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SYLLABUS CONDEMNING THE ERRORS OF THE MODERNISTS
LAMENTABILI SANE
Pius X July 3, 1907
With truly lamentable results, our age, casting
aside all restraint in its search for the
ultimate causes of things, frequently pursues
novelties so ardently that it rejects the legacy
of the human race. Thus it falls into very
serious errors, which are even more serious when
they concern sacred authority, the interpretation
of Sacred Scripture, and the principal mysteries
of Faith. The fact that many Catholic writers
also go beyond the limits determined by the
Fathers and the Church herself is extremely
regrettable. In the name of higher knowledge and
historical research (they say), they are looking
for that progress of dogmas which is, in reality,
nothing but the corruption of dogmas.
These errors are being daily spread among the
faithful. Lest they captivate the faithful's
minds and corrupt the purity of their faith, His
Holiness, Pius X, by Divine Providence, Pope, has
decided that the chief errors should be noted and
condemned by the Office of this Holy Roman and
Universal Inquisition.
Therefore, after a very diligent investigation
and consultation with the Reverend Consultors,
the Most Eminent and Reverend Lord Cardinals, the
General Inquisitors in matters of faith and
morals have judged the following propositions to
be condemned and proscribed. In fact, by this
general decree, they are condemned and
proscribed.
1. The ecclesiastical law which prescribes that
books concerning the Divine Scriptures are
subject to previous examination does not apply to
critical scholars and students of scientific
exegesis of the Old and New Testament.
2. The Church's interpretation of the Sacred
Books is by no means to be rejected;
nevertheless, it is subject to the more accurate
judgment and correction of the exegetes.
3. From the ecclesiastical judgments and censures
passed against free and more scientific exegesis,
one can conclude that the Faith the Church
proposes contradicts history and that Catholic
teaching cannot really be reconciled with the
true origins of the Christian religion.
4. Even by dogmatic definitions the Church's
magisterium cannot determine the genuine sense of
the Sacred Scriptures.
5. Since the deposit of Faith contains only
revealed truths, the Church has no right to pass
judgment on the assertions of the human sciences.
6. The "Church learning" and the "Church
teaching" collaborate in such a way in defining
truths that it only remains for the "Church
teaching" to sanction the opinions of the "Church
learning."
7. In proscribing errors, the Church cannot
demand any internal assent from the faithful by
which the judgments she issues are to be
embraced.
8. They are free from all blame who treat lightly
the condemnations passed by the Sacred
Congregation of the Index or by the Roman
Congregations.
9. They display excessive simplicity or ignorance
who believe that God is really the author of the
Sacred Scriptures.
10. The inspiration of the books of the Old
Testament consists in this: The Israelite writers
handed down religious doctrines under a peculiar
aspect which was either little or not at all
known to the Gentiles.
11. Divine inspiration does not extend to all of
Sacred Scriptures so that it renders its parts,
each and every one, free from every error.
12. If he wishes to apply himself usefully to
Biblical studies, the exegete must first put
aside all preconceived opinions about the
supernatural origin of Sacred Scripture and
interpret it the same as any other merely human
document.
13. The Evangelists themselves, as well as the
Christians of the second and third generation,
artificially arranged the evangelical parables.
In such a way they explained the scanty fruit of
the preaching of Christ among the Jews.
14. In many narrations the Evangelists recorded,
not so much things that are true, as things
which, even though false, they judged to be more
profitable for their readers.
15. Until the time the canon was defined and
constituted, the Gospels were increased by
additions and corrections. Therefore there
remained in them only a faint and uncertain trace
of the doctrine of Christ.
16. The narrations of John are not properly
history, but a mystical contemplation of the
Gospel. The discourses contained in his Gospel
are theological meditations, lacking historical
truth concerning the mystery of salvation.
17. The fourth Gospel exaggerated miracles not
only in order that the extraordinary might stand
out but also in order that it might become more
suitable for showing forth the work and glory of
the Word lncarnate.
18. John claims for himself the quality of
witness concerning Christ. In reality, however,
he is only a distinguished witness of the
Christian life, or of the life of Christ in the
Church at the close of the first century.
19. Heterodox exegetes have expressed the true
sense of the Scriptures more faithfully than
Catholic exegetes.
20. Revelation could be nothing else than the
consciousness man acquired of his revelation to
God.
21. Revelation, constituting the object of the
Catholic faith, was not completed with the
Apostles.
22. The dogmas the Church holds out as revealed
are not truths which have fallen from heaven.
They are an interpretation of religious facts
which the human mind has acquired by laborious
effort.
23. Opposition may, and actually does, exist
between the facts narrated in Sacred Scripture
and the Church's dogmas which rest on them. Thus
the critic may reject as false facts the Church
holds as most certain.
24. The exegete who constructs premises from
which it follows that dogmas are historically
false or doubtful is not to be reproved as long
as he does not directly deny the dogmas
themselves .
25. The assent of faith ultimately rests on a
mass of probabilities .
26. The dogmas of the Faith are to be held only
according to their practical sense; that is to
say, as preceptive norms of conduct and not as
norms of believing.
27. The divinity of Jesus Christ is not proved
from the Gospels. It is a dogma which the
Christian conscience has derived from the notion
of the Messias.
28. While He was exercising His ministry, Jesus
did not speak with the object of teaching He was
the Messias, nor did His miracles tend to prove
it.
29. It is permissible to grant that the Christ of
history is far inferior to the Christ Who is the
object of faith.
30 In all the evangelical texts the name "Son of
God'' is equivalent only to that of "Messias." It
does not in the least way signify that Christ is
the true and natural Son of God.
31. The doctrine concerning Christ taught by
Paul, John, and the Councils of Nicea, Ephesus
and Chalcedon is not that which Jesus taught but
that which the Christian conscience conceived
concerning Jesus.
32. It is impossible to reconcile the natural
sense of the Gospel texts with the sense taught
by our theologians concerning the conscience and
the infallible knowledge of Jesus Christ.
33 Everyone who is not led by preconceived
opinions can readily see that either Jesus
professed an error concerning the immediate
Messianic coming or the greater part of His
doctrine as contained in the Gospels is destitute
of authenticity.
34. The critics can ascribe to Christ a knowledge
without limits only on a hypothesis which cannot
be historically conceived and which is repugnant
to the moral sense. That hypothesis is that
Christ as man possessed the knowledge of God and
yet was unwilling to communicate the knowledge of
a great many things to His disciples and
posterity.
35. Christ did not always possess the
consciousness of His Messianic dignity.
36. The Resurrection of the Savior is not
properly a fact of the historical order. It is a
fact of merely the supernatural order (neither
demonstrated nor demonstrable) which the
Christian conscience gradually derived from other
facts.
37. In the beginning, faith in the Resurrection
of Christ was not so much in the fact itself of
the Resurrection as in the immortal life of
Christ with God.
38. The doctrine of the expiatory death of Christ
is Pauline and not evangelical.
39. The opinions concerning the origin of the
Sacraments which the Fathers of Trent held and
which certainly influenced their dogmatic canons
are very different from those which now rightly
exist among historians who examine Christianity .
40. The Sacraments have their origin in the fact
that the Apostles and their successors, swayed
and moved by circumstances and events,
interpreted some idea and intention of Christ.
41. The Sacraments are intended merely to recall
to man's mind the ever-beneficent presence of the
Creator.
42. The Christian community imposed the necessity
of Baptism, adopted it as a necessary rite, and
added to it the obligation of the Christian
profession.
43. The practice of administering Baptism to
infants was a disciplinary evolution, which
became one of the causes why the Sacrament was
divided into two, namely, Baptism and Penance.
44. There is nothing to prove that the rite of
the Sacrament of Confirmation was employed by the
Apostles. The formal distinction of the two
Sacraments of Baptism and Confirmation does not
pertain to the history of primitive Christianity.
45. Not everything which Paul narrates concerning
the institution of the Eucharist (I Cor.
11:23-25) is to be taken historically.
46. In the primitive Church the concept of the
Christian sinner reconciled by the authority of
the Church did not exist. Only very slowly did
the Church accustom herself to this concept. As a
matter of fact, even after Penance was recognized
as an institution of the Church, it was not
called a Sacrament since it would be held as a
disgraceful Sacrament.
47. The words of the Lord, "Receive the Holy
Spirit; whose sins you shall forgive, they are
forgiven them; and whose sins you shall retain,
they are retained'' (John 20:22-23), in no way
refer to the Sacrament of Penance, in spite of
what it pleased the Fathers of Trent to say.
48. In his Epistle (Ch. 5:14-15) James did not
intend to promulgate a Sacrament of Christ but
only commend a pious custom. If in this custom he
happens to distinguish a means of grace, it is
not in that rigorous manner in which it was taken
by the theologians who laid down the notion and
number of the Sacraments.
49. When the Christian supper gradually assumed
the nature of a liturgical action those who
customarily presided over the supper acquired the
sacerdotal character.
50. The elders who fulfilled the office of
watching over the gatherings of the faithful were
instituted by the Apostles as priests or bishops
to provide for the necessary ordering of the
increasing communities and not properly for the
perpetuation of the Apostolic mission and power.
51. It is impossible that Matrimony could have
become a Sacrament of the new law until later in
the Church since it was necessary that a full
theological explication of the doctrine of grace
and the Sacraments should first take place before
Matrimony should be held as a Sacrament.
52. It was far from the mind of Christ to found a
Church as a society which would continue on earth
for a long course of centuries. On the contrary,
in the mind of Christ the kingdom of heaven
together with the end of the world was about to
come immediately.
53. The organic constitution of the Church is not
immutable. Like human society, Christian society
is subject to a perpetual evolution.
54. Dogmas, Sacraments and hierarchy, both their
notion and reality, are only interpretations and
evolutions of the Christian intelligence which
have increased and perfected by an external
series of additions the little germ latent in the
Gospel.
55. Simon Peter never even suspected that Christ
entrusted the primacy in the Church to him.
56. The Roman Church became the head of all the
churches, not through the ordinance of Divine
Providence, but merely through political
conditions.
57. The Church has shown that she is hostile to
the progress of the natural and theological
sciences.
58. Truth is no more immutable than man himself,
since it evolved with him, in him, and through
him.
59. Christ did not teach a determined body of
doctrine applicable to all times and all men, but
rather inaugurated a religious movement adapted
or to be adapted to different times and places.
60. Christian Doctrine was originally Judaic.
Through successive evolutions it became first
Pauline, then Joannine, finally Hellenic and
universal.
61. It may be said without paradox that there is
no chapter of Scripture, from the first of
Genesis to the last of the Apocalypse, which
contains a doctrine absolutely identical with
that which the Church teaches on the same matter.
For the same reason, therefore, no chapter of
Scripture has the same sense for the critic and
the theologian.
62. The chief articles of the Apostles' Creed did
not have the same sense for the Christians of the
first ages as they have for the Christians of our
time.
63. The Church shows that she is incapable of
effectively maintaining evangelical ethics since
she obstinately clings to immutable doctrines
which cannot be reconciled with modern progress.
64. Scientific progress demands that the concepts
of Christian doctrine concerning God, creation,
revelation, the Person of the Incarnate Word, and
Redemption be re-adjusted.
65. Modern Catholicism can be reconciled with
true science only if it is transformed into a
non-dogmatic Christianity; that is to say, into a
broad and liberal Protestantism.
The following Thursday, the fourth day of the
same month and year, all these matters were
accurately reported to our Most Holy Lord, Pope
Pius X. His Holiness approved and confirmed the
decree of the Most Eminent Fathers and ordered
that each and every one of the above-listed
propositions be held by all as condemned and
proscribed.
PETER PALOMBELLI, Notary of the Holy Roman and
Universal Inquisition
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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)
Joan of Arc on
the Bohemians
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