications "For by thy sorceries were all nations decieved." Rev. 18:23
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-- Thomas Penn

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"Join me in battle, little children, against the black beast, Masonry..." Mother Mary [source: Father Gobbi, Evolution & Freemasonry]
"THEIR GOD IS THE DEVIL. THEIR LAW IS UNTRUTH. THEIR CULT IS TURPITUDE." Pope Pius IX, speaking of Freemasonry
"Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye make to worship them; and I will carry you away beyond Babylon."
Acts 7:43 KJV
Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing.." (II Corinthians 6:18 KJV)

DECLARATION OF INDEPENDENCE

Joan of Arc on the Bohemians

Seal of Solomon and Freemasonry graphical text link to homesite.