455

m1ss1ve to secular power that they contend that whatever is established

by the Apostolic See or its authority for the government of the Church
has no force or value unless confirmed by an order of the secular power
[Placitum regium, seen. 1847].
[ Recourse to the Roman Pontiff as the supreme judge]. And since the 1830
Roman Pontiff is at the head of the universal Church by the divine right
of apostolic primacy, We teach and declare also that he is the supreme
judge of the faithful [cf. n. 1500], and that in all cases pertaining to
ecclesiastical examination recourse can be had to his judgment [ cf. n.
466]; moreover, that the judgment of the Apostolic See, whose authority
is not surpassed, is to be disclaimed by no one, nor is anyone permitted
to pass judgment on its judgment [ cf. n. 330 ff.]. Therefore, they stray
from the straight path of truth who affirm that it is permitted to appeal
from the judgments of the Roman Pontiffs to an ecumenical Council, as
to an authority higher than the Roman Pontiff.
[Canon]. If anyone thus speaks, that the Roman Pontiff has only the 1831
office of inspection or direction, but not the full and supreme power of
jurisdiction over the universal Church, not only in things which pertain
to faith and morals, but also in those which pertain to the discipline
and government of the Church spread over the whole world; or, that he
possesses only the more important parts, but not the whole plenitude of
this supreme power; or that this power of his is not ordinary and im-
mediate, or over the churches altogether and individually, and over the
pastors and the faithful altogether and individually: let him be anathema.

Chap. 4. The Infallible "Magisterium" of the Roman Pontiff

[ Arguments from public documents]. Moreover, that by the very 1832
apostolic primacy which the Roman Pontiff as the successor of Peter,
the chief of the Apostles, holds over the universal Church, the supreme
power of the magisterium is also comprehended, this Holy See has always
held, the whole experience of the Church approves, and the ecumenical
Councils themselves, especially those in which the East convened with
the West in a union of faith and charity, have declared. For the fathers 1833
of the fourth council of Constantinople, adhering to the ways of the
former ones, published this solemn profession: "Our first salvation is to
guard the rule of right faith [ . . . ] . And since the sentiment of our
Lord Jesus Christ cannot be passed over when He says: 'Thou art Peter;
and upon this rock I will build my church' [Matt. 16:18], these words
which were spoken are proven true by actual results, since in the Apos-
tolic See the Catholic religion has always been preserved untainted, and
holy doctrine celebrated. Desiring, then, least of all to be separated from
the faith and teaching of this [ Apostolic See], We hope that We may
deserve to be in the one communion which the Apostolic See proclaims,
 in which the solidarity of the Christian religion is whole and true" 1
1834 [ cf. n. r7r f.]. Moreover, with the approval of the second council of
Lyons, the Greeks have professed, "that the Holy Roman Church holds
the highest and the full primacy and pre-eminence over the universal
Catholic Church, which it truthfully and humbly professes it has received
with plenitude of power from the Lord Himself in blessed Peter, the
chief or head of the Apostles, of whom the Roman Pontiff is the
successor; and, just as it is bound above others to -defend the truth of
1835 faith, so, too, if any questions arise about faith, they should be defined
by its judgment" [ cf. n. 466]. Finally, the Council of Florence has
defined: "That the Roman Pontiff is the true vicar of Christ and head of
the whole Church and the father and teacher of all Christians; and to
it in the blessed Peter has been handed down by the Lord Jesus Christ
the full power of feeding, ruling, and guiding the universal Church"
[ see n. 694].
1836 [ Argument from the assent of the Church]. To satisfy this pastoral
duty, our predecessors always gave tireless attention that the saving
doctrine of Christ be spread among all the peoples of the earth, and with
equal care they watched that, wherever it was received, it was preserved
sound and pure. Therefore, the bishops of the whole world, now individ-
ually, now gathered in Synods, following a long custom of the churches
and the formula of the ancient rule, referred to this Holy See those
dangers particularly which emerged in the affairs of faith, that there
especially the damages to faith might be repaired where faith cannot
experience a failure. 2 The Roman Pontiffs, moreover, according as the
condition of the times and affairs advised, sometimes by calling ecumeni-
cal Councils or by examining the opinion of the Church spread through-
out the world; sometimes by particular synods, sometimes by employing
other helps which divine Providence supplied, have defined that those
matters must be held which with God's help they have recognized as in
agreement with Sacred Scripture and apostolic tradition. For, the Holy
Spirit was not promised to the successors of Peter that by His revelation
they might disclose new doctrine, but that by His help they might guard
sacredly the revelation transmitted through the apostles and the deposit
of faith, and might faithfully set it forth. Indeed, all the venerable fathers
have embraced their apostolic doctrine, and the holy orthodox Doctors
have venerated and followed it, knowing full well that the See of St.
Peter always remains unimpaired by any error, according to the divine
promise of our Lord the Savior made to the chief of His disciples: "I
have prayed for thee, that thy faith fail not: and thou, being once
converted, confirm thy brethren" [Luke 22:32].
1 Hrd V 778 f.
2 Cf. St. Bernard, Letter (190) to Innocent 11 [ML 182, 1053 DJ.
 457
So, this gift of truth and a never failing faith was divinely conferred 1837
upon Peter and his successors in this chair, that they might administer
their high duty for the salvation of all; that the entire flock of Christ,
turned away by them from the poisonous food of error, might be
nourished on the sustenance of heavenly doctrine, that with the occasion
of schism removed the whole Church might be saved as one, and relying
on her foundation might stay firm against the gates of hell.
[ Definition of infallibility]. But since in this very age, in which the 1838
salutary efficacy of the apostolic duty is especially required, not a few
are found who disparage its authority, We deem it most necessary to
assert solemnly the prerogative which the Only-begotten Son of God
deigned to enjoin with the highest pastoral office.
And so We, adhering faithfully to the tradition received from the begin- 1839
ning of the Christian faith, to the glory of God, our Savior, the elevation
of the Catholic religion and the salvation of Christian peoples, with the
approbation of the sacred Council, teach and explain that the dogma has
been divinely revealed: that the Roman Pontiff, when he speaks ex
cathedra, that is, when carrying out the duty of the pastor and teacher
of all Christians in accord with his supreme apostolic authority he ex-
plains a doctrine of faith or morals to be held by the universal Church,
through the divine assistance promised him in blessed Peter, operates
with that infallibility with which the divine Redeemer wished that His
church be instructed in defining doctrine on faith and morals; and so
such definitions of the Roman Pontiff from himself, but not from the
consensus of the Church, are unalterable.
[Canon]. But if anyone presumes to contradict this definition of Ours, 1840
which may God forbid: let him be anathema.

Twofold Power on Earth 1

[From the Encyclical, "Etsi multa luctuosa," Nov. 2, 1873]

Faith (however) teaches and human reason demonstrates that a two- 1841
fold order of things exists, and that at the same time two powers are to
be distinguished on earth, one naturally which looks out for the tran-
quillity of human society and secular affairs, but the other, whose origin
is above nature, which presides over the city of God, namely, the Church
of Christ, divinely established for the peace and the eternal salvation of
souls. Moreover, these duties of the twofold power have been very wisely
ordained, that "the things that are God's may be rendered to God," and,
on account of God, "to Caesar the things that are Caesar's" [Matt. 22:21 ],
who "is great on this account, because he is less than heaven; for he himself

1 ASS 7 (1872) 471 f.

 belongs to Him to whom belong heaven and every creature." 1 And
from him, surely by divine mandate, the Church has never turned aside,
which always and everywhere strives to nurture obedience in the souls
of her faithful; and they should inviolably keep, ( this obedience) to the
supreme princes and their laws insofar as they are secular; and, with
the Apostle it has taught that princes "are not a terror to the good work,
but to the evil," ordering the faithful "to be subject not only for wrath,"
because the prince "beareth not the sword as an avenger to execute wrath
upon him that doth evil, but also for conscience' sake," because in his
office "he is God's minister" [ Rom. I 3: 3 ff.]. Moreover, it itself has
restricted this fear of princes to evil works, plainly excluding the same
from the observance of the divine law, mindful of that which blessed
Peter taught the faithful: "But let none of you suffer as a murderer, or a
thief, or a railer, or a coveter of other men's things. But if as a Christian,
let him not be ashamed, but let him glorify God in that name" [I Pet.
4: 1 5 f.].

The Liberty of the Church 2

[From the Encyclical, "Quod nunquam," to the bishops of
Prussia, February 5, 1875]

1842 We intend to fulfill parts of Our duty through this letter, announcing
to all to whom this matter pertains, and to the whole Catholic world,
that those laws are invalid, namely, which are utterly opposed to the con-
stitution of the divine Church. For, the Lord of holy things did not place
the powerful of this world over the bishops in these matters which per-
tain to the holy ministry, but blessed Peter to whom he commended not
only His lambs but also His sheep to be fed [ cf. John 21 :16, 17]; and
so by no worldly power, however elevated, can they be deprived of their
episcopal office "whom the Holy Ghost hath placed as bishops to rule
the Church of God" [ cf. Acts 20:28]. Moreover, let those who are
hostile to you know that in refusing to pay to Caesar what belongs to
God, you are not going to bring any injury to royal authority, nor to
detract anything from it; for it is written: "We ought to obey God,
rather than men" [ Acts 5 :29]; and at the same time let them know
that everyone of you is prepared to give tribute and obedience to Caesar,
not for wrath, but for conscience [cf. Rom. 13:5 f.] in those matters
which are under civil authority and power.
1 Tertullian, Apology. c. 30 [ML 1, 442 A].
2 ASS 8 (1874) 253 ff.