Christ most truly belongs to the Sacrament of Orders and constitutes the sacerdotium in the highest degree, namely, that which by the teaching of the holy Fathers and our liturgical customs is called the "summum sacer- dotium, sacri minisierii surnma." So it comes to pass that, as the Sacrament of Orders and the true sacerdotium of Christ were utterly eliminated from the Anglican rite, and hence the sacerdotium is in no wise conferred truly and validly in the Episcopal consecration of the same rite, for the like reason, therefore, the Episcopate can in no wise be truly and vahdly conferred by it; and this the more so because among the first duties of the Episco- pate is that of ordaining ministers for the Holy Eucharist and sacrifice.
For the full and accurate understanding of the Anglican Ordinal, besides what we have noted as to some of its parts, there is nothing more pertinent than to consider carefully the circumstances under which it was com- posed and publicly authorized. It would be tedious to enter into details, nor is it necessary to do so, as the history of that time is sufficiently eloquent as to the animus of the authors of the Ordinal against the Catholic Church, as to the abettors whom they associated with themselves from the heterodox sects, and as to the end they had in view. Being fully cognizant of the necessary- connection between faith and worship, between "the law of believing and the law of -praying," under a pretext of returning to the primitive form, they corrupted the litur- gical order in many ways to suit the errors of the re- formers. For this reason in the whole Ordinal not only is there no clear mention of the sacrifice, of consecration, of the sacerdotium, and of the power of consecrating and offering sacrifice, but, as we have just stated, every trace of these things, which had been in such prayers of the Catholic rite as they had not entirely rejected, was deliberately removed and struck out. In this way the native character — or spirit as it is called — of the Ordinal ANGLICAN ORDERS. 403 clearly manifests itself. Hence, if vitiated in its origin it was wholly insufficient to confer Orders, it was im- possible that in the course of time it could become suf- ficient since no change had taken place. In vain those who, from the tim.e of Charles I., have attempted to hold some kind of sacrifice or of priesthood, have made some additions to the Ordinal. In vain also has been the con- tention of that small section of the Anglican body formed in recent times that the said Ordinal can be understood and interpreted in a sound and orthodox sense. Such efforts, We affirm, have been and are made in vain, and for this reason, that any words in the Anglican Ordinal, as it now is, which lend themselves to ambiguity, cannot be taken in the same sense as they possess in the Catholic rite. For once a new rite has been initiated in which, as we have seen, the Sacrament of Orders is adulterated or denied, and from which all idea of consecration and sacrifice has been rejected, the formula "Receive the Holy Ghost, '^ no longer holds good; because the Spirit is infused into the soul with the grace of the sacrament, and the words "for the office and work of a priest or bishop" and the like no longer hold good, but remain as words without the reality which Christ instituted.
Several of the more shrewd Anglican interpreters of the Ordinal have perceived the force of this argument, and they openly urge it against those who take the Ordinal in a new sense and vainly attach to the Orders conferred thereby a value and efficacy which they do not possess. By this same argument is refuted the contention of those who think that the prayer "Almighty God, giver of all good things," which is foimd at the beginning of the ritual action, might suffice as a legitimate form of Orders, even in the hypothesis that it might be held to be sufficient in a Catholic rite approved by the Church.
With this inherent defect of form is joined the defect of intention, which is equally essential to the sacrament. The Church does not judge about the mind and intention 404 ANGLICAN ORDERS.
in so far as it is something by its nature internal; but in so far as it is manifested externally she is bound to judge concerning it. When any one has rightly and serioush- made use of the due form and the matter requisite for effecting or conferring the sacrament he is considered by the very fact to do what the Church does. On this prin- ciple rests the doctrine that a sacrament is truly conferred by the ministry of one who is a heretic or unbaptized, provided the Catholic rite be employed. On the other hand, if the rite be changed, with the manifest intention of introducing another rite not approved by the Church and of rejecting what the Church does, and what by the institution of Christ belongs to the nature of the sacra- ment, then it is clear that not only is the necessary in- tention wanting to the sacrament, but that the intention is adverse to and destructive of the sacrament.
All these matters have been long and carefully con- sidered by Ourselves and by Our Venerable Brethren, the Judges of the Supreme Council, of whom it has pleased Us to call a special meeting on the " Feria V.," the 16th day of July last, upon the solemnity of Our Lady of Mount Carmel. They with one accord agreed that the question laid before them had been already adjudicated upon with full knowledge of the Apostolic See, and that this re- newed discussion and examination of the issues had only served to bring out more clearly the wisdom and accuracy mth which that decision had been made. Never- theless We deemed it well to postpone a decision in order to afford time, both to consider whether it would be fitting or expedient that We should make a fresh authoritative declaration upon the m^atter, and to humbly pray for a fuller measure of divine guidance. Then, considering that this matter of practice, although already decided, had been by certain persons, for whatever reason, re- called into discussion, and that thence it might follow that a pernicious error would be fostered in the minds of many who might suppose that they possessed the Sacrament and ANGLICAN ORDERS. 405 effects of Orders, where these are nowise to be found, it has seemed good to Us in the Lord to pronounce Our judgment.
Wherefore, strictly adhering in this matter to the de- crees of the Pontiffs Our predecessors, and confirming them most fully, and, as it were, renewing them by Our authority, of Our own motion and certain knowledge We pronounce and declare that Ordinations carried out according to the Anglican rite have been and are abso- lutely null and utterly void.
It remains for Us to say that even as We have entered upon the elucidation of this grave ciuestion in the name and in the love of the Great Shepherd, in the same We appeal to those who desire and seek with a sincere heart the possession of a hierarchy and of Orders. Perhaps until now aiming at the greater perfection of Christian virtue, and searching more devoutly the di\ine Scriptures, and redoubhng the fevor of their prayers, they have, nevertheless, hesitated in doubt and anxiety to follow the voice of Christ, which so long has interiorly admonished them. Now they see clearly whither He in His goodness invites them and wills them to come. In returning to His one only fold, they will obtain the blessings which they seek, and the consequent helps to salvation of which He has made the Church the dispenser, and, as it were, the constant guardian and promoter of His Redemption amongst the nations. Then indeed "they shall draw waters in joy from the fountains of the Saviour," His won- drous sacraments, whereby His faithful souls have their sins truly remitted, and are restored to the friendship of God, are nourished and strengthened by the heavenly Bread, and abound with the most powerful aids for their eternal salvation. May the God of Peace, the God of all consolation, in His infinite tenderness enrich and fill with all these blessings those who truly yearn for them. We wish to direct Our exhortation and Our desires in a special way to those who are ministers of religion in their respective cormmunities. They are men who from their very office take precedence in learning and authority, and who have at heart the glory of God and the salvation of souls. Let them be the first in joyfully submitting to the divine call, and obey it, and furnish a glorious example to others. Assuredly with an exceeding great joy their Mother, the Church, will welcome them and will cherish with all her love and care those whom the strength of their generous souls has amidst many trials and difficulties led back to her bosom. Nor could words express the recognition which this devoted courage will win for them from the assembUes of the brethren throughout the Catholic world, or what hope or confidence it will merit for them before Christ as their Judge, or what reward it will obtain from Him in the heavenly kingdom! And We Ourselves in every lawful way shall continue to promote their reconciliation with the Church in which individuals and masses, as We ardently desire, may find so much for their imitation. In the meantime, by the tender mercy of the Lord our God, We ask and beseech all to strive faithfully to follow in the open path of divine grace and truth.
We decree that these Letters and all things contained therein shall not be liable at any time to be impugned or objected to by reason of fault or any other defect whatsoever of subreption or obreption or of Our intention, but are and shall be always valid and in force, and shall be inviolably observed both juridically and otherwise, by all of whatsoever degree and pre-eminence; declaring null and void anything which in these matters may happen to be contrariwise attempted, whether wittingly or unwittingly, by any person whatsoever by whatsoever authority or pretext, all things to the contrary notwithstanding.
We will that there shall be given to copies of these Letters, even printed, provided that they be signed by a notary and sealed by a person constituted in ecclesiastical dignity, the same credence that would be given to the expression of Our will by the showing of these presents.
THE PROHIBITION AND CENSORSHIP OF BOOKS.
Apostolic Constitution Officiorum ac Munerum, January 25, 1897.
Of all the official duties which We are bound most carefully and most diligently to fulfill in this supreme position of the apostolate, the chief and principal duty is to watch assiduously and earnestly to strive that the integrity of Christian faith and morals may suffer no diminution. And this, more than at any other time, is especially necessary in these days, when men's minds and characters are so unrestrained that almost every doctrine which Jesus Christ, the Savior of mankind, has committed to the custody of His Church for the welfare of the human race, is daily called into question and doubt. In this warfare, many and varied are the stratagems and hurtful devices of the enemy; but most perilous of all is the uncurbed freedom of writing and publishing noxious literature. Nothing can be conceived more pernicious, more apt to defile souls, through its contempt of religion, and its manifold allurements to sin. Wherefore the Church, who is the custodian and vindicator of the integrity of faith and morals, fearful of so great an evil, has from an early date realized that remedies must be applied against this plague; and for this reason she has ever striven, as far as lay in her power, to restrain men from the reading of bad books, as from a deadly poison. The early days of the Church were witnesses to the earnest zeal of St. Paul in this respect; and every subsequent age has witnessed the vigilance of the Fathers, the commands of the bishops, and the decrees of Councils in a similar direction.
Historical documents bear special witness to the care and diligence with which the Roman Pontiffs have vigilantly endeavored to prevent the unchecked spread of heretical writings detrimental to the public. History is full of examples. Anastasius I solemnly condemned the more dangerous writings of Origen, Innocent I those of Pelagius, Leo the Great all the works of the Manicheans. The decretal letters, opportunely issued by Gelasius, concerning books to be received and rejected, are well known. And so, in the course of centuries, the Holy See condemned the pestilent writings of the Monothelites, of Abelard, Marsilius Patavinus, Wycliff, and Huss.
In the fifteenth century, after the invention of the art of printing, not only were bad publications which had already appeared condemned, but precautions began to be taken against the publication of similar works in the future. These prudent measures were called for by no slight cause, but rather by the need of protecting the public morals and welfare at the time; for too many had rapidly perverted into a mighty engine of destruction an art excellent in itself, productive of immense advantages, and naturally destined for the advancement of Christian culture. Owing to the rapid process of publication, the great evil of bad books had been multiplied and accelerated. Wherefore Our predecessors, Alexander VI and Leo X, most wisely promulgated certain definite laws, well suited to the character of the times, in order to restrain printers and publishers within the limits of their duty.
The tempest soon became more violent, and it was necessary to check the contagion of heresy with still more vigilance and severity. Hence Leo X, and afterwards Clement VII, severely prohibited the reading or retaining of the books of Luther. But as, owing to the unhappy circumstances of that epoch, the foul flood o f pernicious in all directions, there appeared to be need of a more complete and efficacious remedy. This remedy Our predecessor, Paul IV, was the first to employ, by opportunely publishing a list of books and other writings against which the faithful should be warned. A little later the Council of Trent took steps to restrain the ever-growing incense of writing and reading by a new measure. At its command and desire, certain chosen prelates and theologians not only applied themselves to increasing and perfecting the Index which Paul IV. had published, but also drew up certain rules to be observed in the publishing, reading, and use of books; to which rules Pius IX added the sanction of his apostolic authority.
The interests of the public welfare, which had given rise to the Tridentine Rules, necessitated in the course of time certain alterations. For which reason the Roman Pontiffs, especially Clement VIII, Alexander VII, and Benedict XIV, mindful of the circumstances of the period and the dictates of prudence, issued several decrees calculated to elucidate these rules and to accommodate them to the times.
The above facts clearly prove that the chief care of the Roman Pontiffs has always been to protect civil society from erroneous beliefs and corrupt morals, the twin causes of the decline and ruin of States, which commonly owes its origin and its progress to bad books. Their labors were not unfruitful, so long as the divine law regulated the commands and prohibitions of civil government, and the rulers of States acted in unison with the ecclesiastical authority.
Every one is aware of the subsequent course of events. As circumstances and men's minds gradually altered, the Church, with her wonted prudence, observing the character of the period, took those steps which appeared most expedient and best calculated to promote the salvation of men. Several prescriptions of the rules of the Index, which appeared to have lost their original opportuneness, she either abolished by decree, or, with equal gentleness and wisdom, permitted them to grow obsolete. In recent times, Pius IX, in a letter to the archbishops and bishops of the States of the Church, considerably mitigated Rule X. Moreover, on the eve of the Vatican Council, he instructed the learned men of the preparatory commission to examine and revise all the rules of the Index, and to advise how they should be dealt with. They unanimously decided that the rules required alteration; and several of the Fathers of the Council openly professed their agreement with this opinion and desire. A letter of the French bishops exists urging the necessity of immediate action in "republishing the rules and the whole scheme of the Index in an entirely new form, better suited to our times and easier to observe." A similar opinion was expressed at the same time by the bishops of Germany, who definitely petitioned that "the rules of the Index might be submitted to a fresh revision and a rearrangement." With these bishops many bishops of Italy and other countries have agreed.
Taking into account the circumstances of our times, the conditions of society, and popular customs, all these requests are certainly justified and in accordance with the maternal affection of Holy Church. In the rapid race of intellect, there is no field of knowledge in which literature has not run riot, hence the daily inundation of most pernicious books. Worst of all, the civil laws not only connive at this serious evil but allow it the widest license. Thus, on the one hand, many minds are in a state of anxiety; whilst, on the other, there is unlimited opportunity for every kind of reading.
Believing that some remedy ought to be applied to these evils, We have thought well to take two steps which will supply a certain and clear rule of action in this matter. First, to diligently revise the Index of books forbidden to be read; and We have ordered this revised edition to be published when complete. Secondly, We have turned Our attention to the rules themselves, and have determined, without altering their nature, to make them somewhat milder, so that it cannot be difficult or irksome for any person of good-will to obey them. In this we have not only followed the example of Our predecessors, but imitated the maternal affection of the Church, who desires nothing more earnestly than to show herself indulgent, and, in the present, as in the past, ever cares for her children in such a manner as gently and lovingly to have regard to their weakness.
Wherefore, after mature deliberation, and having consulted the Cardinals of the Sacred Congregation of the Index, We have decided to issue the following General Decrees appended to this Constitution, and the aforesaid Sacred Congregation shall, in the future, follow these exclusively, and all Catholics throughout the world shall strictly obey them. We will that they alone shall have the force of law, abrogating the rules published by order of the Sacred Council of Trent, and the Observations, Instructions, Decrees, Monita, and all other statutes and commands whatsoever of Our predecessors, with the sole exception of the Constitution Sollicita et provida of Benedict XIV., which We will to retain in the future the full force which it has hitherto had.
GENERAL DECREES CONCERNING THE PROHIBITION AND CENSORSHIP OF BOOKS.
ARTICLE I. Of the Prohibition of Books.
CHAPTER I.
Of the Prohibited Books of Apostates, Heretics, Schismatics, and Other Writers.
1. All books condemned before the year 1600 by the Sovereign Pontiffs, or by CEcumenical Councils, and which are not recorded in the new Index, must be considered as condemned in the same manner as formerly, with the exception of such as are permitted by the present General Decrees.
2. The books of apostates, heretics, schismatics, and all writers whatsoever, defending heresy or schism, or in any way attacking the foundations of religion, are altogether prohibited.
3. Moreover, the books of non-Catholics, ex professo treating of religion, are prohibited, unless they clearly contain nothing contrary to Catholic faith.
4. The books of the above-mentioned writers, not treating ex professo of religion, but only touching incidentally upon the truths of faith, are not to be considered as prohibited by ecclesiastical law, unless proscribed by special decree.
CHAPTER II.
Of Editions of the Original Text of Holy Scripture and of Versions not in the Vernacular.
5. Editions of the original text and of the ancient Catholic versions of Holy Scripture, as well as those of the Eastern Church, if published by non-Catholics, even though apparently edited in a faithful and complete manner, are allowed only to those engaged in theological and biblical studies, provided also that the dogmas of Catholic faith are not impugned in the prolegomena or annotations.
6. In the same manner, and under the same conditions, other versions of the Holy Bible, whether in Latin or in any other dead language, published by non-Catholics, are permitted.
CHAPTER III.
Of Vernacular Versions of Holy Scripture.
7. As it has been clearly shown by experience that, if the Holy Bible in the vernacular is generally permitted without any distinction, more harm than utility is thereby caused, owing to human temerity: all versions in the vernacular, even by Catholics, are altogether prohibited, unless approved by the Holy See, or published, under the vigilant care of the bishops, with annotations taken from the Fathers of the Church and learned Catholic writers.
8. All versions of the Holy Bible, in any vernacular language, made by non-Catholics are prohibited; and especially those published by the Bible societies, which have been more than once condemned by the Roman Pontiffs, because in them the wise laws of the Church concerning the publication of the sacred books are entirely disregarded.
Nevertheless, these versions are permitted to students of theological or biblical science, under the conditions laid down above (No. 5).
CHAPTER IV. Of Obscene Books.
9. Books which professedly treat of, narrate, or teach lewd or obscene subjects are entirely prohibited, since care must be taken not only of faith but also of morals, which are easily corrupted by the reading of such books.
10. The books of classical authors, whether ancient or modern, if disfigured with the same stain of indecency, are, on account of the elegance and beauty of their diction, permitted only to those who are justified on account of their duty or the function of teaching; but on no account may they be placed in the hands of, or taught to, boys or youths, unless carefully expurgated.
CHAPTER V. Of Certain Special Kinds of Books.
11. Those books are condemned which are derogatory to Almighty God, or to the Blessed Virgin Mary, or the Saints, or to the Catholic Church and her worship, or to the sacraments, or to the Holy See. To the same condemnation are subject those works in which the idea of the inspiration of Holy Scripture is perverted, or its extension too narrowly limited. Those books, moreover, are prohibited which professedly revile the ecclesiastical hierarchy, or the clerical or religious state.
12. It is forbidden to publish, read, or keep books in which sorcery, divination, magic, the evocation of spirits, and other superstitions of this kind are taught or commended.
13. Books or other writings which narrate new apparitions, revelations, visions, prophecies, miracles, or which introduce new devotions, even under the pretext of being private ones, if published without the legitimate permission of ecclesiastical superiors, are prohibited.
14. Those books, moreover, are prohibited which defend as lawful, dueling, suicide, or divorce; which treat of Freemasonry, or other societies of the kind, teaching them to be useful, and not injurious to the Church and to Society; and those which defend errors proscribed by the Apostolic See.
CHAPTER VI. Of Sacred Pictures and Indulgences.
15. Pictures, in any style of printing, of Our Lord Jesus Christ, the Blessed Virgin Mary, the angels and saints, or other servants of God, which are not conformable to the sense and decrees of the Church, are entirely forbidden. New pictures, whether produced with or without prayers annexed, may not be published without permission of ecclesiastical authority.
16. It is forbidden to all to give publicity in any way to apocryphal indulgences, and such as have been proscribed or revoked by the Apostolic See. Those which have already been published must be withdrawn from the hands of the faithful.
17. No books of indulgences, or compendiums, pamphlets, leaflets, etc., containing grants of indulgences, may be published without permission of competent authority.
CHAPTER VII. Of Liturgical Books and Prayer Books, 18. In authentic editions of the Missal, Breviary, Ritual, Ceremonial of Bishops, Roman Pontifical, and other liturgical books approved by the holy Apostolic See, no one shall presume to make any change whatsoever; otherwise such new editions are prohibited, 19. No litanies except the ancient and common litanies contained in the breviaries, missals, pontificals, and rituals, as well as the Litany of Loretto, and the Litany of the Most Holy Name of Jesus already approved by the Holy See may be published without the examination and approbation of the ordinary.
20. No one, without license of legitimate authority, may publish books or pamphlets of prayers, devotions, or of religious, moral, ascetic, or mystic doctrine and instruction, or others of like nature, even though apparently conducive to the fostering of piety among Christian people; otherwise they are lo be considered as prohibited.
CHAPTER VIII. Of Newspapers and Periodicals.
21. Newspapers and periodicals which designedly attack religion or morality are to be held as prohibited not only by the natural but also by the ecclesiastical law. Ordinaries shall take care, whenever it be necessary, that the faithful shall be warned against the danger and injury of reading of this kind.
22. No Catholics, particularly ecclesiastics, shall publish anything in newspapers or periodicals of this character, unless for some just and reasonable cause.
CHAPTER IX. Of Permission to Read and Keep Prohibited Books.
23. Those only shall be allowed to read and keep books prohibited, either by special decrees or by these General Decrees, who shall have obtained the necessary permission, either from the Apostolic See or from its delegates.
24. The Roman Pontiffs have placed the power of granting licenses for the reading and keeping of prohibited books in the hands of the Sacred Congregation of the Index. Nevertheless the same power is enjoyed both by the Supreme Congregation of the Holy Office, and by the Sacred Congregation of Propaganda for the regions subject to its administration. For the city of Rome this power belongs also to the Master of the Sacred Apostolic Palace.
25. Bishops and other prelates with quasi-episcopal jurisdiction may grant such license for individual books, and in urgent cases only. But if they have obtained from the Apostolic See a general faculty to grant permission to the faithful to read and keep prohibited books, they must grant this only with discretion and for a just and reasonable cause.
26. Those who have obtained apostolic faculties to read and keep prohibited books may not on this account read and keep any books whatsoever or periodicals condemned by the local ordinaries, unless in the apostolic indult express permission be given to read and keep books by whomsoever prohibited. And those who have obtained permission to read prohibited books must remember that they are bound by grave precept to keep books of this kind in such a manner that they may not fall into the hands of others.
CHAPTER X. Of the Denunciation of Bad Books.
27. Although all Catholics, especially the more learned, ought to denounce pernicious books either to the bishops or to the Holy See, this duty belongs more especially to apostolic nuncios and delegates, local ordinaries, and rectors of universities.
28. It is expedient, in denouncing bad books, that not only the title of the book be expressed, but also, as far as possible, the reasons be explained why the book is considered worthy of censure. Those to whom the denunciation is made will remember that it is their duty to keep secret the names of the denouncers.
29. Ordinaries, even as delegates of the Apostolic See, must be careful to prohibit evil books or other writings published or circulated in their dioceses, and to withdraw them from the hands of the faithful. Such works and writings should be referred by them to the judgment of the Apostolic See as appear to require a more careful examination, or concerning which a decision of the supreme authority may seem desirable in order to procure a more salutary effect.
ARTICLE II. Of the Censorship of Books.
CHAPTER I. Of the Prelates entrusted with the Censorship of Books.
30. From what has been laid down above (No. 7), it is sufficiently clear what persons have authority to approve or permit editions and translations of the Holy Bible.
31. No one shall venture to republish books condemned by the Apostolic See. If, for a grave and reasonable cause, any particular exception appears desirable in this respect, this can only be allowed on obtaining beforehand a license from the Sacred Congregation of the Index and observing the conditions prescribed by it.
32. Whatsoever pertains in any way to causes of beatification and canonization of the servants of God may not be published without the approval of the Congregation of Sacred Rites.
33. The same must be said of collections of decrees of the various Roman congregations: such collections may not be published without first obtaining the license of the authorities of each congregation, and observing the conditions by them prescribed.
34. Vicars apostolic and missionaries apostolic shall faithfully observe the decrees of the Sacred Congregation of Propaganda concerning the publication of books.
35. The approbation of books of which the censorship is not reserved by the present decrees either to the Holy See or to the Roman congregations belongs to the ordinary of the place where they are published.
36. Regulars must remember that, in addition to the license of the bishop, they are bound by a decree of the Sacred Council of Trent to obtain leave for publishing any work from their own superior. Both permissions must be printed either at the beginning or at the end of the book.
37. If an author, living in Rome, desires to print a book, not in the city of Rome but elsewhere, no other approbation is required beyond that of the Cardinal Vicar and the Master of the Apostolic Palace.
CHAPTER II. Of the Duty of Censors in the Preliminary Examination of Books.