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YALE UNIVERSITY
LIBRARY

Anonymous Gift

Roman Catholicism Analyzed

Roman Catholicism
Analyzed
A Dispassionate Examination
of "Romish Claims

By
J. A. PHILLIPS
Missionary of the Methodist Episcopal
Church (South') in Mexico

Introduction by
WILLIAM BURT, D.D., LL. D.
One of the Bishops of the Methodist
Episcopal Church

New York Chicago Toronto
Fleming H. Revell Company
London and Edinburgh

Copyright, 1915, by
FLEMING H. REVELL COMPANY

New York: 158 Fifth Avenue
Chicago: 125 North Wabash Ave.
Toronto: 25 Richmond Street, W.
London: 21 Paternoster Square
Edinburgh: 100 Princes Street

To my Wife
whose noble spirit and wise counsel
have encouraged and guided me
through the years this work is
dedicated

Introduction
THIS is the book which we have been
wanting for some time. Hundreds of
people have asked us recently "do you
know of any book thatViU. give us in condensed
form and without the passion of controversy what
we ought to know about this Eoman problem ? "
Some of these people, in their eagerness to know,
have ransacked the pubUc libraries, have applied to
bookstores and to publishing houses but to little or
no purpose because the desired books could not be
found. Some of the books and papers available
were so violent in their language that many people
were afraid to read them.
Centuries have passed since our fathers broke
with Eome and recent generations have known
little or nothing about the Protestant exodus or of
the sufferings which preceded. Some because of a
personal disUke for religious controversy, some
from fear of damaging their material interests or
disturbing their personal peace or comfort, and
others wishing to be known as " tolerant," " lib
eral " and " broad-minded " prefer not to discuss
Bomanism notwithstanding its growing pretentions
in our very midst. Romanism has been for a long
time and is to-day an inconvenient subject for some
3

4 INTRODUCTION
of those who have political aspirations, for some
lawyers, doctors and merchants because of the
power which the Papacy exercises through its tre
mendous organization.
There has been a persistent and quite thorough
censorship on the part of Eoman authorities in this
country over a considerable portion of the pubUo
press, on the books selected for our public libraries
and the text-books for our public schools. The re
sult is a lamentable ignorance on the part of our
American people of the principles and teachings of
the Eoman Catholic Church. The people, how
ever, are now awakening out of their long sleep
and are anxious to know the whole truth. We
have never before seen such eagerness on the part
of the people to be informed on this subject as now.
Eoman CathoUc preachers and lecturers have
lately been inviting us to examine the foundations
of their system. Here in Buffalo there have been
placards in the windows of the troUey cars for
months inviting the public to a series of lectures on
the peculiar and fundamental teachings of the
Eoman Catholic Church. They are literally flood
ing the country to-day with books, pamphlets and
papers which present their side of the question.
They are saying, " Fairness no less than common
sense teaches that a man should study and examine
the teachings of the Catholic Church from Catholic
sources before condemning her."
Mr. Phillips has simply taken these men at their
word and in " Eoman Catholicism Analyzed " has

INTRODUCTION 5
given us Eoman Catholic teachings from Eoman
Catholic sources, and he has made a most valuable
contribution to the literature available on this most
important subject. His treatment of the theme is
judicial and fair in every particular. He has dem
onstrated all through his work that " he has no
malice in his heart" and that "he has done his
very best to give no offense." " There may be
faults," he says, " on both sides, but silence is not
the way to rectify these mistakes."
This book, together with its valuable Appendix,
will be a veritable arsenal for those who wish to
speak or write on Bomanism. Here are the docu
ments and definite sayings of the Eoman Catholic
authorities. Many of these quotations are from
books and documents which are not easy for aU of
us to obtain.
Of course, readers will draw their own con
clusions when they read these quotations, as for
instance this from Cardinal Gibbons — " Although a
vast majority of the Sovereign Pontiffs should have
been so unfortunate as to lead vicious lives, this
circumstance would not of itself impair the validity
of their prerogatives which are not given for the
preservation of their morals, but for the guidance
of their judgment."
It is unthinkable that God would set a wolf to
watch His Sheep. How can an immoral priest
have good intentions in the administration of the
Sacraments ?
It is very evident that the Bomish Church is not

6 INTRODUCTION
what she claims to be in Unity, Sanctity, Catho-
Uoity, or ApostoUcity. The unreliability of the
Church as a teacher is demonstrated by many his
torical references.
Yery valuable is the comparison between the
Protestant Bible and that of Eoman Catholic
origin, and with the Apocrypha. The case of Gali
leo is admirably stated as it relates to fallible and
infallible authority. The whole setting forth of
the Sacraments, Penance and Indulgences will en
lighten people as to their real significance.
We trust that all readers of this book will ask
themselves the question — how can it ever be possi
ble to harmonize the teachings of Eome with those
of Jesus, or the Eoman system of government with
our American ideals of democracy ?
This book will commend itself to all true pa
triots. It is timely, and we believe that its wide
circulation wiU accomplish much good.
William Bukt.
Buffalo, N. Y.

Foreword
IT is not easy for the Eoman Catholic and
the Evangelical to understand each other,
for the reason that neither usually attends the
other's church services or reads the other's litera
ture ; nor is there much discussion, pubUo or private,
between them.
Living as we do side by side, with aU our highest
interests in common, it is right that we should en
deavour to be mutually helpful both as to thought
and practice. Catholic and Protestant readers
alike must recognize that their dearest friends have
not been confined to their respective Churches.
There has, no doubt, been many a Catholic saint
who has not been, and never will be, canonized.
And after we have aU been as charitable as our
human limitations permit, the heavenly Father
wiU, at the last great day, discover many a jewel
which was hidden from our eyes.
However great may be our duty to be true to our
convictions, we should never violate the principle
of " speaking the truth in love."
I have been careful to quote standard Eoman
Catholic authors. The Scriptures cited have been
usually from the Douay version. Every effort has
been made to get the exact view-point of the Eoman
7

8 FOREWORD
Catholic, and to state it accurately. The reader is
urged to examine, with great care, the appendix.
Nothing can be gained by abuse, but I cannot
agree that the average Protestant writer misrepre
sents to any great extent the views of Eome. Nor
can I think that Eoman Catholics are free from
blame in their representations of Evangelical Chris
tianity. There may be faults on both sides. But
silence is not the way to rectify these mistakes.
It is not right to appeal to the passions of men ia
the discussion of serious matters. But no harm can
possibly come from a fair examination of any
religion. If the Eoman Catholic who chances to
glance over some of the pages of this book should
fear lest the faith of himself or of some one else
might be shaken let him reassure himself with the
thought that we are not irreverent towards God,
nor do we lack respect for the millions of true men
and women who are faithfully endeavouring to serve
God in the bosom of Catholicism. Moreover, if his
theology is well-grounded he need not be alarmed.
If Bomanism furnishes abundant means of grace for
her members there ought not to be any great
danger in finding out what others are thinking.
The early Church had to face continually the errors
and evil practices of a sinful and heathen world.
The author is deeply grateful to the Bev. M. C.
Wilcox, M. A., Ph. D., of Mt. Vernon, Iowa, former
editor of the Chimese Christiam, Ad/uocate, twenty-
five years missionary to China, and translator of
several important works, including "Sheldon's

FOREWORD 9
System of Christian Doctrine." His great care in
examining the manuscript, and his valuable sug
gestions, have had much to do with getting the
volume into its present form.
Miss LiUie Ford Fox, A. M., formerly a teacher
in Mary Keener [Institute (M. E. Church South),
Mexico City, has rendered fine assistance in correct
ing the manuscript. J. A. P.
San Antonio, Tex.

Contents
I. General Statement .
I. Private Interpretation .
II. The Four Notes of the Church
II. , Rome as a Teacher
I. Rome's Fallible Teaching .
II. Rome's Claim to Infallibility
III. Rome's Idea of Worship
I. The Seven Sacraments
II. Results of the Romish Cult

13
29 29
397878
107

IV. The Roman Catholic System of Gov
ernment . . . . . '115
V. Fruits of the Roman Catholic System 146
VI. The Religion of the Spirit . .170
I. How God Reveals Himself to Us 171
II. On What Conditions May We
Have the Spirit of Our Lord ? . 182
III. Personality, Surcharged with Di
vine Power, is the Chief Thing 187
IV. Worship Must Furnish an All-
Conquering Impulse to True
Morality , . . .192
VII. Conclusion  196
11

12

CONTENTS

Appendix

{Documents)

209

A.

Creed of Pope Pius IV

213

B.

The Commandments of the Church

216

C.

Some of the Propositions Found in
the Syllabus of Errors Con

demned by Pius IX

217

D.

Some of the Canons and Decrees

of the Council of Trent .
224
E.
Principal Portion of the Vatican
Decree Regarding Papal Infalli
bility .....
231
F.
Parts of the Appendix to Ripalda's
Catechism ....
232
G.
Parts of the Bullof Boniface VIII,
" Unam Sanctam " .
238
H.
Concerning Political Elections
239
I.
Brief of Julius II Respecting the
Troubles in Cordova
246
{Notes)
I.
The Douay Version of the Bible
249
n.
The Apocrypha
256
III.
" The Original Diaries of the
Council of Trent "
259
IV.
Bulls and Briefs
261
V.
Sacramentals ....
262
VI.
Quotations from the Moral The
ology of Alphonsus Liguori .
263
VII
. Galileo 
277
VIII. The Bull, " In Coena Domini "
270
IX.
The Feast of the Ass
279
X.
"Bull-fight".
281
XI.
A Case of Torture .
282
XII
The Inquisition . .
289
Bibliography 
292
Index .
301
GENEEAL STATEMENT
THE point in dispute between Eoman Ca
tholicism and Evangelical Christianity is
not as to the ultimate authority in relig
ion, but rather as to how God brings His authority
to bear on men.
The purpose of true religion is to bind man to
God, for only in this way is it possible to realize
our best selves.
Beligion deals mainly with three things : (1) How
we may discern between right and wrong ; (2) How
we may receive grace and power to do right and to
be right; (3) How we may effect an adjustment
between the physical and the spiritual, between the
natural and the supernatural, between the temporal
and the eternal.
The subject of Bomanism falls into three parts :
teaching, worship, and temporal authority; or,
truth, grace, and force, corresponding to the wis
dom, goodness and power of God. We must be
taught, for it is necessary to know. We must have
divine help to save us from our weakness and sin.
Our wills must be subdued.
The supreme concern of every human being
should be to live in harmony with his Maker. The
13

14 ROMAN CATHOLICISM ANALYZED
goal of every form of religion is this harmony.
Some cults present clearer views of this goal than
others. We need not here argue the question
whether the First Cause is a person or a force.
We simply take for granted that He is a Person.
Neither shall we discuss the merits of the various
ethnic religions. The burning question of the Occi
dent, and in large measure of the Orient, is : What
is real Christianity ? In dealing with this problem,
we shaU compare only two systems of belief:
Eoman Catholicism and Protestantism.
I. Private Intekpketation
The fundamental difference between Bomanism
and Evangelical Christianity is not the right of
private interpretation, but rather the field in which
the individual judgment is to operate. The sphere
of private interpretation is twofold. We first ex
amine the bases of religion and then pass on our
own moral condition with reference to these. The
sphere of individual judgment has to do with rea
son and experience, or with thought and insight.
Protestants exercise their reason, together with
all the helps they can employ, for the understand
ing of God and His laws, as revealed principally
through the Bible. Their religious experience re
sults from direct, conscious communion with God
Himself. Eomanists are asked to use their reason in the
examination of the claims of the Catholic Church.
In the matter of personal absolution and salvation

GENERAL STATEMENT i5
from sin, they are required to examine their own
hearts and purposes and, if possible, reach a definite
conclusion. That papal and ecumenical decrees are so clear
as to admit of only one interpretation is disproved
by the fact that most profound Catholic theologians
have, through the ages, differed radically in their
interpretations of these decrees.
As to the certainty of salvation for the penitent,
no priest or bishop or even the pope claims the
ability to enter into the individual's private life and
assure him that he is really forgiven.
Our fundamental question is not as to the exist
ence of God, or the wisdom, goodness and power of
God, but simply the method He uses to reveal Him
self to His earthly human creatures, as their Ee-
deemer. Is it possible for Jehovah, through the
use of the means of grace to which men in general
have access, to bring us into personal communion
with Himself in such a way as to enlighten us and
impart to us that power by which we may live
truly spiritual lives ? Has God ordained that our
salvation shall be accomplished in this way ? Or
has He seen fit to organize an elaborate Church,
endowed with the sole authority and responsibility
to carry out His plan ? This is a question of phi
losophy and of fact. The benevolent deeds, the
matchless life, the clear and profound teachings of
Jesus Christ assure for Him the central position as
the supreme Master and Guide of us aU. The ques
tion of Christ's authority is not technically in dis-

J6 ROMAN CATHOLICISM ANALYZED
pute between Eomanists and Protestants. For sixty
generations Jesus has been so moulding, inspiring
and guiding the world's civilizations that the more
we know of history, the more do we adore the
Captain of our salvation, while we realize that there
are whole continents of the teachings of Jesus still
but partially explored.
Protestantism is a system of thought and action
to which all are invited who wish to know and obey
God's will more and more perfectly and thus become
more and more like Him. Bomanism is a system
of belief, with rules of conduct worked out and
systematized by her confessedly fallible theologians
and afterwards presented to popes and councils for
endorsement, or modification and endorsement, and
then prescribed for absolute acceptance and obedi
ence. In case these dogmas are not properly en
dorsed, they may either be left undefined or else
anathematized and thrown to the scrap heap.
Eome has two advantages, if they may be called
advantages, over Protestants: First, she assumes
the right to require the faithful to believe that
which the magisterium of the Church has prepared
for them, and this on the bare authority of the
magisterium ; Second, she assumes the responsi
bility and authority of punishing those who do not
submit to her demands.
In Bossuet's " Exposition of the Doctrines of the
Catholic Church," published in 1829 by The
Catholic Publication Society, of New York, an in
teresting account is given (pp. 229-24:8) of a confer-

GENERAL STATEMENT 17
ence between Bossuet and Mons. Claude. "It
turned," says the writer, " on some points of the
most important of all the articles in dispute be
tween Eoman Catholics and Protestants — the au
thority by which Jesus Christ directed Christians
to be governed in the disputes which He foresaw
would arise on His doctrine." Bossuet argued
for the Catholic Church and M. Claude for the
Protestant and each laboured under the same error,
that is, that excommunication from either com
munion was almost synonymous with exclusion
from the kingdom of God.
The truth is that Protestants withdraw fellow
ship from members or expel them from membership
for heresy, on the ground that there must be a gen
eral uniformity of belief among those who belong
to a given class of workers in God's cause. If the
Evangelicals believed in the need of a perfect visi
ble society through which the grace, truth and
power of God is to be conveyed to men it would be
a very serious matter to separate one of their mem
bers from the society. As it is, however, the
Church exercises its right and the member his. He
may voluntarily remain with a given body of Prot
estants or unite with some other which suits him
better, or remain outside of all churches. So his
church may determine whether or not he is in har
mony with it and retain or exclude him.
There is no belief which is not personal or pri
vate, and belief, or faith, is not evolved out of
one's inner consciousness simply, but rather is it a

18 ROMAN CATHOLICISM ANALYZED
response to the truth which is presented to the soul
for consideration. In order therefore to the exer
cise of faith there must be private interpretation.
Bossuet, in the work above cited, takes a curious
turn just here. He says, " From the first instant
of their reason, the Eoman Catholics believe then:
Church and the tenets of their Church ; so that as
there never is a moment in which a Eoman Catho
lic doubts of the Church, there never is a moment
in which he doubts of the divine inspiration of the
Scripture, which is a tenet of the Church." Of
course, this means that while he is a Catholic he
does not doubt and that while he does not doubt he
is a Catholic ; or to put it another way : if he
doubts he is not a Catholic and if he is not a Catho
Uc he will probably doubt. We need not discuss
the question as to the different theories of Bible in
spiration. It is conceivable that even a good Eo
man Catholic might doubt some of the theories
which have been held by the theologians of his own
Church. "When a person is baptized," Bossuet
continues, " the Holy Ghost confers on him, without
regard to the faith of the person who baptizes him,
or the Church in which he is baptized, the faith of
the Church mentioned in the Apostles' Creed ; the
faith of the holy Catholic Church : — that the bap
tized person continues a member of that true
Church, till the example of his parents, or some
other circumstance, seduces him from it."
It appears, then, that Eome has two ways of get
ting people to believe. The first is to baptize them

GENERAL STATEMENT 19
into it so that they believe without effort and with
out examination of the grounds of faith. The
other is to present them with the arguments which
go to show that the Catholic Church is the one,
true and only interpreter of the wiU of God to
men. If unordained human nature is capable of
analyzing these arguments the faithful are certainly
not less capable. Will the Catholic reader join us
wMle we make an honest effort to study his faith ?
II. The Four Notes of the Chttech
The four notes of the Church as insisted upon
by Eoman Catholics are as f oUows :
Unity; **. e., of doctrine, worship and govern
ment. Sanctity ; which means holy doctrine, holy
means of grace and holy fruits.
Catholicity. That is to say, Eome is capable of
satisfying the deepest needs of aU men ; she is now
in all parts of the world, and wiU finally prevail
everywhere. ApostoUcity. This is the foundation of aU the
other notes. It means that Jesus founded the
Church on Peter, that He intended to have a
tactual succession, that there has been such a suc
cession in the popes of Eome, that the Eoman
Church to-day is in harmony with the apostles in
doctrine, ritual and government, and that to these
popes, as the head of the Church, have been given
plenitude of teaching, government and liturgical
powers.

20 ROMAN CATHOLiaSM ANALYZED
While Evangelicals do not usually state the case
in just this way yet they are perfectly willing to
institute a comparison with Roman Catholicism on
the basis of these so-called four notes. We claim
to be apostolic; that we were founded by the
apostles, teach the same things which the apostles
taught and have divine authority for it. We have
church government and Scriptural forms of wor
ship which we regard as pleasing to God when we
are faithful in the use of these means of grace.
This is ov/r apostolicity, and aU Churches should
have such apostolic warrant.
The catholicity of Protestants is, we think, better
established than that of the Eoman Church. We
are in practically all parts of the world; we be
lieve that our form of religion is much better
adapted to the moral, spiritual, physical, aesthetic
and social needs of aU men than Bomanism ; we
fuUy expect that the whole world will one day be
converted to the religion which bases its claims on
the capacity of the individual to commune with
God. We rejoice in the opportunity for appealing to
the mind and conscience of men as to whether or not
we teach holy doctrine, use holy means of grace and
produce holy fruits.
We also claim to have a much more real and
vital unity than is to be found in the Eoman Catho
lic Church.
But the Protestant notion of the four notes of
the Church is far different from that of Bomanism.

GENERAL STATEMENT 21
Broken up into their constituent elements these
constitute, according to Eome, about fifteen prop
ositions :
1. Unity of doctrine. This unity is in two
directions, that is, everywhere and always. It is
frankly admitted that fallible, and even infallible,
teachers have, in numerous instances, taught errors ;
the former because they were liable to error at any
time, and the latter because they were simply set
ting forth private views. The only unity there can
possibly be is that the infallible teachers have been
consistent with themselves and in harmony with
each other, and that only when pronouncing ex-
cathedra doctrine concerning faith and morals. If
a later dogma has been introduced which seems at
variance with the original teachings of our Lord, it
is only seemingly so. All later dogmas were
included in germinal form in the original deposit of
truth left by Christ.
Eoman Catholic unity, after all, means : that
some believe about what the Church believes ; that
the masses simply say they believe ; some remain
in the Church because they are unwilUng to leave
it on account of their dread of persecution ; some
are excommunicated for heresy in order to keep the
Church pure as a Eoman Catholic institution ; some
voluntarily leave this communion in order to be
consistent. 2. Unity of worship. The contention is that
whatever variations there may be in the forms,
the principle is the same among Catholics always

22 ROMAN CATHOLICISM ANALYZED
and everywhere. It is notorious that American
Catholics are heartily ashamed of the superstitions
they find among their feUow-Catholios in countries
where there is little Protestantism. It would seem
to be very difficult to make out the unity between
some forms of worship which have been practiced
by the Eomanists in the past with the customs of
high-minded Catholics living in Protestant countries
and in the twentieth century (see Appendix, Note
IX) ; however, we shall not contend that there is a
radical difference.
3. Unity of government. This does not mean
that Eome always practices the same things, either
with regard to her own straying members or with
reference to those who have never been Catholics.
She once practiced torture and visited the death
penalty on heretics who could not be persuaded to
give up their convictions. Some American apol
ogists of Bomanism contend nowadays that Eome
would not do that if she could. If she is one in
government, she would have to practice the same
measures which were in vogue for hundreds of
years, if the circumstances required it.
4. Holiness of doctrine, i. e., that holy doctrines
are taught always and everywhere by Eome. Her
teachings may be divided into three parts : {a) The
original deposit of revelation, which is infallible,
but requires interpretation. This deposit consists
of the Apostles' Creed, with its twelve articles,
the Bible, as Protestants have it, and also the
Apocrypha and Tradition. (J) The infallible

GENERAL STATEMENT 23
interpretations, which, for all practical purposes,
are handed down from the pope. The inconsistency
of an inferior authority, wKich is fallible, decreeing
the infallibility of a superior authority is obviated
by the fact that the Vatican Decree was not deemed
inerrant until the infallible pope (Pius IX) signed it
himself. His infaUibiUty therefore rests on his own
ipse dixit. While the ecumenical councils are re
garded in this category, it is only because one or more
popes have confirmed their decrees. The sovereign
pontiff has been duly pronounced inerrant by a
decree, and the covmcUs do not enjoy that distinc
tion. At any rate, if there should occur a dispute
between the pope and an ecumenical council the
former would be considered superior, (c) The
fallible interpretations. These reach a high de
gree of certainty, but not inerrancy. Usually,
the older the interpretation, the more it is to be
revered. The Ante-Nicene fathers stand at the
head of the Ust. But there must be unanimous con
sent among them. The expression, "unanimous
consent " is confusing, for they often changed their
views as men do now. The same father will teach
one thing at the beginning of his career, which he
rejects later on. After the fathers come the
medieval theologians, with Thomas Aquinas at
their head, Alphonsus Liguori is a sort of link
between the medieval and the modern. There
is a considerable list of present day theologians.
Lastly, there is a whole hierarchy, from the
pope, when teaching as a private doctor of the

24 ROMAN CATHOLICISM ANALYZED
Church, down to the bishops and, in some degree,
the priests.
5. Holy means of grace. This means that her
sacraments convey grace, in and of themselves,
when performed by a duly authorized priest who
has the intention that they shall confer grace, and
when the one who partakes is in the proper condi
tion to receive it.
6. Holy fruits. That means that Eome produces
virtually aU the righteous people in the world.
There are " three kinds of saints : the apologists, to
defend and propagate the truth ; the contemplative,
to tread under foot honours, riches, pleasures, all
the passions, and recalling the human heart to the
love of supernatural things ; saints hospitalers, to
solace and care for the physical wants of the sick
and unfortunate." Eegularly canonized saints are
held to be far above Protestant saints. In fact,
they could hardly grant us any saints at all. It
also implies that the ordinary fruits of righteousness
among her people are better and more abundant
than are those found among Protestants. It is con
ceded that there are many wicked people among
them and even high up in the Church, but that the
system is not responsible for their perversity. It
is also admitted that there are good people among
the Evangelicals, but that the system does not
produce them.
7. A universal programme and capacity for
becoming universal.
8. A world-wide propaganda already at work.

GENERAL STATEMENT 25
9. The conviction that they will one day be uni
versal. 10. Jesus Christ laid in Peter, who was infallible
and supreme, the foundation on which He intended
to build His Church.
11. It was the intention of Christ to save the
world through a visible, perfect society, with a
tactual succession of popes at the head of it.
12. Eome claims that she has maintained tactual
succession. 13. She also claims that she has preserved pure
and entire the original deposit of doctrine, that she
teaches it to-day to the exclusion of aU other
teachers and that she gives forth infallible pro
nouncements under certain conditions.
14. She claims to be the treasurer of the grace
of God. . She assumes to be the only society which
conveys to men the saving merits of Christ, of the
Virgin Mary, and of the saints.
15. Eome, by her endowment with the pleni
tude of government, claims to be the only body or
institution which exercises final, supreme authority
in matters of conduct. Whenever this authority
overlaps that of any human government, institution
or individual, Bomanism is superior and should
prevail. In the three following chapters we shall endeav
our to consider all of the above propositions except
the three relating to universality.
If Bome's claims to apostolicity, sanctity, and
unity cannot be sustained, she will hardly become

26 ROMAN CATHOLICISM ANALYZED
universal, and she certainly ought not to be gener
ally accepted. Bomanism never was universal and
there is nothing to indicate that she is tending in
that direction now.
In chapter two we shall try to cover the ground
of her unity of doctrine, holiness of doctrine, pleni
tude of teaching, the infallibility and supremacy of
Peter as the foundation of the Church, the idea of
a visible and perfect society and a tactual succes
sion and that she has kept the deposit of doctrine
pure. Chapter three will deal with her claim to pleni
tude of liturgical powers, unity of worship and
holiness of worship.
The fourth chapter wUl consider the plenitude of
her government and the unity of government.
The fifth chapter will call attention to the claim
as to holy fruits.
The two last chapters are an endeavour to set
forth in a constructive manner the grounds for
evangelical belief.
Eoman Catholic apologists have invited us to
examine the foundation of their system. We have
taken them at their word and shall endeavour to be
as free from partisanship as possible. We shall not
knowingly distort any of the doctrines which our
Catholic friends hold so dear.
The author craves the special attention of the
Catholic reader before going further. " Catholic
Belief," page 231, says, " Fairness, no less than
common sense, teaches that a man should study

GENERAL STATEMENT 27
and examine the teaching of the Catholic Church
from Catholic sources before condemning her. . . .
Thus having heard both sides, you will be in a state
to pass a right judgment and not in danger of
being misled by prejudice." Does not the Catholic
reader think that he should treat the Protestant
faith as fairly as he would wish his to be treated ?
Bemember he is under promise to "condemn,
reject, and anathematize" all things contrary to
his Church's belief. He cannot afford to say that
Protestants are dishonest or ignorant. There must
be some sort of grounds for their doctrines. If he
does not wish to examine the chapters which caU in
question the claims of Eome, he need have no
difficulty in reading the sixth chapter, for that puts
special emphasis on the form of belief held by
Evangelicals. Moreover, we have inserted numer
ous quotations from Catholic authorities in the
appendix. This appendix will be found to contain
rare information which will, we believe, prove in
teresting, not only to Protestant readers, but doubt
less also to many Catholics. Cardinal Gibbons,
" Faith of Our Fathers," page xii, complains that
Eome is grossly misrepresented. He says, " We
cannot exaggerate the offense of those who thus
willfully malign the Church. There is a command
ment which says, ' Thou shalt not bear false witness
against thy neighbour.' "
Are our Catholic friends willing to be accused by
Cardinal Gibbons of being unfair ? Will they
allow the author of " Catholic BeUef " to condemn

28 ROMAN CATHOUdSM ANALYZED
them as lacking in common sense ? It must not be
forgotten that Protestants are not asked to condemn
the Catholic Church when they join an Evangelical
Church. On the other hand, they are not for
bidden to read CathoUc books or attend CathoUc
services. On the contrary, our motto is the great
saying of St. Paul, " Prove aU things, hold fast that
which is good " (1 Thess. v. 21). This is binding
on the laity as well as on the clergy.
Cardinal Gibbons insists that the members of the
CathoUc Church have access to the standard doc
trines of the Church and that there is no difference
between the doctrines taught in Europe and those
taught in America. Let me ask them to examine
the quotations and references made in this treatise^
and then judge for themselves.
Once more, Protestants will perhaps read this
work. Would it not be well to know what our
Une of argument is ? The writer has no maUce in
his heart and gives his assurance that he has done
his very best to give no offense. It is taken for
granted that the reader wishes to Uve in a way that
will be well-pleasing to God and useful to his
fellow man. We have the same heavenly Father,
therefore we are brothers. If we can be of some
benefit in giving a clearer view of the goodness and
love of God the Father, the recompense wiU be
great.

II
EOME AS A TEACHEE
I. Bome's Fallible Teaching
EVEBY Eoman CathoUc must subscribe to
the Creed of Pius IV. (See Appendix,
Document A.) In doing so, he must say,
" I most steadfastly admit and embrace the apos-
toUcal and ecclesiastical traditions, and all other
observances and constitutions of the Church.
" I also admit the Holy Scriptures, according to
that sense wMch our Holy Mother the Church has
held, and does hold, to which it belongs to judge
of the true sense and interpretation of the Scrip
tures ; neither will I ever take and interpret them
otherwise than according to the unanimous consent
of the fathers."
No one knows exactly what is meant by tradi
tion. It cannot include all the traditions ever
circulated by pious CathoUcs. Not even all those
which have been written can be accepted. As to
the unwritten ones, nobody has ever been able to
locate them and if he did, he would not know which
to accept and which to reject. No volume or set
of volumes has ever yet been designated as contain
ing genuine, and only genuine, traditions. One
29

30 ROMAN CATHOLICISM ANALYZED
definition of tradition is, "That which has been
taught everywhere, always, and by all." But how
is one to know whether or not a given doctrine has
been so taught unless he has examined all that has
been always taught by aU ? No human being has
the inteUect or strength to go through all the
ponderous tomes which have been written by
CathoUc authors and have come down to us, to
say nothing of those which have perished and of
those which have never been written. If such
a person ever existed, it does not follow that he
would have the discernment and the memory prop
erly to recollect and weigh each sentiment and doc
trine. He would also be required systematicaUy
to coUate them and decide between the genuine
and the spurious. Papal InfaUibility would not
avail for the task, for that organ does not function
all the time; not even in teaching, much less in
study and investigation.
Holy Scripture, as Protestants have it, provides
a common platform on which every one concerned
should be able to stand. But the question of trans
lations is raised by Eome. Some of their apologists
severely condemn aU Protestant translations. But
the result is usuaUy wholesale denunciation instead
of a careful examination of facts.
In order to make a correct translation of the
Bible, it is necessary to know the original Ian-
guages, something of the customs of the times in
which the various books were written, the purposes
and spirit of the writers, and the languages of the

ROME AS A TEACHER 3J
proposed translation. Eome claims no infallible
guidance in her translations. So it is merely a
question of scholarship and of a sympathetic atti
tude to the Bible. It cannot fairly be contended
that Eome has a larger number of great scholars
than have the EvangeUcal Churches. But if she
had, the difference would be only one of degree
and not a radical dissimilarity between Eoman and
Protestant scholars. We, of course, take it for
granted that the translators have been honest, re
gardless of party lines.
Yet, as a rule, there is no material differ
ence between the two classes of versions. Let
us quote from "Eoman CathoUc and Protestant
Bibles Compared," page 43. (See BibUography.)
" Jerome was perhaps the best Western scholar for
fifteen hundred years ; but he acknowledged his
deficiencies in Hebrew, and always threw the re-
sponsibUity for his Old Testament work on his
teachers. Nor were the Vatican editors much
stronger on this side ; though Martin of Douay
was in the front rank, and Challoner was a good
scholar. On the other side, Tyndale was no better
equipped than Jerome, and Coverdale laid no claim
to Hebrew scholarship. But since their days the
work of the Bishops', the Authorized, the EngUsh
and the American editions, has brought into the
field scores of able men, induding the best Hebra
ists and critics of the English-speaking world. So
too with the New Testament. Indeed, it may be
said that the CathoUc versions are due mainly to a

32 ROMAN CATHOLICISM ANALYZED
single man, such as Jerome, Martin, ChaUoner, Ken-
rick, slightly checked by others ; while the Prot
estant versions are due mainly to committees, among
whom none stand out conspicuously. No very de
cided superiority, in fact, is evident with either
party." On page 44, " Several errors exist in the
modern CathoUc versions, traceable to the blun
ders of Jerome. On the other hand, the 1901 Prot
estant version is inferior to the CathoUc in a few
places ; though, in the judgment of the writer, these
are very few."
As to CathoUc mistakes, we select one given on
pages 46, 4T of the above work : " 1 John v. 6-8,
as the passage stands in the Douay Bible, differs
from the Protestant version not only in the division
of verses, but in the inserting of the words, ' In
heaven, the Father, the Word, and the Holy Ghost.
And these three are one. And there are three that
give testimony on earth.' No words corresponding
exactly to these are to be found in a single one of
the two hundred and fifty of the Greek manuscripts
that contain the adjoining verses. Any words at all
like them are found only in four Greek manuscripts,
all written after the year 1400, with suspicion of
forgery in each case. . . . The first express
quotation is by the Bishop of Carthage, in 484, in
a confession drawn up for a king leaning to Uni-
tarianism ... as late as Jerome, Augustine
and Pope Leo, the words themselves were unknown
in the Latin text. . . . Ordinary CathoUc edi
tions insert the passage without a shred of warning

ROME AS A TEACHER 33
that it was not written by the apostle." On
page 47, the same writer points out that Catholic
and Protestant revisions have interacted to the
benefit of both. "The current CathoUc versions
retain a scholarly uniformity in rendering, to which
the 1901 edition has not yet attained. . . .
Luke i. contains eighty verses of preface, narrative
and canticles. From the version of King James, a
modern CathoUc edition has borrowed ninety-four
words and several changes of order ; in return, the
Protestant edition of 1901 has adopted six words
from Martin and five from ChaUoner." On page 17
of the above treatise, we read, " At length, one of
the Eoman scholars became pope, as Sixtus V. He
soon pubUshed a fine edition of the Greek Bible ;
then dne of the Old Latin, a mosaic of quotations
from the early Latin ^vriters ; and in 1590 completed
his work by a three-volume edition of the common
Latin version, printed from early copies carefully
corrected by quotations. He prefaced it by a
BuU approving it by his apostolic authority trans
mitted from the Lord, and announcing that this
was to be used ' as true, legitimate, authentic, and
undoubted in aU pubUc and private debates, read
ings, preachings and explanations.' . . . This
might seem final; but Sixtus died that year.
. . . Clement VIII appointed Cardinal Allen,
of Oxford and Douay, together with an ItaUan prel
ate, to revise the text of his predecessor. AJlen had
studied the principles of textual criticism. . . .
Instead of relying chiefly on early quotations, he

34 ROMAN CATHOLICISM ANALYZED
referred to the original languages. This resulted in
more than three thousand alterations from the text of
Sixtus — whole passages being omitted or introduced,
and the verses being divided dififerently. . . .
This second edition had a new Bull by Clement,
which specified among other things that — as before
— no word of the text might be altered, that no
various readings might be registered in the margin,
and that all copies were to be conformed to it."
The Apocrypha has been made much of by Eome.
If, as Catholics admit, the Bible as we have it con
tains the Word of God and was given us by our
heavenly Father, the Apocrypha should contain
nothing contrary thereto. At the most, those books
can do very Uttle to elucidate the truths already
revealed in the rest of the Bible. On page 41 of
the work from which we quote, we read, " Catholic
Bibles, whether Latin or EngUsh, intermingle with
the books of the Old Testament used by our Lord
seven others, and have enlarged editions of two
more. AU these are asserted on the highest Cath
oUc authority to be as valuable as the rest, equaUy
inspired by the same Spirit. Now, the grandson
of the author of Ecclesiasticus, one of the best of
these added books, drew a sharp Une between it and
the Scriptures, in the prologue to the Greek version
that he made of it; 2 Maccabees professes to be
only a summary of another man's work, ii. 24-33,
while the additions to Daniel and the book of
Judith are evidently fictions by authors ignorant
of history." (See Appendix, Note II.)

ROME AS A TEACHER 35
The authorized notes of Bomanism are supposed
to guard the reader from error. Certainly, those
of Douay can do nothing more than that, for they
are so very few and brief that they offer no encour
agement to further study. In addition to that, the
exposition is so strained in order to make it fit
certaiu theories that one can hardly read those
notes without feeUng that it is a case of special
pleading. (See Appendix, Note I.)
After aU the precautions mentioned, which Eome
uses to prevent her people from going into error,
another gauntlet must yet be run in order to get
reasonably near to the sacred deposit of truth. It
is that of the " unanimous consent of the fathers."
Of course, the average layman has not the time to
keep an eye on the fathers all the time while he is
reading the Scripture. His parish priest has neither
inspiration, revelation, nor infalUbUity. In many
cases, he is not a scholar. At any rate, the priest
is unable to superintend aU the reading of his parish
while he reads carefuUy in the Latin language
the scores of musty volumes of the fathers. The
bishops, archbishops, and cardinals have not time,
strength, or capacity to do it. The pope is not en
dowed, either naturally or supernaturally, to per
form such a task. It is a fearful responsibiUty to
put upon humble CathoUcs who recognize their in-
abiUty to exercise private judgment in reUgious
matters. What is the CathoUc solution? Why,
just go ahead if you can and must study those fa
thers and see if it is possible to eliminate everything

36 ROMAN CATHOLICISM ANALYZED
which has not unanimous consent. The chances are
that you will not go very far. But if you should
do so, and thereby become somewhat fanatical over
an erroneous belief of a particular father, some zeal
ous and discerning bishop will probably find that
" unanimous consent " has authorized at least one
council or pope to prohibit the belief or teaching of
the father which you unfortunately got hold of, and
which you had the temerity to foUow. In the end,
there is nothing certain in Eome except the ex-
cathedra utterances.
Just what is meant by " unanimous consent " is
not clear. Does it mean that all the fathers must
be uniformly a unit, or are we permitted to select
those portions from the different fathers which can
somehow be forced to fit in with the doctrine which
we wish to beUeve? Or must we have the fuU
consent of all that each father taught ?
If we should ever be so fortunate as to bring
these venerable fathers together so that we can
implicitly trust their unanimity, our troubles are
not over. We must still depend on our faUible
fellow-mortals in order to understand the utter
ances of popes and councils unless we faU back on
our private ihterpretation. The sacred congrega
tion at the Vatican, whose duty it is to explain the
Tridentine decrees, might be of some assistance on
that particular cluster of pronouncements. The
rest of Bome's final utterances wiU have to rim the
risk of being misunderstood by private individuals.
And remember, those poor unfortunates who must

ROME AS A TEACHER 37
interpret the Tridentine pronouncements have no
more infalUbility than a Hottentot.
The question which naturaUy arises is. If cer
tainty is so vitally important, why should Eome
permit such floods of falUble doctrine to be poured
forth among her people ? If these questions must
be discussed by faUible men before the pope is in a
condition to decide, why not let the theologians
work it out themselves and not parade it before the
people ? But, besides this, these Uttle falUble
fellows might misunderstand the things which have
been settled. It would seem to be very unsafe to
let falUble priests, who are not required by the
system to be learned or moral, go forth telling the
world what the Bible and tradition and popes and
councils have taught. Liguori says that not more
than ten out of a hundred of the priests of Eome
are capable of teaching matters of theology. (See
Appendix, Note VI.)
Liguori also says, "A doubtful law does not
bind." But by whom must it be doubted? Must
we take a vote of the theologians or a vote of the
members of the Eoman CathoUc Church? Or
must it be doubted by a respectable number of the
doctors of theology ? Or does it require simply a
few of the ablest theologians ? But suppose I am
the only one who doubts it ? After providing that
sort of touch-stone, Liguori proceeds to discuss
hundreds of doubtful propositions. (See Appendix,
Note VI.) The manuals/ of priests are fuU of
just such discussions. If it is contended that

38 ROMAN CATHOLICISM ANALYZED
these are matters of minor importance, then
why not drop them, seeing that you can get
nowhere ? Whatever conclusions one might reach,
they have no force whatever, and Eome must have
certainty. But what shaU we say of an infalUble decree
which authorizes the teachings of a falUble writer ?
And suppose an infalUble pope, when he is in a
falUble mood, should give forth a fallible opinion
commending the writings of some falUble author,
what shaU we do about it ? Must we be left to
the horrible doctrine of private interpretation, to
thread our way through the mazes of Catholic
falUble teaching ? Perhaps Eoman CathoUc falU-
biUty is so vastly superior to Protestant falUbiUty
that the awful dangers of private judgment are
reduced to the minimum.
Of what benefit, then, is falUble teaching in the
Eoman system ? It is simply a safety-valve for her
infalUbiUty. Her glory is her infalUbility. She
stands or falls by that. If bad results seem to
f oUow her inerrant teaching, it is simply an abuse
of it. But perhaps it was not an ex-cathedra
utterance ? Perhaps the pope, Uke Samson of old,
said, " I will go out, as at other times before, and
shake myself," not knowing " that the Lord was
departed from him."
The trouble with it all is that a teaching does
not have to be ex-cathedra in order to be binding
and very binding. We will take just one case to
show that Eome claims as much authority over the

ROME AS A TEACHER 39
consciences of men through her falUble as through
her infaUible teachings.
According to opinions of Eoman Catholic fallible
teachers, Galileo was certainly condemned not
ex-cathedra but authoritatively. (See Appendix,
Note VII.) They had aU the machinery of Eome
with fuU power to use it. They had ten cardinals,
representing the Holy Office. They had two popes.
The prisons and instruments of torture of the In
quisition were absolutely at their command. They
were endowed with the power to condemn, im
prison, torture, excommunicate, anathematize, and
kUl. They exercised the authority to offer the
alternative to GaUleo of perjuring himself and re
maining in a state of grace or of maintaining his
self-respect and going to heU because of his honesty.
If the very highest teachers and rulers of Eome,
i. e., the cardinals and the pope himself, are to be
thus left at the mercy of error, not being able to
invoke St. Peter or the God of St. Peter in such a
crisis as that, when a good and great man's reputa
tion and character and life were at stake, what
may we not expect in the case of such lesser lights
as bishops and priests ?
n. Bome's Claim to Infallibility
For the decree, see Appendix, Document E.
Papal infaUibUity is misunderstood by many Catho
Ucs and Protestants. InfalUbiUty is not supremacy,
for although the pope is supreme in matters of

40 ROMAN CATHOLICISM ANALYZED
jurisdiction, he may make mistakes in that reahn.
And yet this seems inconsistent, for according to
proposition 23 of the Syllabus (see Appendix,
Document C), Eome makes the ex-cathedra claim
that the Eoman Pontiffs and ecumenical councils
have not " exceeded the Umits of their power " and
have not "usurped the rights of princes." It is
unthinkable that aU the popes of history could have
been kept from exceeding the Umits of their power
or from usurping the rights of princes unless it was
by means of the infalUble guidance of Almighty
God. But we shaU let that pass for the present.
InfalUbUity is not impeccabiUty. Like aU other
good Catholics, the pope must confess his sins.
Cardinal Gibbons says, " Although a vast majority
of the sovereign pontiffs should have been so un
fortunate as to lead vicious Uves, this circumstance
would not of itself impair the vaUdity of their
prerogatives, which are not given for the preserva
tion of their morals, but for the guidance of their
judgment." Nor does it mean that the pope is always infaUi
ble. He may make mistakes on ordinary occasions
when giving his private opinion about things.
This pecuUar prerogative has to do solely with
doctrine regarding faith and morals. Eoman apol
ogists insist that the pope does not receive revelar
tions and that he is not inspired. Scholarship is
not at aU necessary. This infalUbility is simply a
highly specialized function which is held by Eoman
theologians to be an essential part of the system.

ROME AS A TEACHER 41
It is unnecessary to give much attention to the
infalUbiUty of ecumenical councils, for their pro
nouncements, in order to be inerrant, must have
the endorsement of at least one pope. Whatever
difficulties we find in the way of papal, wUl apply
equally to ecumenical, infaUibiUty. For example,
certain councils are held by some to be ecumenical
and by others to be not ecumenical. Some parts of
certain conciUar utterances have been held by cer
tain ones to be infallible and by others to be falU
ble. Conway teUs us (see Appendix, Note III)
that MasarelU, the general secretary of the CouncU
of Trent, was " Uke most of the ItaUans of his day,
. . . unable to distinguish between the divine
authority of the Church and the poUtical poUcies
of the pope and the Eoman curia."
The doctrine of papal infalUbUity is, no doubt,
the most vital of aU the claims of Bomanism. On
it depends, in some measure, the supreme authority
of the pope, for whUe he might err in his com
mands, his infaUibiUty in teaching doctrine would,
in some inscrutable way, prevent the mistake from
doing any real harm. It has a good deal to do
with the Church's monopoly of grace. God could
not afford, it is urged, to confer on an erring
Church the power to save men from sin, because
sin has so much to do with our thinking. Some
sins are chiefly inteUectual.
Unless the pope is endowed with the plenitude of
teaching, it is doubtful whether he is endowed with
the plenitude of government and Uturgical powers.

42 ROMAN CATHOLICISM ANALYZED
Moreover, Eome cannot be said to teach holy doc
trine in her peculiar sense, unless she has infalUbil
ity lodged somewhere.
Papal infalUbUity cannot be accepted by think
ing people for the following reasons :
(1) Infallibility is vmpractical. 1. The very
decree itself is variously understood. There were
stormy times in the Vatican Council when the
dogma was promulgated. Many of the bishops
were bitterly opposed. (See Schaff-Herzog " New
Encyclopedia.") Then much discussion foUowed
the promulgation of the decree. Its make-up indi
cates that opposition was to be expected. " Such
definitions of the Eoman Pontiff are irreformable
of themselves and not from the consent of the
Chvj-ch." Some contend that to define faith and morals it
may be necessary to include those matters of phi
losophy which are closely interwoven with conduct
and beUef. Liguori says (Vol. I, p. 2), "If the
Church should define one of those questions which
seem to be metaphysical, that is, philosophical, and
not theological, all Catholics should adhere closely
to the definition of the Church. They should in
fer that the Church has found in the deposit of
revelation, that is, in the Scripture or tradition,
sufficient proofs to define the question which seems
at first sight to be simply philosophical."
Others insist that only that which has to do im
mediately with faith and morals is inerrant and
that any and all the philosophical arguments used

ROME AS A TEACHER 43
to endorse the decree might be false. Such is the
position of the CathoUc Encyclopedia.
We cannot help feeling that in Galileo's case, the
intention of the popes and the cardinals was to
utter infalUble pronouncements on matters of
science. Some apologists believe that if the popes
were too intimately mixed up with that affair,
their prerogatives would suffer. These have there
fore laid it aU on the cardinals ; but Conway has
boldly led the popes into the very storm centre
(Conway's pamphlet, " The Condemnation of Gali
leo " ), and then saved them to his own satisfaction,
yet so as by fire. Popes wiU probably be more
careful in the future. As the Spanish proverb has
it, " A scalded cat runs from cold water."
Cardinal Gibbons, by making it virtuaUy the
final word, like a supreme court decision, takes it
out of the realm of faith, for a supreme court de
cree does not deal with faith at all. Its purpose is
that it be simply obeyed. It might even be an im
moral decision.
By the same process. Gibbons destroys its infalU
biUty, for supreme court decisions are not infalUble
and do not pretend to be. (" Faith of Our Fathers,"
p. 120.)
2. The decrees which the Vatican dogma thus
dignifies are not always understood. (See Appen
dix, Note III.) As evidence of this, there is, as we
have hinted, a sacred congregation at the Vatican
with the sole authority to explain the decrees of
the Council of Trent.

44 ROMAN CATHOLICISM ANALYZED
3. Since the pope is supreme and since he alone
has been declared to be infaUible, the question as to
who is pope has, in several instances, been very
practical and extremely vexatious, e. g., when there
were rival popes. In the case of Pope John
XXIII, the council cut the Gordian knot by as
suming full authority to expel him.
4. No one knows absolutely when the pope
speaks ex-cathedra or otherwise, for he does not
label some of his decisions as fallible and others as
infallible, some as ex-cathedra, and others as not ex-
cathedra, or some parts of given pronouncements as
inerrant and other parts as fallible. (See Appendix,
Note IV, for defimtions of buUs, constitutions, de
crees, decretals, etc.)
5. If one is determined to accept no decree or
part of a decree which has to do with other things
than faith and morals, he has yet to decide what
are doctrines which refer to faith and morals and
what have to do simply with science, phUosophy,
or church poUty. Where shall we place utterances
with regard to Socialism, Masonry, Darwinism,
Higher Criticism ? Are they matters of faith,
morals, science or church poUty ?
6. These decrees do not reach the masses and
hence if the truths supposed to be contained in them
are vital and life-giving, they can be of no avail
to the vast majority of the CathoUc world. They
are not read, nor heard read, much less studied and
believed. Even the Syllabus of Errors condemned
by Pius IX, which is a succinct statement of Bome's

ROME AS A TEACHER 45
general belief concerning philosophy and theology
and the application of these dogmas to problems of
state, of government, education, etc., etc., is not
generally read.
7. In the effort to hunt up heretics who do not
accept these dogmas, Eome is badly handicapped.
In all her vast domain she has only one individual
who is infalUble, and he only when formulating
definitions. Neither the pope nor any of Bome's
theologians claim the infallible function when
merely determining whether a given man is or
thodox or heterodox. Of what use is such a Ught
as inerrancy, if the power must give out just at
the moment when you want the light to shine ?
(2) Infallihility is not true. In Schaff's " Creeds
of Christendom," Vol. I, pp. 176-180, we read " That
the popes after the Beformation, condemned and
cursed the Protestant truths well founded in the
Scriptures, we leave here out of sight, and confine
our reasoning to facts within the Umits of Eoman
CathoUc orthodoxy.
" The canon law assumes throughout that a
pope may openly teach heresy, or contumaciously
contradict the CathoUc doctrine ; for it declares
that, whUe he stands above all secular tribunals,
yet he can be judged and deposed for the crime of
heresy. This assumption was so interwoven in the
faith of the Middle Ages that even the most power
ful of all popes, Innocent III (d. 1216), gave ex
pression to it when he said that, though he was
only responsible to God, he may sin against the

46 ROMAN CATHOLiaSM ANALYZED
faith, and thus become subject to the judgment of
the Church. Innocent IV (d. 1254) speaks of he
retical commands of the pope, which need not be
obeyed. When Boniface VIII (d. 1303) declared
that every creature must obey the pope or lose
eternal salvation, he was charged with having a
devil, because he presumed to be infalUble, which
was impossible without witchcraft. Even Hadrian
VI, in the sixteenth century, expressed the view,
which he did not recant as pope, that ' if by the
Eoman Church is understood its head, the pope, it
is certain that he can err even in matters of faith.'
" This old CathoUc theory of the fallibility of the
pope is abundantly borne out by actual facts which
have been established again and again by CathoUc
scholars of the highest authority for learning and
candour. We need no better proofs than those
furnished by them.
" Zephyrinus (201-219) and CalUstus (219-223)
held and taught (according to Philosophumena of
Hippolytus, a martyr and saint) Patripassian heresy,
that God the Father became incarnate and suffered
with the Son.
"Pope Liberius, in 358, subscribed an Arian
creed for the purpose of regaining his episcopate,
and condemned Athanasius, the father of orthodoxy,
who mentions the fact with indignation.
" During the same period, his rival, Felix II, was
a decided Arian ; but there is a dispute about his
legitimacy, some regarding him as an anti-pope,
although he has a place in the Bomish Calendar of

ROME AS A TEACHER 47
Saints, and Gregory XIII (1582) confirmed his
claim to sanctity, against which Baronius protested.
" In the Pelagian controversy. Pope Zosimus at
first endorsed the orthodoxy of Pelagius and Ce-
lestius, whom his predecessor. Innocent I, had con
demned ; but he yielded afterwards to the firm
protest of St. Augustine and the African Bishops.
" In the Three-chapter controversy. Pope VigUius
(538-555) showed a contemptible vacillation be
tween two opinions, first endorsing, then a year
afterwards condemning (in obedience to the em
peror's wishes) the Three Chapters (*. e., the writ
ings of Theodore, Theodoret and Ibas) ; then refus
ing the condemnation ; then, tired of exile, submit
ting to the fifth Ecumenical CouncU (553), which
had broken off communion with him ; and confess
ing that he had unfortunately been the tool of Satan,
who labours for the destruction of the Church. A
long schism in the West was the consequence.
Pope Pelagius II (585) significantly excused' this
weakness by the inconsistency of St. Peter at
Antioch. "John XXII (d. 1334) maintained, in opposition
to Nicholas IH and Clement V (d. 1314), that the
apostles did not live in perfect poverty and branded
the opposite doctrine of his predecessors as heretical
and dangerous. He also held an opinion concern
ing the middle state of the righteous, which was
condemned as heresy by the University of Paris.
" Contradictory opinions were taught by different
popes on the sacraments, on the immaculate con-

48 ROMAN CATHOLiaSM ANALYZED
ception of the Virgin Mary, on matrimony, and on
the subject of the temporal power of the Church.
" But the most notorious case of an undeniably
official endorsement of heresy by-a pope is that of
Honorius I (625-638), which alone is sufficient to
disprove papal infaUibiUty, according to the maxim :
falsus in %mo, falsus in omnihis. This case has
been sifted to the very bottom before and during
the Council, especially by , Bishop Hefel and Pere
Gratry. The foUowing decisive facts are estab-
Ushed by the best documentary evidence :
1. " Honorius taught ex-cathedra (in two letters
to his heretical coUeague, Sergius, Patriarch of
Constantinople) the MonotheUte heresy, which was
condemned by the sixth Ecumenical Council, i. e.,
the doctrine that Christ had only one wiU, and not
two (corresponding to His two natures).
2. " An Ecumenical Council, universally ac
knowledged in the East and in the West, held in
Constantinople (680), condemned and excommuni
cated Honorius, ' the former Pope of Old Eome,'
as a heretic, who with the help of the old serpent
had scattered deadly error. The seventh Ecumen
ical Council (787), and the eighth (869) repeated
the anathema of the sixth.
3. " The succeeding popes down to the eleventh
century, in a solemn oath at their accession, en
dorsed the sixth Ecumenical Council, and pro
nounced ' an eternal anathema ' on the authors of
the MonotheUte heresy, together with Pope Hono
rius, because he had given aid and comfort to the

ROME AS A TEACHER 49
perverse doctrines of the heretics. The popes
themselves, therefore, for more than three centuries,
publicly recognized, first that an Ecumenical Coun
cU may condemn a pope for open heresy, and sec
ondly that Pope Honorius was justly condemned
for heresy. Pope Leo II, in a letter to the em
peror, strongly confirmed the decree of the Council,
and denounced his predecessor Honorius as one who
' endeavoured by profane treason to overthrow the
immaculate faith of the Eoman Church.' The
same pope says, in a letter to the Spanish Bishops :
' With eternal damnation have been punished
Theodore, Cyrus, Sergius — together with Honorius,
who did not extinguish at the very beginning the
flame of heretical doctrine, as was becoming to his
apostoUc authority, but nursed it by his careless
ness.' " This case of Honorius is as clear and strong as
any fact in church history. Inf aUibiUsts have been
driven to desperate efforts. Some pronounce the
acts of the CouncU, which exist in Greek and
Latin, downright forgeries (Baronius) ; others, ad-
nUtting the acts, declare the letters of Honorius for
geries, so that he was unjustly condemned by the
CouncU (BeUarmin) — but without a shadow of
proof ; stiU others, being forced- at last to ac
knowledge the genuineness of the letters and acts,
distort the former into an orthodox sense by a non-
natural exegesis, and thus unwillingly fasten upon
ecumenical councils and popes the charge of either
dogmatic ignorance and stupidity or maUgnant

50 ROMAN CATHOLICISM ANALYZED
misrepresentation. Yet, in every case, the decisive
fact remains that both councils and popes for sev
eral hundred years beUeved in the f alUbUity of the
pope, in flat contradiction to the Vatican CouncU.
Such acts of violence upon history remind one of
King James' short method with Dissenters : ' Only
hang them, that's all.' "
We may add that there is a flat contradiction be
tween the BuU " Unam Sanctam " of Boniface VIII
(see Appendix, Document G) and the EncycUcal of
Pope Leo XIII, on the Christian Constitution of
States. The Encyclical says : " The Almighty,
therefore, has appointed ftie charge of the human
race between two powers — the ecclesiastical and
the civU ; the one being over divine, the other over
human things. Each in its kind is supreme." By
comparing the two deUverances, the reader can
readUy see that they do not teach the same thing,
but contrary things. To avoid the force of it, Eo
manists might contend that the EncycUcal was not
an ex-cathedra deUverance. But we should like to
ask : Is the subject he treats of not a moral subject,
is it immoral or unmoral ? Is he not teaching aU
Christendom ? Is he not speaking as pope of the
whole Church ? Is he not giving a definition con-
cernUig the rights of the Church ? What does it
lack, if it is not ex-cathedra ?
(3) Pofpal irfalUhility is vnfiscri/pt/wral. CathoUc
theologians adduce five classes of Scriptures to sus
tain their claim to uifaUibiUty. These Scriptures
are said to teach :

ROME AS A TEACHER 5J
1. That the Israelites had a supreme, infalUble
judge in the person of the high priest. (Deut.
xvu. 8-13 and 1 Cor. x. 6 are the passages used.)
2. That an inerrant teacher in the New Testa
ment Church was predicted in the Old Testament.
(See Isaiah Ux. 21.)
3. New Testament passages are brought for
ward to show that the Church is a fiaial arbiter,
and inerrant in matters of faith and morals (1 Tim.
iu. 14, 15 and Matt, xxviii. 18-20).
4. Those passages which set Peter forward as
the principal speaker, the one preferred by the
Master, the leader, etc., etc. The fact that his
name appears first in the Usts of the apostles.
They cite such Scriptures as Acts v. 28 ff., Luke
xxii. 32, John xxi. 15-17, Acts xv. 1-32.
5. But the one fundamental passage on which
Eome reUes for infalUbUity is Matt. xvi. 16-19,
more especiaUy verse 18, " And I say unto thee
that thou art Peter," etc.
That the IsraeUtes had a high priest whose ex-
cathedra definitions regarding faith and morals
were considered as infallible, is not proven by the
texts cited and it is disproved by the history of the
Jews. The Scripture used to prove it refers only
to such matters as " blood " and " blood," " cause "
and " cause," " leprosy " and " leprosy." Their
functions were judicial rather than legislative.
The New Testament verse, 1 Cor. x. 6, says,
" These things were done in a figure of us." It
also says, " We should not covet evil things." It

52 ROMAN CATHOLICISM ANALYZED
has no reference to the perpetuation of a certain
form of judiciary, but it teaches us that we are to
avoid the evUs into which the Jews f eU.
Isaiah Ux. 21 says, " This is my covenant with
them, saith the Lord ; my spirit that is in thee, and
my words that I have put in thy mouth, shaU not
depart out of thy mouth, nor out of the mouth of
thy seed, nor out of the mouth of thy seed's seed,
saith the Lord from henceforth and forever." Not
until it is proven that to speak for God is to be
infallible, can that Scripture be twisted into a
foundation for the papal claims.
The third class of texts shows that the Church is
the piUar and ground of the truth and that Christ
wUl be always with the Church. If Jesus' pres
ence necessarUy gives infalUbUity, then aU Chris
tians are infaUible, for aU have His presence. To
be the pUlar and ground of the truth does not
imply inerrancy in giving out the truth.
That Peter was first in the Ust of the apostles
has nothing to do with the claim that he and his
successors in office were to have the peculiar pre
rogative of infaUibUity in giving definitions of
doctrine. Luke xxii. 32 is cited in the most im
portant part of the decree : " I have prayed for
thee that thy faith fail not, and when thou art
converted confirm thy brethren." But Jesus
prayed for all His disciples. See His prayer for
them as recorded in John xvU. Christians are
everywhere taught to strengthen their brethren.
John xxi. 15 describes the scene on the shore of

ROME AS A TEACHER 53
GaUlee where Jesus thrice asks Peter if he loves
Him. Three times He receives the affirmative
answer, and three times is Peter exhorted by the
Master. The commands given Peter, " Feed my
lambs," " Tend my sheep," and " Feed my sheep "
have nothing pecuUar in them. If they impUed
infalUbiUty and supremacy, then no one but Peter
and his papal successors could teach or govern the
Church. Bishops and priests would be disquaUfied.
The basic Scripture, " Thou art Peter and on
this rock I wUl buUd my Church, and the gates
of heU shaU not prevail against it," is really the
only Scripture which could possibly have a pecuUar
appUcation to Peter. The passage, " Whatsoever
you shaU bind on earth, shall be bound in heaven,"
etc., is spoken to aU the apostles. Inasmuch as
the verse, " Thou art Peter," etc., is made to mean
so much, we can weU afford to examine it at some
length. There are two good reasons why thought
ful CathoUcs cannot afford to accept the exposition
which founds the infalUbiUty of Peter and his suc
cessors in office on this Scripture.
First, the rock nature that was in Peter was not
there by natural birth nor by the arbitrary decree
of Almighty God. It was put there by Jehovah
when Peter was in a frame of mind to receive it.
Shortly after he was caUed a rock, he relaxed his
hold on God a Uttle, and for the time being, in
stead of being called " rock " he was caUed " Satan "
or " adversary." Peter would never have been
called rock had he not received the purifying iu-

54 ROMAN CATHOLICISM ANALYZED
fluences of God into his heart and life. Nor would
he have continued to be caUed a rock if he had not
remained in that condition.
If this is the correct exegesis, the edifice which
was to be built upon Peter was to be of the same
material as the foundation. Peter's successors
would be either a part of the foundation or a
part of the edifice. If a part of the foundation,
they will have to conform to the conditions sub
mitted to by Peter in order to partake of the
quaUties of the foundation ; that is to say, they
must be pure in heart. So no corrupt pope can
possibly take his place along with Peter as a part
of the rock foundation of the Church.
But if, after the foundation was laid in Peter by
Jesus Christ, there is no need of further work be
ing done at the base, then it would seem that the
popes would have to enter into the edifice. If the
superstructure is of the same material as the
groundwork, then no corrupt pope can enter into
it. But you have the anomaly of several wicked
popes who neither partook of the rock foundation
nor of the Church itself ; yet they were at the time
the supreme authority in the Church, both in mat
ters of jurisdiction and faith. If these wicked
popes were a part of the Church, it cannot be
maintained that the Church was at those times " a
perfect, visible organization."
The writings of the Apostle Peter were them
selves subjected to the decisions of the authorita
tive bodies of the Church. So were those of Paul,

ROME AS A TEACHER 55
Matthew, Luke, Mark, James, John and Jude
which were admitted into the canon. Their writ
ings depended somewhat on the Church as to
whether or not they should be received as norms
of Christian truth. This is not the same as setting
Peter up as cMef of the apostles, with the faculty
of giving final definitions of faith and morals.
Much less does it prove that there were to be suc
cessors to Peter with such prerogatives. But the
popes exceed Peter in that they are said to be
inerrant " without the consent of the Church."
Balaam and Caiaphas are brought in to show
that mcked men may be infalUble. It would be
just as easy to drag Balaam's ass into the contro
versy. But to utter a prophecy or a great truth is
one thing, whUe to be an oracle on which the whole
Christian world may and must bUndly rely for in
falUble instructions is another and very different
thing. That God almighty would set a wolf to
watch His flock of sheep is unthinkable, and that
is what He would be doing were He to put the
whole Christian world in the hands of a wicked
pope. According to these views, especiaUy as set
forth ia the quotation from Gibbons, as given
above, purity of Ufe is not what is needed in the
head of the Church, but simply divine guidance in
giving forth definitions. Would devout Eoman
Catholics be wiUing to have a succession of Caia-
phases or Balaams or Balaam's asses occupy the
chair of infalUbUity ?
It sounds strange to Protestants to lay so much

56 ROMAN CATHOLICISM ANALYZED
stress on definitions and knowledge and so Uttle on
character. If the head is exempt from Uving a
correct Ufe, why not the members ? If thfe head
can be a real pope and wicked, why cannot one be
a member and a real loyal member and yet wicked ?
The expression used by Gibbons is rather signifi
cant — "so unfortvmMe as to lead vicious Uves."
He certainly chose an unfortunate word. Eome
evidently regards orthodoxy as vital, while a virtu
ous or vicious life is merely a matter of good or
bad fortune.
Second : the passage, " On this rock I wiU build
my Church," etc., cannot be accepted by a loyal
CathoUc as conferring supremacy and inerrancy on
Peter and his successors, because the doctrine has
not the " unanimous consent of the fathers."
The American Tract Society of New York has
published a treatise entitled " An Inside View of
the Vatican Council." This includes a speech pre
pared by th^ Most Beverend Archbishop Kenrick,
of St. Louis. I quote from pages 107, 108 : " In
a remarkable pamphlet 'printed in facsimile of
manuscript,' and presented to the fathers almost
two months ago, we find five different interpreta
tions of the word rock in the place cited, the first
of which declares (I transcribe the words) ' that the
Church was built on Peter ; and this interpretation
is followed by seventeen fathers, among them by
Origen, Cyprian, Jerome, Hilary, Cyril of Alexan
dria, Leo the Great, Augustine.
"'The second interpretation understands from

ROME AS A TEACHER 57
these words. On this rock wiU I buUd my Church,
that the Church was built on aU the apostles, whom
Peter represented by virtue of the primacy. And
this opinion is followed by eight fathers — among
them Origen, Cyprian, Jerome, Augustine, Theod
oret. "'The third interpretation asserts that the
words, On this rock, etc., are to be understood of
the faith which Peter had professed — that this
faith, this profession of faith, by which we believe
Christ to be the Son of the living God, is the ever
lasting and immovable foundation of the Church.
This interpretation is the weightiest of all, since it
is foUowed by forty-four fathers and doctors—
among them, from the East, are Gregory of Nyssa,
CyrU of Alexandria, Chrysostom, Theophylact ;
from the West, HUary, Ambrose, Leo the Great ;
from Africa, Augustine.
" ' The fourth interpretation declares that the
words. On this rock, etc., are to be understood of
that rock which Peter had confessed, that is, Christ
— that the Church was built upon Christ. This in
terpretation is foUowed by sixteen fathers and
doctors. " ' The fifth interpretation understands by the
name of the rock the faithful themselves, who, be-
Ueving Christ to be the Son of God, are constituted
Uving stones out of which the Church is built.'
" Thus far, the author of the pamphlet aforesaid,
in which may be read the words of the fathers and
doctors whom he cites.

58 ROMAN CATHOLICISM ANALYZED
" From this it f oUows, either that no argument
at all or one of the slenderest probability is to be
derived from the words. On this rock wUl I build
my Church, in support of the primacy. Unless it
is certain that by the rock is to be understood the
Apostle Peter in his own person, and not in his
capacity as the chief apostle speaking for them all,
the word suppUes no argument whatever, I do not
say in proof of papal infalUbiUty, but even in sup
port of the primacy of the Bishop of Eome. If we
are bound to foUow the majority of the fathers in
this thing, then we are bound to hold for certain
that by the rock should be understood the faith
professed by Peter. . . ."
Jesus evidently did not understand Peter's com
mission to be unconditional, for a short time after
wards He rebuked him severely. God has never
conferred spiritual gifts and prerogatives on men
unconditionally. Witness Saul, David, Judas, the
Hebrew people.
Jesus extended Peter's authority to aU the apos
tles. In John XX. 19, 21, 23, He breathes on them
all and says, " Whosesoever sins ye remit, they are
remitted," etc.
Christ rebukes such ambitions as are involved in
an infaUible papacy and an arrogant hierarchy.
"Unless you be converted, and become as Uttle
children, you shall not enter into the kingdom of
heaven. Whosoever therefore shaU humble himseU
as this little child, he is the greater in the kingdom
of heaven " (Matt. xviU. 3, 4). " He that wiU be first

ROME AS A TEACHER 59
among you shall be your servant " (Matt. xx. 27).
" Be not you called Eabbi ; for one is your Master
and all you are brethren. And call none your
father upon earth ; for one is your Father, who is
in heaven. Neither be ye called masters ; for one
is your Master, Christ." If the title "Father" as
appUed to CathoUc priests meant something less
than the words " Eabbi," " Master," and " Father,"
which Jesus here prohibits, there would be no more
harm in caUing a priest " Father " than in giving
that appeUation to a parent. But in view of papal
infaUibUity, the requirement to obey legitimate
pastors and to look to them for supervision, at least
in matters of education, scientific investigation and
general reading ; in view also of their absolute
power in granting or withholding absolution, noth
ing more is needed to make them " Fathers " in the
sense condemned by Christ.
Peter did not understand that he was head of the
apostles or that he had any peculiar prerogatives
over the others. His conduct shows that. He was
impulsive aU through Ufe, but the head pupil is not
as a consequence the principal of the school, nor do
the brightest pupils usuaUy have the most staying
qualities. There is no Scripture showing that Peter
ever tried to take charge of the whole Church.
His writings indicate that he never understood that
he was its head. On the contrary, he writes, " Be
you also as Uving stones built up, a spiritual house,
a holy priesthood, to offer up spiritual sacrifices,
acceptable to God by Jesus Christ " (1 Pet. ii. 5).

60 ROMAN CATHOLiaSM ANALYZED
Again, " The ancients therefore that are among you
I beseech, who am myself also an ancient . . .
feed the flock of God which is among you, taking
care of it, not by constraint but wilUngly. . . .
Neither as lording it over the clergy, but being a
pattern of the flock from the heart " (1 Pet. v. 1-3).
St. Paul did not consider Peter as head of the
Church, but always acted independently of him,
establishing churches, writing epistles, settliag
church quarrels, etc., etc. In Acts xv. we read of
the first general council of the Church. It was
held and presided over by James. "Question
Box," page 288, makes the reason the multitude
held their peace after Peter finished speaking to be
that he was regarded as head and infallible. Who
ever heard of infallibility being necessary to quiet
an audience ! But the exact wording is, " And aU
the multitude held their peace and they heard
Barnabas and Paul." After these two finished
speaking, it is said, " And after they had held their
peace James answered, saying," etc., that is, James
as chairman promulgated the decrees of the councU.
St. Paul, in Gal. ii. 11, 12, referring to another
phase of the difficulty which was settled at Jerusa
lem, says, " When Cephas was come to Antioch, I
withstood him to the face because he was to be
blamed." " Question Box " insists that no doctrine
was here involved. If the reader will peruse that
chapter he will find that Paul regards Peter's error
as vital to the doctrine of faith. He says in verse
14, " But when I saw that they walked not up-

ROME AS A TEACHER 61
rightly unto the truth of the gospel, I said to
Cephas," etc.
The early Church did not recognize Peter as
head. The book of Acts devotes more attention to
the doings of Paul than to those of Peter. We
find no appeals to Peter from any local Church,
but they did appeal to Paul.
Jesus Himself is everywhere recognized as head.
Even Peter calls Him "the Chief Shepherd"
(1 Pet. V. 4). In Eph. i. 22 and iv. 15 and v. 23,
we find such words as the foUowing : " And he
hath subjected aU things under his feet ; and hath
made him head over aU the Church." " By doing
the truth in charity, we may in aU things grow up
in him, who is the head, even Christ." "The
husband is the head of the wife as Christ is the
head of the Church."
(4) Pa/pal imfaUiMUty is un/necessa/ry. The
Catholic Encyclopedia, article " InfalUbUity," says,
"i^ is assumed: {a) That Christ founded His
Church as a visible and perfect society ; (5) that
He intended it to be absolutely universal and
imposed upon aU men a solemn obUgation actually
to belong to it, unless inculpable ignorance should
excuse them ; (c) that He wished His Church to be
one, with a visible, corporate unity of faith, govern
ment and worship ; {d) that in order to secure this
threefold unity. He bestowed on the apostles and
their legitimate successors in the hierarchy — and
on them exclusively — the plenitude of teaching,
governing and Uturgical powers with which He

62 ROMAN CATHOLiaSM ANALYZED
wished this Church to be endowed. . . . With
out infalUbility there could be no finality regarding
any one of the great truths which have been identi
fied historically with the very essence of Chris
tianity.' Bomanism is an inverted pyramid, the apex being
Matt. xvi. 13-19. This may be reduced to verses
16-19, and finally the very tip of the pyramid is in
verse 18, the finest point being only the foUowing
portion of that verse, " Thou art Peter and upon
this rock I will build my Church." Just twelve
words in the Douay version. From the frequency
with which Eoman apologists revert to that Scrip
ture, one would think that the whole thing stood
on that firm rock. And indeed so far as the Bible
is concerned, there is no Scripture that can stand
the exegesis which Eome must put upon it in order
to uphold her unwarranted claims unless Matt.
xvi. 18 means what the infalUbiUsts try to make it
mean. In order to apply their strange interpretation to
this verse they find it necessary first to lay down
an hypothesis. So after all, Eome does not rest
her pompous claims on the Holy Scriptures, as she
would fain have us believe, but on certain so-caUed
truths which she would force us to accept before
the argument begins. And what are these assump
tions ? They are simply that Jesus intended to
organize the Eoman Catholic Church. Why should
we assume them ? Who says they are true ? Is it
not the Eoman Catholic hierarchy? Are

ROME AS A TEACHER 63
claims self-evident ? By no means. Then they
should not be taken for granted, but proven. In
the examination of these assumptions we are really
examining the claims of Eome.
Why should Jesus depend on a society to do aU
His work ? He was a priest after the order of the
sporadic Melchizedek. Why cannot Jesus, if He is
to be with His disciples to the end of the age, com
municate His Spirit to any individual just as He
did in Peter's case ? Peter needed no hierarchy to
bring to Him the divine energy and love and truth.
The Old Testament patriarchs had direct access to
God. But if God must have a society to save men,
are we sure that it must be perfect ? Neither the
men who represent Bomanism have been perfect, nor
have the operations of its departments been perfect.
Organization is necessary in order to make the
programme of our Lord universal and effective, but
it is another thing to assume that this organization
must be perfect. The famUy is a holy institution
and essential to the existence and well-being of so
ciety, but this does not imply that there must be
only one family in the world. There are various
and diverse systems of education, but they all con
tribute to the advancement of learning. There is
no infaUible head to decide questions of science, and
yet science constantly progresses. The various
professions and industries continue to develop with
out having a court of last appeal. Imperfect teach
ing and preaching and counsel are effectively used
to improve the spiritual condition of the people and

64 ROMAN CATHOLICISM ANALYZED
to deUver them from sin, ignorance and supersti
tion. There is no guarantee that God's truth, how
ever pure at its fountain, wUl reach the intelligence
of any human being undefiled, especially if it must
be filtered through the channel of another person's
mind and conscience. Each individual must per
sonally receive the decrees of Eome through the
medium of his private interpretation just as truly
as he receives the teachings of Holy Writ or any
other instruction.
Papal infallibility is also unnecessary because the
decrees which are given in addition to the plain
truths recorded and reiterated in the Bible, spoken
by Jesus to the multitudes and taught by the apos
tles to people of ordinary or inferior intelUgence, do
not save people from sin. The simple truth is that
most of the decrees pronounced by Eome during
the past few centuries are largely metaphysical,
ecclesiastical and poUtical. Take, for instance, the
eighty propositions in the SyUabus of Pope Pius IX.
That Syllabus is divided into ten sections, condemn
ing as follows : (1) Pantheism, naturalism, absolute
rationaUsm. (2) Moderate rationalism. (3) Indif-
ferentism, Latitudinarianism. (4) SociaUsm, Com
munism, Secret Societies, Bible Societies, Clerico-
liberal Societies. (5) Errors on the Church and
her Eights. (6) Errors concerning Civil Society.
(7) Ethics, Natural and Christian. (8) Christian
Matrimony. (9) Errors regarding the Civil Princi
pality of the Eoman Pontiff. (10) Errors relating
to Modern Liberalism.

ROME AS A TEACHER 65
A close examination reveals the fact that these
pronouncements were not designed to feed the souls,
especially of humble people, but to propose and
defend the claims of the papacy. For instance:
nationalism, etc., are condemned because we need a
revelation to bring to us the truths of God and that
revelation must come through the CathoUc Church.
Latitudinarianism is dangerous because it weakens
the power of Bomanism. The Church must be free to
mingle in national and international poUtics ; hence,
the articles on the temporal power. Of course, they
are opposed to secret societies because they them
selves are a great secret society. Society must be
controUed by Eome and so ethics must be taught
by her. Liberalism is inimical to her absolutism.
Marriage must be a CathoUc institution, for with
out lordship over the famUy, Eome would be help
less. The iUustration used by Gibbons, that in order
to know a law one would seek not a law book but
a lawyer, is disingenuous. He is trying to make
out an argument to show the need of an infalUble
interpreter. If he means that a priest would do
for the Bible what a lawyer would do for the law
book, the analogy breaks down. Priests are no
more infaUible than preachers and people in gen
eral. If one had access to bishops that would not
help the matter much, for they are confessedly
fallible. Even the Catholic explanatory notes
found in authorized Bibles are not infallible. To
appeal^ to the pope to solve our individual doubts is

(>€ ROMAN CATHOLICISM ANALYZED
impossible. He does not have time to attend to
these little things. And if he should give one a
private audience, his advice and instructions would
not be infalUble because not imparted ex-cathedra.
If the individual must depend on the printed de
crees of the present and former popes, he is not
applying to a lawyer to explain the law book, but
hunting up decisions of supreme and inerrant
judges, some of whom lived, promulgated, wrote,
commanded, sinned, confessed, and died hundreds
of years ago. It is not the living, infaUible voice
of the Church which Catholics hear generaUy, but
voices from the tombs of dead popes, echoed by
fallible priests.
The objection that ignorant people might be
harmed by reading the Bible and that there must
be a learned clergy headed by an infalUble pope to
expound it, is beside the mark. The Eoman
clergy are not superior to the Protestant in learn
ing, and if they were, that is not the real reason
why the Bible is usually kept from ignorant peo
ple. If it were a question of learning, then edu
cated and discerning people in and out of the
magisterium of the CathoUc Church could safely
read the Bible, while ignorant priests should be de
prived of its use the same as other people. More
over, Eome acknowledges that it has generally
been learned men, many of them priests, who have
started what Eome calls heresies. It is not a ques
tion of learning but of abject submission to Eome
which enables one safely to read the Bible. As a

ROME AS A TEACHER 67
matter of fact, however, it is the ignorant who are
deprived of the use of the Bible, for the sunple
reason that it can be done, whUe the intellisent
wiU not usuaUy stand for it. Why is this ?
Simply because it is not safe to allow the people to
compare the teachings of the Bible with the teach
ings of Eome. So far as possible, Eome is careful
to deprive the people of both the Bible and the ex-
cathedra decrees, for it would unsettle their faith
to compare the two.
(5) Papal infallibility is fraudulent a/nd sinful.
1. In 1 John ii. 4 we find a clear statement which
appUes to all the wicked popes of history : " He
that saith, I know him, and keepeth not his com
mandments, is a Uar and the truth is not in him."
Other Scriptures are of similar import. Psalm
xxiv. 14 (Douay version), " The Lord is a firmament
to them that fear him, and his covenant shaU be
made manifest to them." 1 Cor. U. 14, 15, " The
sensual man perceiveth not these things that are of
the Spirit of God ; for it is foolishness to him and
he cannot understand ; because it is spiritually ex
amined. But the spiritual man judgeth aU things ;
and he himself is judged of no man." 1 John U. 9,
" He that saith he is in the light, and hateth his
brother, is in darkness untU now." In 1 John
iU. 15 we have, " Whosoever hateth his brother is
a murderer. And you know that no murderer
hath eternal Ufe abiding in himself."
It is generally agreed that there have been sev
eral bad popes. According to the above Scriptures,

68 ROMAN CATHOLICISM ANALYZED
the chain is broken by one bad pope. The condem
nation stated in the Scriptures quoted certainly
falls on those who answer tp the description. And
the wicked popes answer the description. They
did not keep the commandments of God, they did
not fear the Lord, they were sensual and unspiri-
tual, they hated their brothers, they systematicaUy
committed sin without repenting of it. It logicaUy
foUows that they are condemned in the very words
of the Scripture and with the clear-cut authority of
the Almighty Himself. The Bible, in effect, calls
perverse popes " Uars " ; it shows that they " do
not understand," are "in darkness," are "of the
devU," are "murderers." For this sort of a
man to be at the head of the Church is not only
ruinous to the man himself, but demoralizing to the
Church. 2. By forestalling thought the pope endeavours
to throttle the freedom of human beings. The con
sequences have been inimical to science, industry,
peace, prosperity and aU the desirable things of
Ufe. That Eome has done this is plain to one who
will study Italy as it is now and as it was before
1870. (See BibUography, " Eoman CathoUc Church
in Italy.") When men wUl submit to infaUibiUty
they become cowardly, fanatical and weak. A re
sort to persecution is a confession of a despicable,
effeminate weakness.
From the oath which every priest must now
take, we extract the following : " Wherefore^
Most firmly, I retain and to my last breath wiU I

ROME AS A TEACHER 69
retain the faith of the fathers of the Church con
cerning the sure endowment of truth, which is, has
been, and ever wUl be in the succession of the Epis
copate from the Apostles (It. Irenaeus IV, c. 26),
not in such a way that we may hold what seems
best and most fitting according to the refinement
of each stage, but that we never in any different
wise understand the absolute and unchangeable
truth preached from the beginning by the Apostles."
The author of the " Letters to his HoUness Pope
Pius X " says, pages xxi, xxii, " Let us delay on
this oath a moment ; according to a Motu Proprio
dated the twenty-ninth of June, 1910, aU candi
dates for the degree of Doctor of Sacred Scriptures
must solemnly swear that the decrees on BibUcal
matters issued by the Eoman see, and the decisions
of the BibUcal Commission already announced
and in future to be announced shall be their su
preme rule and guide and that they shaU never de
part from them in speech or in writing.
" Whatsoever, therefore, the evidence which the
future study of these doctors of Sacred Scripture
may discover to them, they have vowed themselves
to the end of their Uves to reject every liberal
opinion. " Of course to such men science is impossible ; an
impartial mind they cannot pretend to possess ; and
the abjuration which they have made of the rights
of intelUgence and personaUty is an action essen-
tiaUy degrading and immoral. It is possible with
out guUt to sell our bodies into slavery but our

70 ROMAN CATHOLICISM ANALYZED
minds never." But this vow is not new. The
Creed of Pius IV requires about the same thing.
3. By carefully worded decrees and by leaving
it in doubt as to whether a given pronouncement is
ex-cathedra or not, the Eoman CathoUc Church, at
its fountain-head, practices a systematic course of
deception. Eoman apologists who represent their
claims to non-CathoUcs are broad and sweeping
when they treat of the immense advantages coming
from an authoritative, infalUble Church. They do
not break up into sects, they have an inerrant voice,
etc., etc. But when you come to examine closely
the nature and scope of this infalUbiUty they begin
to hedge and retreat. In one breath it is set forth
as so stupendous and aU-pervading as to give abso
lute authority to practicaUy everything the Church
does and says. In the next breath it has dwindled
until you can scarcely find it and when found it is
insignificant. 4. By misrepresenting the essentials of salva
tion, making it hinge on accurate knowledge or on
assent to some one else's definitions concerning
faith and morals, the whole plan of redemption is
tortured into a radically different system from the
one inaugurated by Jesus Christ.
5. The Pope of Eome is a blatant blasphemer
when he claims so much for himself. Peter gives
an accurate description of corrupt popes : " For
when they speak great sweUing words of vanity,
they allure through the lusts of the flesh, through
much wantonness, those that were clean escaped

ROME AS A TEACHER 7J
from them who Uve in error. WhUe they promise
them Uberty, they themselves are the servants of
corruption" (2 Pet. U. 18, 19).
Schaff's "Creeds of Christendom," Vol. I, pp. 181,
182, has this to say : " Absolute power, especially
of a spiritual kind, is invariably intoxicating and
demoralizing to any mortal man who possesses it.
God Almighty alone can bear it, and even He
allows freedom to His rational creatures. The
reminiscence of the monstrous period when the
papacy was a footbaU in the hands of bold and
dissolute women (904-962), or when mere boys,
Uke Benedict IX (1033), polluted the papal crown
with the filth of unnatural vices, could not be quite
forgotten. The scandal of the papal schism (1378-
1409), when two and even three rival popes excom
municated and cursed each other, and laid all
Western Christendom under the ban, excited the
moral indignation of aU good men in Christendom,
and called forth, in the beginning of the fifteenth
century, the three Councils of Pisa, Constance and
Basle, which loudly demanded a reformation of
the Church, in the head as weU as in the members,
and asserted the superiority of the Council over the
pope. "The CouncU of Constance (1414-1418), the most
numerous ever seen in the West, deposed two popes
— John XXIII (the infamous Balthasar Oorsa, who
had been recognized by the majority of the Church),
on the charge of a series of crimes (May 29, 1415),
and Benedict XIII, as a heretic who sinned against

72 ROMAN CATHOLICISM ANALYZED
the unity of the Church (July 26, 1417), and elected
a new pope, Martin V (Nov. 11, 1417), who had
given his adhesion to the Council, though after his
accession to power he found ways and means to
defeat its real object, *. e., the reformation of the
Church. "This Council was a complete triumph of the
Episcopal system, and the papal absolutists and in-
falUbUists are here forced to the logical dilemma
of either admitting the vaUdity of the Council, or
invaUdating the election of Martin V and his suc
cessors. Either course is fatal to their system.
Hence, there has never been an authoritative de
cision on the ecumenicity of this Council, and the
only subterfuge is to say that the whole case is an
extraordinary exception ; but this, after aU, in
volves the admission that there is a higher power
in the Church over the papacy."
(6) Papal infallibiUly is impossible. No hu
man language can lend itself to the absolutely ac
curate transmission of those forms of truth which
cannot be proven by investigation or tested by ex
perience. Words, whether written or spoken, are
wonderful things. But words are only symbols.
They represent facts and forces, states of mind,
purposes of the wUl, deeds of the invisible spirit.
They are not realities in themselves, but stand in
the place of reaUties. Neither can they remain
stationary, for everything else moves. They must
be interpreted in view of the passing events of their
time. Language itself is variable ; it changes with

ROME AS A TEACHER 73
the people who use it. Besides, it is not sufficiently
accurate as to admit of only one meaning. Words
are born, they grow, reproduce, decline and die.
A word or phrase may mean one thing in a given
century or decade, and another thing at another
period, as e. g., the word "manufacture," which
meant at first to make by hand. It now means
almost altogether to make by machinery. The
word " idiot " meant originaUy a private person,
not holding pubUc office. Words may have several
different meanings : e. g., " charity " may mean
love, beneficence or UberaUty in judgment.
There are three steps in the process of getting
truths formed in one mind and transmitted to an
other. First, the image must be formed. This
image is supposed to conform to the reality. We
need not enter into the metaphysics of that. We
simply beUeve that the outside world pictures itself
in our mind and that we can rely on the picture as
being a true one. Second, there must be some
thing done to make an impression on the senses of
the one who is to receive the image to be conveyed.
It may be by gesticidation, or facial expression, or
crying or laughing. It may be by artificial speech,
either by means of sound or sight, that is, spoken
or written. Third, the recipient must form anew
in his own mind the picture which was intended
for him. If it is certain that the popes understand
with perfect accuracy the truths which they would
promulgate, they have only gone one-third of the
way In their effort, for the purpose is not their own

74 ROMAN CATHOLICISM ANALYZED
personal guidance but the guidance of others. If
they use a dead language it does not preclude the
necessity of going back to the time when Latin was
a Uving stream.
If we are sure that the pope is able to apprehend
the truths of God on a given dogma that does not
in the least assure us that he can reproduce by
means of human speech the concepts formed in his
own mind. When his ideas have been put on
paper we are not through with them yet. How
shall they be interpreted ? What did the writer
mean by the words, phrases, sentences and para
graphs employed? The punctuation could radi
cally change the sense of the statement, as in the
case of the barber who had on the outside of his
shop the sign, " What do you think ! I'U shave
you for nothing and give you a drink ! " while on
the inside it read, " What ! do you think I'U shave
you for nothing and give you a drink ? "
There are two differences between the Protes
tant doctrine of the infaUibiUty of the Bible and
the Catholic doctrine of the infalUbUity of the
pope. First, Protestants beUeve that " the letter,"
even of the Bible, " killeth, but the Spirit giveth
Ufe." The Holy Spirit is indispensable to a correct
understanding of the Scriptures. They believe
that the Holy Spirit's presence is needed in the
individual and not simply in the head of the
Church. Their idea is that if one is to know God
personaUy he must have His presence as his own
personal teacher. Second, the kind of truths

ROME AS A TEACHER 75
which the Holy Spirit teaches us are not the meta
physical dogmas found in the pronouncements of
popes, but the warm, life-giving, experimental
truths which we find in such Scriptures as the
Gospel of John, the Epistles of Paul, the prophecies
of Isaiah.
Now, that we have seen that papal infalUbiUty is
impractical, contrary to facts, unscriptural, unneces
sary, sinful and impossible, let us ask, suppose it
were true, what fruits would it actually and logic
aUy yield ? It cannot preserve the pope from sin
and crime. It cannot keep him from commanding
the faithful to do wicked things ; it cannot prevent
error from being beUeved and taught by the rest of
the hierarchy, from the cardinals down. It cannot
save the hierarchy from doing wicked things and
commanding that they be done. It cannot guaran
tee itself being comprehended by the whole world
of not-popes, for aU these are faUible. It could
only prevent the pope himself from having errone
ous views and that only when he has a speU of in
faUibUity on him.
Bome's unity of teaching could not possibly mean
that the faUible teachers have been always in har
mony with each other or with the infalUble. It
does not mean that CathoUc theologians are di
vinely kept from error before the necessary pro
nouncements are given. In a work published by
D. & J. SadUer & Co., N. Y. (CathoUc pubUshers),
entitled " Controversial Discussion between the
Bev. Thomas Maguire, and Bev. Bichard T. P.

76 ROMAN CATHOLICISM ANALYZED
Pope" (see BibUography), occur these words of
Maguire, the Catholic, page 60, " I am opposed to
the doctrine of the pope's infalUbility. It is im
posed upon me by Mr. Pope — but I have already
stated that it forms no part of the doctrine of the
CathoUc Church, and it is not received by the Cath
olics throughout the world." But that discussion
took place in 1827. It was perfectly harmless for a
CathoUc then to believe the Protestant error that
the pope was not infallible ! In the debate be
tween Bishop Purcell and Alexander CampbeU,
Purcell says, page 23, referring to DuPin's account
of the opinions of the bishops of the third century
" but he says they did not beUeve the see of Eome
infalUble. This is granting to the CathoUcs the
whole mooted question. The question is clearly
settled by this admission. Appeals were lodged
before the bishop of Eome, though he was not be
lieved to be infalUble. Neither is he now. No en
lightened CathoUc holds the pope's infalUbiUty to
be an article of faith. I do not, and none of my
brethren that I know of do." The only unity pos
sible is, as we have ssiid, that of the popes with
themselves and with each other, and that only
when giving ex-cathedra definitions. We have
seen that even this slender thread of unity has
been broken in many places.
The impiety of the claim to infallibility under
mines the pretense to holiness of doctrine. Out of
this perversity has developed a whole system of
deception in order to make good the claim. Every-

ROME AS A TEACHER 77
thing is bluster and assurance and certainty before
you begin to penetrate the sham. When the
inquiry is made one explanation follows another
untU you wonder what use there is for this boasted
inerrancy. The plenitude of teaching which forbids
any one outside of the teachers authorized by Eome
to give any instruction at aU in religious matters
and very little if any in science and philosophy, is
an arrogant, impious claim which the world will
not aUow. If it were permitted progress would
soon come to a standstUL

Ill
EOME'S IDEA OF WOESHIP
ROMANISM has three elements in her
worship. First : the sacraments. Second :
certain things which heighten and prepare
for the sacraments. The sacrpdnentals are speciaUy
designed for this purpose, but architecture, images,
relics, an unknown tongue, etc., etc., tend to im
press the people with the solemnity of the reUgious
ceremonies. Third : preaching has an element of
worship in it. As the sacrament is the central
thing, we shaU deal specially with that. (For de
crees on sacraments, see Appendix, Document D,
Sess. VII, Canon VI. For the CathoUc doctrine
concerning the sacramentals, see Appendix, Note V.)
I. The Seven Sacraments
Three of these can be received without sacrilege
only once in a lifetime: Baptism, Confirmation,
and Holy Orders, all of which are supposed to leave
an indelible mark on the soul.
The doctrine that the sacraments confer grace in
and of themselves is peculiar to Eome. In a special
decree of the Council of Trent it is asserted that a
priest in mortal sin is not thereby disquaUfied for ad
ministering the sacraments. (See Appendix, Docu-
78

ROME'S IDEA OF WORSHIP 79
ment D, Sess. VII, Canon XII.) While immoraUty
on the part of a priest does not invalidate the sacra
ment, the lack of intention to do what the Church
intends is fatal to its validity. In a manual for
priests entitled "Prontuario de Teologia Moral,"
we find that the danger that a priest might not
intend to do what the Church does is very great.
It says, page 167, " The failure in the duty of hav
ing the intention is very easy when the priest is too
much occupied with persistent ideas which absorb
or take away his thoughts. For this reason the
priest, for fear of not controUing his imagination,
should always watch a great deal and keep himself
weU in hand when he sits in the confessional." The
writer of the manual then gives the foUowing
dangers : drowsiness from loss of sleep, overmuch
sorrow, absent-mindedness on account of habits of
study, distractions in time of war and poUtical
strife, seme dominating passion, the mercenary
spirit, and rapidity in the performance of the sacra
ment. (See BifeUegraphy.)
The pecuUar advantage which the sacraments
offer, and which is the shame and curse of Eome,
is that they do for us that which would otherwise
require thorough repentance, particularly in the
case of absolution, andjsave or damn people regard
less of their own wiUs, as in the case of infant
baptism. Liguori, Vol. I, p. 167, says, " It is true
that a Christian may put himself in a state of grace
with simple contrition ; but this remedy is not so
easy and sure as the reception of the sacrament of

80 ROMAN CATHOLICISM ANALYZED
penance for which simple attrition suffices." Let
it be remembered that attrition is imperfect con
trition, that is, sorrow on account of the harm done
us or our f eUow men and not on account of love to
God. Eome also holds that one may retain his
faith whUe he has not love. (See Appendix, Docu
ment D, Sess. VI, Canon XXVIII.) The Bible is
diametrically opposed to said doctrine. 1 John iv. 8,
"He that loveth not knoweth not God." Bom.
V. 1, 2, " Being justified therefore by faith let us
have peace with God through our Lord Jesus
Christ ; by whom also we have access through faith
into this grace wherein we stand." Bom. i. 16,
" For I am not ashamed of the gospel, for it is the
power of God unto salvation to every one that
believeth." John iU. 18, " He that believeth in
him is not judged ; but he that doth not beUeve is
already judged because he beUeveth not in the
name of the only begotten Son of God." These
Scriptures show that faith saves, also that love
saves. Both are indispensable to salvation. No
one can have saving faith in God without loving
both God and man. The Lord's Prayer teaches
that no one can be forgiven who does not forgive.
" If you wiU not forgive men neither wiU your
Father forgive you your offenses." It is impossible
to please God without faith. Neither can we know
God without love. Faith is the giving of one's
self to God. This cannot be done without love.
Let us examine the sacraments one by one :
(1) Baptism. This is of two kinds — infant

ROME'S IDEA OF WORSHIP 8J
tism and adult baptism. The infant by being bap
tized is saved from limbus infantum. Here we have a
good test of the system. God has put His whole plan
of salvation in the hands of a hierarchy, consisting of
those who are to administer His grace. These, from
the pope down to the parish priest, do not need to be
moral or intelUgent. In the case of infant baptism,
in order to meet emergencies, Eomanists admit the
vaUdity of the sacrament performed by a Protestant
minister or even by a layman. But for the babies
of the Church of the Disciples or of the Baptist
Church they hold out no hope. For adults there is
some chance on the ground of inculpable ignorance ;
but none for infants whose parents happened to
disbelieve in Bome's particular dogma.
Adult baptism. This is for those who were not
baptized in infancy. It is said to confer the grace
of salvation.
(2) Confirmation. As baptism gives salvation,
confirmation confers the Holy Spirit. The seven
graces which the individual is supposed to receive
at that time are : wisdom, understanding, counsel,
knowledge, fortitude, piety, and the fear of God.
The administrator is the bishop. The age in which
to receive it is about seven years. To receive it one
must be in a state of grace, that is, free from mortal
sin, and is supposed to have had some instruction in
CathoUc doctrine.
(3) The Eucha/rist. The principal difference
between the Eomanist and Evangelical views of
this matter is the doctrine of Transubstantiation.

82 ROMAN CATHOLICISM ANALYZED
It is claimed that the bread and wine are, by the
authority of the priest, changed into the body and
blood, soul and divinity of our Lord. It is not
stated whether it is the earthly or the glorified
body of Jesus which good CathoUcs eat. If Eome
is correct, the apostles must have eaten His literal,
earthly body the night before His crucifixion, for
there was no glorified body at that time to be
eaten. The Douay Bible, by way of comment on
Matt. xxvi. 26, " This is Tny body" says, " He does
not say, this is a figv/re of my body, but this is my
body (2 Council of Nice Ac. 6). Neither does He
say, m this or with this is my body / but absolutely
this is my body ^ which plainly implies transub
stantiation." We can hardly accuse any of the
disciples of cannibalism after the resurrection.
There was an earthly body before the resurrec
tion but not afterwards. But that makes a radical
change in the nature of the sacrament. The apos
tles began by eating an earthly body but after
wards ate something else.
Against the exposition which makes that a figu
rative expression, Eome insists on a bald UteraUsm
which she does not dare apply elsewhere, and not
consistently even in this case. Let us see. " This
is my bodyP What was His body ? That particu
lar piece of bread which Jesus held in His hand at
that time. That is to say. He had two bodies, one
was in His hand and the other was standing before
the disciples. He also meant to say that every
other piece of bread which was subjected to the

ROME'S IDEA OF WORSHIP 83
same treatment was His body. But what did He
do to that piece of bread? Did He pronounce
some Latin phrases over it ? By no means, for He
did not speak to the people in the Latin and the
Eoman missal was not then in existence. Jesus is
caUed " the Lion of the tribe of Judah." He calls
Himself the light of the world, the door into the
sheepfold, the shepherd, etc., etc. In John xv. 5
He says, " I am the vine, ye are the branches.''^
He calls His people salt. He pronounces Peter a
rock. Paul calls the apostles stones. If the Uttle
adjective this is to determine the question, what
shaU we say of that passage found in 2 Kings
xxiv. 17 (Douay) ? " David said to the Lord, when
he saw the Angel striking the people, it is I that
have sinned, I have done wickedly ; these that are
the sheep, what have they done ? " Was the sub
stance of those people changed into the substance
of sheep, leaving only the accidents of human be
ings? It does not say sheep in general, not the
sheep, but these that a/re sheep. They are not said
to be similar to sheep or illustrated by the figure
of a sheep, but they a/re sheep. In Matt. xvi. 18
we find Jesus saying to Simon, son of Jonah, "I
say to thee that thou a/rt a rock," not Hnefi^wre of a
rock, not represented by a rock, but '¦'¦thou a/rt a
rock." Could it be that the substance of the apos
tle was changed into the substance of a rock while
there remained only the accidents of an apostle ?
1. What is it that is eaten? The following
elements must be taken into account : the substance

84 ROMAN CATHOLICISM ANALYZED
of Jesus' body, the substance of bread and wine,
Jesus' soul, Jesus' divimty, the accidents of bread
and wine, the accidents of Jesus' earthly body.
We assume that His glorified body. His soul and
His divinity have no accidents. Eome, let it be re
membered, reasons by a metaphysical process that
colour, shape, smeU, weight, figure, taste, etc., are
accidents and that the substance of material things
Ues back of all these phenomena.
The CathoUc does not eat the substance of bread
and wine, for the priest has extracted that by the
use of a Latin formula. The accidents of Jesus'
earthly body cannot be considered, for that body
was transformed nineteen centuries ago. There is,
therefore, nothing to be eaten but the soul of Jesus,
the divinity of Jesus, the substance of His body and
the accidents of bread and wine.
2. Eesults of the process. Incidentally, the
communicant receives a smaU portion of nourish
ment from the bread, also from the wine if it is
unfermented, or a Uttle stimulation if it is fer
mented. We suspect that the substance of the Lord's
transubstantiated body has no food value at aU, so
far as the physical bodies of people are concerned.
We should like to have the infallible Church pro
nounce ex-cathedra on that so we can know what
ought to be believed.
The benefit proposed is the nourishment of the
spirit by means of eating the body, soul and di
vinity of Jesus.

ROME'S IDEA OF WORSHIP 85
3. ImpUoations of transubstantiation. If the
doctrine is true that figure, weight, colour, taste,
etc., are accidents and that the substance may be
changed without affecting these outward appear
ances, then the oxygen, hydrogen, nitrogen, or to
put it another way, the gluten, water and starch
which go to make bread axe also merely accidents.
I dare say that no papist would hazard his theory
on the proposition that a chemist would find a
change wrought by an officiating priest in the
properties of bread. There is exactly as much
nutriment in bread from which the substance has
been eliminated by transubstantiation as there is in
bread which has not been so treated. There can
be no doubt that the accidents of eucharistic bread
would go through the same changes when operated
upon by the juices of the stomach as common bread
where both accidents and substance are eaten. A
speciaUst could easily test it by cleansing a man's
stomach just before the sacrament and by pumping
up and examining the contents after the sacrament.
If we are to admit metaphysics into the argument
why not introduce science as well ? Must we be
Ueve that the substance of bread is incidental ? If
so, then the substance of aU food is incidental.
More than that, the substance of aU material things
is incidental.The doctrine either impUes that the priest by his
miracle increases the amount of divinity in the
universe or else he intensifies God's power and
efficacy in a given spot. This can be done, it is

86 ROMAN CATHOLICISM ANALYZED
held, if there is a duly authorized priest, a piece of
bread, the proper formula and the right intention
on the part of the priest. We may dismiss the
former impUcation ; that is, that the amount of
divinity in the universe may be increased by simply
stating that it cannot be done. But shaU we
believe that Jehovah wiU aUow Himself to be
invoked by Latin phrases, a piece of bread and a
CathoUc priest ? Has God chosen to withhold His
grace from aU those who wUl not receive Him into
the mouth and swaUow Him? We regret the
necessity of seeming irreverence in deaUng with so
sacred a subject as that of our Lord's body, but we
did not originate the theory which we are forced
to examine. The incongruities to which we refer
are due to the absurd doctrine of the " Eeal
Presence" as held by Eomanists, not the real,
spiritual presence of the risen Lord as realized in
the sacrament of the Lord's Supper by EvangeUcal
Christians. The purpose of transubstantiation is not primarily
to give physical nourishment through the accidents
of bread and wine, for there is not enough physical
food in the elements of the sacrament to amount to
much. Its purpose is to feed the soul through the
digestive processes. Is divinity digestible? Are
souls ranked as food ? May the invisible substance
of the Saviour's body be taken into the system and
separated into its constituent elements, so that it
may enter into the blood and thence be conveyed
and distributed by the veins throughout the human

ROME'S IDEA OF WORSHIP 87
body ? Or does He go direct from the stomach to
the brain and spirit ?
Why should we be asked to accept a so-caUed
miracle which is radicaUy different from all the
miracles recorded in the Bible? They always
depend on the evidence of the senses for their
verification. If the water which Jesus turned to
wine had not tasted, smelled and looked like wine,
the transaction would never have gone down in
Holy Writ as a miracle. If Eome be correct, those
men who reported that Jesus multipUed loaves and
fishes on two occasions should have said that He
merely changed or created the accidents of fish and
bread and that the people ate the accidents and
were fiUed. If God has uniformly honoured our
five senses by pronouncing that they are competent
witnesses in our courts of human reason why, in
this particular instance, should He mock us by
sneering at the veracity of our erstwhUe faithful
friends ?
Transubstantiation overturns the principles of
ordinary human knowledge. We always beUeve
that phenomena are a true index to reaUty. We
depend on that principle all the time. If substance
can change so easily and not affect the phenomena
any more than does transubstantiation, substance is
worthless. If this doctrine is true God has set about deUber-
ately to deceive us. If we cannot beUeve the
testimony of our senses, if the reports of chemists
are not reUable, if our very food is so capricious

88 ROMAN CATHOUdSM ANALYZED
that we cannot teU by any sort of test whether or
not the substance is present, how may we be certain
about anything ?
4. Transubstantiation is a typical CathoUc doc
trine. Worship should have intermingled thinking,
feeUng and wUl. By this falsely-caUed miracle
thought is estopped. It is unfair to slip in an
artificial mystery. We have enough of the mysteri
ous already. For example, we can never com
prehend how a being can exist who never had a
beginning. It is equally impossible to grasp the
idea of a series of beings which series never had a
beginning. We are unable to analyze Ufe. God,
in His fullness, is incomprehensible to us. The
future Ufe is beyond our ken. But why should we
add to these mysterious things ? The real strange
ness of transubstantiation is not as to how bread
can be bread when it is not, but as to how any one
can believe it. It is not necessary to lug in a lot
of man-made mysteries and undertake to mix them
with those reaUties which we do not understand.
It is as if one should attempt to tie a boy's kite to
the taU of a comet. To argue for such a miserable
makeshift of a miracle because the world is fuU of
miracles is on a par with the reasoning of gamblers
on the ground that all business is uncertain, or of
dueUsts, that Ufe is uncertain and that one is in line
with providence who adds to the uncertainty of
business or of Ufe. We are asked to beUeve in
transubstantiation on the bare authority of the
CathoUc Church. We are told that God teaches it.

ROME'S IDEA OF WORSHIP 89
that it is not an interpretation but a statement of
what is. That is a common claim of partisan
apologists. It is an interpretation and it cannot
successfully be denied. The Church tells us that
bread is not bread although it looks and tastes like
bread. The same Church tells us that Peter was
not petrified after his Lord had solemnly pro
nounced, according to Catholic interpretation, that
he was a rock.
Beason must be surrendered if one is to become
or remain a loyal CathoUc.
The mass bulks large in Bomanism. It is rather
an extension of transubstantiation with the idea
that the priest is offering again and again a blood
less sacrifice but nevertheless a sacrifice. A very
elaborate system of masses has been worked out.
(See Schaff-Herzog's " New Encyclopedia.")
(4) Penance. This sacrament occupies much
more space in the manuals of priests than any
other. It involves the whole doctrine of sin and
conversion, of relapse and restoration. It has to
do very directly with the Catholic idea of the
character of God, and one's view of God determines
his view of everything. Under this head are in
cluded the Confessional, Works of Penance, In
dulgences and Purgatory.
Bome's idea of sin is very different from the
Scriptural or Protestant view. With the former,
sin is a certain entity — a quantity, a quality, which
can be measured and calculated. So of her notion
of grace. Eomanists hold that although Christ's

90 ROMAN CATHOLICISM ANALYZED
sufferings were infinitely more than sufficient to
atone for the sins of all the race, yet it is necessary
for people to suffer temporal pains after forgive
ness, both in this life and the Ufe to come. Their
theory is that the sufferings of Jesus, the saints and
the Virgin Mary, over and above what was needed
to meet immediate demands, were stored away in
the treasury of the Church. The priests have
access to this treasury and may communicate it to
others, on certain conditions. Sin has to be paid
for somehow. Jesus paid for all our sins and we
get absolution through the priest for the mortal
sins, *. e., those which would send one to heU. But
God has seen fit to require a certain amount of
suffering in this life and in Purgatory to heal us of
the temporal consequences of sin. So Bomanism,
Uke Buddhism, assesses certain works of penance :
prayer, almsgiving and fasting, in order to reduce
the quantity of pains which are to be suffered. By
works of penance you get through the process more
quickly and also reduce the amount of suffering by
obedience and humility. Venial sins do not need
to be confessed but must be cancelled with good
works, suffering, hearing mass, etc. To be forgiven
mortal sin one must be sorry for it, must suffer,
must confess to the proper priest and be absolved
by him. This is all regular according to Bomanism.
The venial sins and the temporal punishment due
to mortal sins give all the trouble. We must do
works of penance here on earth, suffer in Purgatory,
secure the benefit of indulgences by various merito-

ROME'S IDEA OF WORSHIP 9J
rious acts whUe we Uve, and it is necessary to get
the benefits of the prayers of others after we are
dead. The mass is specially designed to benefit
those who are in Purgatory.
According to " CathoUc BeUef," " Confession is
an express, contrite, but secret self-accusation to a
duly authorized priest of aU grievous sins com
mitted after baptism or since the last confession
when absolution was received, as far as we can re-
caU them to our memory." Contrition must pre
cede and satisfaction must foUow. The Encyclo
pedia Britannica, article " Absolution," says, " It
refers to sin actuaUy committed and denotes the
setting of a person free from its guilt or from its
penal consequences or from both. It is invariably
connected with penitence and some form of confes
sion. The Scriptural authority, to which the Eoman
CathoUcs, the Greek Church and Protestant equally
appeal being found in John xx. 23, ' Whosesoever
sins ye remit, they are remitted unto them ; and
whosesoever sins ye retain, they are retained.'
James v. 16, 'Confess your faults one to another,
and pray one for another that ye may be healed.
The effectual fervent prayer of a righteous man
availeth much,' etc. In the primitive Church, the
injunction of James was Uterally obeyed, and con
fession was made before the whole congregation,
whose presence and concurrence were reckoned
necessary to the vaUdity of the absolution pro
nounced by the presbyter. In the fourth century,
the bishops began to exercise the power of absolu-

92 ROMAN CATHOLiaSM ANALYZED
tion in their own right without recognizing the
congregations. In consequence of this, the prac
tice of private confession (Confessio auricularis)
was estabUshed, and became more and more
common until it was rendered imperative once
a year by a decree of the Fourth Lateran CouncU
(1215)." Cardinal Gibbons says : " Was Jesus Christ to
appear in person to every sinful soul and say to
each penitent as He said to Mary Magdalene,
' Thy sins are forgiven thee ' or did He intend to
delegate this power of forgiving sins to ministers
appointed for that purpose ? "
1. The Confessional. There are several reasons
for condemning and rejecting the Confessional :
It lays the emphasis on thoughts, words, desires
and deeds, more especiaUy on deeds. Sin is an at
titude rather than an act, thought, desire or deed,
or a series of the same. A sinner is a sinner even
whUe he is asleep, because his inner self is in rebel
lion against God. A criminal may be justly cap
tured by officers of the law while he is asleep. If
a man were bUnd, deaf and dumb and should have
all four of his limbs cut off, and therefore unable
to perform any works, he might be a saint or a sin
ner according to his attitude to God and man.
The whole law is summed up in one brief state
ment, " Thou shalt love God supremely and thy
neighbour as thyself." The current of conscious
ness may move or leap upward by the energy of
the wiU, according to the fuUness of spiritual life.

ROME'S IDEA OF WORSHIP 93
It may, on the other hand, flow lazily or rush vio
lently downward, as the wiU and purpose permit or
urge. The righteous man is blessed because he
meditates, that is, he assimilates and makes the law
of Jehovah a part of himself. And he does this all
the time, day and night. He prays without ceas
ing. The current of his spiritual Ufe is constantly
kept strong by continual personal contact with the
Giver of Ufe.
The priest finds as much difficulty in having an
audible voice speak to him, saying, " The sins of
this particular penitent are forgiven him," as does
the penitent himself, whUe if it is a spiritual trans
action, God can speak as directly to the soul which
is to be forgiven as to the priest who pronounces
absolution. The only question is, does He do it ?
According to Eome, God does not speak personally
to the individual penitent or to the priest either.
There is nothing certain in Bomanism except that
she is the only Church and she bases that on cer
tain assumptions. (See Chapter II.)
The average man finds it impossible to represent
in words the inner states of his soul. The most
devout, scholarly and best trained theologian and
psychologist finds it impossible to picture in words
his most real and deepest self.
If one were capable of giving adequate expres
sion to his whole inner life, covering a period of an
entire year, so that a man of deep insight could see
him as he is, there yet remains the fact of the cur
rent of consciousness which has been flowing on

H ROMAN CATHOLICISM ANALYZED
during the hour of confession. Desires, thoughts,
impulses, purposes are rushing peU-mell through his
soul. At the end of his confession, to make a clean
sweep, he should go back over his experiences
which have come to him during the time he has
been talking over the past. This process would
have to continue indefinitely.
Priests are not clear or uniform in their opinions
as to what is a good confession. Liguori, " Moral
Theology," Vol. I, p. 113, says, " Those who read
in this or that theology the diverse systems formed
to elucidate the very obscure matter of the kinds
and number of sins, if not very careful, wUl take
those various opinions as soUd principles from
which the confessor should not depart. ... In
fine, almost nothing can be found in theological
sources, that is, Holy Scripture, in the traditions of
the fathers or in the canons of the Church, which
can clarify this matter."
Priests cannot positively know whether the peni
tent is thoroughly repentant or not, so that he is
left in the uncertainty which Gibbons so much
fears. To pronounce the words, " I absolve thee,"
means nothing unless the penitent is perfectly sure
that he has real sorrow for his sin and a real pur
pose to forsake it. If he can be certain of this as a
CathoUc, he can be certain of it as a Protestant.
But the Protestant has the advantage that he seeks
and obtains the direct witness of God's Spirit to
his spirit, unless peradventure God cannot or wUl
not commune personally with a Protestant who re-

ROME'S IDEA OF WORSHIP 95
pents of his sins, loves God and man and surren
ders himself to the Lord.
But auricular confession is dangerous, both to the
penitent and to the priest. " On July 14, 1901,
the AsiTw, a daily newspaper published in Eome,
printed in its columns, also in large biUs which it
caused to be posted up in pubUc places in the chief
cities of Italy, the foUowing chaUenge : ' The
Asino offers one thousand francs to the Eoman
CathoUc newspaper, II Pomani d^ Italia of Eome,
to the Cittadine of Mantua, or to any other paper
of the Church which has the courage to publish the
Latin text, with an ItaUan translation, of the pas
sage on 767, of Vol. V, of the Moral PhUosophy of
Saint Alfonso Maria de Liguori (ed. 2, Eatisbon ;
approved by Leo XIII, 1879-81), beginning with
the words, " Confessarius non est denunciandiis,"
to the words, " aut ad tactus tantum venialiter im-
honestas / " also the passage on page 298 of Vol.
VI, beginning " am semper sit mortale," to the
words, " in os uxoris." ' The challenge was never,
and we may safely prophesy never wiU be, ac
cepted. ... A large part of the book deals
with the marriage relation and with the intercourse
of the sexes. And in dealing with this subject, his
descriptions and insinuations and suggestions and
questions are so obscene that any one daring to
publish them would be prosecuted for outraging
public decency." (Quoted from the " Eoman Cath
oUc Church in Italy," by Alexander Bobertson,
D. D., pp. 153, 154.)

96 ROMAN CATHOLICISM ANALYZED
Liguori says (" Moral Theology," Vol. II, p. 142),
" It behooves us also, with aU the moraUsts, to es
tablish the principle that the confessor should sup
ply the defects committed by the penitent in his
self-examination." On pages 261, 262, the same
author says, " It cannot be doubted |that the most
dangerous and the most lamentable hidden rock
which the minister of God encounters in the tem
pestuous sea of Ufe is the hearing of the confessions
of women." After giving various instructions as
to how the careful priest may protect himself, he
concludes thus : " The confessor should observe
all these directions, if he is young, because he has
special need of them, and if he is advanced in
years, and even old, in order to set a good example
to others, also because, as experience shows, that
for those who are settled in their habits and for
the aged ones, the danger, although a Uttle less, is
after all great."
Father Chiniquy, in his " Priest, Woman and the
Confessional," gives the questions a priest must ask
a woman. But he takes care to put them in the
Latin language. He gives many examples where the
Confessional has worked ill to confessor and penitent.
Tom Watson was arrested in 1912 for sending
obscene matter through the United States maUs.
The obscene literature was in part quotations from
Eoman Catholic theologians in which were given
instructions to priests as to what they were to ask
about in the Confessional.
Of course, there are a great many high-minded

ROME'S IDEA OF WORSHIP 97
priests ; I only refer to the system as practically
dangerous. If it were indispensable to the salva
tion of the people, then there might be some ex
cuse in men taking the risks involved. But it
hardly looks reasonable that the Almighty would
have inaugurated a plan for the redemption of men
which would be so fuU of temptations to the very
leaders of it.
Confession to a priest and dependence on him for.
absolution is blasphemous. If in the end God must
Himself be the judge of the depth and thorough
ness of one's repentance, if He has granted no
special insight or revelation to the priest, nothing
is gained ; but much is lost, for in the interim be
tween mortal sin and the confession which is to
foUow, one is at least greatly embarrassed and
hampered in his reUgious Ufe. Being cut off from
divine grace and power, there is Uttle incentive foi
a Catholic sinner to be heartily sorry for hidden
sins and begin to lead a new Ufe while he is unable
to reach the priest whose absolution he regards as
indispensable to forgiveness and peace. Our Chris
tian Ufe should be continuous. Obstructions should
be removed at once. If one feels that his personal
contact with God is interrupted until he has re
ceived absolution, it is very unlikely that he will
have the heart to throw himself into the hands of
an ever merciful God and have his spiritual tone re
stored. He is putting a man, hampered by the
flesh, in the place of the Great Spirit who is al
ways everywhere.

98 ROMAN CATHOLICISM ANALYZED
2. The works of penance. The catechism of
Pius X says, "Penance is imposed because ordi-
narUy, after sacramental absolution which forgives
eternal punishment, there stiU remains some tem
poral debt which must be paid in this world or in
Purgatory. . . . The penance ordained by the
confessor is usuaUy not capable of cancelUng the
remaining debt, on account of which one should
try to supply other forms of voluntary penance.
. . . The works of penance are prayer, fasting,
and almsgiving. . . . By fasting is understood
aU forms of mortification. . . . We may aUe-
viate the pains of those in Purgatory by prayers,
almsgiving, all sorts of good works, indulgences,
and above aU by the holy sacrifice of the mass."
Eome has gone out of her way to manufacture
Scripture to order, in her translation of the Greek
word, metamoia. Etymologically it simply means
a change of rrvmd. If Christian experience and
thought have enriched it by deepening its signifi
cance they have not tortured it. The EvangeUcal
word repentance is entirely in harmony with the
meaning of metanoia, and it is equaUy in harmony
with the examples of repentance which are given
in the New Testament. The Douay version trans
lates it "penance " in eighteen places and " repent-
wnce " in four places. Metanoeo means literaUy
"to ha/oe another mind." The Douay version
translates it " do penam/ie " twenty-eight times in
the New Testament, and " repent " four times. In
doing this, Eome admits that the word can mean

ROME'S IDEA OF WORSHIP 99
something deeper than self-inflicted mortifications.
The four places where the Douay translation gives
" repent " instead of " do pertmnce " are : Mark i. 15,
Luke xvU. 4, Acts iU. 19, Eevelation U. 21 (second
time used in the verse). These are with reference
to metanoeo. Acts v. 31 and xi. 18, 2 Tim. ii. 25,
Heb. xU. 17, give " repentance " as the translation
of metamma. In these cases, it was almost impos
sible to avoid the correct translation.
The trouble with Bome's method is that one may
do penance without repenting. The translation is
absurd. Let us take a few examples : Luke xvii. 3,
" If thy brother sin against thee, reprove him ; and
if he do penance, forgive him." That means prac
tically, if he is a loyal CathoUc forgive him, but
if he is a Protestant and wUl not do penance, you
need not forgive him however sorry he may be.
Eome even has the effrontery to make salvation
depend on doing penance. Luke xiU. 3 has it,
" Unless you shaU do penance you shaU all like
wise perish." But if one should repent without
doing penance, Eome would say that he was lost.
And if he should do penance and not entirely sur
render to God, according to Bomanism, he would
be saved. Apocalypse U. 5, " Do penance and do
the first works ; or else I come to thee, and wiU
move thy candlestick out of its place, except thou
do penance." This forces the Church to recognize
Bome's interpretation or else it will be destroyed
as were the Churches of Asia Minor. Eome, by
her method, has committed the Almighty to a

100 ROMAN CATHOLICISM ANALYZED
world-wide propaganda based on penance rather
than repentance ; Luke xxiv. 27, " And that pen
ance and remission of sins should be preached in
his name unto all nations." Also Acts xvU. 30,
" God, . . . now declareth unto all men that
all everywhere do penance." This is a plain case
of wresting the Scriptures to one's destruction.
That God sends or permits suffering as a result
of sin even though the sin be forgiven is certain.
But what has that to do with assessing artificial
pains in addition to what God has ordered or al
lowed in the course of nature ? God has seemed
to give Eome an inch and she has taken an eU.
What is penance anyhow ? It seems to be a sort
of serum or vaccine, by which one may avoid the
major portion of woes and agonies conjured up by
the lurid imaginations of Eoman CathoUc theolo
gians, by undergoing the milder pains assessed by
the Church. That is to say, God has purposed to
purify, through the Church, the souls of men with
less suffering than would be required if He should
take them in His own hands. The truth is, the
pain which God permits or sends is made useful by
patient suffering when we must submit to it, or by
combating and overcoming it when we can.
The principle that sin must be paid for over and
above the atonement of Jesus Christ is contrary to
reason and Scripture. That strange, mysterious
transaction which took place between the Son and
the Father with regard to the sins of the race of
mankind is too profound for mortals to compre-

ROME'S IDEA OF WORSHIP tOt
hend. One thing we know, that the name of Jesus
is a healing balm to the sin-sick soul if only the
loving face of Jesus can be seen. What we most
need is the power to lead a godly life. When we
trust Christ and wUUngly partake of His sufferings,
we experience His joy and His grace. " And not
only so, but we glory also in tribulations ; know
ing that tribulation worketh patience, and patience
trial, and trial hope, and hope confoundeth not ;
because the charity of God is poured forth in our
hearts by the Holy Ghost, who is given to us "
(Bom. V. 3-5). We are not free to Uve and labour
and love God unless we feel that He has forgiven
our sins and regenerated our nature. God is the
only one who can speak with sufficient authority
to awaken true confidence in the heart of a penitent
sinner. 3. Indulgences. If penance is unscriptural and
wrong, so are indulgences. But there are some
specific evils connected with the doctrine. It implies
that the Virgin Mary and the saints could do more
than their duty, which is contrary to the Holy
Scriptures. Luke xvii. 10 is explicit, " When you shall
have done aU these things that are commanded you,
say, We are unprofitable servants ; we have done
that which we ought to do." Penance makes works
meritorious and transferable when they are neither.
Men are saved by whole-hearted surrender to God
and trust in the merits of Christ. When this
transaction takes place, God is satisfied and the
soul is saved. This inner surrender to God is called

102 ROMAN CATHOLICISM ANALYZED
in the Scriptures faith. When it shows itself out
wardly it is caUed works. The principle is the
same. It requires the same holy aspirations, the
same self-abnegation. The whole process is one.
It is soul-movement towards God. The doctrine of
salvation by faith is simply that God accepts one
who is sincere as soon as he heartily gives himself
to the spiritual Ufe. There can be no work of
supererogation unless the soul can go beyond God.
Every longing, every prayer, every self-denying
effort is only a movement of the inner self towards
God. And God can no more take of the merits of
a saint or of Mary and transfer them arbitrarily to
another human being than He could take His own
merits and transfer them to a given individual
arbitrarily. God Himself has all the grace needed
for every rational creature. " God is able to make
aU grace abound towards you ; that ye, always
having all sufficiency in all good things, may
abound to every good work " (2 Cor. ix. 8). " My
grace is sufficient for thee ; for my power is made
perfect in infirmity. Gladly therefore wiU I glory
in my infirmities, that the power of Christ may
dwell in me " (2 Cor. xU. 9). This can be had by
every devout one and whatever is left over is not
his. It is Uke the manna of old — you can have aU
you can use and no more. If you try to put it away
and keep it, it wiU breed worms and stink. That is
what has happened to the works of supererogation
laid up in the treasury of the Eoman Church.
If we need the temporal pains which God has

ROME'S IDEA OF WORSHIP 103
ordained, then the Indulgences of Eome are
certainly mUd remedies. Can we be sure that the
mercy we are able to secure so easUy is really
genuine and salutary? On page xvi. of Maze's
Catechism, published by Gamier Brothers, Paris,
1864, we find that the most excellent Lord Cardinal
Archbishop of SeviUe grants a hundred days of
Indulgence, and the Lords Archbishops of Burgos
and Santiago, eighty each one to aU the faithful
for every page of this Catechism which they may
read or hear read. The Lords Bishops of Valla
dolid, Tuy, Orense, Coria, AvUa, Segovia, San-
tander, Calahorra, Tudela, Cadiz, Plasencia^
Menorca, Ceuta, and the coadjutor of Santiago,
Salamanca, Lugo, Pamplona, Iviza, Casarias and
Huesca, forty each one for every question, with its
answer and explanation which they may read or
hear read. Latterly, the most exceUent and iUustri-
ous Lord BruneU, delegate of his HoUness to Spain,
has granted eighty days to aU the faithful who shaU
read a chapter of this Catechism or attend to its
reading in the Church; another most excellent
Archbishop of Burgos, eighty, and the most ex
cellent Bishops of Zamorra, Leon, Oviedo, Jaca and
another of Avila, forty each " which amounts to
a thousand four hundred omd twenty."
Of course, we will not insinuate that Father Mazo
himself worked this scheme to get his book read.
But I do submit that these indulgences come mighty
cheap. A good many authors would Uke such a
scheme.

J04 ROMAN CATHOLICISM ANALYZED
4. Purgatory. Here is where penance is sup
posed to do her greatest work. Purgatory is founded
on the ipse dAxit of Eoman CathoUc theologians
with insufficient warrant from a scrap of apocryphal
scripture. 2 Maccabees xii. 42-46 says, " And so
betaking themselves to prayers, they besought him,
that the sin which had been committed might be
forgotten. But the most vaUant Judas exhorted
the people to keep themselves from sin, forasmuch
as they saw before their eyes what had happened,
because of the sins of those that were slain. And
making a gathering, he sent twelve thousand drachms
of sUver to Jerusalem for sacrifice to be offered for
the sins of the dead, thinking well and religiously
concerning the resurrection. (For if he had not
hoped that they that were slain should rise again, it
would have seemed superfluous and vain to pray
for the dead.) And because he considered that
they who had f aUen asleep with godUness had great
grace laid up for them. It is therefore a holy and
wholesome thought to pray for the dead, that they
may be loosed from their sins." The idea and
practice are essentially pagan and are found in
certain of the heathen religions, in Taoism among
the Chinese, for instance.
(5) Extreme Unction. The Catechism of Pius
X says, " The sacrament of extreme unction pro
duces the following effects : {a) It increases the
sanctifying grace ; (J) blots out venial sins and even
those mortal sins which the penitent sick person
has not been able to confess ; (c) does away with

ROME'S IDEA OF WORSHIP JOS
that debiUty and dismay towards righteousness,
which continues even after the forgiveness of sins
has been secured ; {d) gives strength to suffer ill
ness with patience, resist temptation and die in a
holy manner ; also helps to recover the health of
the body if that is necessary to the health of the
soul." If the functions of the priesthood were iadispen-
sable to salvation there would be nothing specially
against this particular form of them.
(6) Orders. This sacrament is at the basis of
the virtue of aU the rest. If the intention of the
officiating priest is essential to the validity of the
sacrament, one is curious to know just how many
strains or Unes of orders are genuine. When an
officiating bishop faUs to have the right intention
in the ordination of a priest it invalidates the sac
rament ; if that priest should ever become bishop
aU he did would be invaUd ; and if he should reach
the papal chair the efficacy of the whole system
would cease. How may we be sure that this has
not occurred ? Everything depends upon tactual
succession. So we do not know how many spu
rious priests there are in the Holy Eoman Church
itself, nor do we know where they are located or
who they are. However sincere or godly a given
priest may be, if somewhere during the centuries
an officiating bishop did not have the intention to
do what the Church did, whUe he was ordaining a
certain priest who afterwards became bishop, and if
Father So-and-so comes of that iUegitimate line, aU

J06 ROMAN CATHOLICISM ANALYZED
his worthiness goes by the board. He is " Uke the
chaff which the wind driveth away."
The main purpose of orders is to clothe the priest
with authority to rule his parishioners and to ad
minister the sacraments. It confers no spiritual
grace. It gives no infaUibiUty in teaching. It
conveys no inspiration or revelation. It does not
transport the recipient into new fields of knowl
edge. But he can command and he must be im-
pUcitly obeyed. And it puts the grace of salvation
in his hands. He may not save himself, but he has
the power to save others. His moral character has
nothing to do with it. He is simply a channel of
grace. (7) Matrimony. This sacrament is supposed to
confer the grace to Uve correctly in the married
state. That is to say, no man is prepared to treat
his wife correctly who has not been married by a
priest, and no parent is prepared to train his chil
dren in a Christian way who has not the grace
which only can be conferred in and through the
sacrament of Matrimony. This assertion, like the
others, has one weakness ; it is not true. The
members of our Protestant Churches who have
been married even by judges and justices of the
peace have yielded at the very least as good fruits
of righteousness in their Uves as have the CathoUcs
who were married by a priest. Eome makes much
of her law against divorce. She fails to teU us of
the thousands of couples in Cuba, Brazil, Mexico,
and Central America, who preferred to, or were

ROME'S IDEA OF WORSHIP tOI
forced to live together without being married, on
account of the exorbitant marriage charges of the
priests. She dares not tell of the hundreds of
thousands of Ulegitimate children due to this state
of things and to the low state of morals the entire
system so often produces.
II. Eesults of the Bomish Cult ^
The errors of Eome concerning the nature of sin
and salvation do not stop with theory. The prac
tical results are bad and in every respect thoroughly
indefensible. Worship is the highest exercise of the human
soul. True worship exerts the most purifying, ele
vating and inspiring influence on the Ufe and char
acter of man; hence, also on society and on the
larger society which we call the nation.
The purpose of worship, so far as we are individ
ually concerned, is the development of godlike
character. It puts one in personal contact with
his Creator and so energizes the spirit that the
highest faculties of the soul are developed. Its
ultimate aim on earth is not only the salvation or
new creation of individuals, but of the human race
as a whole. Isaiah seemed to have in mind a time
when the wild passions even of fierce beasts and
serpents are to be subdued, when he says, " The
wolf also shaU dwell with the lamb, and the leopard
shall Ue down with the kid ; and the calf and the
young Uon, and the fatling together ; and a Uttle
chUd shall lead them. And the cow and the bear

108 ROMAN CATHOLiaSM ANALYZED
shaU feed ; their young ones shall lie down to
gether; and the Uon shaU eat straw Uke the ox.
And the sucking chUd shaU put his hand on the
cockatrice's den " (Isa. xi. 6-8).
St. Paul may have referred to this same general
deUverance in Bom. viU. 19-22. " The earnest ex
pectation of the creature waiteth for the manifes
tation of the sons of God. . . . The creature
itself shaU be deUvered from the bondage of cor
ruption. . . . For we know that the whole
creation groaneth and travaileth in pain together
until now."
God has evidently been working out through the
ages His original purpose couched in that trenchant
command, "Subdue the earth." For the nations
that have recognized His rightful lordship have
made the greatest headway in extracting nature's
secrets and in compelling her to obey her divinely
appointed sovereign, man.
Studied in this broad way, religion is rightly re
garded as the one thing needful for humanity. But
idolatry is an abortive effort at worship. The curse
pronounced against it in the second commandment,
" Thou shalt not make unto thee any graven im
age," etc., is so stinging and so direct and clear that
Catholic Catechisms dread to include it in their
Usts of the Ten Commandments. Pius X leaves it
entirely out of his Ust of the commandments of
God. What is idolatry ? It is putting something
in the place of God. Eome destroys the funda
mental idea of the soul's personal communion with

ROME'S IDEA OF WORSHIP 109
God and puts her hierarchy, presided over by the
pope, in the place of the Almighty, with a supposed
plenitude of teaching, governing and Uturgical
powers. The results are plain to all who wUl
observe without bias.
Eome, by her use of images and reUcs, does ex
actly what the heathen do. No intelligent pagan
believes that the stock or stone to which he bows
down is of itself a god. Eoman CathoUcs be
Ueve that because their Church has chosen and
blessed the particular image of the saint which they
venerate, they may, through the priesthood, in
some inscrutable way, receive the blessings de
signed for them. Ignorant heathen are quite
Uteral in their adoration of images, and so are
ignorant CathoUcs.
The immediate effects of this use of images and
relics is to make reUgion narrow, provincial and
intolerant. The image which you have on your
wall or in the corner of your room is something
that can be seen. If it were a question of the in
visible attitude of the invisible spirit to the unseen
Spirit of God, there would be room for reflection
and for UberaUty on the part of an observer before
condemning a fellow-mortal as a heretic. But if
the use of images is to be taken as prima facie
evidence of orthodoxy or piety, the case is entirely
different. It has doubtless been often easy to save
oneself from condemnation, torture, the confisca
tion of goods and death by simply complying with
the external requirements of such a religion. The

no ROMAN CATHOLICISM ANALYZED
undue exaltation of rites and ceremonies is always
detrimental to spiritual reUgion. It is difficult to
tithe mint, anise and cummin without neglecting
the weightier matters of the law — judgment, mercy
and faith. Such depreciation of moraUty and true
religion are unfortunately characteristic of Boman
ism. However eminent the piety or morals of non-
Catholics, they are usually looked upon by Eoman
ists with disdain. The attempt to prescribe by
catechisms, by the confessional and by the suppres
sion of free thought and investigation, the conduct
of men is calculated to make them feel that loyalty
to the Church comes first, and that this loyalty
will bring them automatically into favour with
God. Most religions except Christianity have this de
fect : their main purpose is to placate angry and
capricious gods by naeans of sacrifices, penance,
good works and prayers. In John iU. 17 we read,
" God sent not his Son into the world to judge the
world, but that the world may be saved by him."
Jesus said, "I call you friends." He begins His
matchless Sermon on the Mount with the word
" blessed." His model prayer begins, " Our Fa
ther." His "high-priestly prayer" in John xvii.
is fuU of consolation.
Eome's idolatrous worship exerts an unfavourable
influence on family life. The curse pronounced
against idolatry in the Ten Commandments, that
the evils shall descend to the third and fourth gen
eration is not arbitrary. The natural teachers of

ROME'S IDEA OF WORSHIP Ht
the world are the mothers and the fathers. They
begin at the most important period, they have
their children day and night, they are entirely inti
mate with them. They teach, by precept and ex
ample, their heart-beUef s. Grandparents and great-
grandparents are also natural teachers of chUdren.
They love to talk in simple language. They are
fond of talking to chUdren. They enjoy repeating
their stories. Their chief pleasure is to dwell on
the experiences of their own childhood. All this
appeals to children. If these influences are more
or less affected by idolatrous teachings and prac
tices, the result cannot fail to be harmful.
Heathenism has an inordinate reverence for the
past, for its votaries hope to find in antiquity some
thing more enduring than the passing things of their
own times. Knowing Uttle of God, they seek the
next best thing, the more or less enduring facts of
nature and history. Being pessimistic they see
Uttle good in the future. Their golden age is in
the past. They have not the evidence of future
things hoped for and made present by the God-
given faculty of faith. The eyes of idolaters, Eo
man Catholic or pagan, are turned towards the
past. Bomanism, Uke the out-and-out pagan relig
ions, unduly exalts the past.
All this instilled into their chUdren naturally
continues to the third and fourth generation, if not
arrested by the mercy of God. Superstition, igno
rance, cruelty, vice cannot be suddenly extermi
nated. The pity is that a so-caUed Christian Church

JJ2 ROMAN CATHOLICISM ANALYZED
should foster it. The decay of family Ufe in France
is the necessary outcome of the depravity, cruelties
and ignorance of the Church of Eome. The rotten
ness of family Ufe in parts of South America is
the inevitable result of centuries of CathoUc domi
nation. Eome's notion of worship produces credulity and
superstition. Jesus Christ did not refer to His
miracles, except that of the resurrection, as impor
tant Christian evidences. The great arguments for
Christ's divinity and religion are the powerful,
beneficent and organizing effects of His Ufe and
doctrines. These arguments are vaUd to the sin
cere soul because they find an echo there. The so-
called miracles of Bomanism have no such attesta
tion as these. They depend rather on faith in its
magical powers, while the miracles of true Chris
tianity depend upon faith in a beneficent and aU-
powerful God and possess evidences of credibiUty
which the Bible and its reUgion have ever shown
in their practical effects on the Uves of men, also
on the internal make-up of the Scriptures which
shows no sign of fraud or collusion. The miracles
of Eome have been performed too much in a
corner. Some of them are too puerUe to be be
lieved by intelUgent, fair-minded persons not
warped by Bomanism. Yet one test of a good
Catholic is his acceptance of these so-caUed miracles.
People who Uve in Protestant countries have Uttle
opportunity to see the real thing. CathoUcs, the
world over, where separated from Protestants, are

ROME'S IDEA OF WORSHIP 113
noted for their superstitions, and for the facility
with which they accept church traditions. The
pretentious claim to a constant miracle in transub
stantiation, or the " Sacrifice of the Mass," shows
how Eome strains after the supernatural.
Eome's unity of worship is not so hard to trace
after her defection from the purity of the Gospel,
for since then she has been consistently and in
creasingly idolatrous. Note what the most modern
and intelligent theologians say about the use of the
sacramentals in driving away evU spirits. (See
Appendix, Note V.)
Her absurd position that she is the fountain of
grace with her priests as the mechanical dispensers
of the water of Ufe has tended to corrupt and en
slave rather than to give life and freedom. For
that reason, she has Uttle holiness in her forms
of worship. MUUons have thanked God that
Eome did not have the plenitude of Uturgical
powers. CathoUc worship is demoraUzing. Is it prob
able that people generally wUl distinguish be
tween duUa, that is, devotion or mild worship
paid to saints, hyperdmlia, a Uttle higher grade of
worship and paid to Mary, and latria, the wor
ship paid to God ? The claim that Mary is the
Mother of God and that she is more tender than
Christ is calculated to produce an effeminate re
Ugion, because it makes salvation a matter of the
emotions rather than of the wiU and intellect.
Neither is it a matter of justice or manly virtues.

tu ROMAN CATHOLICISM ANALYZED
but merely a question of getting access to the kind
Mother of God. This access, as it is to be secured
through the priesthood and the sacraments, is a
question of favouritism and of money. So it is with
the worship of the saints. CathoUc priests Uken
the use of images to the use of photographs of our
departed dead. But who gets down before a photo
graph of his dead mother and prays to it ? They
place the invocation of saints on the same plane as
asking good people to pray for them. How do we
know that dead saints can hear our request ? By
Ustening to the Church ; she says they do. How
can I surely get them to hear me ? By engaging
the offices of the Church. Cannot I get some other
Church to take my case ? By no means ; it is the
only ecclesiastical law-firm that has Ucense to prac
tice in the supreme court of heaven ; aU the rest
are shut out. But suppose I worship God directly
and Uve a Ufe of genuine piety ? It amounts to
nothing unless I am ignorant and therefore ex
cusable. You had better not criticize Eome in an
intelUgent way, for if you do, she wiU not let you
get past St. Peter. It wUl not be so bad for you
to calummate her ignorantly, that is, if you cannot
help being an ignoramus.

IV
THE EOMAN CATHOLIC SYSTEM OF
GOVEENMEMT
WE have examined somewhat carefully
two departments of Eoman Catholi
cism, *. 6., her teaching and her means
of grace. In order to put all this into operation,
constantly adapt it and keep it going, there are the
hierarchy and various sub-organizations, also vari
ous societies.
The hierarchy of orders consists of major, or
holy orders : priest, deacon, sub-deacon ; minor, or
ecclesiastical : acolyte, reader, exorcist, and ostiarus
or doorkeeper. The hierarchy of jurisdiction is,
theoretically : pope, patriarchs, primates, metro-
poUtans, or archbishops, and bishops. In the
broadest sense it would include all the leaders.
For example, there must be apostoUc delegates or
temporary representatives to the hierarchies of the
different countries; nuncios, or permanent repre
sentatives at foreign courts in Eoman CathoUc
countries and abbots at the head of monastic
schools. It is a close-knit organization for the
purpose of adapting itself to every phase of human
activity. 115

»6 ROMAN CATHOLICISM ANALYZED
The practical hierarchy is: (1) The Pope.
(2) The Black Pope, that is, the head of the
Jesuit order. (He is usuaUy the power behind the
throne.) (3) The Papal Secretary, who is often
stronger than the Pope himself. (4) The CoUege
of Cardinals, consisting of not more than seventy.
These are divided into cardinal bishops, cardinal
priests and cardinal deacons. (5) The Arch
bishops. (6) Bishops. (7) Priests.
Sacred Congregations. As permanent commit
tees or boards, the Church has about twenty sacred
congregations, consisting of cardinals, consultors
and officials. Some of the principal congregations
are : The one for the interpretation and execution
of the decrees of the CouncU of Trent ; the con
gregation of sacred rites, for the decision of aU
questions relating to the liturgy, rites and ceremo
nies, and for the conduct of the processes of the
beatification and canonization of saints ; the con
gregation of the index, for the condemnation of
writings prejudicial to Eoman CathoUc faith or
morals : the Holy Office or Inquisition ; the congre
gation of indulgences and sacred relics. These are
much more than boards, because ecumenical coun
cils are caUed only when it is deemed necessary or
advisable. There have been nineteen or twenty
ecumenical councils from the one at Nicea in 325 to
the Vatican CouncU of 1869-1870. But from the
fourth at Constantinople of 869 to the first Lateran
Council held in 1123, there was a period of two
hundred and fifty-four years without such a gather-

SYSTEM OF GOVERNMENT m
ing. From the Council of Trent, 1545-1563, to the
Vatican CouncU the Church had to get along three
hundred and six years without such help. These
congregations have a considerable responsibiUty
resting on them for the reason that they cannot
look to ecumenical councils for constant guidance.
Let us glance at the Peligious Bodies. There
are sisterhoods for purposes of charity and brother
hoods for benevolence and teaching. But the
most powerful bodies are the monastic orders. The
total number of these extant and extinct are about
five hundred, of which the notorious order of Jes
uits (Society of Jesus) is the most zealous, most
thoroughly organized and most efficient.
The avenues through which the Eoman Church
operates in order to control the whole man in body,
mind and spirit, in his temporal and religious af
fairs, for time and eternity, are : the sacraments
and aU other forms of worship ; teaching, both
falUble and infaUible ; and sheer authority. The
doctrine that the sacraments work in and of them
selves makes it logicaUy impossible for men to be
saved who deUberately refuse to use them. The
consistent teaching of the Eoman Church for hun
dreds of years was that outside of their communion
there was no salvation and indeed the creed of
Pius IV has the same thing. But of late years the
authorities have tried to soften it. Inculpable ig
norance aUows some to get through. But that is a
bad principle, for it keeps out some of the best and
most scholarly people. The consequence is that

ns ROMAN CATHOLICISM ANALYZED
our very choicest spirits are excluded from heavenly
bUss, according to Eome's way of reasoning.
He who rejects the supremacy and infaUibiUty of
the pope, whether he be in or out of the Church, is
accursed. At the close of the Vatican decree on
infalUbiUty and as a part of the decree, we find
these words, " But if any one — which may God
avert — presume to contradict this, our definition,
let him be anathema."
As to the falUble teaching, the case of GaUleo is
in point. The Eoman Church cannot deny that
she herself is responsible for all that was done to
GaUleo. Nobody else can be caUed to account for
it. She claimed the right to murder that scholarly
man, on the ground that he could not conscien
tiously pronounce her shibboleth. Eome claimed
and exercised the authority to force him to tell a
Ue in order to save his soul. If she has a right to
commit such a barbarity as she did in GaUleo's case,
when exercising the mild function of faUibility,
what may she not attempt when the pope breaks
forth into infaUible ravings ? These acute attacks
of inerrancy come and go, but when they are on
him it must be terrible.
Sheer authority completes the system. If soft
words and instruction are not sufficient, the stern
authority of force must be invoked. The Syllabus
of Errors condemns liberty of thought, speech
and the press (props. 10, 11 and 22), Uberty of
worship (props. 15-18, 37, 78, 79), freedom of the
state (prop. 19) ; the separation of Ohurch and state

SYSTEM OF GOVERNMENT 119
(prop. 55) ; education by the state (props. 45, 47, 48).
(See Document C.) These principles, carried into
effect, would suppress and finally exterminate the
natural aspirations of mankind after knowledge
and power. This is what Eome wants.
The Catholic Encyclopedia is as modern and
conciUatory as any authority to be found on the
question; yet, in the article on Heresy, it says:
" The Church's legislation on heresy and heretics is
often reproached with cruelty and intolerance.
Intolerant it is ; in fact, its raison d^etre is intoler
ance of doctrines subversive of the Faith. But such
intolerance is essential to aU that is, moves, or Uves,
for tolerance of destructive elements within the or
ganism amounts to suicide. . . . Opponents say
. . . the rigours of the Inquisition violated all
human feeUngs. We answer, they offend the feel
ings of later ages, in which there is less regard for
the purity of the faith ; but they did not antagonize
the feeUngs of their own time, when heresy was
looked on as more maUgnant than treason."
This is genuine Bomanism, not the namby-pamby
sort that Cardinal Gibbons and the PauUst Fathers
disseminate in their efforts to adapt the system to
America. Eome wiU not allow those who differ
from her to propagate their beUefs, or permit them
pubUcly to teach their reUgious convictions, when
the very genius of their system requires that they
make it known and that they propagate it, what
wiU she do with those who wiU speak, write and
publish their convictions ? Just leave them alone ?

120 ROMAN CATHOLICISM ANALYZED
That is not what Eoman CathoUc nations and gov
ernments have done. In fact, with their theory of
the temporal power of the pope, they cannot let
them alone. According to the BuU, " Unam Sanc
tam," of Boniface VIII (see Appendix, Document
G), there is nothing left but to punish recalcitrants.
It matters not what a priest, bishop, archbishop,
cardinal or pope may say. The ex-cathedra utter
ances demand that those who wiU insist on teach
ing or propagating things contrary to Eome must
be dealt with by the civU power, if the Papal
Church can once more gain control of that power.
Eome may say what she pleases about Protestant
persecutions, it remains that she had aU the f acUities
for ferreting out cases ; and that she did by means
of the " secular arm " torture and murder. Eome
also has gone on record as being always opposed to
Uberty of worship. She cannot, dare not, change.
In the case of GalUeo, as we have seen, Eome stood
ready to deal- a left-handed faUible blow which
would have knocked him, unprepared by her sacra
ments, into eternity. Suppose she had struck him
with her right hand of infalUbiUty ! She would
have had him swearing that the earth was as fiat as
a pancake. He would have agreed, if compeUed to
do so, that the earth turned on its axis backwards,
while the pope boUed over with infallible rage.
To enter more into detail about the sheer au
thority of Bomanism :
1. On the question of granting dispensations for
matrimony, the CouncU of Trent says, Session XXIV,

SYSTEM OF GOVERNMENT Hi
Canon III, " If any one shall say that only those
degrees of consanguinity and affinity expressed in
Leviticus are impediments to the contraction of
matrimony and dissolve the contract, and that the
Church may not grant a dispensation in some of
them or establish that other causes may prevent
and dissolve ; let him be anathema."
Gladstone, in his " Pope and CivU Power," says,
" It appears, then, that this is the result that her
opinions have produced, that whUe she condemns
marriages according to Trent as concubinages
. . . they reserve the right in the name or pre
tension of special cases to recognize them as valid
or not as it suits their poUcy. This is the same old
history. AU those problems, which offer to the
holy see of Eome difficulties which they do not
dare attack openly, are solved without estabUshing
principles, good or bad, strict or lax, of an intel-
Ugible sort, but reserving to the curia, in petto, all
those cases as points which are left to his discretion,
and as it pleases him he decides when it suits him,
whether or not there has been a sacrament, whether
we are married or Uving in UUcit communion,
and whether or not we are rearing our children un
der the false pretense that they are legitimate."
2. The temporal power of the pope over gov
ernments is an Ulustration of authority used at the
discretion of the Sovereign Pontiff. Gibbons says,
" The Holy Father must be either a sovereign or a
subject. There is no middle ground. . . . We
protest . . . against the occupation of Eome

J22 ROMAN CATHOLICISM ANALYZED
by foreign troops as a high-handed act of injustice
and a gross violation of the commandment, ' Thou
shalt not steal.' . . . We protest against the
spoUation as an impious sacrUege."
3. The authority of the parish priest over his
parishioners is well known. It, is a power easUy
abused. The third requisite to being a CathoUc is
to obey your legitimate pastors.
4. The supremacy of the pope is practicaUy ab
solute in matters of jurisdiction. It is sometimes
contended that his supremacy extends only to the
faithful. The Almighty is evidently not to be in
cluded among the faithful. He ruthlessly disre
garded the papal blessing conferred on MaximiUan
in Mexico and permitted him to be captured and
shot. Many Protestants believe that God even or
dained that it should be so, and that in the face of
papal blessings.
Since the coercive power of the Church is being
called in question, we might as well give it some
special attention. That which Dante called " the
fatal gift of Constantine " — the union of Church
and State — has always caused trouble. We said at
the beginning that one of the problems of reUgion
is how to effect an adjustment between the physical
and the spiritual. The fact that Eome identifies
herself with the kingdom of God is the thing which
creates all the difficulty. The Syllabus of Pius IX
teaches (see Appendix, Document C, proposition
77) that it is stiU expedient that the CathoUc re
Ugion shaU be held as the only reUgion of the state,

SYSTEM OF GOVERNMENT J23
to the exclusion of all other modes of worship.
In proposition 78, it is taught that non-CathoUcs
Uving in CathoUc countries should not be aUowed
by law to worship God pubUcly as they prefer to
do. In proposition 79, freedom of speech, freedom
of pubUc worship and freedom of the press are all
condemned. Proposition 76 teaches that the Uberty
and prosperity of the Church depend, at least to
some extent, on the temporal power of ^the Apos
tolic See.
The question, what to do with those who will
persist in their own religious opinions, is a tremen
dous one. Christianity is essentiaUy aggressive.
The disciples of Christ are under an imperative
obUgation to propagate their ideas. All who
strive to foUow Jesus as their divine Master feel
impeUed to tell others the good news of their own
salvation. If the whole question were left to those
who have found the love of God and who have
therefore learned to love their fellow man, there
would be no problem. But when there arises a so-
caUed Church of the Man of G^lUee claiming the
right to prohibit sincere followers of Jesus Christ
from pubUc worship, and from a pubUc expression
of their views, there is nothing left but to imprison
alL those rebels who insist on obeying their con
sciences. If these so-called criminals should con
tinue in their so-called obstinacy, it can easily
become very expensive to the state to feed so many
prisoners. The cheapest way is to kiU them.
Bome's process of reasoning is as foUows :

J24 ROMAN CATHOLICISM ANALYZED
Christ intended that His Church should be
visible, perfect, a unit ; that aU should belong to it
unless excused by inculpable ignorance, and that
this Church should issue in a hierarchy. This
commits God to Bomanism regardless of the con
sequences. Eome has the original deposit of truth and grace.
It belongs to her to fix the canon of Scripture,
translate the Bible and hold in solution her tradi
tions. In order that all this may be carefuUy transmitted
to the faithful, the clergy is indispensable.
This absolutism, together with the fact that
salvation is made to be dependent on material acts,
such as tactual succession and the Uteral use of the
visible sacraments, drives her to intolerance. The
bodies of men must come into contact with visible
symbols. It foUows that the bodies of men must
be controUed. If their bodies must be in subjection
to a visible Church, so must their lives and prop
erty. If Eome is to carry out her original assumption,
the priesthood must have infalUbiUty and the
sacraments must confer grace.
Teaching and liturgical powers must be non
transferable. AU this requires the cooperation of the state and
this impUes the use of force whenever necessary.
The entire Eoman CathoUc system may be
reduced to the foUowing syUogisms :
Assumption : God must have a sole agency in

SYSTEM OF GOVERNMENT J25
the world and this agency must continue to the end
of time.
Major premise : There must be those who fulfill
the conditions, *. e., a proper founder, the body of
truth committed to them, authority conferred by
the founder upon their first leader and transmitted
to aU his successors who are God's sole agents.
Minor premise : We fulfill aU these conditions.
Conclusion : We are the sole agents of God.
Major premise : Those who oppose God's sole
agency oppose God.
Minor premise : Heretics, Protestants, Jews,
schismatics, infidels oppose God's sole agency.
Conclusion: Heretics, etc., oppose God.
Major premise : God's sole agency must do the
work assigned to it.
Minor premise: God has granted to His sole
agency the power of the temporal sword.
Conclusion : The Eoman Catholic Church must
avaU herself of the temporal sword which means
the destruction of heretics.
If "the statement of the CathoUc Encyclopedia,
that the Church is intolerant of anything that
would interfere with her Ufe, be true, then it follows
that she must be intolerant of Protestantism, be
cause the triumph of EvangeUcal Christianity means
the disintegration of Eome.
It is interesting to note how Eoman Catholic
apologists treat the subject of the Inquisition.
Their methods are various and mutuaUy destructive.
The introduction of the subject of persecution into

t26 ROMAN CATHOLiaSM ANALYZED
the camp of the Eomanists is Uke Gideon and his
three hundred men with their lamps and pitchers.
At the shout of the soldiers and the flare of the
Ughts, the enemy began to slay one another.
Strange as it may appear, Eome denies having
ever persecuted. " It was the governments." She
merely turned the culprits over to the "secular
arm." But Boniface VIII makes governments
subordinate to the Church. " Question Box " says,
page 220, " No CathoUc government ever persecuted
a man for a mere private opinion but for the pubUc
teaching and spread of opinions which were thought
destructive to society." But GaUleo was con
demned for holding as well as teaching heresy.
(See Appendix, Note VII.) Of course, she would
hardly condemn a man for a mere private opinion
if by that is meant an opinion which he has never
expressed. It would be impossible even for Eome
to find out what a man thought as long as he kept
it to himself. However, by means of torture, she
has been able to make him express opinions. If he
tells what he thinks it is only a question of degree
as to how pubUc it is. That which he speaks to
the ear in closets may be proclaimed from the
housetops. Excuses are next offered. " It was the practice
of the times." Eome, as the mistress of aU Churches,
should have taught the nations better. Why should
the infalUble Church of Eome be subject to the
Zeitgeist? "But Protestants persecuted too."
That is to say, Eome is as good as her enemies,

SYSTEM OF GOVERNMENT 127
"who are also enemies of God, breeders of anarchy,
traitors and worse than traitors, for these are some
of the epithets she appUes to us. Persecution has
always been the rule with Eome and the exception
to the rule with Protestantism, especially after it
freed itself from the old, intolerant Church.
Bome's next step is to defend herself. The
CathoUc Encyclopedia contends that persecution
seemed right and was right in that age (the Dark
Ages) when the standard of morals and purity was
high ! This is asserted gravely and not as a joke.
In the same article, " Heresy," it is held that the
cruelties of the Inquisition are not practiced now
because of the degenerate state of faith and morals
which prevails, but that heresy is more malignant
than treason, and that the cruelties of the Inquisi
tion were not shocking to the people of that age.
That is to say, the only way to prevent a return of
the glories of the Inquisition is to remain in a low
state of grace and morals, such as we now experi
ence ! If the religious Ufe of mankind should ever
improve untU the awf ulness of heresy is as f uUy real
ized as it was by the Inquisitors, Eome's rebellious
children and stepchUdren (Jews, etc.) wUl again
be treated to the rack and the dungeon. We are
incUned to think that some of the people of that
age were shocked by the Inquisition. (See Appen
dix, Note XI.)
Eome explavns her persecutions : " It was not a
question of doctrine." This means doctrine in the
sense of an infalUble decree ; but the fact remains

m ROMAN CATHOLICISM ANALYZED
that heretics might be destroyed for not accepting
or pretending to accept orthodox teaching. " But,"
the argument would run, " the order to have them
convinced by the stake or the guiUotine was not an
ex-cathedra utterance and therefore . . . weU,
infalUbiUty is not hurt by it." " KUUng heretics
was not the same as the teaching of doctrine."
" Eome is to be kept safe only in the transmission
of the deposit of revealed truth." How about the
command, " Thou shalt do no murder " ? That
looks to Protestants Uke a revealed truth. If this
is so, Eome has transmitted it in a badly crippled
form. If she is a visible, perfect society, is this a
blemish ? If it is, she is not perfect. If it is not,
then she endorses it. Is it incidental ? Would you
make murder incidental ? Is it not the teaching of
a doctrine? Then Eome does not teach by her
wicked practices. Yet in fact, when we reflect on
the bloody history of the persecutions which Eome
has visited on those who would not surrender their
faith in God and their love for humanity, we can
not help saying, with Emerson, " Your actions speak
so loud that I cannot hear what you say." After
aU, who was it that tortured and killed so many
people in the good old times of the Inquisition ?
Eome finally confesses. Bertrand L. Conway
has recently translated a book written in French
by E. Vacandard, entitled, " The Inquisition." It
has the imprimatur of John M. Farley, D. D.,
Archbishop of New York. The preface says:
" There are very few Catholic apologists who feel

SYSTEM OF GOVERNMENT J29
incUned to boast of the annals of the Inquisition.
The boldest of them defend this institution against
the attacks of modern Uberalism, as if they distrusted
the force of their own arguments. Indeed they
have hardly answered the first objection of their
opponents, when they instantly endeavour to prove
that the Protestant and rationalistic critics of the
Inquisition have themselves been guilty of heinous
crimes. ' Why,' they ask, ' do you denounce our
Inquisitions, when you are responsible for Inquisi
tions of your own ? '
" No good can be accompUshed by such a false
method of reasoning. It seems practically to ad
mit that the cause of the Church cannot be de
fended. The accusation of wrong-doing made
against the enemies they are trying to reduce to
silence comes back with equal force against the
friends they are trying to defend.
" It does not follow that because the Inquisition
of Calvin and the French Eevolutionists merits the
reprobation of mankind, the Inquisition of the
CathoUc Church must needs escape aU censure."
The general confession is made on page 147, " It
is therefore proved beyond question that the Church,
in the person of the popes, used every means at her
disposal, especially excommunication, to compel
the state to enforce the infliction of the death pen
alty upon heretics. This excommunication, more
over, was aU the more dreaded, because according
to the canons the one excommunicated, unless ab
solved from the censure, was regarded as a heretic

J30 ROMAN CATHOLICISM ANALYZED
himself within a year's time, and was Uable there
fore to the death penalty. The princes of the day,
therefore, had no other way of escaping this pen
alty, except by f aithf uUy carrying out the sentence
of the Church. . . .
"The Church is also responsible for having
introduced torture into the proceedings of the
Inquisition. This cruel practice was introduced
by Innocent IV in 1262."
But who is a heretic ? " The Inquisition " says,
pages 160, 161, 163, "St. Baymond gives four
meanings to the word ' heretic,' but from the stand
point of the canon law he says, ' A heretic is one
who denies the faith.' St. Thomas Aquinas is
more accurate. He declares that no one is truly a
heretic unless he obstinately maintains his error,
even after it has been pointed out to him by ec
clesiastical authority. This is the teaching of St.
Augustine. " ' The authors of the treatises on the Inquisi
tion,' writes Tanon, ' classed as heretics aU those
who favoured heresy, and aU excommunicates who
did not submit to the Church within a certain
period.' . . .
" Superstition was also classed under the heading
of heresy. . . .
" The Jews as such were never regarded as here
tics. But the usury they so wickedly practiced
evidenced an unorthodox doctrine on thievery,
which made them Uable to be suspected of heresy."
On page 168 we have a confession as to the

SYSTEM OF GOVERNMENT J3t
methods of the casuists : " The subtlety of the
casuists had fuU play when they came to discuss
the torture of the prisoner who absolutely refused
to confess. According to law the torture could be
inflicted but once, but this regulation was easily
evaded. For it was lawful to subject the prisoner to
aU the various kinds of torture in succession ; and
if additional evidence were discovered, the torture
could be repeated. When they desired therefore to
repeat the torture, even after an interval of some
days, they evaded the law by caUing it technically
not a ' repetition ' but a ' continuance ' of the first
torture." Why should not Eome persecute? A wicked
pope is as much a pope as is a good one. He is not
infalUbly guided when he commands the faithful,
therefore he may give diaboUcal orders. These
commands are as fuUy binding as the most right
eous commands of the purest popes. This leaves
the devotees of the papacy at the mercy of bad
men who have no infalUbUity to guide them. If
the pope happens to be a good man that is neither
here nor there, for it is not his moral character
which gives force and validity to his rule but the
bare fact that he is pope. It is very much Uke
Thomas Carlyle's proposition in " Sartor Besartus "
of a cast metal king. His idea was that anything
would do, since a king was what they wanted, re
gardless of his personal qualities.
The appUcation of a religion to every-day life is
a fine test of its nature. We have a right to ask,

J32 ROMAN CATHOLICISM ANALYZED
What is your religion good for ? It is a great pity
that the holy and simple teachings of the humble
Nazarene should require so great a struggle for rec
ognition by those who make such claims to sanctity
and truth. When popedom gave itself unreserv
edly to the doctrine of coercion there was no longer
any hope for reformation from within her own
body. Since the Beformation Eome has been
forced to give up one thing after another. Science
has gone forward without her and in spite of her.
The City of Eome and the Kingdom of Italy have
been wrenched from her grasp ; she is now almost
ready to believe that she can Uve without literal
temporal power and the union of Church and State.
Eoman apologists Ui the United States of Amer
ica are now contending that at heart they decry
persecution. Maryland is cited as an instance of
her tolerance. George Bancroft's " History of the
United States," fifteenth edition. Vol. I, pp. 255
and 256, says : " The controversy between the king
and the parliament advanced, the overthrow of the
monarchy seemed about to confer unUmited power
upon the embittered enemies of the Bomish Church ;
and, as if with a foresight of impending danger,
and an earnest desire to stay its approach, the Eo
man Catholics of Maryland, with the earnest con
currence of their governor and of the proprietary,
determined to place upon their statute-book an act
for the religious freedom which has ever been sa
cred on their soU. ' And whereas the enforcing of
the conscience in matters of reUgion ' — such was

SYSTEM OF GOVERNMENT 133
the subUme tenor of a part of the statute — ' hath
frequently faUen out to be of dangerous conse
quence in those commonwealths where it has been
practiced, and for the more quiet and peaceable
government of this province and the better to pre
serve mutual love and amity among the inhabitants,
no person within this province, professing to be
Ueve in Jesus Christ, shall be by any means troub
led, molested or discountenanced, for his or her re
ligion, or in the free exercise thereof.' . . .
The clause for Uberty in Maryland extended only
to Christians and was introduced by the proviso
that ' whatsoever person shaU blaspheme God, or
shaU deny or reproach the Holy Trinity, or any of
the three persons thereof, shaU be punished with
death.' " This was m 1649.
The same writer teUs us that the population of
Maryland in 1660 was estimated at from eight
thousand to twelve thousand.
The tolerant part of this legislation was diamet-
ricaUy opposed to the doctrine and practice of the
Eoman CathoUc Church, and extended to an in
significant number of people. Again we must re
member that it was largely through Lord Balti
more's influence that those laws were made. Al
though he was at that time a Eoman Catholic he
wanted to buUd up his colonies and he knew that
such legislation would be of great benefit for that
purpose. Another reason for this apparently lib
eral action was to attract as immigrants Protes
tants who constituted the best and most prosperous

J34 ROMAN CATHOLiaSM ANALYZED
class. There was nothing ex-cathedra in the fram
ing of those laws. Bipalda and Pius IX would
never have agreed to such a thing. (See Docu
ments C and F.)
As to the persecutions of which Protestants have
been guilty, the answer is that while some of the
first Protestants naturally brought some of that
spirit with them out of Bomanism, they did not
aUow it so to fasten itself upon them that they
could not repent of it and forsake it in later years.
This subject is of so much importance that we
might as weU give more special attention to it.
The Inquisition might be treated in the chapter
on the Fruits of Bomanism, because the evUs which
it produced and the principles involved are fruits of
the entire system ; but we discuss it here because it
required the government of Eome operating through
the media of human governments to bring forth the
ignominious effects on account of which the world
can scarcely refrain from execrating the very name
of Bomanism. Judged by every Eoman Catholic
test, the Inquisition annihUates the whole system.
If we grant that it was not a question of dogma
we shall have to do it in the face of reason and
common sense. Eome's pronouncements which re
quired the harassing of those who did not agree to
her claims, the confiscation of their property, their
disfranchisement and the disfranchisement of their
children, their torture and disgrace, and finally
their exile or death do come under the head of
" definition," as given in Webster's " New Inter.

SYSTEM OF GOVERNMENT 135
national Dictionary." Webster says : " A definition
consists of a statement of the class in which the
subject of definition is included, and an enumeration
of the differentiae, or specific marks or traits, which
distinguish it from other members of the same class.
A definition is adequate or exact when the differen
tiae make certain the identification of the object
intended. ' Definition being nothing but making
another understand by words what the term defined
stands for.' — Locke. 'Definition, simple, positive,
hard and fast as it is, never tells the whole truth
about a conception.' — Josiah Royce."
If the reader wUl consult the decree (Appendix,
Document E), he wiU find that the foUowing terms
are in question : " Eoman Pontiff," " when he
speaks ex-cathedra, that is, when in discharge of
the office of pastor and doctor of aU Christians,"
" to be held by the universal Church," " defines,"
" faith," " morals," " doctrine."
The BuUs for the extermination of heresy and
the kUUng of heretics do not tell the whole truth
about "the conception." Thus far they are in
accord with Boyce as quoted by Webster. They
did make others " understand by words what the
term defined " stood for. That meets Locke's re
quirements as they are quoted by Webster. The
inquisitors were told by the pope what to do and
they understood their duties with the reasons there
for. The definitions were " adequate " and " exact "
enough to admit of no quibbling. They set forth
the class in which the subjects of definition were

136 ROMAN CATHOLICISM ANALYZED
included, also the enumerations " of the differentiae,
or specific marks or traits, etc."
That these commands were discipUnary does not
preclude their being matters of morals. They had
to do with morals in that they were highly immoral.
Dogma sometimes has a direct bearing on life.
The popes did not introduce any new law, but
no dogma is supposed to introduce new laws. The
Church did enact new laws some centuries ago, that
is, " the commandments of the Church." (See
Appendix, Document B.) But Protestantism is too
strong now to permit much more of that. The
papacy can do little more now than continue to
authorize the violation of old laws. Liguori says
(Appendix, Note VI, Section II), "The pope
. . . can exempt from those divine precepts
in which the divine right springs from the human
wiU, as in vows and oaths." In his dispensations
sanctioning immoral matrimonial alUances, the pope
also claims the right to transgress some of the laws,
including those in Leviticus, which are regarded by
a good many people as divine.
The Inquisition had to do -wUhfa/ith. It had for
its purpose the defense, preservation and propaga
tion of the faith. It was a matter of faith as weU
as obedience on the part of the popes, the inquisi
tors, the bishops and the accused. Paul tells us
(Rom. xiv. 23), " For aU that is not of faith is sin.'
Did Eome do all this without faith ? Was there
no thought of loyalty to God, or obedience to the
divine wUl, or of the appUcation of divine truth in

SYSTEM OF GOVERNMENT 137
all of it ? Eome understands by faith either the
deposit of divine truth or the acceptance, by the
help of God, of that divine deposit. Did not the
popes claim that they had divine warrant for be-
Ueving that heretics should ibe kiUed and for re
quiring their subordinates to kUl them? Were
they not protecting the deposit of truth ? Did they
not beUeve and teach that it was a part of faith
thus to protect the faith ? Or did they do aU that
as unthinking brutes ? We shaU not slander the
brute creation by insinuating that the refined cruel
ties of the Inquisition were prompted by brute
instincts. No beasts were ever knovi^n to be guUty
of such moral degradation. It was diaboUcal. It
required the exercise of thought, the trampUng
under foot of aU the tenderest emotions, the
supremest exercise of a distorted human wiU.
Bead in the appendix " A Case of Torture "
(Note XI). Think of tnen, in the name of religion,
stripping aU the clothing from a poor, helpless
young woman, putting her through the exquisite
disgrace and agony of the water torture, for the
imtembion of doing a heretical thing in refusing to
eat pork and for putting on clean Unen on Saturday.
You cannot stop with calling it effeminate, weak,
cowardly, shameful, brutal. It does not belong in
the class of sins which we range under the head of
carnal, or ammal. Nothing short of a perverted
faith could be capable of such enormities. The
most powerful instincts we have are the religious
instincts. If properly guided, they raise us to

J38 ROMAN CATHOLICISM ANALYZED
fellowship with God ; if debased, they smk us to
communion with devils.
The inquisitors were required, as a matter of
personal faith, and as a duty in defending the
faith, to hunt down offenders wherever they might
be found. It was not a specific law demanding
that they punish for a certain length of time those
who dared to be independent, but it was a uni
versal law to cover aU cases for all time, and in aU
countries. The popes were " Eoman Pontiffs " according to
the term of the decree, at the time they gave these
laws. They sent out their Bulls, not as private
members, or private doctors of the Church, but
" when in discharge of the office of pastor and
doctor of all Christians," that is, ex-cathed/ra.
These Bulls were for the whole world wherever
they could be executed.
It was the pope teaching the world of Christen
dom. The Scripture says (Prov. xxix. 13), "The
rod and reproof give wisdom." The SyUabus,
proposition 23 (see Appendix, Document C), claims
that the Eoman pontiffs and ecumenical councils
have not exceeded the limits of their power and
have not usurped the rights of princes. That is an
ex-cathedra document and so gives warrant to all
of the duly authorized torture, homicide and other
crimes of the Inquisition. That is the way it ap
pears to those who view it without any effort at
evading the plain facts.
It is no doubt true that Nergenrether (Appendix,

SYSTEM OF GOVERNMENT 139
Note VIII) proved, to the satisfaction of those who
thought as he did, the absurdity of the position
that the BuU " In Coena Domini " had to do with
dogma, but what of that ? Why should we beUeve
him ? Why was it necessary for a poor, fallible
feUow to inject his interpretation into so grave an
issue ? Janus thought that it certainly did have a
vital relation to dogma. Eome must have certainty,
and especially on questions of infaUibiUty. Does
it turn out that the defenders of the Vatican de
cree have absorbed some of the elixir of inerrancy ?
When did it happen ? If, as Conway observes
(Appendix, Note III), the general secretary of
the CouncU of Trent, "Uke most of the ItaUans
of his day, was unable to distinguish between the
divine authority of the Church and the political
poUcies of the pope and the Eoman curia," how
may we expect any one else, except the pope, and
he only while in the infaUible mood, to penetrate
these mysteries ?
But suppose that the Inquisition was simply dis
ciplinary and not infalUble, what follows ? Sup
pose that it was not the teaching of doctrine in the
technical sense on which Eome insists ? Doctrine
is teaching, and teaching is causing another to
know. The Inquisition was designed to teach
heretics, "not to blaspheme." The papacy is
afraid of the position that it was a matter of
doctrine because she does not want it to be re
garded as her uniform and continuous doctrine and
practice. The Church is ashamed of it now, and

140 ROMAN CATHOLICISM ANALYZED
is adapting itself to the changed conditions brought
about by freedom of thought, of worship, of the
press and of conscience, effected by the Protestant
revolution, in spite of Eome. So she must do some
thing with that dark and bloody part of her history.
We wish to ask a few questions: Did Eome
persecute when she had the power ? Is she re
sponsible for the Inquisition ? Don't aU speak at
once. Vacandard says she is responsible ; Cardinal
Gibbons says she is not. The CathoUc Encyclo
pedia contends that she is ; " Question Box " says
no. " The Americana," an encyclopedia that does
the best it can for the cause of Eome, quotes from
the BuU, " Unam Sanctam," in its article " Inquisi
tion," and admits " the secular power simply exe
cuted the judgments of the church tribunals."
" Catholic BeUef " seems to have been baptized by
a Protestant, for it cannot think of such a thing as
persecuting a poor, deluded Protestant or heretic.
The author of " Letters of a Kentucky CathoUc,"
pubUshed by Webb, GUI and Levering, Louisville,
Ky., 1856, says (p. 77), "You charge upon the
Church that she teaches the persecution of heretics.
This is a falsehood. However individual Catholics
may have acted or taught upon this subject, no
proof can be furnished that persecution ever was a
doctrine of the Church." On pages 81, 82, and 83
he makes the following observations : " You know
that bishops are positively forbidden to shed blood.
. . . The true meaning of the word persequwr,
in the bishop's oath, is 'to foUow after.' And

SYSTEM OF GOVERNMENT 141
how follow after f Evidently, as the fathers say,
' by argument, not by blows.' Impugnaho, in the
connection used, simply means to impugn. And
how Unpugn ? By condemning error. ... As
I have before stated, the wording (not the meaning
or intent) of the bishop's oath of consecration was
changed, so far as the Church in Great Britain and
Ireland is concerned, many years ago." Were
popes " individual CathoUcs " ? Would it be less
criminal for the bishops to " strike or shed blood "
than to draw others into it and thus make tmo
criminals instead of one ? And why did they take
the word "persecute" out of the oath in Great
Britain and not in Spain ? The question is as to
what Eome means by the ^ovd^ persequar, and not
as to its etymology. Her meaning is apparent from
her history and her teachings.
It would be weU just here to examine again the
SyUabus : propositions 15, 19, 23, 24, 25, 27, 30,
42, 53, 54, 55, 76, 77, 78, 79. Bipalda's Catechism
is also clear on the subject.
Is the Eoman CathoUc Church required to perse
cute now, in the twentieth century ? I shall quote
from " The Practical Guide for the Confessor," by
M. I. Sr. Dr. D. Alejandro CioUi, Canon of the
MetropoUtan Cathedral of Florence ; translated into
Spanish from the fifth Italian edition by Bev. D.
Cayetano Soler. With ecclesiastical Ucense. It is
published in Barcelona, by Juan Gill, 223 " Calle
de las Cortes," 1901. (See Bibliography.)
Page 467 says : " Those should be considered as

142 ROMAN CATHOLICISM ANALYZED
heretics who receive heretics as though they should
not be punished ; those who give to heretics help,
support, favour, protection, with their authority and
influence, where it may faciUtate the diffusion of
error ; those who defend heretics as such, although
inwardly they do not admit their errors, whether
their defense be material or moral; those who
invite heretics to preach in a Catholic community,
or those who aid in the erection of a church, in the
opening of schools, or arrange for the salaries of
preachers or teachers, or make coUections for this
object." It might be contended that Protestants
are not heretics. ShaU we expect Eome to " de
fend," " succour," " help," those who were never in
her fold any more than she would her own erring
children ? She did not in the days of the Inquisi
tion, and she wiU not now.
As a discipUnary regulation all sorts of persecu
tion are an intrinsic part of the government of
Eome. It must be continued as long as the papal
Church lasts or else her boasted claim of unity of
government is gone.
If we grant that Eome had and stiU has the
right of plenitude of government, and if she now
insists that her deeds were once wrong, it foUows
that this " perfect," " spotless," " visible " society
had conferred on her the right to trample under
foot the divine law, " Thou shalt not kill." If she
once had and exercised the right to commit sin and
crime, she still has it. Who can assure us that she
wUl not do it ?

SYSTEM OF GOVERNMENT 143
If persecution is to be classed under the head of
means of grace then it is unholy means of grace.
If we call it fruits, the Church by means of the
Inquisition produced unholy fruits. So her claim
to holy fruits is destroyed. "Oh! but she did
produce holy fruits when she was not kUling
people." But not all her legitimate fruits were
holy. If she, in the f uU and free exercise of her
rights, has the privilege of producing unholy
fruits and does produce them, the principle is
granted. If persecution was wrong, as some of the
apologists would claim, it was not apostolic. Be
sides, the Bible offers no warrant for the notion
that the apostles ever did persecute as the Eoman
ists did, or that they desired to do so. This des
troys the claim to apostolicity.
Let us devoutly thank God that she can never
become universal, for God and man are set against
that form of reUgion. If it is unholy surely God
wiU not aUow it to become universal. So her
catholicity is a vain hope.
To sum up : Did the popes of Eome have divine
authority to require their subordinates to murder
heretics ? If not, was she justified in doing that
for which she had no specific authority ? It does
not matter much whether those inquisitors and
bishops Ul the execution of their vows of obedience
were obliged, by a teaching decree or by a disci
pUnary decree, to do this thing ; the fact remains,
they had to do it on pain of excommunication and

J44 ROMAN CATHOLiaSM ANALYZED
perhaps a worse fate. Has the Church of Eome
the right to do wrong ? Does her wrong-doing be
come a righteous act by reason of her committing
it ? If it does not, who is responsible ? Is Eome
responsible for any of her acts which are not
authorized by ex-cathedra pronouncements? Can
she give any commands except those which come
from ex-cathedra decrees ? Is it a fact that the
most of Eome's decrees are given without ex-
cathedra sanction ? What is meant by disciplinary
pronouncements ? In what does the unity of
Eome consist ? Does it not include her commands
to burn heretics? Is it true that her unity can
only apply to ex-cathedra pronouncements ? Was
her infalUbiUty off on a vacation when she author
ized the Inquisition? Is it not as important to
have unity of morals as unity of teaching ? Is it
impossible for the papacy to bring the unity, hoU-
ness, plenitude, and apostolicity of her teaching to
bear on conduct ? If the Eoman Church has a
right to divorce her authoritative teachings from
her Ufe, so that she is not responsible for what she
commands her bishops to do, 'has she a right to
hold Protestant Churches responsible for the
wrongs which they may commit? Does the
plenitude of teaching or of government mean that
she may impose criminal duties on the tools of the
papacy ? Eome either is or is not responsible for
her own sins and crimes. If she is not responsible
on the ground that she does not authorize her
wickedness by means of ex-cathedra decrees then

SYSTEM OF GOVERNMENT J45
murderers, liars, adulterers, robbers, traitors, drunk
ards, thieves and swindlers may be held guUtless
by simply claiming that their deliberate beliefs do
not authorize their evU conduct. According to
that principle it is not wrong to act contrary to
one's convictions. If Eome admits her responsi-
bUity for her high-handed robbery (popularly
known as " confiscation of goods "), murder (gen
erally termed, " the death penalty for heresy "),
hypocrisy (caUed ia history, " zeal for the cause "),
treason, i. e., the temporal power used against the
state, and blasphemy, *. e., the claim to be the one,
visible, perfect society of God in the world, then we
cannot trust her because of her unblushing moral
turpitude. If she denies her responsibiUty for her
black record of wrong she, by that very act, adver
tises her own perfidy.
If Bomamsm would persecute now as in Inquisi
tion times provided she could do it and the circum
stances required it she is the same diaboUcal Church
that she was then. If she would not then her unity
is gone. If she did wrong and it did not affect her
unity, hoUness, catholicity or apostoUcity then these
four pompous notes are made to cover up a world
of iniquity. The only hope for Bomanism is to
confess her sins, repent of them and forsake them,
cease to make her bombastic claims of holiness and
unity and take her place along with other imperfect
institutions. If she would do this she would cease
to suffer what she is pleased to caU persecution.

FEUITS OF THE EOMAN CATHOLIC
SYSTEM
WHEN Jesus said, "By their fruits ye
shaU know them," He not only sub-"
mitted His own system to the test of
fuU and free examination, but He recognized the
principle of private judgment for the average man.
It was the common people to whom He was speak
ing. This divine right of individual judgment has
sometimes been abused, yet the Master did not fear
to prescribe it for the use of mankind. The
particular difficulty in the appUcation of the in
ductive method to reUgion, or to anything else, for
that matter, is that we may confuse legitimate
with illegitimate fruits. Eome has created a
difficulty in that she begs the question. Her posi
tion is that she cannot produce evU fruits, and
therefore she has not produced them. Nor wUl
she bring forth evU fruits for the simple reason
that it is impossible. Jesus did not imply such a
state of things when He gave us the touch-stone
above mentioned.
The definition which Eome gives of a Christian
is a key to the whole system : " One who be-
Ueves and professes the creed, partakes of the sac-
146

FRUITS OF THE SYSTEM 147
raments and obeys the legitimate pastors, more es
peciaUy the pope." Her aims are certainty in
beUef, the visible conveying of salvation, and im-
pUcit obedience to the Church.
The outcome is just what should be expected.
The things aimed at in an ambitious, ungodly way
are the very things which Eome fails to secure.
" He that findeth his Ufe shall lose it ; and he that
shall lose his Ufe for me shall find it."
Eome has foundered on the rocks of private in
terpretation. She is in Job's condition. He says,
" For the fear which I feared has come upon me ;
and that which I was afraid of has befaUen me."
By the time an honest man finishes examining the
four notes of the papal system he wUl realize that
aU his mental faculties have been brought into play.
He must know something of history. He has
need of the critical spirit in order to get the proper
perspective. He should ignore his prejudices as
much as possible. He must be able to distinguish
between good and bad fruits, also between holy and
unholy doctrine. He must be able to distinguish
between the holy results produced by the sacra
ments of the Church and those which come from
the teachings and good influence of EvangeUcal
Christians. He will need to have aU his wits about
him in order to follow the devious windings of doc
trine, worship and church government, as they have
come down from the simple worship of the apostles
and have spread themselves among the Eoman
CathoUc nations.

148 ROMAN CATHOLICISM ANALYZED
The investigator wUl have to ascertain what was
the original deposit, then he must secure the gen
uine, infalUble teachings of the Church for the
purpose of comparison. If he is intelUgent and
persistent and especiaUy if he Uves in a Protestant
community, he can get hold of a CathoUc Bible. It
wiU take more effort to secure copies of the fathers
and of aU those writings which contain the written
traditions which form part of the deposit. After
getting a sort of idea as to what has unanimous
consent among the fathers and as to what written
tradition is to be received, he wUl have to do the
best he can about the unwritten tradition.
After the thinking CathoUc has gathered up the
broken spars and sinking cargo of his frail bark, he
has yet to pass another dangerous whirlpool, for he
is not beyond private judgment untU he has settled
the matter of his own salvation. That may appear
a Uttle thing to one who is absorbed in saving the
honour of the Church, but to a Protestant it amounts
to everything whether or not he has the assurance
that his sins are forgiven. A CathoUc cannot
know, for he is not permitted to have divine assur
ance of his acceptance with God ; he is not infaUi
ble in pronouncing on his own spiritual condition ;
no priest can help him in his troubles ; and flnally,
however certain he might be as to his own con
dition, if the priest who absolves him has not the
right intention, he is as bad off as a poor, deluded
Protestant. The efforts to provide a substitute for the indi-

FRUITS OF THE SYSTEM J49
vidual conscience has undermined Eome's system of
morals and spirituality.
The ignorance, superstition, immoraUty, weak
ness and infideUty so prevalent in countries stUl
dominated by Eome and in other nations once deso
lated by her, are the natural fruits of the system.
This is not hard to account for.
She withholds the Bible from her people wher
ever she can. Why is this ? Not because of her
poor translations. She has fairly good versions of
the Bible, though in some cases she has shamelessly
distorted the meaning of passages. Not because
the priest lacks' authority to require them to
purchase the Scriptures. It is not for lack of
funds. Eome has or could get an abundance of
money to print and sell cheap Bibles. Yet it re
mains true that by high prices, by faUing to en
courage her people in the study of the Bib).e, and
by appealing to tradition and the fathers rather
than to God's Word, she has succeeded in keeping
the Book of books out of the hands of the most of
her adherents.
The lack of Bible instruction not only leaves the
people ignorant of spiritual matters, but it robs
them of the magna cha/rta of human rights. In
Eph. U. 19-23 and iU. 14-21 are to be found such
expressions as " You are no more strangers and for
eigners ; but you are f eUow citizens with the saints
and the domestics of God. . . . That Christ
may dweU by faith in your hearts ; that being
rooted and founded in charity, you may be able to

J50 ROMAN CATHOLICISM ANALYZED
comprehend, with aU the saints, what is the breadth
and length and height and depth."
Her meagre authorized notes are prescribed as a
substitute for real Bible study. Even those sub
Ume passages in Isaiah, Job, and the Gospel of John
receive only here and there a short, superficial
comment. To give the Protestant reader an idea
of Eome's method, I shall simply put down aU that
the Douay version says on that wonderful book,
the Epistle of Paul to the Ephesians, leaving out
the references, also the introduction, which consists
of twelve Unes.
Ephesians — Douay comments : Chapter i., verse 3,
" In celestibus, in heavenly places, or in heavenly
things." Verse 14, "Acquisition, that is a pur
chased possession." Chapter U., verse 9, "Not of
works, as of our own growth, or from ourselves ;
but as from the grace of God." Chapter iv., verses
11, 13, " He gave some apostles. Until we all meet,
etc. Note here that Christ hath left in His Church
a perpetual succession of orthodox pastors and
teachers, to preserve the faithful in unity and
truth." Chapter v., verse 24, " As the Church is
subject to Christ. The Church then, according to
St. Paul, is ever obedient to Christ ; and can never
fall from Him, or turn adulteress." Chapter vi.,
verse 12, " High places or heamenly places. That is
to say, in the air, the lowest of the celestial re
gions, which is fuU of these spirits of darkness."
That is aU this boasted version has on that book and
it treats others similarly. (See Appendix, Note I.)

FRUITS OF THE SYSTEM J5I
The Church practices so much fraud in her
methods as to contaminate the membership gen
eraUy. Eome boasts of her adaptabiUty to all
nations, peoples, tongues and cUmes. The homeo
pathic doses of Bomamsm which Gibbons and the
PauUst fathers have been administering to the peo
ple of the United States of America have been so
complacently swaUowed by a majority of the people
that one would think we might aU wake up some
fine morning to find ourselves gently resting in the
arms of " Holy Mother." If these gentlemen had
the authority permanently to adapt it, the case
might be different, but they cannot and they might
as weU confess that what they do is simply pro
visional. DupUcity is found aU through the Eoman Cath
oUc system. In Protestant countries she makes
boastful claims as to her love for education. In
CathoUc countries she neglects and opposes it. She
cries aloud and looks innocent when accused of po
Utical intrigue, and yet it is a part of her very life.
(See Appendix, Document F.) The creed of Pius IV
says plainly that there is no salvation outside of the
Eoman CathoUc Church. Modern theologians and
apologists lay down the gap and let a considerable
number of outsiders into heaven. With one breath
it is proclaimed from the housetops that Eome
has been the Uberator of the masses and with the
next she decries the liberty of conscience and free
dom of thought which are indispensable to advance
ment. She pretends that her people should and do

J52 ROMAN CATHOLICISM ANALYZED
have the Bible and yet she fails to put it in their
reach untU driven to it by Protestants. The priest
makes the penitent beUeve that he grants him abso
lution and that he can depend on it, but upon in
vestigation it is admitted that there is no absolute
certainty about it. Cardinal Gibbons says (" Faith
of Our Fathers," p. 262), " AU admit that the con
dition of unbaptized infants is better than non
existence. There are some CathoUc writers of dis
tinction who even assert that unbaptized infants
enjoy a certain degree of natural beatitude." The
editor of Liguori, Vol. II, p. 470, in his dissertation
concerning the " Work of the Holy Infancy," says,
" With their most pitiful cries ; those unhappy ones,
whose throats have become hoarse, whose tongue
has stuck to the palate, for so much crying to their
fathers insensible of their Ul-fortune."
Let the reader turn to Document H in the Ap
pendix, read it carefuUy, remember the seriousness
of the case and then determine whether or not he
can beUeve unqualifiedly what a weU-instructed
CathoUc says, when it is a matter concerning his
faith. Her persistent efforts to keep such works as those
of Liguori away from both Protestants and Eoman
CathoUcs is nothing but fraud. The SyUabus of
Errors condemned by Pius IX could be easily trans
lated and it would be inexpensive to publish it.
But Eome knows that she would be caught by hon
est Catholics and by Protestants and so wiU not
give us an authorized translation of that document.

FRUITS OF THE SYSTEM J53
Moreover, she makes faces at those who do trans
late it.
The operation for appendicitis which Eome has
performed on Bipalda's Catechism was necessary to
save the patient's Ufe. It was done cold-bloodedly
and with a measure of success. The casual observer
would not know that the patient had ever been
troubled with an appendix. Bipalda could manage
to Uve and get on weU in CathoUc countries. Not
so in Protestant lands. It is in his appendix that
we find such a disgraceful statement as that civil
matrimony is base concubinage, also the command
that CathoUcs must virtuaUy boycott and endeavour
to extirpate Uberal newspapers.
It is hard to find a copy of the Catechism of
Pius X in EngUsh ; I have not seen one. If it has
been, or should ever be translated, Eome would
find herself in quite a dUemma. If it is translated
without being adapted, it wUl have to leave out the
second commandment. That would make it unac
ceptable to American non-CathoUcs and they can
not be ignored. If the commandment is inserted,
it wUl be a severe reflection on the pope.
In the debate between Bishop Purcell and Alex
ander CampbeU (published in 1837 by J. A. James
& Co., page 291), the Bishop after condemning
Smith's translation of Liguori turns his attention to
CampbeU's assertion that Eome left out the second
commandment, " whUe proof to the contrary, from
CathoUc Catechisms everywhere in the United
States and from every CathoUc Bible in the world,

154 ROMAN CATHOLICISM ANALYZED
was staring him in the face, may be placed along
side the foregoing." PurceU did not mention
CathoUc Catechisms of Ev/rope or of Mexico. And
it was so deftly done that CampbeU never seemed to
catch on. That is typical of CathoUc morals. The
" ley fuga " as practiced in Mexico is pure, unadul
terated CathoUc moraUty. (The ley fuga is a Mex
ican custom, of teUing a prisoner to escape if he
can, shooting him when he attempts it and report
ing that he was killed whUe trying to escape.)
Eome teaches an immoral casuistry. (See Ap
pendix, Note VI.)
CathoUcism has always used a system of espio
nage, which easily drifts into graft and injustice. It
is essentially cowardly and tyrannical.
The whole plan of salvation according to the
Eoman system is contrary to Scripture and Chris
tian morality. That a spiritual force could be con
veyed literally through a physical medium is as
ridiculous as that one could raise a crop of potatoes
by singing songs to it, or run a freight train by
quoting poetry to the engine.
Eomanism fosters evasion and lying. Putting so
much in the place of God and of true religion is a
blasphemy, and blasphemy is simply one phase of
idolatry. Both idolatry and blasphemy are the es
sence of falsehood. Humble, inteUectual worship
furnishes the secret of truthfulness of words and
conduct, so deplorably absent in Eoman CathoUc
and out-and-out pagan countries. On the other
hand, counterfeit worship demoralizes the spirit of

FRUITS OF THE SYSTEM 155
truth. Paul's prayer for the PhiUppians contains
these words, " That you may be sincere " (Phil.
i. 10). Nothing but spiritual worship can produce
this Christian sincerity. It would take a separate
volume to give an adequate idea of Rome's evasive
ness and trickery. (See Appendix, Document H.)
In His commandment against blasphemy, Jesus
points out that men are not to abuse the instinct of
worship and the imperative need of truth and verac
ity even by appealing to any of the regular phe
nomena of nature or the regular institutions of so
ciety in a false or irreverent way.
His argument would run thus (see Matt. v.
33-37) : Practically aU men recognize their weak
ness and instabUity as compared with the system
atic workings of nature and of established human
government. The instinct of reverence for high
things would cause men naturaUy to trust a fellow-
mortal who solemnly appeals to these things. Out
of this instinct has grown up the custom of oaths.
Abraham had his servant to place his hand under
his thigh and swear before going after a wife for
his son, Isaac. That act was an appeal to the very
body and Ufe of Abraham. To use wickedly or
profanely this method of deceiving people is se
verely rebuked, on the ground that truth, religion
and moraUty are bound up together.
The doctrine of the divine immanence is also in
volved in it. To swear by the earth is not simply
falsehood but blasphemy ; the earth is God's foot
stool. To appeal to one's Ufe, without due consid-

J56 ROMAN CATHOLICISM ANALYZED
eration, is to profane what God has given. Not
only is it true that we are not the creators of our
bodies, but we are unable to do the insignificant
thing of changing the colour of a single hair of our
heads. We are also to regard with reverence the
government under which we Uve. Swear not by
Jerusalem, it is the city of the great King. Heaven
is God's throne and represents absolute triith and
permanence. We must not swear by it.
Eome, by placing before us images and reUcs, by
undue exaltation of the magisterium of the Church,
by filling the calendars with her so-called saints,
manages to keep the mind so fully occupied with
these man-made things that Uttle room is left for
the contemplation of God Himself. With God so
far away it is natural to see only the Church rather
than the Lord of the Church. According to Eo
manism the Church has the sole responsibility of
interpreting the will of the heavenly Father to
man. Universal and, iu many cases, enforced celibacy
of the priesthood cripples her. (See " Eoman Ca
tholicism Capitulating before Protestantism," chap
ter on Ecclesiastical Celibacy.) Protestants do not
object to celibacy as such, but it insists that the
priests belong to the same class of people as do the
masses. If Christianity were a question primarily
of words, creeds, sacraments and observances, then a
celibate priesthood might be useful, if not essential.
But if a cross-section of personified Christianity is
what is wanted then the Protestant ministry is the

FRUITS OF THE SYSTEM f57
thing. We have bachelors, widowers, men with
their wives, and men with wives and children. As
the famUy is the basis of society, it is imperative
that spiritual guides should represent the f amUy in
aU its relations. A celibate priesthood can repre
sent only one phase of the family Ufe, that of a son,
brother, or uncle, who has gone out from the home.
That is to say, it represents the products of the
home, not the makers of the home, or the home as a
whole. With the masses ceUbacy implies a pecuUar su
periority and sanctity on the part of the priesthood.
Bishop Purcell, in his debate with Alexander Camp
bell, page 191, quotes Bev. xiv. 2-5, to sustain the
Eoman doctrine of the ceUbacy of the priesthood.
The fourth verse says, " These are they which were
not defiled with women." His contention assumes
that to be married to a woman is to be defiled by
her. In countries where Eome has full sway, she
has a good chance to show just what her system
can do. It is notorious that in Brazil and other Eo
man Catholic countries of Central and South Amer
ica the ceUbacy of the priesthood does not preserve
them from the most corrupt Uves. (See " South
America ; Its Missionary Problems," by Bishop
Thomas B. Neely, especiaUy Chapter V.) Who
can beUeve that priests, as a rule, are more spiritual
than the Christian fathers and mothers of our coun
try? Celibacy subordinates the lower clergy to the
higher and places all under the domination of the

158 ROMAN CATHOLICISM ANALYZED
pope, so when priests show evidence of too intimate
a relation with the people or of being too much under
the influence of Uberal minded bishops or priests,
they, being unencumbered by families, may be easUy
removed to some place where the danger is less.
The immorality of the priests, as a class, is the
shame of Bomanism. Yet this ought not to sur
prise any one. They do Uttle Bible reading, they
do not believe in regeneration except through their
perverted sacraments, which are poor substitutes
for the grace of God. Eoman Catholic history and
legislation and administration are f uU of efforts to
reform the Church in " head and members."
But why should Eomanists complain that people
sometimes refer to the rottenness of a portion of
the priesthood ? Why should they be decent ? It
is utterly unnecessary, as we have shown. We f aU
to understand why any popes or priests need to
lead correct Uves. If, as Gibbons teUs us, a mar
jority of wicked pontiffs could not vitiate the pre
posterous claims of the Church and if immoraUty
does not prevent a priest from being a channel of
grace, what difference would it make if the whole
hierarchy were debauched ? The fact that priests
in Protestant countries are often fine men proves
nothing. The use of images of the Virgin and of the saints
is also damaging to morals. Mary taught nothing.
She is supposed to be more tender than God Himself.
This necessarily produces an effeminate and corrupt
reUgion. The use of images in general is reaUy a

FRUITS OF THE SYSTEM J59
submission to the hierarchy, for those images must
be duly authorized before they can be worshipped.
Pome finds herself necessarily in opposition to
virtucdh/ all the aggressive, purifying, and elevating
institutions of society.
Eomanism destroys the sanctity of the Sabbath.
This is to be expected when the pope himself wiU
change the law in the decalogue and put in its
stead, "Bemember to sanctify the feasts." The
results of Eome's neglect of Sabbath observance is
seen in aU CathoUc countries. Sunday bull-fights
in Mexico are looked upon by many of the best
Mexicans as disgraceful to the country, yet it finds
ample protection under the £egis of Eomanism.
(See Appendix, Note X.)
Lotteries have been driven out of the United
States but not by Eomanists. How could she do
anything to aid in such a reform movement when
her own St. Liguori teaches that they are not
wrong ? (See Appendix, Note VI.)
Good government cannot wilUngly afford to per
mit gambling. But if that evU is outlawed, it will
have to be done without the cooperation of Boman
ism, for has not Liguori told them that betting is
not wrong ? (See Appendix, Note VI.)
The press must be muzzled. (See Appendix,
Document B, prop. 78, also Appendix, Document
F.) Eome has succeeded beautifully in the United
States in requiring the newspapers and magazines
absolutely to refrain from criticizing Eoman Ca
thoUcism, her priests, her doctrine, her methods, or

160 ROMAN CATHOLICISM ANALYZED
her superstitions. PracticaUy every paper is thus
controlled with the exception of the church press
and a few papers that make a specialty of exposing
the errors of Eome.
General educaPion would undermine a system
which requires one to believe that a piece of bread
has been converted by the sacrament of orders and
some Latin phrases into the body, soul and divinity
of Jesus Christ. So, the public schools must be
suppressed — if possible. Propositions 45, 47, 48 of
the Syllabus show clearly that no Eomanist can
possibly be true to his Church and favour the pub
lic school. (See Appendix, Document C.)
Eoman CathoUc philanthropy is on a radically
different basis from that of Protestantism. Eome
makes almsgiving one of the works of penance and
thus primarily a means of grace to the giver. En
lightened, present-day philanthropy aims to remove
the cause of poverty. The labouring man to-day
who is in danger of being reduced to want says,
" Give me justice, not charity." Eome erects lofty
churches and cathedrals; Protestants build good
homes. Eome exalts celibacy; Protestantism ex
alts the holy estate of matrimony and the Christian
family. Eome creates criminals by preventing
general education wherever she can, and by wink
ing at intemperance ; Protestantism helps prevent
crime and prepares a sturdy citizenship by bmlding
up the public school system and by stimulating in
dependence of thought and action.
MasoTwy] and SociaUsm come in for their share

FRUITS OF THE SYSTEM t6i
of denunciation, stUl they seem to thrive despite
Bome's curse upon them. (See Appendix, Docu
ment F.)
Eoman CathoUcs cannot consistently cooperate -
in the science of penology, because, according to
their theory, crime must somehow be paid for in
suffering. The modern doctruie of the threefold
purpose of reforming the criminal, protecting
society and deterring others, rather than avenging
the government, is more in harmony with the
Master's doctrine, "Blessed are the merciful, for
they shaU obtain mercy," and also farther away
from Eome's idea of punishment.
Eome is handicapped in the matter of criminol
ogy, for crime in her sight is opposition to Eome.
As long as one is loyal to her sacraments and
obedient to her pastors, he cannot be very bad,
whUe the opponent of Eome is deeply guUty unless
inculpably ignorant.
With such artificial views as to the nature,
causes, treatment and prevention of crime, there is
no more hope of progress in penology, so far as
Eome is concerned, than there is of advancement
in science where the phenomena of nature are
referred to capricious gods.
Eome takes her stand on the text, " The gates of
hell shaU not prevail against it" (the Church).
Many an institution has been Uke the Irishman's
turtle, " dead but not aware of the fact." Existence
is not Ufe. Mohammedanism exists / so does Bud
dhism. "But if the Eoman Catholic Church is

162 ROMAN CATHOLiaSM ANALYZED
not the true Church then there is none." And, " if
the Eoman CathoUc ChurCh should be shovni to be
false, there is no Church that can show any claim
to be the Church of Christ." If a " visible perfect
society " is indispensable, that might possibly be a
correct position. But go back, if you wUl, and see
who started that idea of a " visible perfect society."
It was not Jesus Himself who did it. His descrip
tion of the Church is, " Where two or three are
gathered together in my name, there am I in the
midst of them." " But Jesus authorized the defini
tion given by Eoman Catholic theologians." Not
quite so fast ! You are begging the question, for
that is the point we are discussing. Why do you
believe in Jesus ? Is it not because He spake as
never man spake, that He wrought as never
man wrought, that He Uved as never man lived ?
"A man is known by the company he keeps."
Jesus could not afford to employ wicked popes
to represent Him to the world. Why should we
believe in the popes without the proper creden
tials, such as godly Uving and wise speech, when
we demand them of Jesus, their supposed founder ?
It is a significant fact that in aU Eoman CathoUc
countries except where the Church has succeeded
in producing a deplorably low state of morals and
intelligence, a vast majority of so-called Catholic
men have very little use for the peculiar tenets and
practices of that faith.
Eome should be very thankful to Protestantism,
for it is only in Protestant countries that one may

FRUITS OF THE SYSTEM J63
find a decent type of morals among CathoUc people.
No country on earth is able to endure Eoman
CathoUc domination for any length of time without
suffering tremendous loss of virility, prestige, hope
fulness and faith in God. France is a dismal
example of the bUghting effects of Eomanism.
Italy, before Garibaldi's day, was Uterally devas
tated by malaria, vandaUsm, poverty and immo
raUty. She is now redeeming herself and becoming
a free strong nation, in proportion to her success in
throwing off the yoke of papal tyranny.
Fortunately for England, Scotland and Germany,
they made their fight in time to prevent the com
plete undermining of faith and morals, together
with consequent decay and decrepitude. Argentina,
BrazU, and ChUe have begun in time to outwit their
enemy. WhUe these Unes are being written,
Mexico is suffering internal discord and anarchy
because she has not insisted on being free from
Eome in fact as weU as in theory. The United
States is in a state of lethargy as regards PoUtico-
Ecclesiastical Eomanism. Thousands of her citizens
refuse to beUeve that danger lurks in the near
future. She wiU awake some day but not until
Eomanism has fastened her fangs nearly to her
vitals. Our greatest danger is from time-serving
bosses and legislators who would betray their
country's religious Uberty and pubUc school system
in order to perpetuate their own nefarious power
and boodle. Such men are reaUy, if not technic
ally, guilty of treason.

J64 ROMAN CATHOLICISM ANALYZED
Eoman CathoUcs have two notably bad habits to
which I caU attention in this connection ; one is to
take a vow to condemn, reject and anathematize
everything which the Church rejects and anathe
matizes, and this, in the face of the fact that the
average member is prohibited from hearing Protes
tant sermons or reading Protestant literature. The
other bad habit is to abuse persistently any one who
criticizes the Eoman Catholic theory of religion or
morals. They do not hesitate to designate as " Uars "
and " traducers " those who dare to caU in question
the correctness of the position of the Church.
Protestants have, in many cases, erred in their
judgment of Eomanism. The mistake that is made
is to think that the evils which emanate from Eome
are merely the abuses of a system which may yet
be reformed. A few even hope that Eomanism
and Protestantism may one day be united in a vast
effort to win the world to Christianity. I venture
the assertion that no true CathoUc harbours such
a vain hope. Since Eome has placed the capstone
of the Immaculate Conception of the Virgin Mary
on her edifice of worship and that of Papal InfalU
bility on her system of teaching, no bridge can pos
sibly be buUt to span the chasm between Eomanism
and Evangelical Christianity. Eome's hope in this
enlightened age is, Uke the cuttle-fish, to muddy
the waters. Few thinking people can swaUow
whole the phUosophy of Eoman CathoUcism if they
get a clear view of the system.
Genuine ChristiEinity sweetens, enriches, and

FRUITS OF THE SYSTEM J65
vitalizes every faculty of man. It is in harmony
with every phase of legitimate thought and
activity. "Every best gift, and perfect gift is
from above, coming down from the Father of
Ught, with whom there is no change, nor shadow
of alteration " (James i. 17).
The four primal forces of human nature : hunger,
love, thirst for God and ambition for power were
all placed there by Jehovah. They are aU good
if rightly directed. The refinement and guidance
of these forces determine whether we shaU be
saved or lost. To destroy them is no part of wis
dom. The glory of Jesus' reign consists in His
recognition of the potency of the forces with which
God Himself has endowed us. It is said of Jesus,
" A bruised reed he shaU not break and smoking
flax he shaU not extinguish " (Matt. xU. 20). Again,
" The Spirit of the Lord is upon me ; wherefore he
hath anointed me to preach the gospel ; to the
poor he hath sent me, to heal the contrite of
heart, to preach deUverance to the captives, and
sight to the bUnd, to set at Uberty them that are
bruised, to preach the acceptable year of the Lord,
and the day of reward " (Luke iv. 18, 19).
It is God's wiU that men should build rather
than tear down. He would have us assert our
lordship over the earth. And He has shown us
how we may do this.
Hunger is to be satisfied by honest toil. "In
the sweat of thy face shalt thou eat thy bread."
The abuse of this divine principle means theft.

466 ROMAN CATHOLiaSM ANALYZ
indolence, robbery, swindUng. It once meant war
for conquest and slavery. Its proper use impels to
business, commerce, trades, and legitimate occupa
tions. It has much to do with driving men to
scientific studies and inventions. Jesus, in His
great temptation, was met by the tempter on the
plane of hunger. He conquered by the use of the
Word of God and prayer. We have been given
the same weapons for our defense. We should be
able to say, with the Psalmist, " Thy words have I
hid in my heart that I may not sin against thee "
(Ps. cxvUi. 11). The settlement of Brazil, Argentina
and ChUe on the principle of earning the necessaries
and comforts of Ufe has given them precedence
over other Latin American countries. The con
quest of Peru and Mexico by men who would seek
directly the material wealth of those countries
without regard to justice and righteousness has
weakened them. The three former nations have
naturally freed themselves very largely from Eome,
while the two latter have been greatly enfeebled
and are the natural prey of a reUgion which sys
tematically undertakes the suppression of the
powers of all those who would press forward in
their personal and national development. Jesus
said, " Not in bread alone doth man Uve, but in
every word that proceedeth from the mouth of
God." In another place He said, " Seek ye there
fore first the kingdom of God and His justice ; and
all these things shall be added unto you " (Matt
vi. 33).

FRUITS OF THE SYSTEM t67
The right use of love builds up the family which
is the basis of society ; it fosters clean Uving and
sets itself against impurity. The wrong use of it
brings violence, vice, disease, the undermining of
society, and the destruction of the nation.
Our natural thirst for God prepares us for the
refining influence of prayer and Bible study. It
brings us into communion with God if we strongly
desire it and have proper guidance and help. When
perverted, the very thing which gives an impulse
towards sainthood leads to superstition, fanaticism,
cynicism. It was a perverted religion that com
passed the death of Jesus Christ and that has des
troyed millions of devotees and victims in heathen
lands. Jesus, in the same temptation to which we
have referred (recorded in Matt. iv. 1-11), foUed
the tempter a second time as He did the first. He
would not cast Himself down from the pinnacle of
the temple to satisfy the perverted religious instincts
of a gaping crowd. He said, on another occasion,
" A wicked and adulterous generation seeketh after
a sign ; and a sign shaU not be given it, but the
sign of Jonas the prophet."
Ambition for power has been misused for tyranny
in Church and State aU through the centuries. Its
legitimate use makes possible the missionary, the
philanthropist, the active Christian worker, and
the live Christian minister. Jesus was tempted to
abuse this love of power, when the wicked one
" shewed him aU the kingdoms of this world and
the glory of them, and said to him : All these wUl

J68 ROMAN CATHOLICISM ANALYZED
I give thee if falling down thou wUt adore me."
Jesus said to him : " Be gone, Satan ; for it is
written : The Lord thy God shalt thou adore, and
him only shalt thou serve " (Matt. iv. 9-10).
What is the place which Eome has given to these
four primal forces in reaUzing God's ideal for man ?
By suppressing freedom of thought, denying the
right of private judgment, and by opposition to
general education she has succeeded in reducing to
a greater or less degree of poverty every nation
where she has f uU control. Instead of prosperous
homes her reign produces imposing charitable in
stitutions. In lands where she is most strongly
entrenched grand cathedrals look down upon the
poverty and degradation of the people. According
to their lights her sisters and nuns do the best they
can to help humanity. It is a pity that they are
often seriously handicapped by the very system of
which they form a part.
Eome's assertion of her superiority to the divine
law in the matter of matrimony, where the pope
claims the power of granting dispensations, and her
efforts at the artificial exaltation of ceUbacy have
not fostered virtue. On the contrary, her monas
teries have often been noted for their rottenness.
The ceUbacy of the priesthood does not work well
in Catholic countries. I do not beUeve it works
well in Protestant countries although the standard
of morals in the latter case is such that great abuses
are evidently not so unblushing as in lands where
pubUc sentiment places no check upon the clergy.

FRUITS OF THE SYSTEM 169
By replacing the simple, thoughtful worship of
Christ and the apostles with the so-caUed miracles
of transubstantiation, heaUng, etc., Eomanism has
fettered the faith of her devotees and driven her
thoughtful men into skepticism.
Inordinate ambition for power is so patent with
regard to Eome that she is sooner or later found
out everywhere. (This is discussed in the chapter
on her system of government.)
WiU the Catholic reader permit me to say a
personal word? You are capable of fellowship
with God. You need freedom if you would realize
the very best that is in you. God intended that
you should be free. You are not treating your
heavenly Father justly if you aUow your talents to
be unused. True, you need aU the help your f eUow
men can give you. We aU need teachers; it is
God's way. But we should seek to feel for our
selves the force of the truths which we embrace,
and let our reUgious faith be our own in the highest
sense of the word. Let it be the going out of our
own full and unfettered personaUty towards God.

VI
THE BELIGION OF THE SPIEIT
HAVING shown, in our limited space, the
defects of Bomanism, as we see them, we
desire most earnestly and affectionately
to call attention to spiritual Christianity as incul
cated in the New Testament Scriptures.
After previous repeated discussions, the question
naturaUy recurs : Does God purpose to reveal Him
self to every human being who desires His holy
presence ? Does He seek to do this through a
hierarchy or directly ? These are the main points
at issue. The machinery of Eome, instead of help
ing, is a constant hindrance to personal communion
with God and hence to personal piety. The very
definition of a Christian, which Eome gives, shows
that a personal knowledge of God does not enter
the minds of the leaders of the Church. How can
the hierarchy benefit a sincere soul ? Of what ad
vantage are the pompous ceremonials ?
The pity of it is that the head of the Church is
utterly ignorant of true, heartfelt, Bible religion.
In his EncycUcal against Modernism, Pius X says :
" They assert the existence of a real experience and
one of a kind that surpasses aU rational experience.
It is this experience which makes the person who
170

THE RELIGION OF THE SPIRIT i7i
acquires it to be properly and truly a believer.
. . . How far this position is removed from
Catholic teaching ! We have already seen how its
fallacies have been condemned by the Vatican
Council." Eome agrees that extrcMrdina/ry men
may have personal f eUowship with God for extra
ordinary reasons and purposes. Protestantism
teaches that it is impossible for God to save a
rational, responsible being without appeaUng to his
various faculties. If man cannot respond to his
Maker, his Maker can do nothing for him, except
by treating him as a machine.
I. How God Beveals Himself To Us
There are three methods by which our heavenly
Father makes Himself known and felt by us : nature,
what other men bring us, and the operation of the
Holy Spirit upon our hearts.
(1) What God brings to u^s through nature. The
forces of nature give us some hint of the power of
her God. The precision with which the planets
move in their orbits, the infinite complexity of Ufe
and its marveUous adaptation to environment,
indicate the wisdom of Jehovah. The care which
God shows for His creatures in preparing a world
for them to Uve in and develop indicates His good
ness. The visitation of punishment on the trans
gressors of nature's laws shows that there is justice
in the universe. But the imperfection we see in the
present working of aU these forces is prophetic of a
time when the great God wiU carry to completion

J72 ROMAN CATHOLICISM ANALYZED
His whole programme. " The heavens declare the
glory of God." " The invisible things of God are
clearly seen by the things which are made."
(2) What God brings to us through other men.
Men have always helped each other in their search
for God. Sacrifices, laws, customs are forms of
mutual assistance. Choice spirits have kept alive
the precious faith entrusted to them. In the early
ages, the famiUes of Abraham, Isaac and Jacob
were organized into a nation, which was guided by
the prophets until the coming of the Messiah. Then
arose the primitive Christian Church, whose power
and influence have deepened and widened untU
now. The history of this movement has been recorded
in a book, containing laws, promises, precepts, doc
trines, which were given during the formative
period of that people and are to be found in the
volume we caU the Scriptures of the Old Testament.
Jesus brought out in bold relief the deep hidden
meanings found in a rudimentary form in the
Sacred Scriptures of the Jews. His Ufe and words
throw a flood of light on the truths taught in the
Old Testament, thus forming a full and final revela
tion of God, and His relation to His people. Jesus
also set in motion new forces. He commissioned
His apostles, prophets, evangeUsts, pastors and
teachers to carry out His programme.
1. The use of the Bible in the religion of the
Spirit. The exceUence of Holy Scripture consists
mainly in the fact that it records for our help tbe

THE RELIGION OF THE SPIRIT J73
precious experiences of many men who were emi
nent for their faith and piety. Among other
things, the Bible contains the foUowing elements :
{a) Ordinary statements of ordinary events, such
as the prudential maxims in the book of Proverbs,
the request of Paul to bring his cloak, various de
tails in the book of Esther ; {b) Wicked words of
devils and wicked men ; (c) True statements by
wicked men, such as the words of Pontius Pilate,
" I find no fault in this man " ; {d) EvU deeds of
evil men ; (e) EvU deeds of good men, as Abra
ham's lying, and David's murdering of his friend ;
{f) True statements of good men ; {g) Good deeds
of good men; (A) Truths written by the Bible
writers themselves ; {i) Above all, deeds and words
of Jesus Christ as recorded by good men ; {j) Ex
position and appUcation of Jesus' life and message
by the writers of the Epistles and the Apocalypse.
These elements are seldom labeUed in the Bible.
" If any man wiU do His wUl, he shall know of the
doctrine." "Ye have an unction from the Holy
One and know all things." Downright moral
quaUties and a readiness to obey are indispensable
in order to receive this sort of knowledge. For
centuries Eome endeavoured to confine what learn
ing there was in the world to the magisterium of
the Church. The best in human nature, reinforced
by supernatural influence, broke over aU bounds, at
various times, and finally resulted in the Protestant
Beformation. The rivulet has become a mighty
river. Nothing can stop its force. Eome's conten-

J74 ROMAN CATHOLICISM ANALYZED
tion that the common people, or rather the non-
CathoUcs, are too ignorant to examine the founda
tions of beUef is untenable. She is face to face
with a virUe, intelligent, purifying force as repre
sented by great theologians, phUosophers, soul-win
ners, pastors and teachers. Bible reading largely
has produced this army of men and women who
inteUigently love God and man.
Just how God uses the Bible in His operations on
<the human soul is clearly set forth by George
TrumbuU Ladd, in his " Doctrine of Sacred Scrip
ture," Vol. II, pp. 659 and 660 : " We are obUged
then to represent the connection between the Spirit
and the Bible as a means of grace in somewhat the
foUowing way : The Divine Spirit as a person has
personal relations with the spirit of man. The
Spirit as divine can hold certain relations with the
human spirit which are quite impossible for human
spirits to hold with one another. But the Divine
Spirit, like all human spirits, also communicates
with human spirits by the use of what we caU
'ordinary means.' For the purposes of this spir
itual communication through means, the foUowing
results are indispensable : The Word of God must
be brought to the human spirit; and the human
spirit must be so affected as to open itself to the re
ception of that word, and rise to higher comprehen
sion of it by successive stages of a rational faith.
This opening and illumining of the soul, the Spirit
of God alone can accompUsh; it is a divine act,
which proves the presence of a divine spiritual force

THE RELIGION OF THE SPIRIT J75
acting dynamically within the soul. But a certain
object of faith must be presented when the soul re
ceives from the Divine Spirit the spiritual gifts of
grace ; that object is God as the Eedeemer in Jesus
Christ. But, since God has come as the Eedeemer
in certain deeds and ideas of history, the object of
Christian faith must come before the soul as a nar
rative and external representation of these great his- ;
toric deeds and ideas ; that is to say, it is the Word ;
of God, which is scripturally fixed in the Bible,'
that the Spirit uses as His means for an objective
presentation of Christian truth. By His providen
tial arrangements, the Spirit of God brings this
Word of God before the human soul ; and then by
His spiritual presence and povver He so uses this
Word as to make it become an inner word, — ac-l
cepted, understood and beUeved, for the purifying!
and enUghtening of the soul." —
2. The place of the prophet ( " f orth-teUer "
rather than fore-teUer) in Christianity. All admit
that there is an infinite variety of talent, oppor
tunity, consecration and development among men.
There have always been leaders both natural and
developed in aU the fields of human activity. All
organizations are built on the principle of a variety
of personal experiences, quaUfications and interests,
also of public needs and the diverse capabilities
of individuals to administer to those needs. For
instance, the family, which is the basis of all
society, is formed on the principle that the helpless
chUd requires the knowledge, experience, strength

M6 ROMAN CATHOLICISM ANALYZED
and sympathy of the older members of the house
hold. So also with other institutions.
The truths which were experienced and taught
by eminent saints and which have been recorded in
the Bible must be reinterpreted from age to age.
Eomanism and Protestantism are a unit as to this
necessity. But there are two differences between
them as to how this should be done. The Protes
tant teacher must know in order to teach. He
must have, both intellectual and spiritual knowledge
of the truths of the Gospel. Spiritual knowledge is
absolutely impossible in a depraved pope. The rest
of the clergy cannot be held to a higher standard
than that required of the pope. Again, the Prot
estant minister regards his personaUty as an essen
tial part of his message. A wicked priest does not
consider that his own wickedness interferes in the
least with his power as a soul-saver. This also
seems to be the general opinion of the pulDUc, which
reproaches Protestant ministers wherever they find
glaring inconsistencies in them, whUe CathoUc
priests are seldom called to account for their de-
Unquencies. The point at issue between Eome and the Evan-
geUcals is simply : How does God direct the Uves
of men ? Both religions recognize the need of
something besides the operation of the Spirit of
God on the individual soul. Eomanists make this
operation artificial or magical while Protestants
recognize it as being along natural lines. Hence,
the emphasis put upon prophecy or gospel preach-

THE RELIGION OF THE SPIRIT 177
ing among Protestants and the magnifying of
sacerdotalism among Eomanists. St. Paul's de
scription, not to say definition, of prophecy, in
1 Cor. xiv. 3, " He that prophesieth, speaketh to
men unto edification, exhortation and comfort,"
brings out the meaning usually held by Protestant
scholars. (If a prophet, a seer, foresees, it is be
cause he sees ; so the principal thing is to see and
comprehend things as they are.) If infaUible defi
nitions, accurate knowledge of dogma and assent
to so-called irreformable decisions were the prin
cipal things, the prophet or preacher would be of
Uttle worth and the priest would supersede him.
But if Ufe, fervour, joy, love, power, unselfishness and
communion with God are the main things, the Gospel
Minister is, according to God's plan, indispensable.
The final purpose of the gift of prophecy is that
it should become universal. And why not, if aU
are capable of communion with God? Moses
longed for such a day. When Joshua became
alarmed for the honour of his master on account
of some prophets in the camp, and reported it to
Moses, he received the answer, " Why hast thou
emulation for me ? Oh, that all the people might
prophesy, and that the Lord would give them His
Spirit " (Num. xi. 29). St. Paul says to the Church
at Corinth, " I would have you aU to speak with
tongues ; but rather to prophesy." " Brethren, be
zealous to prophesy." (See 1 Cor., chapter xiv.)
The superiority of the New Testament prophet
over the priest consists in the fact that the prophet

178 ROMAN CATHOLICISM ANALYZED
speaks for God to men because he is personaUy ac
quainted with God, whUe the priest conveys grace
as a water-pipe conducts water. If the priest has
a bad intention, it is as if there were a break in the
pipe which prevents the grace from reaching its
destination. But the power and efficacy of God's
saving love is no more affected by the spirituaUty
or vileness of an officiating priest than is the purity
of water affected by the fact that the iron pipe
does not absorb a part of the water which it car
ries. Such a theory degrades the function of the
priesthood. The universaUty of Christian activity
is proclaimed in Acts U. 1-21. There it is said that
the servants and hand-maidens, the young men and
the old, should herald the salvation of God. This
wrenches the precious treasure from the grasp of
ecclesiastical monopoUsts and permits the common
people to share in it.
3. The Protestant idea of the Church. There
are inconsistent Protestants who insist that apos
toUc succession is more valuable in the sight of
God than spiritual fruitage. True EvangeUcals
are open-minded. Instead of assuming a priori the
necessity for tactual succession, they recognize God
everywhere. The most sacred temple is the body
of the Christian believer. To such every participa
tion in food may be a kind of sacrament : " Whether
you eat or drink, or whatsoever else you do, do all
to the glory of God" (1 Cor. x. 31). The family,
which makes society and nations possible, is a di
vine institution.

THE RELIGION OF THE SPIRIT J79
The authority of the Church is based on the
principle that we should submit ourselves one to
another in the fear of God. The experiences and
opinions of our feUow-Christians demand respectful
consideration, but that there must be one Church,
or visible organization, in the sense used by Eome,
and only one, is contrary to reason, experience,
history and Scripture.
" The Programme of Modernism " has this to
say as to the results of the one-Church theory :
" If the Church has not lost aU sense of her
CathoUc destiny, if in the depths of her soul there
stiU reverberates some echo of the prophecy,
'There shaU be one fold and one shepherd,' she
should break forth from the narrow confines of
her deserted sanctuary, no longer visited by the
warmth of that pubUc life which throbs alike in
the workshop and the university; she should try
to get in touch with men, to find the way to their
consciences, to kiU the distrust of her, bred in them
by aloofness and misunderstanding."
4. The evangelical view of Jesus Christ, the
God-man, as the revealer of God. Everything in
Scripture, in history, sacred and profane, as well
as in science and phUosophy, is transformed in the
presence of Jesus Christ and in the light of His
cross. No thoughtful man can be satisfied with
the world as it is. It is absurd to think that the
Being who created the world was intelligent
enough to make it as it is and yet did not have
sufficient judgment or moral character to offer

J80 ROMAN CATHOLiaSM ANALYZED
some well-founded hope that the final outcome
would justify the outlay. No one as yet has found
a key to unlock the mystery except in the Ufe, death
and resurrection of Jesus Christ. The shout of
victory of miUions is expressed in the hymn :
" In the cross of Christ I glory.
Towering o'er the wrecks of time.
All the light of sacred story
Gathers 'round its head sublime."
(3) What God brings to us direcUy by His Spirit.
Is it possible for God to commune with us?
{a) Capacity to discriminate in matters of ethics
and faith is involved in the experience of God in
the soul. Can an ordinary mortal judge wisely and
accurately in the realm of religion and morals ?
Why not ? Is he not made of the same clay as that
from which popes are made ? Every person must
daily decide questions concerning his own personal
safety and welfare. He must determine his own
choices as a citizen, as a business man, as a member
of society. He must face a thousand issues which
no one can decide for him. If we were discussing
methods of world-wide reUgious propaganda, or
questions of metaphysics, such as the nature of
time and space, or subjects of theology, such as
the hypostatic union between the Son and the
Father, that might be different. Many would be
unprepared to discuss such themes for lack of op
portunity for adequate training. As to ethics, hu-

THE REUGION OF THE SPIRIT m
man laws are based on the proposition that the or
dinary mortal can comprehend moral principles.
If in reUgion the average man could not judge at
all, there would be no hope of making converts,
for each one must be convinced, by the use of his
own faculties, that the reUgious system you propose
to him has a divine origin before he can afford to
surrender himself to it. The evidence that ordi
nary people can judge in the realm of religion is in
finitely stronger than that the pope is infaUible.
The pope says he is absolutely sure on matters con
cerning which he is infaUible, but no other human
being can participate in his certainty. Here is a
charmed circle with only one person in it at a time.
Not even the ecumenical councUs can enter into
his mysterious and lonely grandeur. But the com
mon man can appeal to the experience of mUlions
of his contemporaries and other mUlions in bygone
ages in corroboration of the certainty he feels.
(S) Can the average man personally commune
with God ? The only satisfactory explanation of
the phenomena of Christianity is that God has
been felt in the inner consciousness of beUevers.
There is no cleansing, conquering, spiritual power
which one may feel and exercise for himself that is
not revealed to him individually by his God.
(c) Can the average person commune with the
Divine Being vs4thout a hierarchy ? The book of
Psalms impUes a personal communion with God be
fore Christ ; and for hundreds of years after His
coming, there was no hierarchy such as is found in

J82 ROMAN CATHOLICISM ANALYZED
present day Eomanism. The glory of the Jewish
Church was personal communion with Jehovah.
MiUions of Protestants to-day can testify to the joy
and peace and power they feel in the holy presence
of their Lord.
{d) Is it necessary that so-caUed ordinary people
should commune with God and that without a
hierarchy ? To the Eomanist this is the special
privUege of the favoured few. We answer, de
pendent beings can have no power except it be
granted them. Spiritual power is a gift. All men
need it aU the time because all should Uve aright
aU the time. Priests cannot systematically and
continuaUy communicate this Ufe, because the
means of grace which they use can be appUed only
at intervals, and certainly the average Christian
needs much more than this.
{e) Has God wiUed that men in general should
commune with Him without the intervention of a
hierarchy? The Bible is fuU of teaching which
shows that He has so wiUed. We need not enter
on a discussion of it here.

I. On What Conditions May We Have
the Spirit of Oue Loed ?
Eome would have us beUeve that without the
hierarchy only a, negligible amount of communion
with God is possible, and that what there is is pred
icated on inculpable ignorance. From their zeal in
trying to make CathoUcs of Protestants, and their

THE REUGION OF THE SPIRIT t83
fiery denunciation of heretics, we infer that even
the most modern theory is that very, very few
Protestants are in holy communion with God or
wiU be saved.
(1) Sincerity. This is required as a condition
of communion with the Spirit of truth. Jesus
teUs us : " Blessed are the clean of heart, for they
shall see God." Sincerity in our innermost think
ing is the idea. To see means to comprehend.
" Where there is no vision, the people perish." It
is impossible for an immoral man to see God. It is
perilous to try to go through this world without
seeing the Euler of the world. A nation is in
danger if it has no seers. It is also out of the
question for one who is clean of heart not to re
ceive some gleams of Ught. Being in or out of the
hierarchy cannot determine it, but sincerity of
heart. It is foolish and wicked for Eome to take the
position that no one, or only a few, can be clean
of heart without belonging to the Eoman CathoUc
Church. (2) Meditation. The processes of receiving and
making the truths of Ufe our own are analogous to
the methods by which we receive food. The last
step in the process of getting the fuU benefit of
food is assimilation. So with truth. It must be
secured in the form of books or teachers or both.
It must be thought about and reflected upon ; in
other words, digested. But we have not yet made
the truths about which we have been taught a part
of ourselves until we have related them to our

J84 ROMAN CATHOLiaSM ANALYZED
whole system of thinking. This may be caUed as-
simUation. In the first Psalm we have a reference
to this process. The blessed man is he who medi
tates on the law of Jehovah day and night.
Not only is it necessary to receive Ught into the
soul, but power is also necessary, even Gbd Him
self, the source of power. No ready-made beUefs
can take the place of the heavenly Father.
In Eph. Ui. 14-20 we find Paul praying for the
individuals of the Church at Corinth that " you
might be fiUed unto aU the fuUness of God ; that
you may know also the charity of Christ, which
surpasseth aU knowledge. . . . That you may
be strengthened by His Spirit with might unto the
inward man, that Christ may dweU by faith in
your heart." These are personal appeals. The
apostle recognized the right of each individual to
receive God Almighty into his own soul. John
believes that the individual is safe under the per
sonal influence of God's Spirit. He tells us (John
U. 20, 27), " You have the unction from the Holy
One and know all things. . . . And as for you,
let the unction which you have received from Him
abide in you." St. Paul makes it very plain : " If
any man have not the Spirit of Christ, he is none
of his." (See Bom. viU. 9.)
(3) Fwith. " CathoUc BeUef," pages 158, 160,
enumerates a list of errors held by Protestants, and
chief among them is that of justification by faith.
Four classes of erroneous doctrines beUeved by
EvangeUcals are mentioned. They are the eUmi-

THE RELIGION OF THE SPIRIT 185
nation of the Apocrypha, private interpretation of
the Scripture, predestination, and the evil of relying
entirely on Christ for pardon. That book makes
nineteen perverse doctrines out of the four men
tioned. Eomanism ruthlessly condemns a doctrine which
pervades Paul's epistles. It would take too much
space to quote here a tithe of the passages bearing
on the subject, but I wiU transcribe Eom. v. 1,
which, according to the translation in the Douay
version even, clearly teaches justification by faith.
" Being justified therefore by faith, let us have
peace with God through our Lord Jesus Christ."
Other passages of Paul's writings show that justifi
cation is through faith alone. See for instance
Eom. iU. 20, " Because by the works of the la/w no
flesh shaU be justified before Him."
The whole trouble is that Eome doesn't Uke to
admit the idea of the individual coming face to face
with his God. Eomanists make much of works, by
which they mean, in the main, the works (observ
ances, etc.) which their Church has prescribed.
They set works over against faith, which with them
means an assent to the dicta of church authorities.
It does not mean a firm conviction after investiga
tion. If study and conviction have any place at all
in Eomanism, they mean that the individual must
be convinced that he can afford to surrender him
self entirely to the teachings and jurisdiction of
Eome. Justification, according to Eoman Catholic
theology, means something very different from

i&6 ROMAN CATHOLICISM ANALYZED
the Protestant conception. It is a gradual process
corresponding to the progressive development of the
Christian character. In its first stages it is the ap
proval given by God to him who conforms himself
to God's will as expressed through the Church in
the sacraments as they apply to the initial stages
of the Christian Ufe. Faith, therefore, according to
the Eoman view, is merely the submission of the
soul to the authority of God as expressed in the
hierarchy in its functions of teaching, worship and
government. According to Scripture, however, "faith is the
substance of things hoped for, the evidence of
things that appear not." That is, in this alembic
of faith, the great future is brought down to the
present and the unseen realities of the spiritual
world are appropriated by us in a personal, vital
fashion. We enter into personal fellowship with
the living God. God in Christ becomes our very
own and His grace enters into our hearts to make
us new creatures in Christ Jesus. We live, and yet
not we : Christ Uveth in us. And the Ufe that we
now live, we live in the faith of the Son of God
who loved us and delivered Himself for us.
The Ufe of the Christian after this sOrt is one of
" faith that works by love." Works come naturally
out of right relations with the fountain of all life
and power. If works were necessary to save us,
we never could know when we had done enough to
be acceptable. The prodigal son, returning to his
father, was "accepted before h^ began any service

THE RELIGION OF THE SPIRIT 187
whatever, and immediately entered upon a Ufe of
feUowship with his father and loving obedience to
his wiU in the normal activities of the home.

HI. Peesonality, Suechaeged vpith Divine
Power, is the Chief Thing
The strength of EvangeUcal Christianity consists
in the inteUigent convictions of the individual.
The degenerate Eomanism which is at present
clamouring for recognition is an attempt to foist
on our civilization a worn-out faith. As Henry
ChurchiU King would say, " reverence for person
ality " is necessary to reach our highest and best.
God can transform the race of mankind which He
has created in His own image. We care nothing
for the institution except as it can glorify human
beings. Not a visible perfect society, which is just
as efficient and just as perfect when run by profli
gates as when saints sit in the papal chair — this is
not the object of our solicitude.
The thing which made Peter such a force in the
programme of God was that, feeUng his personal
responsibiUty, he surrendered his impulsive nature
to the wiU of God. In doing this he received both
knowledge and power from Jehovah. Peter's place
in the scheme of the Church is of importance in
proportion to the help he can give his fellow-Chris
tians. We share in his weaknesses. His experience
is typical. God's revelation to him is the same that
He intends for aU of us if we are wilUng to be as

J88 ROMAN CATHOLICISM ANALYZED
obedient and humble as Peter, because there is no
aristocracy in the famUy of God. There is no
royal road to spirituality.
The gates of heU shaU not prevaU against the
Church founded on the principle of personal com
munion with the Father. Why not? Because
God and the human heart are the same in aU ages.
Human reUgious may change and become effete as
Bomanism is coming to be. But a reUgion that is
built on the capacity and privilege of aU men to
judge in the spiritual realm and to commune with
God can never become antiquated. Neither can
the forces of heU prevaU against this sort of
faith. (1) The advantages of personality filled with
divine power are : {a) Such personality makes men
realize their kinship to God. If this relation were
impossible, we should be in a sad plight. Modem
psychology can find no higher authority than
personal experience, safeguarded from fancy by an
ethical and spiritual Ufe, which is based upon the
word of God.
(5) To human beings the most refining influence
possible is true prayer in which the Spirit of God
and the spirit of man commune together. Herein
is the value of the Psalms of Israel, the people's
book. In this divine communion Jesus lived and
wrought and died and rose and conquered. In this
atmosphere the prophets saw and preached and
warned and encouraged. They saw Him who was
invisible. But it is the native air of the inheritors

THE RELIGION OF THE SPIRIT 189
of Christ; thus are their hearts made clean and
by cleanness of heart they see God.
(c) Such personality makes men immovable and
unconquerable. The strength of an army depends
upon loyalty to the cause and the commander, but
not blind loyalty. Soldiers, to be invincible, must
have personal convictions and inteUigent convic
tions. (2) The operation of the divine personality upon
and through human life is along natural lines.
Let us examine the expressions " the rock " and
" the keys." In the commission of Jesus to Peter
we find, first, the recognition of the essential fact
in Peter's experience ; that is, that he perceived his
Father's countenance as it shone through the per
sonality of Jesus Christ. Then comes the second
great fact growing out of the first, that is, that
Peter had a personality which, when filled with
divine light, love and power, could transmit these
qualities to others, and awaken in them the desire
and purpose to enter the same glorious experience.
First the rock, then the keys, is the divine order ;
first personal knowledge of God, then the com
munication of this knowledge to others. The very
nature of spiritual truths is such that they cannot
be received or communicated except by spiritual
methods. Is it not strange that the elimination of the funda
mental truth which gives vaUdity to Peter's com
mission should be made the basis of the extension
of his commission to the Eoman hierarchy ? For

190 ROMAN CATHOLICISM ANALYZED
Peter to receive such recognition from our Lord it
was indispensable that he be spiritually nunded.
With Eoman popes spirituaUty and even moral
decency are absolutely unnecessary. Peter, like
the other apostles, was given the authority to
induct men into the kingdom of righteousness be
cause he was fitted to do it by that divine love and
purity which had become incarnated in himself.
The mathematician opens the door of mathematics
and lets his pupils into that kingdom. So with the
teacher of art, of music, of science, etc. The Uttle
chUd may lead the hoary-headed sinner into the
kingdom of Ught and peace and righteousness. As
the truth may be a savour of Ufe unto Ufe, or of
death unto death, so the very tenderness of the
Uttle chUd may be such a rebuke to an ungrateful
man as to irritate him and so drive him on in his
sin. In the same way, the mercies of God, iUus-
trated in His people, may harden men as His
mercies hardened Pharaoh. Thus, the same kind
hand that opens the door and lets people into God's
kingdom may be forced to keep them out on ac
count of their disobedience to laws, which neces
sarily govern in spiritual matters.
A pope, a priest, a preacher, may open the door
of the Church and admit a member. So can a
janitor open the door of the church buUding and
admit one into the building. But only he who can
influence, persuade, teach, at least by his own ex
ample, can induct people into the kingdom of
light.

THE RELIGION OF THE SPIRIT t9i
The Eoman Catholic doctrine that the Scripture,
" Whatsoever ye shaU bind on earth," etc., clothes
the priest with the authority to bind men's sins on
them and to loose them, is untenable and false as
can be shown by an example already alluded to.
Had GaUleo preferred to maintain his self-respect,
the Church would have, in her conceit, tried to
bind his sin of heresy on him for aU eternity. God
could not possibly recognize the bungling work of
an ignorant priesthood. It must be ever kept in
mind that Eome does not claim infaUibiUty any
where except in the giving of definition. In bind
ing mevbS sins on them, she does not pretend to be
inerrant. The exposition given above is according to anal
ogy in the world outside of religion. Eusebius,
the father of church history, was a rock, as a
historian. Hippocrates, the father of medicine,
could be termed the rock on which that science is
buUt. Jesus is unquestionably the final authority
on reUgion, that is, for the Christian. The bone of
contention between Bomanism and Protestantism
is not whether Jesus is, or is not the ultimate
authority abstractly considered, but whether He
appeals directly to the individual or ordains that
Peter and a long line of popes, some of whom were
undeniably the vilest of men, must intervene be
tween God and His child to interpret to him the
laws of heaven. Jesus said, " The truth shall
make you free." " The Spirit wiU guide you into
aU truth."

J92 ROMAN CATHOLICISM ANALYZED
IV. Worship Must Furnish an All-Con
quering Impulse to True Morality
By running rapidly over the whole programme
of Bible reUgion we may get a bird's-eye view of
the purpose of Christianity.
(1) The Ten Commamdments. The central truth
in the decalogue is " Thou shalt have no other gods
before me." The appUcation of this basic principle
to the field of ethics is, "Thou shalt not kiU."
All the other commandments revolve around one
or the other of these two. The first table of the
law speciaUy guards, in the second commandment,
against the use of images, and in the third, against
a giving way of moral stamina by falseness to God.
In the fourth, one day in seven is appointed that
we may have the time necessary to cultivate the
religious spirit. These three commands are a de
velopment of the first.
The laws of the second table cluster around the
one which makes provision for the protection of
human life. Anything that tends to shorten,
vitiate, dissipate, pervert, impoverish or destroy
outright the sacred Ufe of men, is condemned. So,
adultery, which corrupts the soul life, destroys the
body and undermines the foundations of society ;
false testimony, which breaks up the harmony of
society and makes Ufe insecure; dishonour to
parents, which specificaUy shortens life ; stealing,
which either immediately takes away one's suste
nance, or makes property generaUy insecure ; covet-
ousness, which is steaUng at its beginning stage —

THE RELIGION OF THE SPIRIT 193
aU these are prohibited because soon or late they
injure human Ufe.
(2) The Beatitudes hive for their central truth,
" Blessed a/re the clean of heart, for they shall see
God." A right attitude to Jehovah is essential.
Those who are humble, honest, earnest, clean, have
the qualities which enable them to penetrate the
darkness and see God as He is. They have the
inner quaUties which make it possible to compre
hend a Being whose goodness is supreme and un
assailable. The other beatitude which makes the first one
practical among men is, " Blessed are the meek,
for they shall inherit the earth." That quality
which is destined to bless, and is blessing not men
alone, but even the lower animals as well, is the
secret of success whUe we Uve on this planet.
(3) The Lord's Prayer. The heart of that
great, brief model of approach to God is " Thy wUl
be done on earth as it is in heaven." Of the three
primary faculties of personality, intellect, sensibil
ities and wUl, the wiU is imquestionably central.
Jesus began His earthly career by obedience to the
divine wUl and one of His last words on the cross
was " Father, into thy hands I commend my spirit."
In Gethsemane, where the greatest struggle of His
Ufe took place, He reached the sublimest height
of His earthly career when He said " Thy will, not
mine, be done."
The second great petition in that prayer is
" Give us this day our daUy bread." Not only are

i9i ROMAN CATHOLICISM ANALYZED
we not to kill, not only should we maintain our
own Ufe, not only are we bound to forgive our
enemies and let them Uve ; we are under obUgation
to pour out our souls before God in strong desire,
in the best thought we can give, in our most earnest
and judicious efforts, and above all, with an un
faltering faith in Jehovah of Hosts, pleading that
the whole world may receive its daily bread.
(4) The two true Sacraments of the Christian
Church set forth the same basal truths taught in the
Pecalogue, the Beatitudes and tlie Lord's Prayer.
The Lord's Supper reminds us of the tragic suffer
ing and death of the Son of God, of what He ac
compUshed for us and of His abiding presence with
us. It cultivates especially the divine side of our
reUgion. Baptism symbolizes the fact of our separation
from all filthiness of the flesh and spirit and com
mits us to the work of keeping ourselves unspotted
from the world. This Sacrament stresses the man-
ward side of Christianity.
(5) If we may so term them, the two natural
Soffra/ments of Suffering and Work teach the same
two primary truths, and teach them constantly, in
daily life. Down in the dark, damp soil of sorrow
and pain are planted the seeds, which, if nurtured,
may grow up through patience and experience
until they flower into hope, and finally bear fruit
age in the love of God shed abroad in the heart by
the Holy Ghost, which is given unto us. (See
Eom. V. 3-5.) Pain brings us into the presence of

THE RELIGION OF THE SPIRIT 195
God and of eternal reaUties. God is realized as a
person and eternity as our natural atmosphere.
Labour carries us out among our feUows where
we may, in a normal way, reaUze the ideals of
Jesus Christ.
(6) Jesus' sum/mary of the Law and the Prophets :
" Thou shalt love the Lord thy God with aU thy
heart, soul, mind and strength, and thy neighbour
as thyself " shows that we may do the seemingly
impossible. Genuine, disinterested love for our
feUows can alone be felt and practiced when we
have surrendered ourselves and plunged into the
ocean of God's eternal and infinite love.

vn
CONCLUSION
IN view of aU that we have seen, it is impos
sible to escape the conclusion that Eome
begins with a defective notion of God. Ac
cording to that system the Euler of the universe is
weak, capricious, arbitrary, that is to say, He is
imperfect in His moral character. The pagan
doctrine that matter is evil is at the root of many
Eoman CathoUc errors of beUef and practice,
such as monasticism, penance, purgatory, ceUbacy.
Eome's conception of God is not the Christian con
ception. It is pagan at heart. This fact is more
or less disguised by the Judaic and Christian phra-
selogy with which her philosophy is clothed.
Matter is evil because it has eluded the grasp of
its God. The Almighty is occupied chiefly with
great matters. He is supposed to manage the
Church but He cannot afford to commune with the
individual. If He condescends to such small things
He does so in a clumsy fashion. His greatness does
not consist in looking after the details of forgiving
the sins of men. He can save the Church but He
cannot personally save the individual. In these
things He is Umited much after the manner of an
Oriental monarch. He may not enter into the life
196

CONCLUSION J97
and death struggles of one of His children who cries
out as did St. Paul when he said, " Unhappy man
that I am, who shall deliver me from the body of
this death ? " (Eom. vU. 24). The seventh chapter
of Eomans does not appeal to Him " that sitteth
upon the globe of the earth, . . . that stretch-
eth out the heavens as nothing, and spreadeth them
out as a tent to dweU in." Vile man struggUng
with his passions and appetites must be ostracized.
If he is able by bribery or otherwise to crawl back
into social recognition among the saints, he is wel
come to it and aU the shady past shall be forgotten.
Angels, saints, the Virgin Mary and the priests
may be detailed to do the drudgery of hearing indi
vidual complaints and of cleansing away the filth
of original or personal defilement. Since matter is
inherently evil, our spirits must necessarily be con
taminated by it as long as we are intimately related
to it. Some progress may be made by asceticism,
ceUbacy, penance and the pains of Purgatory.
Persecution is intended to teach and possibly de
Uver a few from the thralldom of sin. Torture,
although primarily designed to extract evidence,
was intended also to purify in a measure the souls
of the tortured.
Inasmuch as sin is largely based upon the per
versity of matter, the sacraments, being visible, are
supposed to meet evil on the plane of the physical.
A priesthood, definitely separated from the mem
bership, with the peculiar powers of absolution
through the sacrament of Penance, of salvation by

J98 ROMAN CATHOLICISM ANALYZED
Baptism; having the authority to confer grace
through Matrimony, Confirmation, the Eucharist
and Extreme Unction, also the faculty of teaching
infalUbly through their Chief, and the abiUty to
perpetuate it all by means of the sacrament of Holy
Orders, presents a display of power materiaUy ex
pressed, which may be regarded by the faithful as
absolutely irresistible. The fact that all this may
be and often has been honeycombed with sin and
crime "does not tell against their prerogatives."
Eome has " this treasure in earthen vessels " (2 C«r.
iv. 7), which she understands to mean wickedness
as weU as fraUty.
Architecture and processions for the multitude
and small images for household and individual use
are aU designed to triumph over the splendour of
the world by means of pomp and ceremony.
The Mother of God, being more indulgent and
less just than God Himself, makes the way to the
Almighty comparatively easy for those who gain
her favour. Euggedness of character without sub
mission to ordinances is to be tolerated to some ex
tent only because of the severe pressure of modern
sentiment which demands fair play.
Since Eome misunderstands the character of God,
it follows logicaUy that she does not comprehend
the nature and possibiUties of man. Only one man
at a time out of the multipUed millions of earth's
inhabitants is capable of understanding clearly
God's will. He must stand sponsor for all the rest
and even he is denied revelation and inspiration.

CONCLUSION 199
The vast world of not-popes must grope their way
in darkness and uncertainty for lack of capacity to
comprehend the laws either of God or of the pope.
Eome fails to find any inherent qualities among
heathen, or heretics, or CathoUc laymen, or the
magisterium of the Church, or in the pope himself
by which God can be known. The very best that
can be done is for God to guide the pope of Eome
so that he shall be able to tell the world what to
beUeve and do. This guidance is mechanical, not
psychical, spiritual, or moral. The pope conducts
the truths of God into the heart of the Church just
as miUstones grind the corn which passes between
them. The millstones do not eat the corn they
grind. Neither does the pope feed on the truth
which he grinds out for the world. His ex-cathedra
utterances have no effect on him. He is neither
better nor worse, neither wiser nor more ignorant
after one of his infalUble seances. If the supreme
pontiff is a good man it is because he was a good
man before he was seated in the papal chair, and
because he used the ordinary means of grace which
all men can and should use.
Nothing is gained by the ruse which undertakes
to bring the grace of a weak and arbitrary deity to
bear on depraved and unreliable human beings
through a reUable channel, for the pope may have
as much vileness, ignorance and perversity in
him as is to be found a^mong his subjects or his
enemies. If goodness, intelligence and stability of
character are required to receive and conserve the

200 ROMAN CATHOLICISM ANALYZED
deposit of faith, Eome is in a bad pUght. She is
vainly trying to help the Almighty to make the
most of a bad bargain.
Since God is moraUy imperfect, and matter is in
corrigibly bad, and man is incapable of being trusted
by his Maker, there is no soUd foundation for truth
and morality. Eoman CathoUc casuistry naturally
follows. Unstable man, dominated by his wicked
flesh, cannot and need not be held responsible di
rectly to his capricious and imperfect God. The
moment the individual is denied the right, abiUty
and divine permission to judge and decide for him
self in the realm of moral and spiritual truth and
life the whole ground of righteousness gives way.
A Eomanist is the servant of Eome. The fact
that the papacy had and exercised the power of
kilUng heretics, and of compelUng her subjects to
take life, demonstrates that she may compel her
devotees to violate conscience and right. What
ever Eome commands, with or without a decree,
must be obeyed. If her authorities have decided
that a certain course must be pursued, that cuts
off aU debate. Should one of her servants in the
exercise of his own private judgment rebel against
her authority, he would be branded as proud and
wicked. In offering her four notes as proof of her claim to
be the true and only Church of God, Eome, the
accused, constitutes herself the attorney for the
defense, the judge and the jury. She summons the
witnesses and instructs them what to say.

CONCLUSION 201
She claims to have unity from the beginning and
in aU places. She then decides whether or not the
contention is correct. She pretends to sanctity
and solemnly declares herself holy. She imagines
that she is CathoUc because she says so herself.
She insists that she teaches and practices just what
the apostles taught and practiced. The apostles
have been dead more than eighteen centuries. Who
shall identify their successors ? Eome wUl do that
and save us the trouble.
Man's lack of capacity to comprehend God, and
God's imperfection of moral character which pre
vents His entering the secret places of the human
heart, make it necessary to have a hierarchy of
beings — saints, angels and the Mother of God to
mediate between the great Creator and insignificant
man. There must be an agency with plenary
powers to manage the earthly interests of the hier
archy, Ukewise the heavenly interests of the people.
Eome's purpose is not the same as that of Protes
tants, that is, to cooperate with God. If it were,
the usefulness of priest or layman would be pro
portionate to his spiritual and moral character. A
CathoUc priest is useful regardless of his moral life
because God is unable to fiU and thrill His people
with His own moral and spiritual qualities on such
a scale as to warrant the hope that the world may
be converted through them.
While the theory of the papacy was no doubt
pagan in its origin, it has powerfuUy affected
society and governments in CathoUc countries.

202 ROMAN CATHOLICISM ANALYZED
The doctrine that the purpose of government is the
good of the governed and not the aggrandizement
of the rulers is Protestant. Eoman CathoUc
governments are pecuUarly weak in that they can
not understand the Saviour's teaching that the
greatest should be servant of aU.
Protestants do not assume to do the extremely
deUcate work of making sure the final connection
between the soul and its God. Our business is to
identify ourselves with God. We should strive to
reach Paul's ideal so as to say individually, " And I
live, now not I ; but Christ Uveth in me. And the
Ufe that I now Uve in the flesh I Uve in the faith
of the Son of God, who loved me and deUvered
himself for me " (Gal. U. 20). It is an amazing
thing that the Almighty should deign to use fraU
human beings in the transcendent work of saving
men from sin. We may not comprehend all the
reasons for it or the deep processes by which the
work is effected. And yet we may know that it is
so, for the Bible teaches it. We may see and feel
that it is true. We have been benefited personally
by contact with good men, and in turn have been
able to bless others in some degree.
Some of the reasons may be seen if we look for
them. It promotes the unity of the human race to
make men interdependent, moraUy and spiritually
as well as socially and industrially. It dignifies,
strengthens and sweetens human character to be
given such work and such responsibilities. It
makes real to us our kinship with God. These

CONCLUSION '203
benefits are for all men if all are capable of know.
ing God and of introducing men to Christ. The
human avenues through which the divine power is
transmitted may also be discovered. "Not with an
army, nor by might, but by my spirit, saith the
Lord of hosts " (Zach. iv. 6). " You are the salt of
the earth. . . . You are the light of the
world " (Matt. v. 13, 14). " I am the true vine
and my Father is the husbandman. Every branch
in me that beareth not fruit, he wiU take away;
and every one that beareth fruit he wUl purge it,
that it may bring forth more fruit. Now you are
clean by reason of the word which I have spoken
to you. Abide in me, and I in you. As the branch
cannot bear fruit of itself, unless it abide in the
vine ; so neither can you unless you abide in me.
I am the vine, you are the branches ; he that
abideth in me and I in him, the same beareth
much fruit ; for without me you can do nothing "
(John XV. 1-5). Influence, teaching and preaching
lift men from the low plane of desire. Sacraments,
creeds and church loyalty, when used as a substitute
for spiritual Ufe, are the counterfeits of God's
grace. Protestantism takes the position that matter is
not evil, that God is good as weU as great, that
men may be fiUed with His fullness, that all men,
regardless of race, caste, ecclesiastical position,
financial condition or educational equipment are
potentiaUy the sons of God and thereby heirs to the
f uU privUeges of sonship. EvangeUcal Christianity

204 ROMAN CATHOLICISM ANALYZED
takes its stand on such Scriptures as the foUowing :
" That which God has cleansed do not thou call
common " (Acts x. 15). " You are the temple of
the Uving God, as God saith : I wiU dweU in them
and walk among them, and I will be their God,
and they shaU be my people " (2 Cor. vi. 16). " Be
you therefore perfect as also your heavenly Father
is perfect" (Matt. v. 48). "I wiU not now call
you servants ; for the servant knoweth not what
his lord doeth. But I have called you friends ;
because all things whatsoever I have heard of my
Father, I have made known to you" (John xv. 15).
Eomanism insists that God demands a Uteral,
visible subjection to her ; and that to secure this
she must have control of the " secular arm."
Protestantism relies on the power of persuasion,
teaching and influence, leaving the results with
God. Eome demands membership in her fold.
Protestantism immites membership. The papacy
forces a lower unity regardless of conviction.
Evangelical Christianity has achieved a higher
spiritual unity through free activities, the Uberty
of fuU discussion and personal convictions.
Let us now return to our statement at the be
ginning of chapter one : " The purpose of true
reUgion is to bind man to God." We now add
to that : We are bound to God by true worship.
Worship is real Ufe. Our senses may deceive us,
but when we know God, we have the highest quaUty
of certainty. Since there is a God, miracles are
to be expected when He sees fit to work them.

CONCLUSION 205
Since there is a God, sin must be exterminated
from the earth some day, and you and I may be
cleansed now. Since there is a God, there must be
a world-wide plan and an age-long plan.
Keep your face outward towards the eternal
blue. This clod of earth on which we stand is
not the most real thing. Our spirits are the eternal
entities and all else here below derives its value
from its relations to spiritual things. The earth is
God's footstool, but heaven is His throne. Our
bodies are Jehovah's temples and the ground on
which we stand is holy. Not pomp and ceremony,
not name and fame, nor yet ecclesiastical dignity
or apostolic pedigree, but a broken and contrite
heart introduces us to the Father. Living in His
presence, surrendering our wills to His wiU, breath
ing God's spirit, we Uve. It is a question of close
friendship between the Divine Spirit and ours.
This makes men and nations. In this communion
between God and men exists the infinite force
which regenerates the world.
St. Paul expresses a deep and touching sentiment
when he says, " Brethren, the will of my heart in
deed, and my prayer to God is for them unto sal
vation." After going through the investigations
which we have made together, may we not desire
the salvation of all those who will come to Christ
that they might have Ufe ? If you are an earnest,
truth-loving man or woman, whether Eoman
CathoUc or Protestant, you surely cannot think
that a fuU and free discussion of the principles

206 ROMAN CATHOLiaSM ANALYZED
which have to do with our character-buUding and
our eternal destiny has been unnecessary. And
yet to be convinced of the truth of a given system
is not the whole of the matter. God says, " My
son, give me thy heart " (Prov. xxUi. 26). Let us
Usten to the words of the beloved apostle : 'i Dearly
beloved, let us love one another ; for charity is of
God. And every one that loveth is born of God,
and knoweth God " (1 John iv. 7).
If you are a Protestant do not think that clear
views of theology alone will save you. Do you
worship God or your Church ? Are you trusting
God, or do you rely on your wealth or position ?
Beware, the heart of man is inclined to idolatry.
A Protestant idolater is under the condemnation
of God as truly as is a CathoUc idolater. Neither
will good works save you, even those of philan
thropy. " If I should distribute all my goods to
feed the poor, and if I should deliver my body to
be burned, and have not charity, it profiteth me
nothing " (1 Cor. xiii. 3). " Charity " here means
that deep, underlying love which God implants in
every soul that will let His Spirit come into it.
Please read that matchless thirteenth chapter of
first Corinthians, and substitute the word " love "
for " charity " which, in its ordinary use, is only
one manifestation of Christian love.
If you are a Catholic it may be that the reading
of this book has given you pain. I do not know
how it could have been possible to treat the sub
jects which we have studied in a more considerate

CONCLUSION 207
way. With deepest sincerity, I can say with St.
Paul (2 Cor. ii. 4), " For out of much affliction and
anguish of heart, I wrote to you with many tears ;
not that you should be made sorrowful ; but that
you might know the charity (love) I have more
abundantly towards you." You have probably
asked the question. Why should Protestants send
missionaries to CathoUc countries ? I have tried
to give you the reasons. We beUeve that the
whole world needs the pure Gospel of Christ as
presented in His Holy Word.
Let me insist that you procure a copy of that
Book of books, if you have not one already. Do
not forget that there is a difference between a
casual reading and a constant searching of the
Scriptures. We aU need to read God's Word more
than we do.
Do not think that the chief stock in trade among
Protestants or among their pastors is to criticize
the Church of Eome. A cause cannot live on the
principle of a protest. It must be constructive.
Our chief business is to build men up in the Chris
tian life.
In the last great day our chief concern will be
our attitude to our Creator and Eedeemer. Do we
love Him ? Are we trying to know as much about
Him as possible ? May God pour His Spirit upon
both the reader and the writer.

APPENDIX

Documents, Notes and Bibliography

Appendix

THE appendix is arranged not according to the
first appearance of a reference to a given docu
ment or note as one would find it by reading
the book. One purpose of the appendix is that any one
,picking up the book and reading at random may confine
his attention, without inconvenience, to at least some of
the material out of which he may construct his own theory.
The author believes that he has gathered into a very small
compass a considerable amount of exceedingly valuable
authentic matter bearing directly on the subject under dis
cussion. Every thoughtful Catholic should be glad to get
hold of these original statements made by popes, catechism
writers, theologians and other high authorities. If the
reader cannot agree with the writer of this treatise he
surely can find no cause to complain about the quotations.
The documents precede the notes because they are of
supreme importance as giving the basis for all our studies.
The first document is the Creed of Pius IV, for the reason
that it is the thing which meets one on the very threshold
of his investigations. Then follow the commandments of
the Church because they put in small space the idea of
ecclesiastical authority. This is familiar ground to Cath
olics but strange to most Protestants.
Let it be remembered that no casual reading of the ap
pendix will suffice to induct one into the heart of Roman
211

2(2 APPENDK
Catholic thought and method. The reader is invited to
study it closely.
It is interesting to note how Catholic theologians man
age to take both sides of a question. For example, Note
X, "Bull-fight." It is first stated that Catholic author
ities have often condemned bull-fights. Later the writer
says that they are not condemned by the natural law and
indicates that he regards it as a very interesting and inno
cent sport.
In reading what Roman Catholic authors or councils
have to say on matters which are controverted by "Prot
estants, one must be on his guard, else he will fail to grasp
the meanings which they give to words, e. g., page 223,
proposition 73, condemns the doctrine that civil marriage
is true marriage among Christians. Rome escapes the
indignation of Protestants here by explaining that the
word " Christians " is synonymous with the word " Cath
olics." Unfortunately for her, Ripalda uses plain terms.
On page 242, Document H, Liguori's editor says, " The
faithful is bound to oppose evil and to advance the cause
of right." He means to say that the faithful Roman
Catholic is bound to oppose whatever is against Rome and
to advance Roman Catholicism. Italy imderstands her
terminology and so does Mexico. In fact any country that
must deal with genuine Catholicism must learn her casuistry
sooner or later.

Documents

Document A. — Creed of Pope Pius IV
"I (Christian name), with a firm faith, believe and
profess all and every one of those things which are con
tained in that Creed which the Holy Roman Church
maketh use of. Namely: I believe in one God, the
Father Almighty, maker of heaven and earth, of all things
visible and invisible. And in one Lord, Jesus Christ, the
only begotten Son of God, born of the Father before all
ages. God of God ; Light of Light ; true God of true
God ; begotten, not made, con-substantial to the Father j
by whom all things were made. Who, for us men, and
for our salvation, came down from heaven, and was in
carnate by the Holy Ghost of the Virgin Mary, and was
made man. He was crucified also for us, under Pontius
Pilate, He suffered and was buried, and the third day He
rose again according to the Scriptures. He ascended into
heaven, and sitteth at the right hand of the Father, and
He shall come again with glory to judge the living and the
dead ; of whose kingdom there shall be no end. And I
believe in the Holy Ghost, the Lord and Life-giver who
proceedeth from the Father and the Son, who, together
with the Father and the Son, is adored and glorified ; who
spoke by the prophets.
"And I believe One, Holy, Catholic, and Apostolic
Church. I confess one Baptism for the remission of sins ;
213

2(4 APPENDK
and I look for the resurrection of the dead, and the life of
the world to come. Amen.
" I most steadfastly admit and embrace the Apostolical
and Ecclesiastical Traditions, and all other observances
and constitutions of the same Church.
"I also admit the Holy Scriptures, according to that
sense which our holy Mother the Church has held, and
does hold, to which it belongs to judge of the true sense
and interpretation of the Scriptures; neither will I ever
take and interpret them otherwise than according to the
unanimous consent of the Fathers.
" I also profess that there are truly and properly seven
Sacraments of the New Law, instituted by Jesus Christ our
Lord, and necessary for the salvation of mankind, although
not all of them necessary for every one. Namely, Baptism,
Confirmation, the Eucharist, Penance, Extreme Unction,
Order and Matrimony ; and that they confer grace ; and
that of these, Baptism, Confirmation and Order cannot be
repeated without the sin of sacrilege. I also receive and
admit the received and approved ceremonies of the Catho
lic Church used in the solemn administration of the afore
said Sacraments.
" I embrace and receive all and every one of the things
which have been defined and declared in the holy Coun
cil of Trent, concerning original sin and justification.
" I profess likewise, that in the Mass there is offered to
God a true, proper, and propitiatory Sacrifice for the liv
ing and the dead. And that in the most holy Sacrament
of the Eucharist, there is truly, really, and substantially
the Body and Blood, together with the Soul and Divinity
of our Lord Jesus Christ, and there is made a conversion
of the whole substance of the bread into the Body, and
of the whole substance of the wine into the Blood, which

DOCUMENTS 215
conversion the Catholic Church calls Transubstantiation.
I also confess that, under either kind alone, Christ is re
ceived whole and entire, and a true Sacrament.
" I steadfastly hold that there is a Purgatory, and that
the souls therein detained are helped by the suffrages of
the faithful. Likewise, that the Saints reigning together
with Christ are to be honoured and invocated, and that
they offer prayers to God for us, and that their relics are
to be held in veneration.
" I most firmly assert that the images of Christ, of the
Mother of God, ever Virgin, and also of other Saints,
ought to be had and retained, and that due honour and
veneration are to be given them.
" I also affirm that the power of granting Indulgences
was left by Christ in the Church, and that the use of them
is most wholesome to Christian people.
" I acknowledge the Holy, Catholic, Apostolic, Roman
Church for the mother and mistress of all Churches, and I
promise true obedience to the Bishop of Rome, Successor
of St. Peter, Prince of the Apostles, and Vicar of Jesus
Christ. " I likewise undoubtingly receive and profess all other
things which the Sacred Canons and General Councils,
and particularly the holy Council of Trent and the Ecu
menical Vatican Council, have delivered, defined and
declared, and in particular, about the supremacy and in
fallible teaching of the Roman Pontiff. And I condemn,
reject and anathematize all things contrary thereto, and all
heresies which the Church has condemned, rejected and
anathematized. " I (Christian name), do at this present freely profess
and sincerely hold this true Catholic Faith, out of which
no one can be saved. And I promise most constantly to

2J6 APPENDIX
retain and confess the same entire and unstained, with
God's assistance, to the end of my life."
The above creed is taken from " Catholic Belief " by
the Very Rev. Joseph Faa di Bruno, D. D., rector general
of the Pious Society of Missions. Published by Benziger
Brothers, printers to the Holy Apostolic See, New York,
Cincinnati and St. Louis.
In a foot-note is found the following : " This creed, an
extension of the Nicene Creed, was composed at the con
clusion of the General Council of Trent (capital of the
Austrian Tyrol) held from the year of our Lord 1545 to
1563, to meet the errors of the first Protestants, Luther,
Calvin and others, then spreading. A few supplementary
words were added by Pope Pius IX, referring to the Su
premacy and Infallibility of the Roman Pontiff."

Document B. — The Commandments of the Church
The following is copied from Deharbe's Catechism,
published by Benziger Brothers, New York, Cincinnati
and Chicago.
"I. Are we bound to keep any other commandments
besides the Commandments of God ?
" Yes, we are bound to keep the Commandments of the
Church. " 2. Which are the Commandments of the Church?
" The Commandments of the Church are these six:
"I. To rest from servile work, and to hear Mass on
all Sundays and Holy-days of obligation.
" II. To fast and to abstain on the days appointed by
the Church (that is, to fast in Lent, on the Ember days,

DOCUMENTS 2J7
on the Fridays in Advent, and on the Eves of certain fes
tivals ; to abstain from flesh meat on Fridays and other
appointed days of abstinence).
" III. To confess our sins at least once a year.
" IV. To receive worthily the Blessed Eucharist at
Easter or within the time appointed.
"V. To contribute to the support of our Pastors.
"VI. Not to marry within the forbidden degree of
kindred, not to solemnize marriage within the forbidden
times. "3. Has the Church the power to give Command
ments? " Yes, the Church has the power from Jesus Christ, her
Founder, to give Commandments ; for He has authorized
her to guide and govern the faithful in His name.
" ' As the Father hath sent me, I also send you ' (St.
John XX. 21). ' Whatsoever you shall bind upon earth,
shall be bound also in heaven ' (St. Matt, xviii. 18).
"Are we bound to keep the Commandments of the
Church ?
" We are bound to keep the Commandments of the
Church, under pain of grievous sin ; for it is God Him
self who has given us these Commandments through His
Church."

Document C. — Some of the Propositions Found in
the Syllabus of Errors Condemned by Pius IX
The Syllabus is a compilation made by Pius IX, and is
an ex-cathedra document. It has eighty propositions.
The whole list may be found in Schaff's "Creeds of
Christendom." It may be had in cheaper form in " An

218 APPENDK
Inside View of the Vatican Council," published by the
American Tract Society, 150 Nassau Street, New York,
and also in "The Pope and the Civil Power," by W. E.
Gladstone, former Prime Minister of Great Britain, and
published by the American Tract Society.
Nearly half of the propositions are of little interest to us
in these days, so I do not give them all. Pius condemns
freedom of public worship, state education, freedom of
thought and of speech and of the press. He also insists
on the temporal power of the Church. The propositions
here given consist generally but not always of the teachings
of Protestantism. In reading the Syllabus the reader
must always remember that the propositions are what
Rome condemns. We cite as follows :
" Proposition 5. — Divine revelation is imperfect, and,
therefore, subject to a continual and indefinite progress,
which corresponds with the progress of human reason.
" 10. — As the philosopher is one thing, and philosophy
is another, so it is the right and duty of the philosopher to
submit to the authority which he shall have recognized as
true ; but philosophy neither can nor ought to submit to
any authority.
" II. — The Church not only ought never to animadvert
upon philosophy, but ought to tolerate the errors of phi
losophy, leaving to philosophy the care of their correction.
" 15. — Every man is free to embrace and profess the
religion he shall believe true, guided by the light of
reason. " 16. — Men may in any religion find the way of eternal
salvation and obtain eternal salvation.
" 17. — We may entertain at least a well-founded hope
for the eternal salvation of all those who are in no manner
in the true Church of Christ.

DOCUMENTS 2(9
" i8. — Protestantism is nothing more than another form
of the same true Christian religion, in which it is possible
to be equally pleasing to God as in the Catholic Church.
" 19. — The Church is not a true, and perfect, and en
tirely free society, nor does she enjoy peculiar and per
petual rights conferred upon her by her Divine Founder,
but it appertains to the civil power to define what are the
rights and limits within which the Church may exercise
authority. " 20. — The ecclesiastical power must not exercise its
authority without the permission and assent of the civil
government. " 21. — The Church has not the power of defining dog
matically that the religion of the Catholic Church is the
only true religion.
" 22. — The obligation which binds Catholic teachers
and authors applies only to those things which are pro
posed for universal belief as dogmas of the faith, by the
infallible judgment of the Church.
"23. — The Roman Pontiffs and Ecumenical Councils
have exceeded the limits of their power, have usurped the
rights of princes, and have even committed errors in de
fining matters of faith and morals.
" 24. — The Church has not the power of availing her
self of force, or any direct or indirect temporal power.
" 25. — In addition to the authority inherent in the
episcopate, a further and temporal power is granted to it
by the civil authority, either expressly or tacitly, which
power is on that account also revocable by the civil au
thority whenever it pleases.
" 26. — The Church has not the innate and legitimate
right of acquisition and possession.
" 27. — The ministers of the Church and the Roman

220 APPENDK
Pontiff ought to be absolutely excluded from all charge and
dominion over temporal affairs.
" 28. — Bishops have not the right of promulgating even
their apostolical letters, without the permission of the gov
ernment. " 29. — Dispensations granted by the Roman Pontiff
must be considered null, unless they have been asked for
by the civil government.
" 30  The immunity of the Church and of ecclesias
tical persons derives its origin from the civil law.
" 31  Ecclesiastical courts for temporal causes, of the
clergy, whether civil or criminal, ought by all means to be
abolished, even without the concurrence and against the
protest of the Holy See.
" 32. — The personal immunity exonerating the clergy
from military service may be abolished, without violation
either of natural right or of equity. Its abolition is called
for by civil progress, especially in a community constituted
upon principles of liberal government.
" 37. — National churches can be established after being
withdrawn and plainly separated from the authority of the
Roman Pontiff.
"41. — The civil power, even when exercised by an
unbelieving sovereign; possesses an indirect and negative
power over religious affairs. It therefore possesses not
only the right called that of exequatur, but that of the
(so-called) appelatio ab abusu. ('Explanatory note:
Exequatur and appelatio ab abusu means the power of
authorizing official acts of the papal power, and of correct
ing the alleged abuses of the same.')
" 42. — In the case of conflicting laws between the two
powers the civil law ought to prevail.
" 43- — The civil power has a right to break, and to de-

DOCUMENTS 22(
clare and render null the conventions (commonly called
Concordats) concluded with the Apostolic See, relative to
the use of rights appertaining to the ecclesiastical immu
nity, without the consent of the Holy See, and even con
trary to its protest.
" 45. — The entire direction of public schools, in which
the youth of Christian states are educated, except (to a
certain extent) in the case of episcopal seminaries, may
and must 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
school, the arrangement of the studies, the taking of de
grees, or the choice and approval of the teachers.
"47. — The best theory of civil society requires that
popular schools open to the children of all classes, and
generally, all public institutes intended for instruction in
letters and philosophy, and for conducting the education
of the young, should be freed from all ecclesiastical author
ity, government, and interference, and should be fully
subject to the civil and political power, in conformity to
the will of rulers and the prevalent opinions of the age.
"48. — ^This system of instructing youth, which consists
in separating it from the Catholic faith and from the
power of the Church, and in teaching exclusively, or at
least primarily, the knowledge of natural things and the
earthly ends of social life alone, may be approved by Cath
olics. " 49. — The civil power has the right to prevent minis
ters of religion, and the faithful, from communicating
freely and mutually with each other, and with the Roman
Pontiff. " 53. — The laws for the protection of religious establish
ments, and securing their rights and duties, ought to be

222 APPENDK
abolished ; nay, more, the civil government i^y lend its
assistance to all who desire to quit the religious life they
have undertaken, and break their vows. The government
may also suppress religious orders, collegiate Churches,
and simple benefices, even those belonging to private
patronage, and submit their goods and revenues to the ad
ministration and disposal of the civil power.
" 54. — Kings and princes are not only exempt from the
jurisdiction of the Church, but are superior to the Church,
in litigated questions of jurisdiction.
" 55. — The Church ought to be separated from the
State, and the State from the Church.
" 65. — It cannot be by any means tolerated, to maintain
that Christ has raised marriage to the dignity of a sacra
ment. '< 66.— The sacrament of marriage is only an adjunct of
the contract, and separable from it, and the sacrament
itself consists in the nuptial benediction alone.
<' 67.-^By the law of nature, the marriage tie is not in
dissoluble, and in many cases divorce, properly so-called,
may be pronounced by the civil authority.
"68. — The Church has not the power of laying down
what are diriment impedients to marriage. The civil au
thority does possess such a power, and can do away with
existing impediments to marriage.
" 69. — The Church only commenced in later ages to
bring in diriment impediments, and then availing herself
of a right not her own, but borrowed from the civil power.
" 70. — The canons of the Council of Trent, which pro
nounce censure of anathema against those who deny to the
Church the right of laying down what are diriment imped
iments, either are not dogmatic, or must be understood as
referring only to such borrowed power.

DOCUMENTS 223
" 71. — The form of solemnizing marriage prescribed by
the said Council, under penalty of nullity, does not bind
in cases where the civil law has appointed another form,
and where it decrees that this new form shall effectuate a
valid marriage.
" 73. — A merely civil contract may, among Christians,
constitute a true marriage j and it is false, either that the
marriage contract between Christians is always a sacra
ment, or that the contract is null if the sacrament be ex
cluded. " 74. — Matrimonial causes and espousals belong by
their very nature to civil jurisdiction.
" 73. — The children of the Christian and Catholic
Church are not agreed upon the compatibility of the tem
poral with the spiritual power.
" 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. " 77. — In the present day, it is no longer expedient
that the Catholic religion shall be held as the only religion
of the State, to the exclusion of all other modes of worship.
" 78. — Whence it has been wisely provided by law, in
some countries called Catholic, that persons coming to
reside therein shall enjoy the public exercise of their own
worship. " 79. — Moreover it is false that the civil liberty of every
mode of worship, and the full power given to all of overtly
and publicly manifesting their opinions and their ideas, of
all kinds whatsoever, conduce more easily to corrupt the
morals and minds of the people, and to the propagation of
the pest of indifferentism.
" 80. — The Roman Pontiff can and ought to reconcile

224 APPENDK
himself to, and agree with progress, liberalism and civili
zation as lately introduced."

Document D. — Some of the Canons and Decrees
of the Council of Trent
(^Extracted from Schaff's " Creeds of Christendom ")
" Fifth Session, held June 17, 1546.
" Decree concerning original sin." (I quote only a part
of the fifth paragraph.) " If any one denies that by the
grace of our Lord Jesus Christ, which is conferred in
baptism, the guilt of sin is remitted, or even asserts that
the whole of that which has the true and proper nature of
sin is not taken away, but says that it is only rased, or not
imputed, let him be anathema."
" Sixth Session, held January 13, 1547.
" On Justification ;
" Canon XII. — If any one saith that justifying faith is
nothing else but confidence in the divine mercy which
remits sins for Christ's sake, or that this confidence alone
is that whereby we are justified ; let him be anathema.
" Canon XXVIII. — If any one saith that grace, being
lost through sin, faith also is always lost with it ; or, that
the faith which remains, though it be not a lively faith, is
not a true faith ; or, that he who has faith without charity
is not a Christian ; let him be anathema.
" Seventh Session, held March 3, 1547.
" On the Sacraments in General:
" Canon VI. — If any one saith that the sacraments of
the New Law do not contain the grace which they sig
nify ; or that they do not confer that grace on those who
do not place an obstacle thereunto, as though they were

DOCUMENTS 225
merely outward signs of grace or justice received through
faith, and certain marks of the Christian profession,
whereby believers are distinguished amongst men from
unbelievers j let him be anathema.
" Canon VIU. — If any one saith that by the said sacra
ments of the New Law grace is not conferred through the
act performed, but that faith alone in the divine promise
suffices for the obtaining of grace j let him be anathema.
" Canon XI. — If any one saith that in ministers, when
they effect and confer the sacraments, there is not required
the intention at least of doing what the Church does ; let
him be anathema.
" Canon XII. — If any one saith that a minister, being
in mortal sin — if so be that he observe all the essentials
which belong to the effecting or conferring of the sacra
ment — ^neither effects nor confers the sacrament ; let him
be anathema.
" On Baptism :
" Canon IV. If any one saith that the baptism which
is even given by heretics in the name of the Father, and
of the Son, and of the Holy Ghost, with the intention of
doing what the Church doth, is not true baptism j let him
be anathema.
"Thurteenth Session, held October ii, 1551.
" On the most holy Sacrament of the Eucharist :
" Canon I. — If any one denieth that, in the sacrament
of the most holy Eucharist, are contained truly, really
and substantially the body and blood, together with the
soul and divinity of our Lord Jesus Christ, and conse-
quentiy the whole Christ, but saith that He is only
therein as in a sign, or in figure, or virtue ; let him be
anathema. "Canon II. — If any one saith that, in the sacred and

226 APPENDK
holy sacrament of the Eucharist, the substance of the bread
and wine remains conjointly with the body and blood of
our Lord Jesus Christ, and denieth that wonderful and
singular conversion of the whole substance of the bread
into the body, and of the whole substance of the wine into
the blood — the species only of the bread and wine remain
ing — which conversion indeed the Catholic Church most
aptly calls Transubstantiation ; let him be anathema.
" Canon III. — If any one denieth that, in the venerable
sacrament of the Eucharist, the whole Christ is contained
under each species, and under every part of each species,
when separated ; let him be anathema.
" Canon IV — If any one saith that, after the consecra
tion is completed, the body and blood of our Lord Jesus
Christ are not in the admirable sacrament of the Eucharist,
but [are there] only during the use, whilst it is being
taken, and not either before or after ; and that, in the
hosts, or consecrated particles, which are reserved, or
which remain after communion, the true body of the Lord
remaineth not ; let him be anathema.
" Canon VI. — If any one saith that, in the holy sacra
ment of the Eucharist, Christ, the only begotten Son of
God, is not to be adored with the worship, even external
of latria, and is, consequently, neither to be venerated
with a special festive solemnity, nor to be solemnly borne
about in procession, according to the laudable and uni
versal rite and custom of holy Church ; or is not to be
proposed publicly to the people to be adored, and that the
adorers thereof are idolaters ; let him be anathema.
" Canon XI. — If any one saith that faith alone is a suf
ficient preparation for receiving the sacrament of the most
holy Eucharist ; let him be anathema. And for fear lest
so great a sacrament may be received unworthily, and so

DOCUMENTS 227
unto death and condemnation, this holy Synod ordains
and declares that sacramental confession, when a con
fessor may be had, is of necessity to be made beforehand,
by those whose conscience is burthened with mortal sin,
how contrite even soever they may think themselves. But
if any one shall presume to teach, preach, or obstinately to
assert, or even in public disputation, to defend the con
trary, he shall be thereupon excommunicated.
"Fourteenth Session, held November 25, 155 1.
" On the most holy Sacrament of Penance :
" Canon IX. — If any one saith that the sacramental ab
solution of the priest is not a judicial act, but a bare min
istry of pronouncing and declaring sins to be forgiven to
him who confesses ; provided only he believe himself to
be absolved, or [even though] the priest absolve not in
earnest, but in joke ; or saith that the confession of the
penitent is not required, in order that the priest may be
able to absolve him ; let him be anathema.
" Canon X. — If any one saith that priests, who are in
mortal sin, have not the power of binding and loosing,
. . . let him be anathema.
" Canon XIII. — If any one saith that satisfaction for
sins, as to their temporal punishment, is nowise made to
God, through the merits of Jesus Christ, by the punish
ments inflicted by him, and patiently borne, or by those
enjoined by the priest, nor even by those voluntarily un
dertaken, as by fastings, prayers, almsdeeds, or by other
works also of piety, and that, therefore, the best penance
is merely a new life ; let him be anathema.
"Canon XIV. — If any one saith that the satisfactions,
by which penitents redeem their sins through Jesus Christ,
are not a worship of God, but traditions of men, which
obscure the doctrine of grace and the true worship of God,

228 APPENDK
and the benefit itself of the death of Christ ; let him be
anathema. "Twenty-second Session, held September 17, 1562.
" Doctrine on the Sacrifice of the Mass :
" Canon III. — If any one saith that the sacrifice of the
Mass is only a sacrifice of praise and of thanksgiving ; or
that it is a bare commemoration of the sacrifice consum
mated on the cross, but not a propitiatory sacrifice ; or
that it profits him only who receives ; and that it ought
not to be offered for the living and the dead for sins,
pains, satisfactions, and other necessities j let him be
anathema. " Twenty-third Session, held July 15, 1563.
" On the Sacrament of Order :
" Canon I. — If any one sailh that there is not in the
New Testament a visible and external priesthood, or that
there is not any power of consecrating and offering the
true body and blood of the Lord, and of forgiving and
retaining sins, but only an office and bare ministry of
preaching the Gospel, or that those who do not preach are
not priests at all-; let him be anathema.
" Canon IV. — If any one saith that, by sacred ordina
tion, the Holy Ghost is not given, and that vainly there
fore do the bishops say Receive ye the Holy Ghost, or that
a character is not imprinted by that ordination, or that he
who has once been a priest can again become a layman ;
let him be anathema.
" Twenty-fourth Session, held November 11, 1563.
" On the Sacrament of Matrimony :
" Canon III. — If any one saith that those degrees only
of consanguinity and affinity which are set down in Leviti
cus can hinder matrimony from being contracted, and dis
solve it when contracted j and that the Church cannot

DOCUMENTS 229
dispense in some of those degrees, or establish that others
may hinder and dissolve it ; let him be anathema.
" Canon IV. — If any oue saith that the Church could
not establish impediments dissolving marriage, or that she
has erred in establishing them ; let him be anathema.
"Canon VI. — If any one saith that matrimony con
tracted, but not consummated, is not dissolved by the
solemn profession of religion by one of the parties ; let
him be anathema.
" Canon IX. — If any one saith that clerics constituted
in sacred orders, or regulars, who have solemnly professed
chastity, are able to contract marriage, and that being
contracted it is valid, notwithstanding the ecclesiastical
law or vow ; and that the contrary is nothing else than to
condemn marriage ; and that all who do not feel that they
have the gift of chastity, even though they have made a
vow thereof, may contract marriage ; let him be anathema ;
seeing that God refuses not that gift to those who ask for
it rightly, neither does He suffer us to be tempted above
that which we are able.
" Twenty-fifth Session, begun on the third and termi
nated on the fourth of December, 1563.
" Decree concerning Purgatory :
" Whereas the Catholic Church, instructed by the Holy
Ghost, has from the Sacred Writings and the ancient tradi
tion of the Fathers taught, in sacred Councils, and very
recently in this Ecumenical Synod, that there is a Purga
tory, and that the souls there detained are helped by the
suffrages of the faithful, but principally by the acceptable
sacrifice of the altar, — the holy Synod enjoins on bishops
that they diligently endeavour that the sound doctrine con
cerning Purgatory, transmitted by the holy Fathers and
sacred Councils, be believed, maintained, taught, and

230 APPENDK
everywhere proclaimed by the faithful of Christ. But let
the more difficult and subtie questions, and which tend not
to edification, and from which for the most part there is no
increase of piety, be excluded from popular discourses be
fore the uneducated multitude. In like manner, such
things as are uncertain, or which labour under an appear
ance of error, let them not allow to be made public and
treated of. While those things which tend to a certain
kind of curiosity or superstition, or which savour of filthy
lucre, let them prohibit as scandals and stumbling blocks
of the faithful. But let the bishops take care that the suf
frages of the faithful who are living, to wit : the sacrifices
of masses, prayers, alms, and other works of piety, which
have been wont to be performed by ,the faithful for the
other faithful departed, be piously and devoutly per
formed, in accordance with the institutes of the Church ;
and that whatsoever is due on their behalf, from the en
dowments of testators, or in other way, be discharged, not
in a perfunctory manner, but diligently and accurately, by
the priests and ministers of the Church, and others who
are bound to render this [service].
" Continuation of the Session, on the fourth day of
December. " Decree concerning Indulgences :
" Whereas the power of conferring Indulgences was
granted by Christ to the Church, and she has, even in the
most ancient times, used the said power delivered unto her
of God, the sacred holy Synod teaches and enjoins that the
use of Indulgences, for the Christian people most salutary,
and approved of by the authority of sacred Councils, is to
be retained in the Church ; and it condemns with anathema
those who either assert that they are useless, or who deny
that there is in the Church the power of granting them.

DOCUMENTS 23(
In granting them, however, it desires that, in accordance
with the ancient and approved custom in the Church,
moderation be observed, lest, by excessive facility, ec
clesiastical discipline be enervated. And being desirous
that the abuses which have crept therein and by occasion
of which this honourable name of Indulgences is blasphemed
by heretics, be amended and corrected, it ordains generally
by this decree that all evil gains for the obtaining thereof,
— ^whence a most prolific cause of abuses amongst the
Christian people has been derived, — be wholly abolished.
But as regards the other abuses which have proceeded from
superstition, ignorance, irreverence, or from whatsoever
other source, since, by reason of the manifold corruptions
in the places and provinces where the said abuses are com
mitted, they cannot conveniently be specially prohibited, it
commands all bishops diligently to collect, each in his own
Church, all abuses of this nature, and to report them in
the first provincial Synod ; that, after being reviewed by
the opinions of the other bishops also, they may forthwith
be referred to the Sovereign Roman Pontiff, by whose
authority and prudence that which may be expedient for
the universal Church will be ordained ; that thus the gift of
holy Indulgences may be dispensed to all the faithful,
piously, holily and incorruptly."

Document E. — Principal Portion of the Vatican
Decree Regarding Papal Infallibility
" Faithfully adhering to the tradition received from the
beginning of the Christian faith, for the glory of God our
Saviour, the exaltation of the Catholic religion, and the
salvation of Christian people, the sacred Council approv
ing, we teach and define that it is a dogma divinely re-

232 APPENDK
vealed; that the Roman Pontiff, when he speaks ex-
cathedra, that is, when in discharge of the office of pastor
and doctor of all Christians, by virtue of his supreme
Apostolic authority, he defines a doctrine regarding faith
or morals to be held by the universal Church, by the
divine assistance promised to him in blessed Peter, is pos
sessed of that infallibility with which the divine Redeemer
willed that His Church should be endowed for defining
doctrine regarding faith, or morals j and that therefore such
definitions of the Roman Pontiff" are irreformable of them
selves and not from the consent of the Church. But if
any one — which may God avert — presume to contradict
this our definition ; let him be anathema.
" Given at Rome in public session solemnly held in the
Vatican BasiUca in the year of our Lord one thousand eight
hundred and seventy, on the eighteenth day of July, in the
twenty- fifth year of our pontificate."

Document F. — Parts of the Appendix to
Ripalda's Catechism
" What does Protestantism teach?
" It denies the authority and infallibility of the Church
and admits only the Scripture, interpreted capriciously.
Who was the founder of this heresy ? An apostate friar,
proud and corrupt, called Luther. How do you prove the
authority and infallibility of the Church ? Because they
are absolutely necessary and as a matter of fact Jesus has
granted them. When did Jesus grant to His Church this
infallibility and supreme authority? When He com
manded His apostles to preach and baptize all nations,
promising them that for that end He would be with them
and conferring upon them His own authority. Remember

DOCUMENTS 233
also the words of Jesus Christ to St. Peter : ' Feed my
lambs,' and ' Feed my sheep.' ' To thee I will give the
keys of the kingdom of heaven.' ' Whatsoever ye shall
bind on earth shall be bound in heaven, and whatsoever
ye shall loose on earth shall be loosed in heaven.' ' Thou
art Peter and on this rock I will build my Church and the
gates of hell shall not prevail against it.'
" What do the Socialists claim ?
" That all riches should belong to the State, who should
distribute among all and equally labour and the fruits of
labour. Why is the system absurd ? Because it is founded
on injustice and demands the impossible. In what consists
the injustice? In taking away from every citizen that
which is his own. Why is Socialism impossible? Be
cause on account of human weakness and the complexities
of the matter neither labour nor its fruits will be divided
equitably. " What is Masonry t
"A perverse society which, with apparent humanita
rian ends, designs in her mysterious places of resort the
ruin of society and of the Church. What means does it
use to reach such perverse ends ? Crime, hypocrisy and
mystery. What sin do those commit who belong to
Masonry ? Exceedingly grave sin, incurring excommun-
ion from the Church.
" What do we understand by Liberalism f
" The system which defends the independence of the
State with respect to the Church. How many grades of
liberalism, are there? Principally, three. What is the
first ? That which teaches that the Church should be
subject to the State. What do Liberals deduce from this
doctrine? That the laws and precepts of the Church
should not be complied with, not even their evangelical

234 APPENDK
counsels, when these oppose the laws of the State. What
does the second fgrade teach ? That the two powers of
Church and State are equal and completely independent.
What is deduced from this ? That all civil laws are just
and obligatory, although they are opposed to the Sacred
Canons and other laws of the Church. The third grade,
what does it teach ? That the Church is superior to the
State but in the present age she should approve of independ
ence with all the other liberties which Liberalism teaches.
Has the Church condemned all these errors ? Yes ; prin
cipally in the Encyclical Quanta cura and in the Syllabus.
What, then, does the Catholic doctrine teach on this
head ? That the State should be subject to the Church as
the body to the soul and the temporal to the eternal.
What is the basis of the Church's superiority to the State ?
Her exceedingly noble purpose which is the eternal salva
tion of men, far above all those temporal ends which be
long to the State. Are there cases in which the State is
independent of the Church ? Yes ; when they have to do
with temporal matters which have no relation with spiri
tual and eternal. Is it moreover certain that the Church
should not meddle with politics ? Most certainly, as long as
politics remaining within its just limits does not meddle
with religion.
" What other Liberties does Liberalism defend ?
** Liberty of conscience, liberty of worship and of the
press. What is meant by liberty of conscience i That
every one may profess the religion which his conscience
dictates, and none, if it dictates nothing. Is it true that a
man may elect the religion which he likes best? No;
but he should profess only the Catholic, Apostolic, Ro
man, which is the only true one. What is meant by liberty
of worship ? That the government should protect the

DOCUMENTS 235
free exercise of all religions although they may be false.
What is, then, the obligation of the government at this
point ? First, she should profess it and then protect the
only true religion, which is the Catholic. Ought it not
then to profess and protect all the opinions of its subjects ?
Yes, sir, provided that these opinions are not condemned
by the Church. What is meant by the liberty of the press ?
The right to print and publish without previous censorship
all sorts of opinions however absurd and corrupting they
may be. Should the government suppress this liberty by
means of censorship ? It is evident that it should.
Why ? Because it should oppose deception, calumny and
corruption on the part of its subjects, when all this is dia
metrically opposed to the public good. Does the Church
tolerate these liberties ? No, sir ; she has many times con
demned them.
" Is it lawful for a Catholic to call himself liberal ? No,
sir. Why ? Because of the scandal caused by taking the
name of an error condemmed by the Church. What is
said of a particular thing [believed] should be said of
those who accept it. May Catholics approve Liberalism
wholly or in part, taking the name of Catholic-Liberals f
No, sir ; because Catholics may not approve in whole or
in part that which the Church shas condemned. May a
Catholic separate himself from his religion as a public
man, practicing it only in private ? On the contrary, his
works as a public man, on account of their transcendent
importance, merit before God a greater chastisement or
reward. " Does one sin gravely who subscribes for liberal papers f
Yes, sir. Why ? Because he contributes to evil with his
money, puts in peril his faith and sets a bad example.
Note that if the reviews or periodicals are prohibited by

236 APPENDK
some bishop, the faithful of his diocese commit also a grave
sin of disobedience. . . .
" What rules can be given by which to determine
whether or not papers are liberal ? The following : ist. If
they call themselves liberal. 2d. If they defend liberty
of conscience, liberty of worship, of the press or whatever
other of the liberal errors. 3d. If they attack the Roman
Pontificate, the clergy or the religious Orders. 4th. If
they belong to liberal parties. 5th. If ,they show a lib
eral mind in their comments upon news or in their judg
ment of persons. The most certain rule of all is if they
are condemned by the bishops. . . .
" What is the best rule in these cases, so that one may
not err ? Read no periodical without previously consult
ing and securing the approbation of the confessor. What
should all good Catholics do with reference to the press ?
Extirpate the impious and liberal, and subscribe for and
propagate the catholic. Wherein is the merit of this good
work ? It cooperates with the work of God, defends the
faith against error and sets a good example to all.
" Concerning the election of representatives in the gov
ernment :
"Are all Catholics obliged to vote? Yes, sir; for the
good of the country and the defense of the Church i[equire
it. Is this precept equal for all ? For those whose vote is
decisive or whose influence is notable the precept is of
great importance. For the rest it does not necessarily
follow that the obligation is grave. What sin does one
commit who votes for a liberal representative ? A mortal
sin generally. Why ? Because by his vote he lends aid
to the enemies of Christ and contributes to the formation
of liberal laws and policies hostile to the Church. Is there
any cause sufficiently grave to excuse from the fulfillment

DOCUMENTS 237
of these precepts ? Yes ; but when there is doubt it
would be well to inquire of one who knows. The guides
should endeavour to instruct well their followers concern
ing those matters which should excuse from keeping these
precepts as also those circumstances in which the obliga
tion ceases to be grave or disappears altogether ; because
all these questions, in addition to being extremely prac
tical, are of such transcendental importance, that on them
depends not only the tranquillity of the penitent but also
the good of the Church and of society.
" What are the arms with which Liberalism fights
against Jesus Christ and His Church ? The principal ones
are social questions, journalism and politics. What are
the arms with which all good Catholics should defend the
Church and Jesus Christ ? Politics, journalism and social
questions. Thus as the enemies of God unquestionably
avail themselves of the influence of the devil in their in
fernal enterprises, with much more reason should Catho
lics implore above everything the divine protection in the
enterprises which are for His greater glory.
" Concerning Civil Matrimony :
' " What is that matrimony which is called civil ? That
which is celebrated by a civil authority without any eccle
siastical intervention whatsoever. Is civil matrimony true
matrimony ? No, but base concubinage. Why ? Because
true matrimony should be celebrated by the ecclesiastical
authority, fulfilling likewise all which has been ordained by
Jesus Christ and our Holy Mother, the Church."
The above is translated from the catechism by Ripalda,
pages 108-12 2. The edition from which I quote has the
following : " Licencia Ecclesiastica. Nihil Obstat. El
Censor, Felix Sarda y Salvany, Pbro. Barcelona, 10
November 1910, iMPRiMASE, El Vicario General, Jose

238 APPENDK
Palmarola. Por mandado de Su Senoria, Lie. Salvador
Carreras, Pbro. Scrio, Can."

Document G. — Parts of the Bull of Boniface
VIII, " Unam Sanctam "
" We are compelled to believe with urgent faith and to
hold one holy catholic and apostolic Church. Therefore,
the one and only Church has one body and one head, not
two heads like a monster, viz., Christ and the vicar of
Christ, Peter and Peter's successor. We are instructed by
the Gospels that there are in his power two swords, viz.,
the spiritual and the temporal. For when the apostles
said ' Behold here are two swords ' (Luke xxii. 38), viz.,
in the Church ; when the apostles said so, the Lord did
not respond, ' There are too many ' but ' Enough.' Cer
tainly, he who denies that there is in the power of Peter a
temporal sword has paid poor attention to the word of the
Lord, who said ' Put up the sword into the sheath ' (John
xviii. xi). Therefore, both are in the power of the
Church, both the spiritual and the material sword. But
this is to be wielded for the Church, that by the Church ;
that by the hand of the priest, this by the hand of kings
and soldiers, but at the nod and patience of the priest.
Moreover, sword should be under sword, and the temporal
authority should be subject to the spiritual ; for when the
apostle says ' There is no power except from God ; the
powers which be are ordained of God ' (Rom. xiii. i) ;
they are not ordained except sword be under sword. For
on the testimony of truth, the spiritual power has to insti
tute the earthly, and to judge it, if it is not good. Thus,
the prophecy of Jeremiah concerning the Church and the
ecclesiastical power is verified, ' Behold, I have this day

DOCUMENTS 239
set thee over the nations and over the kingdoms,' etc.
(Jer. i. lo). Therefore, if the earthly power deviates from
the way, it shall be judged by the spiritual power ; if the
inferior spiritual power deviates, by its superior spiritual ;
but if the supreme by God alone, since it cannot be
judged by man, on the testimony of the apostle, 'The
spiritual man judgeth all things, but is himself judged of
no man ' (i Cor. ii. 15). Whoever, therefore, resists this
power, thus ordained by God, resists the ordination of
God ; unless he feigns that there are two principles, like
Manichseus, which we judge false and heretical, because,
on the testimony of Moses, God did not create the heavens
and the earth in several principles but in one principle
(Gen. i. i). Then, to be subject to the Roman Pontiff",
we declare, say, define, and pronounce to be absolutely
necessary to every human creature to salvation." (Fcm:
the above document and its discussion see " The Funda
mental Ideas of the Roman Catholic Church," Chap. IV,
"The Hierarchy," especially pages 143 and 144.)

Document H. — Concerning Political Elections
In the appendix to Liguori's " Compendium of Moral
Theology," Vol. II, pp. 431-440, the editor gives certain
rules of the sacred penitentiary and adds his own opinions,
which opinions being bound up in the works of Liguori
and having ecclesiastical license are evidently intended to
carry considerable weight. The questions at issue refer to
the very delicate matter of the oath which a Catholic rep
resentative is required to take in the Italian Rarliament.
I translate from pages 432, 433, 434.
" Having promised to discuss the questions of the day,

240 APPENDK
I cannot omit this which perhaps is the most burning and
at the same time the most perilous to treat on account of
a certain exasperation of spirit, proceeding from the same,
which it would seem should remove all occasion for dis
cord. Every one knows that I refer to the Answer of the
Sacred Penitentiary to a question coming from our Bishops
who were greatly vexed over a controversy which was di
viding the energies of the Catholics in those times, and
concerning which it is exceedingly desirable that there
should be the most compact union and unalterable peace
among them.
" Before this Answer there were discussions between
Catholics who were divided into two bands. Some said
that it was allowable to send representatives to Parliament,
and consequently they were not prohibited from taking the
oath which the Statute required ; others held that neither
one of these things was allowable. It appeared that once
a deliberate decision was given by the Sacred Penitentiary,
and the people willingly obeying it, all cause of contention
would cease. But it turns out to the contrary, that there
was more exasperation. It even got to where they flung
unjust and irritating epithets at the Catholics of the first
group. Disagreeable spectacle ! One would feel moved
to inquire whether the Sacred Penitentiary knew how to
express her own idea, or whether (supposition more rea
sonable) we are unwilling to understand her.
" Since the matter has reached this stage it will be seen
that I enter the controversy somewhat unwillingly, and
only do so to fulfill my promise, striving at the same time
to be just and true to the demands of the times. I purpose,
therefore, to deal with the question with perfect tranquiUity
of spirit and ask of those who differ with me that liberty of
opinion which I concede to them.

DOCUMENTS 24(
"The Answer of the Sacred Penitentiary follows :
" ' Most Blessed Father :
" ' Certain Bishops and Ordinaries of places em
braced in that kingdom which is called the Kingdom of
Italy, with the purpose of directing with certainty the faith
ful confided to your care, perceiving that circumstances
have varied, the following doubts have been renewed and
we beg that you give us a ruling.
" ' I. How should one answer if asked whether or
not he can accept a position as representative in Parlia
ment? " ' 2. How should Bishops deport themselves towards
those who ask that they favour the election of good rep
resentatives ?
" ' Sacra Pcenitentiaria re mature ac diligentur dis-
cussa, factaque relatione SS. Dno. Pio PP. IX, re-
spondet :
" ' Ad Primum : affirmative, sub sequentibus condi-
tionibus :
" ' I. Ut deputati electi in emittendo iuramento fidel-
itatis et obedientias a lege prsescripto adiiciant limita-
tionem : salvis legibus divinis et ecclesiasticis.
" ' 2. Ut huiusmodi limitatio fiat expresse in recita-
tione formulae ipsius iuramenti, audientibus saltem duobus
testibus. " ' 3. Ut ipsi deputati electi animo comparati sint et
declarent sen unquam legibus improbis et iniustis favorem
et suff"ragium esse laturos ; imo huiusmodi leges, quatenus
proponantur, esse notorie reprobaturos.
" ' Ad secundum : Nihil obstare quominus Episcopi et
Ordinarii, occasione electionum, quoties ad id requisiti
fuerjnt, in mentem populi revocent, quemque fidelium pro

242 APPENDK
suis veribuB teneri ad impedienda mala, et promovenda
bona. " ' Datum Romse in Sacra Pcenitentiaria die Decembris
1866.
" ' A. M. Card. Gagiano, M. P.
" 'L. Peirano, S. p., Secretarius.' "
Here follows the translation of the above :
" 'The Sacred Penitentiary, after fully and carefully dis
cussing the matter and after submitting it to Pope Pius the
Ninth, replies :
" ' To the first : affirmatively, under the following con
ditions :
" ' I. That the deputies-elect in declaring the oath of
fidelity and obedience prescribed by law, add the limita
tion : "without violating divine and ecclesiastic laws."
" ' 2. That limitation of this sort be expressly made in
the recital of the form of the oath itself in the hearing of
at least two witnessess.
" ' 3. That the deputies-elect themselves be ready in
mind and declare whether they will ever lend their support
or vote to wicked and unjust laws ; or rather that t^ey will
openly reject laws of this sort whenever they are pro
posed. "'To the second: There is nothing to prevent the
Bishops and Ordinaries on the occasion of elections, as
often as they are asked about this, from recalling to the
mind of the people that every one of the faithful is bound
to oppose evil and to advance the cause of right with all
his strength.'
" I observe in the first place, that if all the Answers of
the Sacred Penitentiary are worthy of veneration by good

DOCUMENTS 243
Catholics, as judgments of eminent theologians authorized
by the Holy See to resolve the doubts which may arise
concerning matters of Christian morals, this answer of
December i, 1866, merits particular respect and observance,
as it is directed to persons of the highest authority, as are
the Bishops in the Church of God, and given after having
been seen, and, therefore, tacitly approved by the Roman
Pontiff. , Moreover, issuing in a matter so grave as are the
political elections, that is, those of the present time, the
complete ruin or salvation of our people, with reference to
religion, morals and property, is at stake, whether we will
or not.
" If the above be true, it appears to me that it should
be recognized that the ruling cuts off all questionings which
have been agitating the Catholics for the past six months
with regard to political elections.
" In effect the question is whether representatives sent
to the Parliament, also the new senators, may take the
oath. Growing out of this was the question whether the
people could send their representatives to Parliament on
the supposition that they would find themselves obliged to
take the oath which not a few regarded as not allowable,
or resign their position. . . . The Sacred Penitentiary
. . . answers, affirmative ; that is, that it may be
accepted. . . .
" However, the Sacred Penitentiary has placed certain
conditions upon the oath which is to be taken, the first of
which is : That the deputies-elect in declaring the oath of
fidelity and obedience prescribed by law, add the limita
tion : 'without violating divine and ecclesiastic laws.'
" That is to say that the Sacred Penitentiary, in her
wisdom, does not wish to approve an oath absolutely, but
that it be limited in its terms.

244 APPENDK
" Moreover, she has desired, and this was the second
condition, that this limitation should be placed upon the
oath in the act of taking said oath, and that at least two
witnesses should hear it : That a limitation of this sort be
expressly made in the recital of the form of the oath itself
in the hearing of at least two witnesses.
" Thus it is evident that the Sacred Penitentiary did
not wish to make her Answer useless and vain, as it would
have been had the Catholic representatives been obliged to
say aloud that they took the oath with that limitation, so
that the Chamber of Deputies, the ministers and the trib
unes might hear it. The Sacred Penitentiary well knew
that an oath taken with this clause would have been refused
and the deputies expelled from the body, as indeed it did
occur. Consequentiy it was deemed sufficient that the
limitation added should be heard at least by two witnesses :
audientibus saltem duobus testibus. Certainly it could not
be supposed without reproaching her, that she agree that
the oath should be taken with a condition which would
have made it impossible, inasmuch as the Chamber of
Deputies would not have accepted it. It was not, then,
and could not be the intention of the Sacred Penitentiary
that the deputies should state that limitation with a loud
voice which all could hear, but she was content that the
deputies, in the act of taking the oath, should state said
limitation in a low voice, which the hundreds who compose
the House could not hear, etc., etc., but only some wit
nesses, at least two, that is, some friends, at least two,
who should be near and could therefore hear, and they
only, and not all the rest of the Five Hundred in the Hall.
If it is desired to understand the Answer of the Sacred
Penitentiary another way, let us remember the Rule com
mented upon by those friars, where it says: Fratres

DOCUMENTS 245
hdbebunt tantum unam campanam (the brothers shall have
but one bell), they put the gloss in the margin, id estplures
(that is many). Is it possible that the Sacred Penitentiary
would have put audientibus saltem duobus testilus if they
had wished that the witnesses should be by hundreds?
Or is it possible that the deputies being required to state
in a loud voice their limitation, in the midst of the
Chamber of Deputies while in session, the Sacred Peni
tentiary could know that only two could hear them?
Audientibus saltem duobus testibus is not an obscure
phrase which requires a profound knowledge of grammar.
It is Latin very easy to be understood ; and it appears that
all of us should understand and explain it the same way.
Here it will be said that the Sacred Penitentiary does not
prohibit the statement in a loud voice in the midst of the
Chamber of Deputies of the prescribed limitation, and that
the deputy who says it aloud is a more courageous Chris
tian than those who only make themselves heard by two
witnesses who are near them. The contention is correct
in the two particulars ; but it is also true that by that
method we leave the question proposed, which is, to be
exact : Whether the Sacred Penitentiary is satisfied that
the limitation added to the oath be heard by only two wit
nesses. We say that she is satisfied with that, because
her words indicate it. If it is wished that another question
be proposed we could, among other things, ask : Whether
the superior courage in the case just stated would be ac
cording to the rules of Christian prudence : a question
which we do not care to take up. We conclude then that
it appears evident to us that the Sacred Penitentiary is
satisfied that the added limitation be heard, not by all
those who are gathered in the Hall of the Five Hundred,
but by a few, aod even by only two."

246 APPENDK
Document I. — Brief of Julius II Respecting the
Troubles in Cordova
(Bulario de la Orden de Santiago, "^Libro III, fol. jso)
(Copied from Henry Charles Lea's "History of the
Inquisition of Spain," Vol. I, p. 582.)
"Venerabilis frater salutem, etc. Non sine summa
animi molestia percipimus quosdam iniquitatis filios
Catholicae fidei rebelles, qui cum Christiani sint Judaicse
se perfidise participes prsestant, officiales a te ad inquirenda
haereticae pravitatis errata constitutos Cordubae quorundam
adminiculo complicum captives fecisse et quod auditu
quoque nefarium est mulctatos male et contumeliose habitos
diu in vinculis detinuisse. Quae res cum pessimi prorsus
et perniciosissimi sit exempli, pro cura qu£e Catholici gre-
gis ab haereticorum rabie defendendi una cum apostolatus
officio nobis est demandata mature providendum duximus,
ne lues tam pestifera serpat ulterius nee sua contagione
rectos commaculat. Quam ob rem fraternitati tuae cui
jam pridie tafia perquirendi facinora et reperta puniendi
potestatem arbitriumque contulimus districte mandamus
ut commissum sibi munus fervide et severe exerceat ac
subnascentem in agro dominico zizaniam abolere et radi-
citus extirpare non cesset, fidelium defensioni ut par est
die noctuque excubando. Praefatos vere qui tam abomi-
nandum scelus ausi sunt cum suis complicibus etquoscumque
eis auxilium consilium favoremve ullum praestiterunt un-
dique conquisitos ac debitis subjectis pcenis exemplum
caeteris statuet ne aliquando ad peccati similitudinem ex
impunitate accendantur. Volumus autem haec omni dili-
gentia quamprimum a fraternitate tua curari et offici, nam
exorientia tabiferae pestis capita ne serpant in ipsis statim
principiis sunt opprimenda, ad quod per ecclesiasticas
censuras et universa juris remedia ut magis expedire

DOCUMENTS 247
videbitur, appellatione remota, precedes, in contrarium
facientibus non obstantibus quibuscumque. Dat. Be-
noniae." " The date of Bologna fixes the time of this brief be
tween November lo, 1506, when Julius II entered that
city, and February 22, 1507, when he left it. — ^Raynald.
Annal. ann., 1506, n. 30; 1507, n. 2."
Translation :
" Worthy brothers, greeting, etc. Not without vexation
of spirit do we perceive that certain sons of iniquity,
rebeUious against the Catholic faith, who, although they
are Christians, reveal themselves as sharing in the perfidy
of the Jews, with the aid of certain accomplices, have
arrested the officials appointed by you to investigate the
wrong-doing of heretic depravity at Cordova, and what is
also wicked to hear, have handled them roughly and have
insolently kept them in prison for some time. Since this
matter furnishes a most wicked and most dangerous prec
edent, in keeping with the responsibility of defending the
Catholic flock from the madness of heretics along with the
duty of an apostleship, we have decided that we must
quickly provide lest so pestiferous an evil spread further
and by its contact pollute the righteous. Wherefore, to
your brotherhood, upon which some time ago we bestowed
the power and authority of seeking out such crimes and
punishing those that are discovered, we severely give in
struction to carry out zealously and severely the duty
assigned it in destroying and in removing root and branch
the tares growing in the master's field, as the defense of
the faithful is vouchsafed only by being on the alert both
night and day. As for those mentioned before who have
dared (commit) such an abominable crime, along with

248 APPENDK
their accomplices and whosoever has given them any
counsel or encouragement, having sought them out and
subjected them to deserved punishments, (the brother-
hood) shall make (them) an example for others lest at any
time from their immunity others be aroused to similar
wrong-doing. Moreover, we desire that these matters be
attended to by your brotherhood as soon as possible, for
the rising heads of this disease-bearing plague should be
crushed immediately, in the very beginning, lest the (evil)
spread. To this you shall proceed through the medium
of ecclesiastical judgments and the universal recourse to
law, as will seem rather to expedite (matters), removing
(opportunity for) appeal, with no one whatsoever to hinder
or oppose."

Notes

Note I. — The Douay Version of the Bible
The English Bible in common use by the Roman Catho
Ucs to-day is the Douay version. The copy which I have
at hand and from which I quote in this treatise is published
by D. & J. Sadlier & Co., 32 Barclay Street and 38 Park
Place, New York. The front page has the following :
" The Holy Bible, translated from the Latin Vulgate,
Diligently compared with the Hebrew, Greek and other
editions, in divers languages, being the edition published
by the English College at Rheims, a. d. 1582 and at
Douay, 1609, as revised and corrected, in 1750, according
to the Clementine edition of the Scriptures, by the Ven.
Richard Challoner, Bishop of Debra, with his annotations
for clearing up the principal difficulties of Holy Writ.
Haurietis aquas in gaudio de fontibus Salvatoris.
Isaiae xn. 3."
On the next page is found a further description of the
translation, also the approbation of the Archbishop of New
York, dated 1869. On the third page is the following
admonition :
"The Scriptures, in which are contained the Revealed
Mysteries of Divine Faith, are undoubtedly the most
excellent of all writings; they were written by men divinely
inspired, and are not the words of men, but the Word of
God, which can save our souls (i Thess. ii. 13, and James
249

250 APPENDK
i. 2i); but then they ought to be read, even by the
learned, with the spirit of humility, and with a fear of mis
taking the true sense, as many have done. This we learn
from the Scripture itself; where St. Peter says, that in the
episdes of St. Paul there are some things hard to be under
stood, which the unlearned and unstable wrest, as they do
also the other Scriptures, to their own perdition (2 Pet.
ii. 16).
"To prevent and remedy this abuse, and to guard
against error, it was judged necessary to forbid the reading
of the Scriptures, in the vulgar languages, without the
advice and permission of the Pastors and spiritual Guides
whom God has appointed to govern His Church (Acts
xxii. 28), Christ Himself declaring. He that will not hear
the Church, let him be to thee as the heathen and the
publican (Matt, xxviii. 16).
"Nor is this due submission to the Catholic Church
(the pillar and ground of truth, I Tim. iii. 15) to be un
derstood of the ignorant and unlearned only, but also of
men accomplished in all kinds of learning : the ignorant
fall into errors for want of knowledge, and the learned
through pride and self-sufficiency.
"Therefore, let every reader of the Sacred Writings,
who pretends to be a competent judge of the sense, and of
the truths revealed in them, reflect on the words which he
finds in Isaias, chap. iv. 8, 9 : My thoughts are not as
your thoughts, neither are your ways my ways, saith the
Lord ; for as the heavens are exalted above the earth, even
so are my ways exalted above your ways, and my thoughts
above your thoughts. How, then, shall any one, by his
private reason, pretend to judge, to know, to demonstrate,
the incomprehensible and unsearchable ways of God I ','
Pope Pius VI writes the following letter to the Most

NOTES 25(
Rev. Anthony Martini. (The latter had just translated
the Bible into Italian.)
"Beloved Son, Health and Apostolical Benediction.
"At a time when a vast number of bad books, which
most grossly attack the CathoUc ReUgion, are circulated
among the unlearned, to the great destruction of souls, you
judge exceedingly well that the faithful should be excited
to the reading of the Holy Scriptures. For these are the
most abundant sources which ought to be left open to every
one, to draw from them purity of morals and of doctrine,
to eradicate the errors which are so widely disseminated in
these corrupt times. This you have seasonably effected, as
you de'clare, by publishing the Sacred Writings in the lan
guage of your country, suitable to every one's capacity ;
especially when you show and set forth that you have added
explanatory notes, which, being extracted from the holy
Fathers, preclude every possible danger of abuse. . . .
"Given at Rome, on the Calends of April, 1778, the
fourth year of our Pontificate. Philip Buonamici, Latin
Secretary. To our beloved son, Anthony Martini, at
Turin."
Samples of Douay Comments
The Book of Job. I give all that is said.
" This Book takes its name from the holy man, of whom
it treats ; who, according to the more probable opinion, was
of the race of Esau; and the same as Jobab King of
Edom, mentioned Gen. xxxvi. 33. It is uncertain who
was the writer of it. Some attribute it to Job himself;
others to Moses or some one of the prophets. In the He
brew it is written in verse, from the beginning of the third
chapter to the forty-second chapter.
" Chap, i., ver. i, Hus. The land of Hus was a part

252 APPENDK
of Edom; as appears from Lament, iv. 21. Simple.
That is, innocent, sincere, and without guile. Ver. 5,
Blessed. For greater horror of the very thought of blas
phemy, the Scripture both here and ver. 11, and in the
following chapter, vers. 5 and 9, uses the word bless to
signify its contrary. Ver. 6, The sons of God. The An
gels. Satan also, etc. This passage represents to us in a
figure, accommodated to the ways and understandings of
men, (i) The restless endeavours of Satan against the serv
ants of God. (2) That he can do nothing without God's
permission. (3) That God doth not permit him to tempt
them above their strength, but assists them by His divine
grace in such manner, that the vain efforts of the enemy
only serve to illustrate their virtue and increase then:
merit. "Chap, ii., ver. 13, Seven days, etc. They sat with
him for a good part of the day, and of the night, during
seven days; and spoke nothing all that time that could
give him any uneasiness.
"Chap, iii., ver. i, Cursed his day. Job cursed the
day of his birth not by way of wishing evil to anything of
God's creation, but only to express in a stronger manner
his sense of human miseries in general, and of his own
calamities in particular.
" Chap, vi., ver. 2, My sins, etc. In the Hebrew, my
wrath. He does not mean to compare his sufferings with
his real sins, but with the imaginary crimes which his
friends falsely imputed to him; and especially with his
wrath, or grief expressed in the third chapter, which they
so much accused. Though, as he tells them here, it bore
no proportion with the greatness of his calamity.
" Chap, ix., ver. 9, Arcturus, etc. These are names
of stars or constellations. In Hebrew, Ash, Cesil and

NOTES 253
Cimah. Ver. 17, Without cause. That is, without my
knowing the cause ; or without any crime of mine.
"Chap, xiv., ver. 13, In hell. That is, in the state of
the dead ; and in the place where the souls are kept wait
ing for their redeemer.
"Chap, xvii., ver. 3, Not sinned. That is, am not
guilty of such sins as they charge me with. Ver. 13,
Hell. Seol. The region of the dead. Ver. 16, Deepest
pit. Literally hell.
" Chap, xix., ver. 6, By a just judgment. That is,
these afflictions, which God hath sent, are not sent me by
way of a just judgment, for the crimes you falsely charge
me with ; but for other reasons best known to the divine
wisdom. " Chap, xxi., ver. 33, Acceptable to the gravel of Cocy-
tus. The Hebrew word which St. Jerome has here ren
dered by the name Cocytus (which the poets represent as a
river in hell) signifies a valley or a torrent, and in this place
is taken for the low region of death, and hell which will
ingly, as it were, receives the wicked at their death, who
are ushered in by innumerable others that have gone be
fore them, and are followed by multitudes above number.
" Chap, xxiv., ver. 18, He is light, etc. That is, the
adulterer, that he may not be perceived and discovered,
steps as nimbly and as light as if he were walking upon
the waters. Or the sense is, he is as light, that is, as
swift and nimble as the running waters. By the way of
the vineyards. That is, by the way where he may meet
with fruit and blessings. Ver. 21, Fed the barren. That
is, the harlot. Or else, he hath fed, that is, he hath fed
upon the barren ; that is, by the poor and desolate.
" Chap. XXX., ver. 29, Brother of dragons, etc. Imi
tating these creatures in their lamentable noise.

254 APPENDK
" Chap, xxxvi., ver. 20, Prolong not the night, etc. Pro
long not causes that are brought before thee, but dispatch
by early rising, the business of them that come up to thee.
" Chap, xxxvii., ver. 7, He sealeth up, etc. When he
sends those showers of his strength, that is, those storms
of rain, he seals up, that is, he shuts up the hands of men
from their usual works abroad, and confines them within
doors, to consider his works, or to forecast their works,
that is, what they themselves are to do. Ver. 20, He shall
be swallowed up. All that man can say when he speaks
of God is so little and inconsiderable in comparison with
the subject, that man is lost, and as it were swallowed up
in so immense an ocean.
" Chap, xxxviu., ver. i, The Lord. That is, an An
gel speaking in the name of the Lord. Ver. 31, Pleiades.
The seven stars — Arcturus. A bright star in the north.
Ver. 36, Understanding. That is, to distinguish the hours
of the night.
"Chap, xxxix., ver. 34, .^f'"^'" inconsiderately. The
cause which Job maintained was right, and his assertions
were true, as may be gathered from the words of the Lord
Himself (chap. xln. 7, 8). But what was reprehensible
in him was the manner of expressing himself on some oc
casions ; which he here censures as inconsiderate.
" Chap, xl., ver. 10, Behemoth. The elephant. Ver.
20, Leviathan. The whale or some sea monster.
" Chap, xii., ver. 16, Angels. Elim. That is, the
mighty, the most valiant, shall fear this monstrous fish, and
in their fear shall seek to be purified. Ver. 21, Under him.
He shall not value the beams of the sun ; and gold to him
shall be like mire. Ver. 23, The deep as growing old.
Growing hoary as it were with the froth which he leaves
behind him. Ver. 25, He is king, etc. He is superior

NOTES 255
in strength to all that are great and strong amongst living
creatures ; mystically it is understood of the devil, who is
king over all the proud."
Psalms :
" Psalm xcviii. (King James' Version xcix.), ver. 5,
Adore His footstool. The ark of the covenant was
caUed, in the Old Testament, God's footstool, over which
He was understood to sit, on His propitiatory, or mercy-
seat, as on a throne, between the wings of the cherubim,
in the sanctuary: to which the children of Israel paid
a great veneration. But as this Psalm evidently relates
to Christ, and the New Testament, where the ark has
no place, the holy fathers understand this text, of the
worship paid by the Church to the body and blood of
Christ in the sacred mysteries ; inasmuch as the humanity
of Christ is, as it were, the footstool of the divinity."
Solomon's Canticle of Canticles :
" This Book, in Hebrew Sir Hasirim, is called the Can
ticle of Canticles, that is to say, the most exceUent of all
canticles ; because it is full of high mysteries, relating to
the happy union of Christ and His spouse ; which is here
begun by love, and is to be eternal in heaven. The spouse
of Christ is the Church ; more especially as to the happiest
part of it, perfect souls, every one of which is His beloved ;
but above all others the immaculate and ever Blessed Vir
gin Mother."
That book has only two comments. " Chap, vi., ver. 1 2,
Sulamitess. That is, the peaceful. As Christ in the Can
ticle is represented under the figure and name of Solomon,
the peaceful or pacific king ; so His spouse the Church is
called the Sulamitess, by a name of the same origin and
signification. Chap, vni., ver. 6, Jealousy. That is,
zealous and burning love."

256 APPENDK
The above comments are all the light which the Douay
Version throws on the book of Canticles.
Isaias :
The book of Isaias has sixty-six chapters. The Douay
Bible gives a few very brief and usually commonplace
comments on thirty-three chapters. The other thirty-three
chapters are left untouched. Chap, viii., for example, has
twenty-two verses. Only one has a comment, ver. 19,
" Pythonical spirits. That is, spirits pretending to tell
fortunes." Chap. xv. has one comment, ver. 7, " Torrent
of- willows. That is, as some say, the waters of Babylon ;
others render it a vaUey of the Arabians." Chap.
Ux., ver. 21, has one note. " This is my covenant, etc.
Note here a clear promise of perpetual orthodoxy to the
Church of Christ."

Note II. — The Apocrypha
" The term ' Apocrypha ' is applied to a body of litera
ture that has come down to us in close connection with
the canonical books of the Bible, and yet is not of them.
. . . Their rejection by the Jewish Palestinian body
of worshippers, as well as by the larger proportion of the
early Church, gradually stamped the name ' apocryphal '
as a term of reproach, indicating inferiority in content and
a spurious authorship. Henceforth, such books lost their
early sacredness, and became embodied in a collection that
remained entirely outside the Hebrew Bible, though in
general found in the Septuagint and the Vulgate."
" The real external differences, then, between the Prot
estant and Roman Catholic Bibles to-day are to be traced
to the different ideas of the Canon on the part of the Jews
of Palestine, where the Hebrew Bible was on its native
soil, and on the part of the Jews of Alexandria, who trans-

NOTES 257
lated that same Hebrew Bible into Greek. With this trans
lation, and other books later called the Apocrypha, they
constructed a Greek Bible, now caUed the Septuagint
(the Seventy)."
" Jerome, in his revision of the old Latin Bible, found
the Apocryphal books therein, as carried over from the
Septuagint ; but in his translation of the Old Testament,
he was careful not to include in the Old Testament proper
any books not found in the Hebrew Canon. In fact, he
regarded his time as too valuable to be spent in revising or
translating these uninspired books.
"It was not until the Council of Trent, April 15, 1546,
that the Roman Catholic Church publicly set its seal of
authority on eleven of the fourteen or sixteen (including 3
and 4 Mac.) Apocryphal books. This Council names as
canonical the following books and parts of books : First
and Second Maccabees, Additions to Esther, History of
Susanna, Song of the Three Holy Children, Bel and the
Dragon, Tobit, Judith, Baruch, Sirach, and Wisdom of
Solomon; omitting from the above list the Prayer of
Manasses, First and Second Esdras (Vulgate Third and
Fourth Esdras)."
"In our discussion of the character and contents of
these books, we must keep in mind the fact that the word
' Apocr)rpha ' is used in the Protestant sense as inclusive
of the fourtefen books given in the R. V. of 1895, eleven
of which are regarded as canonical by the Roman Catho
lic Church " (Hastings' Bible Dictionary).
In the Douay Version you will find Ecclesiasticus which
is the same as Sirach. There i and z Esdras is equiva
lent to our Ezra and Nehemiah. Tobit is the same as
Tobias. The History of Susanna is prefixed to the book
of Daniel, the Song of the Three Holy Children is in-

258 APPENDK
serted between verses 23 and 24 of Dan. iii., and Bel and
the Dragon follows Dan. xu. The Additions to Esther
are, of course, absorbed in Esther. So that only seven of
the eleven Aprocryphal books mentioned above appear in
the list of books at the beginning of the Douay Bible.
"I. They possess no authority whatever, either ex
ternal or internal, to procure their admission into the
sacred canon. None of them are extant in Hebrew ; all
of them are in the Greek language, except the fourth book
of Esdras, which is only extant in Latin. They were
written for the most part by Alexandrian Jews subsequently
to the cessation of the prophetic spirit, though before the
promulgation of the Gospel. Not one of the writers in
direct terms advances a claim to inspiration; nor were
they ever received into the sacred canon by the Jewish
Church, and therefore they were not sanctioned by our
Saviour. No part of the Apocrypha is quoted, or even
alluded to by Him or by any of His apostles ; and both
Philo and Josephus, who flourished in the first century of
the Christian era, are totally silent concerning them.
"2. The Apocryphal books were not admitted into the
canon of Scripture during the first four centuries of the
Christian era.
" They are not mentioned in the catalogue of inspired
writings, made by Melito, Bishop of Sardis, who flourished
in the second century, nor in those of Origen, in the third
century, of Athanasius, Hilary, Cyril of Jerusalem, Epipha-
nius, Gregory Nazianzen, Amphilochius, Jerome, Rufinus,
and others of the fourth century ; nor in the catalogue of
canonical books recognized by the Council of Laodicea,
held in the same century, whose canons were received by
the Catholic Church ; so that, as Bishop Burnet well ob
serves, • we have the concurring sense of the whole Church

NOTES 259
of God in this matter.' To this decisive evidence against
the canonical authority of the Apocryphal books we may
add that they were never read in the Christian Church
until the fourth century; when, as Jerome informs us,
they were read 'for example of Ufe and instruction of
manners, but were not appUed to establish any doctrine ' ;
and contemporary writers state, that although they were
not approved as canonical or inspired writings, yet some
of them, particularly Judith, Wisdom and Ecclesiasticus,
were allowed to be perused by catechumens. As a proof
that they were not regarded as canonical in the fifth cen
tury, Augustine relates that, when the book of Wisdom
and other writings of the same class were publicly read in
the Church, they were given to the readers or inferior
ecclesiastical officers, who read them in a lower place than
those which were universally acknowledged to be canon
ical, which were read by the bishops and presbyters in a
more eminent and conspicuous manner. To conclude : —
Notwithstanding the veneration in which these books were
held by the Western Church, it is evident that the same
authority was never ascribed to them as to the Old and
New Testaments ; until the last Council of Trent, at its
fourth session, presumed to place them all (excepting the
prayer of Manasseh and the third and fourth books of
Esdras) in the same rank with the inspired writings of
Moses and the prophets." (Quoted from Home's Intro
duction, Vol. I, pp. 627 et seq. Published by E. Littell,
Philadelphia, 1826.)
Note III. — ^"The Original Diaries of the
Council of Trent"
The above is the heading of an article published in the
Catholic World for January, 1913. It is written by Bert-

260 APPENDK
rand L. Conway. It is a confession of the methods of
Rome. The Council of Trent is for modern times the
most important of all the Councils. All that the Vatican
Council has given us is the decree of Papal InfalUbiUty.
But Trent did all that a dying Church could possibly do
to readjust herself to a world which was slowly and surely
slipping away from her. If Romanists needed anything
in the way of literature to let them on the inside of the
way Rome thinks and acts, it has certainly been that which
would give them an idea of what they did at Trent.
Let us hear Conway : " The Goerres Society, which
represents the best modern German scholarship, has well
merited the praise of Popes Leo XIII and Pius X for
undertaking to publish all the original documents relating
to the Council of Trent. This monumental work will be
completed in thirteen splendid quartos of some thousand
pages each, three of which (Vols. I, II, and V) have
already been published. . . .
" The diaries are perhaps the best possible sources from
which we may ascertain the complete history of the
Council. . .
" A new edition of the Acta was absolutely necessary,
for Father Theiner's arbitrary editing rendered his edition
practically useless from the standpoint of scholarship, and
he made no use of the original Acta of Massarelli, the
secretary-general of the Council, which recorded the vota
of the congregations and the speeches made at every
session. . . .
"Every one who reads these diaries carefully wiU ac
knowledge that Massirelli was a simple, honest man,
although, like most of the Italians of his day, he was
unable to distinguish between the divine authority of the
Church and the political policies of the Pope and the

NOTES 26(
Roman curia. , . . The editors of the present work
have detected him in only one deUberate falsehood, and
declare that his mistakes — if they exist — in recording the
vota were due to the inadvertence of a sick and busy
secretary. We readily admit that he was guilty of many
errors in judgment, and that he occasionally voiced his
prejudices in pretty strong language. . . .
" The fourth session (April 8, 1846) formulated the
two decrees that settled finally the relation between the
Bible and tradition, the canon, the use of the Latin Vul
gate, and the rules of Biblical interpretation. The pre
liminary discussions are given in the most minute detail in
Massarelli's third diary. One has only to read these well-
reported speeches to see at a glance how false are many of
the statements made by prejudiced non-Catholics regard
ing the meaning of the Tridentine decrees. Take, for
example, the authority of the Latin Vulgate. It was ex
plicitly stated that in declaring the Vulgate the authentic
edition to be used in preaching, disputations and theolog
ical lectures, the Council did not thereby reject all other
editions as false, but merely asserted its superiority over
them. It, moreover, admitted the fact that many errors
had crept into the original text, and requested the Pope to
order these mistakes corrected as soon as possible."
The quotations which I give from Conway's article will
give the reader a hint of the great difficulties in getting at
the real teachings of the Catholic Church.

Note IV. — Bulls and Briefs
The Catholic Encyclopedia defines as follows :
" A bull has long stood in sharp contrast with certain
other forms of papal documents. For practical purposes.

262 APPENDK
a buU may be convenientiy defined to be an ' Apostolic
letter with a leaden seal,' to which one may add that in its
superscription the pope invariably takes the title of epis-
copus, servus servorum Dei.
" In official language papal documents have at all times
been called by various names more or less descriptive of
their character. For example, there are ' constitutions,'
/. e., decisions addressed to all the faithful and determin
ing some matter of faith or discipline ; ' encyclicals,' which
are letters sent to all the bishops of Christendom, or at least
to all those of one particular country, and intended to guide
them in their relations with their flocks; 'decrees,' pro
nouncements on points affecting the general welfare of the
Church ; ' decretals ' {epistolce decretales), which are papal
replies to some particular difficulty, submitted to the Holy
See, but having the force of precedents to rule all analogous
cases. ' Rescripts ' again is a term applicable to almost
any form of Apostolic letter which has been elicited by
some previous appeal, while the nature of a ' privilege '
speaks for itself."
Note V. — Sacramentals
The Catholic Encyclopedia gives the following definition :
" In instituting the sacraments Christ did not determine
the matter and form down to the slightest detail, leaving
this task to the Church, which should determine what rites
were suitable in the administration of the sacraments.
These rites are indicated by the word Sacramentalia, the
object of which is to manifest the respect due to the sacra
ment and to secure the sanctification of the faithful. They
belong to widely different categories, e. g., substance, in
the mingling of water with the Eucharistic wine ; quantity,
in the triple baptismal effusion ; quality, in the condition

NOTES 263
of the unleavened bread ; relation, in the capacity of the
minister; time and place, in feast days and Churches;
habit, in the liturgical vestments ; posture, in genuflection,
prostrations ; action, in chanting, etc. . . .
" Apart from the ceremonies relating to the administra
tion of the sacraments the Church has instituted others for
the purpose of private devotion. To distinguish between
them, the latter are named sacramentals because of the
resemblance between their rites and those of the sacraments
properly so-called. . . .
" The sacramentals do not produce sanctifying grace
ex-opere-operate by virtue of the rite or substance em
ployed, and this constitutes their essential difference from
the sacraments. . . . Theologians do not agree as to
whether the sacramentals may confer any other grace ex-
opere-operantis through the action of the one who uses
them, but the negative opinion is more generaUy followed.
. . . Moreover, as experience teaches, the sacramentals
do not infallibly produce their effect. . . .
" One of the most remarkable effects of sacramentals is
the virtue to drive away evil spirits whose mysterious and
baleful operations affect sometimes the physical activity of
man. To combat this occult power the Church has re
course to exorcism and sacramentals. . . . 'The
episcopal blessing, the aspersion of holy water, every
sacramental unction, prayer in a dedicated Church, and
the like, effect the remission of venial sins, implicitly or
explicitly.' "

Note VI. — Quotations from the Moral Theology
of Alfonso Liguori
The title page of the edition from which I quote is as
follows :

264 APPENDK
"Compendio de la Teologia Moral de San Alfonso
Maria de Ligorio, con notas y disertaciones, por Jos6
Frassinetti, Prior de Santa Sabina de G^nova. Traducido
de la cuarta edicion ItaUana, revisado por el autor, y
aumentado con varios apendices, por El Ldo. D. Ram6n
Maria Garcia Abad, Canonigo doctoral de La Santa
Iglesia Catedral de Lugo. Con licencia de la autoridad
eclesiastica. Tercera edici6n espanola. Madrid, Libreria
Catolica de Gregorio del Amo. Calle de la Paz, num 6.
1889." The reader wiU note that the work has ecclesiastical
license, that the fourth Italian edition from which this is
taken was revised by the author, that it was published by a
Catholic publishing house in Spain. The original "Moral
Theology " of Liguori is a much larger work than is this
Compendium, and is in Latin. I have not been able to
secure any sort of an authorized translation into the Eng
Ush. On pages xiv., xv., is given an account of the attitude of
the Catholic Church to Liguori. I translate with care as
follows :
" Such are the doctrines of that Saint; I shall say, with
Cardinal Gousset, of that wise and holy Doctor, whose
opinions, taught by him in his ' Moral Theology,' it is law
ful to embrace and profess (Decision of the Sacred Peni
tentiary of July 5, 183s) ; whose writings contain nothing
worthy of censure (Decree of Pope Pius VII, 1803), and
the faithful may saturate themselves (empaparse) in them
percurri a fidelibus, without the least peril, inoffenso
prorsus pede (Bull of canonization). The doctrines of
this Saint are now the doctrines, not only of Italy, but of
Europe and of the Catholic world. And if any one should
undertake to obscure his splendour he would be committing

NOTES 265
a folly as great as that of trying to obscure the Ught of
the sun."
(i) Quotations Concerning Difficulties and Uncer
tainties :
Vol. I, p. I, "A doubtful law has no binding force
whatsoever ; therefore, a doubtful obligation is no obliga
tion, nor is there any peril of sin in not keeping it."
Page xiii., " Some give as mortal sin that which others
have judged as only venial. Lamentable difference." He
is speaking of Confessors.
Page 46, " Those who are versed in theology know that
in the Holy Fathers themselves are to be found untenable
propositions, and which were afterwards condemned by
the Church."
Page 44, " Among a hundred Confessors hardly ten can
be found capable of judging of theological opinions."
Page 118, "Some theologians teach that external sins
multiply numerically by physical interruptions although
brief; others deny it ; some teach that they are multiplied
by the drawing back of the will ; others that for this very
reason they are not multiplied ; for example, if one who is
eating meat on Friday should after the first mouthful
determine to take no more, and afterwards, overcome by
gluttony, should take food the second or third time.
. . . Some teach that he who kiUs a number of peo
ple with one stroke or who injures the reputation of many
in one conversation, commits several sins according to the
number of people (involved) ; others on the contrary be
lieve that he commits only one sin."
Page 121, "Mortal sin is that which deprives the soul
of sanctifying grace which is the life of the soul. Venial
sin is that which does not deprive of this grace, but
diminishes our love to God. No one should be pro-

266 APPENDK
nounced guilty of mortal sin unless there is the express
authority of Holy Scripture, a canon or other pronounce
ment of the Church or a plain reason. Therefore, they
do great ill who condemn with facility actions as mortal
sins and injure the consciences of penitents."
Vol. II, pp. 91, 92, "To break the fast it is required
in the first place that what is taken should be from with
out. For which reason, he does not break the fast who
intentionally swallows the blood which flows from his
gums, or the bits of food which remain between his
teeth, except that when they are separated from between
the teeth and being held on the tongue, they are volun
tarily swallowed. The drops of water which casually pass
when washing the mouth do not break the fast. But it
would be violated by putting sugar, honey or gum in the
mouth before midnight and swallowing it after midnight.
The same may be said of swallowing the blood which is
sucked from the finger, or the tears which fall from the
eyes. . . .
" In the second place, to break the fast, it is necessary
to take in the manner of taking food or drink. . . .
One would not break his fast by casually breathing in a
drop of water, an insect, a bit of dust and similar things.
. . . Finally, to break the fast, it is necessary that
what is taken may be considered as material for food or
that it be of the nature of drink. Therefore, metals, hair,
wool-thread, glass, finger nails, and other indigestible
things do not break the fast. The contrary is to be said
of those things which may be digested, such as paper,
straws, linen or hemp-thread, wood, bees-wax, chalk,
etc." On page 95 his editor says, "The opinion of St.
Alfonso that the bits of food which remain between the

NOTES 267
teeth and, being separated, are voluntarily swallowed,
break the fast, is without soUd foundation."
(2) Quotations showing his immoral casuistry :
Vol. I, p. S, " The young man who does not know, or
the adult, who is absolutely ignorant of the sin of adul
tery, and who sins with a married person, is not guilty of
that sin."
Pages 81, 82, " The pope may dispense with all the
canonical laws. He can exempt from those divine pre
cepts in which the divine right springs from the human
wUl, as in vows and oaths. But he may not exempt from
those divine precepts which depend absolutely on the
divine wUl. He may only declare that in a particular
case the precept does not obligate."
Pages 172, 173, "Sometimes one may use restrictions
in taking an oath. These are divided into purely mental
and not purely mental. The restriction is purely mental,
when a thing is affirmed, meaning something different and
in such a way that the listener cannot notice the equivocal
statement. When by some means the hearer can know
that it is erroneous, the restriction is not purely mental.
For example, the Confessor, when asked concerning a
thing heard in the confessional, may, moreover he should,
answer that he does not know, meaning, so as to re
veal it."
Pages 264, 265, " Many theologians put so many con
ditions in the way of making secret compensation legiti
mate, that in practice they make it weU-nigh impossi
ble. . . .
" The Confessor ought not to find it very difficult to
permit secret compensation to his penitents." The right
of secret compensation is the right of an employee to
steal from his employer, over and above the wages paid

268 APPENDK
him, up to whatever amount he believes his services to be
worth. Pages 265, 266, " Theologians commonly designate as
a mortal sin the theft of 25 cents from those who are
ordinarily poor, and 20 cents from those poor who live of
their daily wages. For theft from artisans, 62j^ cents, or
rather that which ordinarily they earn in a day. For
theft from those who live of their rents, some exact 75
cents, others ^i.oo, others I1.25; but if they live in
poverty, then even the theft of less than 75 cents would
be mortal sin. For theft from the very rich, II1.7S 'o
$2.00. For theft from merchants of ordinary wealth,
$1.00, if they have small means, 62j^ cents. For theft
from magnates and communities, ^i.oo and from sover
eigns, ^2.00."
On page 268 his editor says, " It is to be remembered
that the various amounts indicated by St. Alfonso to
constitute mortal sin cannot now be considered as suffi
cient to constitute a mortal sin, because, as is pointed out
by moderns, money was much scarcer then and therefore
more precious than now."
On page 327 instructions are given as to how and
when it is right to give short weights and measures. " In
practice, that which takes place continually in the matter
of small sales, e. g., of fruit, fish, etc., is this : many
merchants, in order to the more easily dispose of their
goods, offer them below the lowest price, but deceive the
buyers in the weight. That is if the thing is worth six
cuartos per pound (a cuarto is a small copper coin — author)
they sell it at five, but they give a little more than three-
fourths for a pound. Thus they do not sell it at more than
the just price, and gain only enough for their own support.
Meanwhile, those who buy, seeing that many sell the

NOTES 269
article at that price, do not wish to pay more for it, and
those who sell and who wish to give their customers just
weight would either lose or at least not gain enough to sus
tain themselves. Therefore, they have, without doubt, an
incontestable right ; on account of which they sell at the
price for which others sell, giving at the same time short
weight. Can it be said that these violate justice and that
absolution should be denied them? It seems not; for
although they thus deceive those who buy, they sell their
merchandise at a just price, at that price which they have
a right to exact."
On page 332, " Betting is not prohibited, provided
there be no sinful circumstances connected with it, as
e. g., the drinking of too much wine."
Page 334, " Lotteries per se are lawful, provided there
be no fraud and the gain is not excessive. But when they
are in favour of pious causes a larger gain than is just is
permitted." Pages 351, 352, the editor says : " As St. Alfonso says
nothing here about lying, we shall propose some things
more worthy of notice in practice. First, it is to be
noticed that it is never allowable to lie, not even for a
good purpose, nor for any good that might come of it,
a lie being intrinsically bad. Nevertheless, it is certain
that the truth may be hidden when we are not obliged to
teU it; moreover, it would in many cases be a sin to
reveal the truth, to wit: when such revelation might
injure one's ueighbohr or violate his rights. It is also
to be noted that, in these cases, one may practice mental
restrictions, of the which, as we have seen, St. Alfonso
speaks in the chapter on oaths. These restrictions are
lawful when our fellow man by some means may know
that we do not wish to tell him the truth. . . . For

270 APPENDK
example : the thief who comes to my house asks me if
I have money hid; I certainly may say no. . . .
To him who asks alms or a loan of money one may
say, I have none, which should be understood by him
who asks it that I have none to give him. In the same
way, if a servant is asked whether or not his master is at
home, he may answer. No, because it is understood that
masters when they do not wish to give audience to certain
persons send word that they are not in."
Page 176, "The vow casude without the intention of
promising and obligating oneself to keep it is void. If
only the intention of fulfilling the vow is wanting, the vow
is valid and, therefore, not to keep it would be sin. He
who makes a vow with the intention of promising and with
out the intention of obligating himself would, in all prob
ability, be committing only a venial sin, and according to
the most probable opinion, would not be obliged to keep
it, provided it does not refer to the reUgious profession or
sacred ordination, in which cases at least, by virtue of the
law of the Church, the vow should be kept."

Note VII. — Galileo
The foUowing is taken from " The Library of Original
Sources," Editor's Edition, Vol. V, p. 302 et seq. , Editor
in chief, Oliver J. Thatcher, Department of History, Uni
versity of Chicago. Published T)y University Research
Extension Co., Milwaukee, Wisconsin.
(1) Condemnation :
"We" (then follow the names of ten cardinals) "by
the grace of God, cardinals of the Holy Roman Church,
Inquisitors General, by the Holy ApostoUc See specially

NOTES 27(
deputed, against heretical depravity throughout the whole
Christian Republic.
"Whereas you, Galileo, son of the late Vincenzo Gali
lei, Florentine, aged seventy years, were in the year 1615
denounced to this Holy Office for holding as true the false
doctrine taught by many, that the sun is the centre of the
world and immovable, and that the earth moves, and also
with a diurnal motion ; for having disciples to whom you
taught the same doctrine. . . .
" This Holy Tribunal being therefore desirous of pro
ceeding against the disorder and mischief thence resulting,
which went on increasing to the prejudice of the Holy
Faith, by command of his Holiness and of the most emi
nent Lords Cardinals of this supreme and universal Inqui
sition, the two propositions of the stability of the sun and
the motion of the earth were by the theological ' Quali
fiers ' qualified as follows :
" ' The proposition that the sun is the centre of the world
and does not move from its place is absurd and false philo
sophically and formally heretical, because it is expressly con
trary to the Holy Scripture.' " Then follows an account of
their former efforts to dissuade him from believing or teach
ing his views on the subject, closing with the idea that he
seems to be almost incorrigible. Let the reader note that he
is condemned for holding, etc. Next in order is the con
demnation :
" Invoking, therefore, the most holy name of our Lord
Jesus Christ and of His most glorious Mother and ever
Virgin Mary, by this our final sentence, which sitting in
judgment, with the counsel and advice of the Reverend
Masters of sacred theology and Doctors of both Laws, our
assessors, we deliver in these writings, in the cause and
causes presently before us between the magnificent Carlo

272 APPENDK
Sinceri, Doctor of both Laws, Proctor Fiscal of this Holy
Office, of the one part, and you Galileo Galilei, the defend
ant, here present, tried and confessed as above, of the other
part, — we say, pronounce, sentence, declare, that you, the
said Galileo, by reason of the matters adduced in process,
and by you confessed as above, have rendered yourself in
the judgment of this Holy Office vehemently suspected of
heresy, namely, of having believed and held the doctrine
— which is false and contrary to the sacred and divine
Scriptures — that the sun is the centre of the world and
does not move from east to west, and that the earth
moves and is not the centre of the world ; and that the
opinion may be held and defended as probable after it has
been declared and defined to be contrary to Holy Scripture ;
and that consequently you have incurred all the censures
and penalties imposed and promulgated in the sacred
canons and other constitutions, general and particular,
against such delinquents. From which we are content that
you be absolved, provided that first, with a sincere heart,
and unfeigned faith, you abjure, curse, and detest the
aforesaid errors and heresies, and every other error and
heresy contrary to the CathoUc and Apostolic Roman
Church in the form to be prescribed by us.
" And in order that this your grave and pernicious error
and transgression may not remain altogether unpunished,
and that you may be more cautious for the future, and as
an example to others, that they may abstain from similar
delinquencies — we ordain that the book of the ' Dia
logues of Galileo Galilei ' be prohibited by public edict.
" We condemn you to the formal prison of the Holy
Office during our pleasure, and by way of salutary penance
we enjoin that for three years to come you repeat once a
week the seven penitential Psalms.

NOTES 273
" Reserving to ourselves full Uberty to moderate, com
mute, or take off", in whole or in part, the aforesaid penal
ties and penance.
" And as we say, pronounce, sentence, declare, ordain,
condemn and reserve, in this and any other better way and
form which we can and may lawfully employ.
"So we the undersigned Cardinals pronounce."
Then follow the names of seven of the ten Cardinals
whose names appeared at the head of the condemnation.
(2) Recantation :
" I, Galileo Galilei, son of the late Vincenzo Galilei,
Florentine, aged seventy years, arraigned personally before
this tribunal, and kneeling before you, most Eminent and
Reverend Lord Cardinals, Inquisitors General against
heretical depravity throughout the whole Christian Re
public, having before my eyes and touching with my hands
the Holy Gospels^-swear that I have always believed, do
now believe, and by God's help will for the future believe
aU that is held, preached and taught by the Holy Catholic
and Apostolic Roman Church. But whereas — after an in
junction had been judiciously intimated to me by this
Holy Office, to the effect that I must altogether abandon
the false opinion that the sun is the centre of the world and
immovable, and that the earth is not the centre of the
world, and moves, and that I must not hold, defend, or
teach in any way whatsoever, verbally or in writing, the
said doctrine, and after it had been notified to me that the
said doctrine was contrary to the Holy Scripture — I wrote
and printed a book in which I discuss this doctrine al
ready condemned, and adduced arguments of great cogency
in its favour, without presenting any solution of these ;
and for this cause I have been pronounced by the Holy
Office to be vehemently suspected of heresy, that is to say.

274 APPENDK
of having held and believed that the sun is the centre of
the world and immovable, and that the earth is not the
centre and moves : —
" Therefore, desiring to remove from the minds of Your
Eminences, and of all faithful Christians, this strong sus
picion, reasonably conceived against me, with sincere heart
and unfeigned faith, I abjure, curse, and detest the afore
said errors and heresies, and generally every other error
and sect whatsoever contrary to the said Holy Church ;
and I swear that in future I will never again say or assert,
verbally or in writing, anything that might furnish occasion
for a similar suspicion regarding me. . . .
" I, the said Galileo Galilei, have abjured, sworn, prom
ised, and bound myself as above ; and in witness of the
truth thereof I have with my own hand subscribed the
present document of my abjuration, and recited it word
for word at Rome, in the Convent of Minerva, this twenty-
second day of June, 1633.
" I, Galileo Galilei, have abjured as above with my own
, hand." (3) Bertrand L. Conway's Account :
In a pamphlet written by Conway of the PauUst Fathers
and author of the "Question Box," we find the various
explanations given by the Catholic Church of this Galileo
affair. The title of the booklet is " The Condemnation of
Galileo. " It is published by the Columbus Press, 120 West
60th Street, New York, and sells for five cents.
After giving a short account of Galileo, of the times in
which he lived and of his theory and manner of promul
gating it, Conway says : " On February 23d the theolo
gians met and agreed upon the following censures : The
first proposition " (that the sun is the centre of the world
and altogether immovable) "was declared 'stupid and

NOTES 275
absurd in philosophy, and formally heretical, inasmuch
as it expressly contradicted many passages of the Holy
Scriptures, according to the sense of the text, and the com
mon interpretation and opinion of the Holy Fathers and
the learned theologians.' The second proposition" (that
the earth is not the centre of the world, nor immovable but
has a diurnal motion of rotation) " received the same cen
sure in phUosophy, and theologically was declared to be at
least 'erroneous in faith.' On February 24th these cen
sures were proposed to the Cardinals who were members of
the Holy Office and approved by them. On February
35 th these censures were read again in a final meeting,
over which Pope Paul V presided. The Pope then ordered
Cardinal Bellarmine to summon Galileo, and warn him to
abandon his opinions. . . .
"It was not until 1822 that books teaching the Copernican
theory could be printed in the City of Rome. Finally, in
1825, all mention of any prohibition on this point was
omitted from the Index." Speaking of his trip to Rome in
1633, "According to law, he should have been impris
oned in one of the cells of the Inquisition, but an exception
was made in his case, and the Villa Medici, the beautiful
mansion of his friend Nicolini, was assigned him as his
residence. . . ."
"On June i6th, the Pope, presiding at a solemn session
of the Inquisition, ordered the Inquisitors to question Gal
ileo about his intention. They were to threaten him with ,
torture {examen rigorosum) and if he persisted in denying
that he had really held the condemned opinion, they were
to condemn him to the prison of the Holy Office. He was
also to make a public abjuration, inasmuch as he was ' ve
hemently suspected of heresy.' . . .
" It is now universally admitted that although Galileo was

276 APPENDK
threatened with torture, he escaped it because of his age,
and the influence of his many powerful friends in Rome."
" Some have explained the error made by the ecclesias
tical authorities by asserting that they dealt with a scien
tific question which was totally outside of their province.
It was not a religious question at all, and therefore, there
can be no question of the infaUibiUty either of the Church
or of the popes.
"On the contrary, the question was essentially a re
ligious one, because it involved the meaning of certain
passages of the Holy Scriptures. The Congregations were
called upon to decide whether or not the Copernican theory
was contrary to these passages, and whether, therefore, it
was not to be rejected by every Christian as heretical.
Both decrees expressly declared that they were issued with
the avowed intention of ' utterly destroying a pernicious
doctrine, which was causing great injury to the Catholic
faith.' The decree of 1616 says: 'Idea ne ulterius
hujusmodi opinio in perniciem catholicce ver itatis serpat.' "
(Therefore, lest a belief of this sort spread further to the
destruction of the Catholic faith.) "The decree of 1633
in like manner reads : ' Ut prorsus toller etur tam perniciosa
doctrina, neque ulterius serperet in grave detrimentum
catholiccR veritatis.' " (In order that so pernicious a doc
trine may straightway be removed and spread no further to
the serious hurt of the Catholic faith.)
"Other Catholic apologists, like Henri de I'Epinois,
have declared that the Church could not be held responsi
ble in the present case, for both decisions were rendered
not in the name of the popes, but only by two fallible Con
gregations of the Index and the Inquisition. But as we have
seen above, both judgments were de facto rendered in the
names of the two popes, Paul V and Urban VIII. . . .

NOTES 277
" It is therefore as clear as the noonday sun that the con
demnation of Galileo and of the Copernican theory in 1616
and 1633 were really acts of papal authority, and, there
fore, acts of the head of the teaching Church. . . .
" A few apologists like the Jesuit Father Grisar have en
deavoured to show that the opinions of Galileo were not
condemned as heretical, but only as ' temerarious ' or
'contrary to the Scriptures.' But his arguments fail to
prove his contention. The words of Urban VIII, in a pri
vate conversation, and the personal opinions of a few
theologians, prove nothing against the plain wrording of the
decrees of 1616 and 1633. This is the view of the great
majority of Catholic scholars."
After giving the three untenable explanations above re
cited, Mr. Conway gives his own as follows :
" A careful study of the text of the two decrees proves
to evidence that they were in no sense infallible pronounce
ments. There is no question in either of them of any ex-
cathedra teaching, or of any intention of proposing a doc
trine to be held by the universal Church."

Note VIII. — The Bull, " In Ccena Domini "
The Catholic Encyclopedia gives the following account
of the Bull, " In Ccena Domini " :
" A papal BuU, so caUed from the feast on which it
was annually pubUshed in Rome, viz., the feast of the
Lord's Supper, or Maundy Thursday. The ceremony took
place in the loggia of St. Peter's in the presence of the
pope, the CoUege of Cardinals, and the Roman Court.
The Bull was read first in Latin by an auditor of the
Sacred Roman Rota, and then in Italian by a cardinal-

278 APPENDK
deacon. . . . The BuU contained a coUection of cen
sures of excommunication against the perpetrators of
various offenses, absolution from which was reserved for
the pope. . . . The first list of censures of the ' Bulla
Ccena ' appeared in the fourteenth century, and was added
to and modified as time went on, until its final revision
under Urban VIII in the year 1627, after which it re
mained practically unchanged tiU its formal abrogation in
the last century,
" The main heads of offenses struck with excommunica
tion with the Bulla are as follows: (i) Apostasy, heresy
and schism. (2) Appeals from a pope to a general coun
cU. (3) Piracy in the papal seas. (4) Plundering ship
wrecked vessels and seizure of flotsam and jetsam. (5) The
imposition of new tolls and taxes, or the increase of old
ones in cases where such was not aUowed by law or by
permission of the Holy See. (6) The falsification of Apos
tolic Briefs and Bulls. (7) The supply of arms, ammuni
tion, or war material to Saracens, Turks or other enemies
of Christendom. (8) The hindering of the exportation of
food and other commodities to the seat of the Roman
court. (9) Violence done to travellers on their way to
and from the Roman court. (10) Violence done to
cardinals, legates, nuncios, etc. (11) Violence done
to those who were treating matters with the Roman
court. (12) Appeals from ecclesiastical to secular courts.
(13) The avocation of spiritual causes from ecclesiastical
to lay courts. (14) The subjection of ecclesiastics to lay
courts. (15) The molestation of ecclesiastical judges.
(16) The usurpation of church goods, or the sequestration
of the same without leave of the proper ecclesiastical
authorities, (i 7) The imposition of tithes and taxes on
ecclesiastics without special leave of the pope. (18) The

NOTES 279
interference of lay judges in capital or criminal causes of
ecclesiastics. (19) The invasion, occupation, or usurpa
tion of any part of the Pontifical States."
" In Rome its solemn publication took place year after
year, on Holy Thursday, until 1770, when it was omitted
by Clement XIV and never again resumed. . . . The
BuU was formaUy abrogated by Pius IX through the new
Constitution, • ApostoUcae Sedia. ' . . .
"In the controversies that arose at the time of the Vati
can Council about Papal Infallibility, the Bull, in Ccena
Domini, was dragged to the front, and Janus said of it
that if any Bull bears the stamp of an ex-cathedra decision
it must surely be this one, which was confirmed again and
again by so many popes. Nergenrether, afterwards made
cardinal at the same time as Newman, had no difficulty in
showing in his ' CathoUc Church and Christian State ' the
absurdity of this assertion."

Note IX. — The Feast of the Ass
Rome deprecates and has a great deal to say about the
extravagances, the fanaticisms and the differences between
the various Protestant sects. Bossuet wrote the " Varia
tions of Protestantism." The title was so suggestive that
Samuel Edgar wrote a very strong work entitled the " Va
riations of Popery." This work was said by Thomas O.
Summers to be "absolutely unanswerable," one of the
" most demolishing refutations of Popery in the English
language." The following quotations from the above-named work is
an Ulustration of some of the variations of the Church
which claims to be one in worship always and everywhere.
The account is found on pages 43, 44.

280 APPENDK
The feast of the ass was " celebrated for some time in the
Gallican Church, at Beauvais in Burgundy. The friends
of this ceremony had, by their superior discernment, dis
covered that an ass was the conveyance of Joseph and
Mary when they fled for an asylum from Herod into
Egypt. An institution, therefore, was appointed for the
commemoration of the flight and deliverance, and the
solemnity was a pattern of rationality and devotion.
"A handsome girl, richly attired, represented Mary,
who, from some flattering portraits of her ladyship, was
accounted a Jewish beauty. The girl, bedizened with
finery, was placed on an ass covered with a cloth of gold
and superbly caparisoned. The ass, accompanied with a
vast concourse of clergy and laity, was led from the ca
thedral to the parish Church of St. Stephen. The girl,
who represented the mother of God, seated on the ass,
was conducted in solemn procession into the sanctuary
itself, and placed with the gospels near the altar. High
mass began with great pomp ; and the ass, who was a de
vout worshipper on the occasion, was taught to kneel, as
in duty bound, at certain intervals, while a hymn, no less
rational than pious, was sung in his praise. The holy
hymn, recorded by Du Cange, is a model for elegance and
devotion. The following is a translation of four stanzas
of the sacred ode in the Miltonian style ; though no ver
sion can equal the sublimity and sense of the inimitable
original :
" The Ass he came from Eastern climes.
Heigh-ho, my assy.
He's fair and fit for the pack at all times.
Sing, Father Ass, and you shall get grass.
And straw and hay too in plenty.

NOTES 28J
" The Ass is slow and lazy too ;
Heigh-ho, my assy.
But the whip and spur will make him go.
Sing, Father Ass, and you shall have grass.
And straw and hay too in plenty.

" The Ass was born and bred with long ears ;
Heigh-ho, my assy.
And yet he the Lord of asses appears.
Grin, Father Ass, and you shaU get grass.
And straw and hay too in plenty.
" The Ass excels the hind at a leap.
Heigh-ho, my assy.
And faster than hound or hare can trot.
Bray, Father Ass, and you shall have grass.
And straw and hay too in plenty.
" The worship concluded with a braying-match between
the clergy and laity in honour of the ass. The officiating
priest turned to the people, and in a fine treble voice and
with great devotion brayed three times like an ass, whose
fair representative he was; while the people, imitating
his example, in thanking God, brayed three times in
concert."

Note X. — " Bull-Fight "
{Article in Catholic Encyclopedia)
"The authorities of the Catholic Church have often
condemned bull-fighting. St. Pius V (Nov. 1567) pro-

282 APPENDK
hibited this form of amusement everywhere. . . .
But in Spain to-day these prohibitions are not in force.
Gregory XIII (23 Aug. 1575) moderated the constitution
of St. Pius V for Spanish laymen, and Clement VIII
(12 Jan. 1597) reduced it to 2. jus commune, Umiting the
prohibition to holidays and to the clergy. MoraUsts as a
rule are of the opinion that bull-fighting as practiced, in
Spain is not forbidden by the natural law, since the skill
and dexterity of the athletes preclude immediate danger
of death or of serious injury. . . . It is false to say
that the Spanish clergy encourage these spectacles. Al
though public festivals are celebrated with religious cere
monies as well as bull-fights, the clergy is in no wise
responsible for this. If both are announced on the same
bill poster, the authorities or particular associations are
responsible for the printing of this, not the clergy. It is
worthy of note that foreigners who have been present at
bull-fights are not so harsh in their judgments as those
who have formed an opinion from what they have heard
about them from the societies for the prevention of cruelty
to animals."

Note XI. — A Case of Torture
The following is extracted from "A History of the
Inquisition of Spain," by Henry Charles Lea, LL. D.,
pubUshed by the Macmillan Company, New York, 1907,
Vol. Ill, pp. 23-26. The report is taken from " Archivo
Hist. Nacional, Inquisicion de Toledo, Leg. 138."
" The process and its effects on the patient can best be
understood from the passionless, businesslike reports of
the secretary, in which the incidents are recorded to en
able the consulta defe to vote intelligently. They are of

NOTES 283
various degrees of horror and I select one which omits the
screams and cries of the victim that are usually set forth.
It is a very moderate case of water-torture, carried only to
a single jarra, administered in 1568 by the tribunal of
Toledo to Elvira del Campo, accused of not eating pork
and of putting on clean linen on Saturdays. She admitted
the acts, but denied heretical intent and was tortured on
intention. On April 6th she was brought before the
inquisitors and episcopal vicar and, after some prelimi
naries, was told that it was determined to torture her, and
in view of this peril she should tell the truth, to which she
replied that she had done so. The sentence of torture
was then read, when she fell on her knees and begged
to know what they wanted her to say. The report pro
ceeds: "She was carried to the torture chamber and told to
tell the truth, when she said that she had nothing to say.
She was ordered to be stripped and again admonished but
was silent. When stripped, she said, ' Sefiores, I have
done all that is said of me and I bear false witness
against myself, for I do not want to see myself in such
trouble; please God, I have done nothing.' She was told
not to bring false testimony against herself, but to tell the
truth. The tying of the arms was commenced ; she said,
' I have told the truth ; what have I to tell ? ' She was
told to tell the truth, and replied, ' I have told the truth and
have nothing to tell.' One cord was applied to the arms
and twisted and she was admonished to tell the truth, but
said she had nothing to tell. Then she screamed and
said, ' I have done all they say.' Told to tell in detail
what she had done, she replied, ' I have already told the
truth.' Then she screamed and said, 'TeU me what you
want, for I don't know what to say.' She was told to tell

284 APPENDK
what she had done, for she was tortured because she had
not done so, and another turn of the cord was ordered.
She cried, ' Loosen me, Sefiores, and tell me what I have
to say ; I do not know what I have done ! O Lord ! have
mercy on me, a sinner I * Another turn was given, and
she said, ' Loosen me a Uttle that I may remember what I
have to tell: I don't know what I have done; I did not
eat pork, for it made me sick ; I have done everything ;
loosen me, and I will teU the truth.' Another turn of the
cord was ordered, when she said, ' Loosen me, and I will
teU the truth ; I don't know what I have to tell — loosen
me, for the sake of God — tell me what I have to say — I
did it, I did it — they hurt me, Seiior — loosen me, and I
will teU it ! ' She was told to tell it and said, ' I don't
know what I have to teU — Senor, I did it — I have nothing
to tell ! Oh, my arms ! release me and I will teU it.'
She was asked to tell what she did, and said, 'I don't
know; I did not eat because I did not wish to.' She was
asked why she did not wish to, and replied, ' Ay ! loosen
me, loosen me — take me from here, and I wUl tell it when
I am taken away — I say that I did not eat it.' She was told
to speak and said, • I did not eat it, I don't know why.'
Another turn was ordered and she said, ' Sefior, I did not
eat it, because I did not wish to — release me, and I will
tell it.' She was told to tell what she had done contrary
to our holy Catholic faith. She said, ' Take me from here
and tell me what I have to say — they hurt me ! Oh ! my
arms, my arms ! ' which she repeated many times and
went on, ' I don't remember — tell me what I have to say.
Oh ! wretched me ! — I will tell aU that is wanted, Sefiores ;
they are breaking my arms ! — loosen me a littie ! — I did
everything that is said of me.' She was told to tell in de
tail truly what she did. She said, ' What am I wanted to

NOTES 285
tell ? I did everything — loosen me for I don't remember
what I have to tell — don't you see what a weak woman I
am ? Oh ! Oh ! my arms are breaking ! ' More turns
were ordered and as they were given, she cried, ' Oh I
Oh I loosen me, for I don't know what I have to say ! —
Oh ! my arms ! — I don't know what I have to say — if I
did, I would tell it.' The cords were ordered to be
tightened when she said, ' Sefiores, have you no pity on a
sinful woman ? ' She was told yes, if she would tell the
truth. She said, ' Sefior, teU me, tell me it.' The cords
were tightened again, and she said, ' I have already said
that I did it.' She was ordered to tell it in detail, to
which she said, ' I don't know how to tell it, Sefior, I
don't know.' Then the cords were separated and counted,
and there were sixteen turns, and in giving the last turn,
the cord broke.
" She was then ordered to be placed on the potro. She
said, ' Sefiores, why wiU you not tell me what I have to
say ? Sefior, put me on the ground — have I not said that
I did it all ? ' She was told to teU it. She said, ' I don't
remember — take me away — I did what the witnesses say.'
She was told to tell in detail what the witnesses said. She
said, ' Sefior, as I have told you, I do not know for cer
tain. I have said that I did all that the witnesses say.
Sefiores, release me, for I do not remember it.' She was
told to teU it. She said, ' I do not know it. Oh ! Oh !
they are tearing me to pieces — I have said that I did it —
let me go.' She was told to tell it. She said, ' Sefiores,
it does not help me to say that I did it and I have ad
mitted that what I have done has brought me to this suf
fering — Sefior, you know the truth — Sefiores, for God's
sake, have mercy on me. Oh, Sefior ! take these things
from my arms — Sefior, release me, they are kiUing me.'

286 APPENDK
She was tied on the potro with the cords, she was ad
monished to tell the truth and the garrotes were ordered to
be tightened. She said, ' Sefior, do you not see how these
people are kiUing me ? Senor, I did it — for God's sake,
let me go ! ' She was told to tell it. She said, ' Senor,
remind me of what I did not know — Sefiores, have mercy
upon me — let me go, for God's sake ! — they have no pity on
me ! — I did it — take me from here, and I wiU remember
what I cannot here.' She was told to tell the truth, or the
cords would be tightened. She said, 'Remind me of
what I have to say, for I don't know it — I said that I did
not want to eat it — I know only that I did not want to eat
it,' and this she repeated many times. She was told to tell
why she did not want to eat it. She said, ' For the reason
that the witnesses say — I don't know how to tell it — miser
able that I am that I don't, know how to tell it — I say I did
it, and my God ! how can I tell it ? ' Then she said that
as she did not do it, how could she tell it ? ' They wUl
not listen to me — these people want to kill me — release me,
and I will tell the truth.' She was again admonished to
teU the truth. She said, ' I did it, I don't know how I
did it — I did it for what the witnesses say — let me go ! — I
have lost my senses and I don't know how to tell it-
loosen me, and I will teU the truth.' Then she said,
' Senor, I did it, I don't know how I have to tell it, but I
tell it as the witnesses say — I wish to tell it — ^take me from
here — Senor, as the witnesses say, so I say and confess it.'
She was told to declare it. She said, ' I don't know how
to say it — I have no memory — Lord, you are witness that
if I knew how to say anything else, I would say it. I
know nothing more to say than that I did it and God
knows it.' She said many times, 'Sefiores, Sefiores,
nothing helps me ! You, Lord, hear that I teU the truth

NOTES 287
and can say no more — they are tearing out my soul— order
them to loosen me.' Then she said, ' I do not say that I
did it — I said no more.' Then she said, ' Sefior, I did it
to observe that Law.' She was asked what Law. She
said, ' The Law that the witnesses say — I declare it all,
Sefior, and don't remember what Law it was. Oh,
wretched was the mother that bore me ! ' She was asked
what was the Law she meant and what was the Law that
she said the witnesses say. This was asked repeatedly,
but she was silent and at last said that she did not know.
She was told to tell the .truth or the garrotes would be
tightened, but she did not answer. Another turn was
ordered on the garrotes, and she was admonished to say
what Law it was. She said, ' If I knew what to say I
would say it. Oh ! Sefior, I don't know what I have to
say I Oh ! Oh ! they are killing me — if they would tell
me what ! Oh, Sefiores ! Oh, my heart I ' Then she
asked why they wished her to tell what she could not tell
and cried repeatedly, ' Oh, miserable me ! ' Then she
said, ' Lord, bear witness that they are killing me without
my being able to confess.' She was told that if she wished
to tell the truth before the water was poured, she should do
so and discharge her conscience. She said that she could
not speak and that she was a sinner. Then the linen toca
was placed [in her throat], and she said, ' Take it away, I
am StrangUng and am sick in the stomach.' A jar of
water was then poured down, after which she was told to
tell the truth. She clamoured for confession, saying that
she was dying. She was told that the torture would be
continued till she told the truth and was admonished to tell
it, but though she was questioned repeatedly, she re
mained silent. Then the inquisitor, seeing her exhausted
by the torture, ordered it to be suspended.

288 APPENDK
"It is scarce worth while to continue this pitiful detaU,
Four days were allowed to elapse, for experience showed
that an interval, by stiffening the Umbs, rendered repeti
tion more painful. She was again brought to the torture
chamber, but she broke down when stripped and piteously
begged to have her nakedness covered. The interrogatory
went on, when her replies under torture were more rambling
and incoherent than before, but her limit of endurance was
reached and the inquisitors finally had the satisfaction of
eliciting a confession of Judaism and a prayer for mercy
and penance."
In the same volume, page 19, water A^r/arrf is described
as follows :
" The patient was placed on an escalera or potro — a kind
of trestle, with sharp-edged rungs across it like a ladder.
It slanted so that the head was lower than the feet and at
the lower end was a depression in which the head sank,
whUe an iron band around the forehead or throat kept it
immovable. Short cords, called cordeles, which cut into
the flesh, attached the arms and legs to the side of the
trestle and others, known as garrotes, from sticks thrust in
them and twisted around like a tourniquet till the cords
cut more or less deeply into the flesh, were twined around
the upper and lower arms, the thighs and calves ; a
bostezo, or iron prong, distended the mouth; a toca, or
strip of linen, was thrust down the throat to conduct water
trickling slowly from 3. jarra or jar, holding usually a Uttle
more than a quart. The patient strangled and gasped and
suffocated and, at intervals, the toca was withdrawn and
he was adjured to tell the truth. The severity of the in
fliction was measured by the number of jars consumed,
sometimes reaching to six or eight."

NOTES 289
Note XII. — The Inquisition
The CathoUc Encyclopedia, article " Inquisition,"
Vol. VIII, gives the following :
Page 26: "Inquisition (Latin, inquirere, to look into).
By this term is usually meant a special ecclesiastical insti
tution fot combatting or suppressing heresy. Its charac
teristic mark seems to be the bestowal on special judges of
judicial powers in matters of faith, and this by supreme
ecclesiastical authority, not temporal or for individual
cases, but as a universal and permanent office. Moderns
experience difficulty in understanding this institution, be
cause they have, to no small extent, lost sight of two facts.
On the one hand they have ceased to grasp religious
belief as something objective, as the gift of God, and
therefore outside the realm of free private judgment ; on
the other they no longer see in the Church a society per
fect and sovereign, based substantially on a pure and
authentic revelation whose first and most important duty
must naturally be to retain unsullied this original deposit
of faith. Before the religious revolution of the sixteenth
centmy these views were still common to aU Christians;
that orthodoxy should be maintained at any cost seemed
self-evident. However, while the positive suppression of
heresy by ecclesiastical and civil authority in Christian
society is as old as the Church, the Inquisition as a dis
tinct ecclesiastical tribunal is of much later origin."
On page 30: "The pope did not estabUsh the Inquisi
tion as a distinct and separate tribunal ; what he did was
to appoint special but permanent judges, who executed
their doctrinal functions in the name of the pope. . . .
" That Gregory IX, through his appointment of Domin
icans and Franciscans as inquisitors, withdrew the sup
pression of heresy from the proper courts (/. e., from the

290 APPENDK
bishops), is a reproach that in so general a form cannot be
sustained. So littie did he think of displacing episcopal
authority that, on the contrary, he provided explicitiy that
no inquisitional tribunal was to work anywhere without the
diocesan bishop's cooperation. . . . As early as 1254,
Innocent IV prohibited anew perpetual imprisonment or
death at the stake without the episcopal consent. SimUar
orders were issued by Urban IV in 1262, Clement IV in
1265, and Gregory X in 1273, until at last Boniface VIII
and Clement V solemnly declared null and void all judg
ments issued in trials concerning faith, unless deUvered
with the approval and cooperation of the bishops. The
popes always upheld with earnestness the episcopal au
thority, and sought to free the inquisitional tribunals from
every kind of arbitrariness and caprice.
" It was a heavy burden of responsibility — almost too
heavy for a common mortal — which fell upon the shoulders
of an inquisitor, who was obliged, at least indirectly, to
decide between life and death. The Church was bound
to insist that he possess, in a preeminent degree, the quali
ties of a good judge, that he should be animated with a
glowing zeal for the Faith, the salvation of souls, and the
extirpation of heresy. . . . Far from being inhuman,
they were, as a rule, men of spotless character, and some
times of truly admirable sanctity, and not a few of them
have been canonized by the Church. . . ."
Page 32 : " Curiously enough torture was not regarded
as a mode of punishment, but purely as a means of elicit
ing the truth. It was not of ecclesiastical origin, and was
long prohibited in the ecclesiastical courts. Nor was it
originally an important factor in the inquisitional procedure,
being unauthorized until twenty years after the Inquisition
had begun. It was first authorized by Innocent IV in his

NOTES 29(
Bull, 'Ad exstirpanda" of 15 May, 1252, which was con
firmed by Alexander IV on 30 November, 1259, and by
Clement IV on 3 November, 1265."
Page 34: "In the BuU 'Ad exstirpanda' (1252) Inno
cent IV says : ' When those adjudged guilty of heresy have
been given up to the civU power by the bishop or his rep
resentative, or the Inquisition, the podesta or chief magis
trate of the city shall take them at once and shall within
five days at the most execute the laws made against them.'
. . . Nor could any doubt remain as to what civil
regulations were meant, for the passages which ordered the
burning of impenitent heretics were inserted in the papal
decretals from the imperial constitutions ' Commissis nobis '
and ' Inconsutibilem tunicam.' The aforesaid Bull 'Ad
exstirpanda ' remained thenceforth a fundamental document
of the Inquisition, renewed or reinforced by several popes,
Alexander IV (1254-61), Clement IV (1265-68), Nic
olas IV (1288-92), Boniface VIII (1294-1303), and others.
The civil authorities, therefore, were enjoined by the popes,
under pain of excommunication, to execute the legal sen
tences that condemned impenitent heretics to the stake. It
is to be noticed that excommunication itself was no trifle,
for, if the person excommunicated did not free himself
from excommunication within a year, he was held by the
legislation of that period to be a heretic, and incurred all
the penalties that affected heresy."

Bibliography

The editions of works quoted in this book are marked
with a star (*). This is very important. For example,
" Liguori " has passed through several editions, and the
paging is different in these different editions.
The purpose of this list of books is to give a few sug
gestions to Protestants who desire to look further into
Romanism and to those Catholics who wish to examine for
themselves the grounds for private judgment, also the
claims of Jesus Christ on our inteUect and conscience.
Publishing Houses
Catholic :
Benziger Brothers, New York, Cincinnati and St. Louis.
The Columbus Press, 120-122 West 60th Street, New
York City.
John Murphy Company, Baltimore, Md., and New York.
Protestant :
The pubUshing houses of the different denominations.
If these houses do not print or carry in stock they can get
what you want. In addition to these there are several
publishing plants which will get what you desire, either
Catholic, Protestant or general literature.

Encyclopedias
"Britannica." Articles: Popedom, Jesuits, Inquisition,
Torture, Canon Law (especially " false decretals "), Edu
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292

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" Chambers." Published by Lippincott, PhUadelphia.
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" The Faith of Our Fathers." * By James Cardinal
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"Catholic Belief."* By the Very Rev. Joseph Fai

294 APPENDK
Di Bruno, D. D., Rector General of the Pious Society of
Missions; Church of SSmo Salvatore in Onda, Ponte
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"Moral Theology." By Gury (Latin). Also by
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dices, by Ldo. D. Ramon Maria Garcia Abad, Canonigo
Doctoral of the Holy Cathedral Church of Lugo. With
license of the ecclesiastical authority. Third Spanish
edition. Madrid. CathoUc Library of Gregorio del Amo.
Calle de la Paz. Number 6. 1889.
"Liguori" is also in Latin. It may require some
difficulty to get it, however.
"A Course of Religious Instruction." Apologetic,
Dogmatic and Moral. For the use of CoUeges and
Schools. By the Rev. Father F. X. Schouppe. Of the
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" The Catechism of the CouncU of Trent." Published
by command of Pope Pius Fifth. Translated into English
by the Rev. J. Donovan, Professor, etc.. Royal College,
Maynooth, New York. The Catholic PubUcation Society.
" Larger Catechism." * By Pius X. Spanish. Cate-
cismo Mayor. Segunda parte del Compendio de la
Doctrina Cristiana. Para las Clases Superiores. Prescrito

BIBLIOGRAPHY 295
por La Santidad del Papa Pio X. A las Diocesis de la
Provincia de Roma. Version Castellana. Con aprobacion
pontificia. (Tercera edicion revisada) Madrid. Imprenta
Iberica. E. Maestre. Calle de las Pozas, 1 2. 1908.
"Ripalda's Catechism."* Catecismo de Ripalda con
Un Apendice Donde Brevement se Exponen y Refutan los
Errores Modernos. Por otro Padre de la Compania de
Jesus. Barcelona — 1910. Libreria y Tipografia Catolica.
Pino 5.
"Mazo's Catechism."* El Catecismo de la Doctrina
Cristiana. Explicado, o expUcaciones del Astete que con-
vienen tambien al Ripalda, por el Licenciado D. Santiago
Jose Garcia Mazo, Magistral de la Santa Iglesia Catedral
de Valladolid. Vig&imaprima edicion. . . . Paris,
Libreria de Gamier Hermanos. Sucesores de D. V.
Salva, Calle de Saints-Perez, No. 6, Mejico, J. M.
Andrade, portal de Agustinos, No. 3. 1864.
"Deharbe's Large Catechism."* Translated by a
Father of the Society of Jesus, of the province of Missouri.
From the German edition prepared for the United States.
"Catechism of Perseverance." * By Rev. F. B. Jam
ison. Fiftieth edition, revised and enlarged.
It is difficult to secure catechisms pubUshed before 1870,
on account of the fact that the decree of infallibility had
not then been promulgated and many of the most eminent
Catholic divines were then opposed to it.
Works of Ex- Priests
"Fiffcy Years in the Church of Rome." By Father
Chiniquy. Fleming H. Revell Company.
" Priest, Woman and the Confessional." By the same
author. Fleming H. Revell Company.
"Roman Catholicism Capitulating Before Protestant-

296 APPENDK
ism." By G. V. Fradryssa. Southern Publishing Com
pany, Mobile, Ala. 1908. Modernism
"The Gospel and the Church." By Alfred Loisy.
Scribner's Sons.
"Letters to His Holiness, Pope Pius X." By a
Modernist. Published by the Open Court Publishing
Company, Chicago.
"The Programme of Modernism."* Published by
G. P. Putnam's Sons, New York and London.
"Modernism." The Jowett Lectures, 1908. By Paul
Sabatier. Scribner's Sons.
Controversial
" Fundamental Ideas of the Roman Catholic Church." *
By iFrank Hugh Foster. Published by the Presbyterian
Board of Publication and Sabbath- School Work, PhUa
delphia. " Plain Reasons Against the Errors and Innovations of
Romanism." By Richard Frederick Littledale, LL. D.,
D. C. L. Edwin Gorham, New York,
"Variations of Popery." * By Samuel Edgar. (Prob
ably out of print.)
" Evangelical Belief." The Prize Essay on the Present
Conflict between Evangelicalism and Sacerdotalism. By
John Broadhurst Nichols. The Religious Tract Society, 56
Paternoster Row and 65th Street, Paul's Churchyard. 1899.
" Religions of Authority." By Auguste Sabatier.
George Doran Company, New York.
Debates
" A Debate on the Roman Catholic ReUgion," * held
in the Sycamore Meeting House, Cincinnati, from the 13th

BIBLIOGRAPHY 297
to the 2ist of January, 1837. Between Alexander Camp
bell, of Bethany, Va., and the Rt. Rev. John B. Purcell,
Bishop of Cincinnati. Taken down by reporters and re
vised by the parties. Cincinnati. Stereotyped and pub
lished by J. A. James & Co. 1837.
"The Celebrated Controversial Discussion between the
Rev. Thomas Maguire and the Rev. Richard T. P. Pope," *
which took place at the lecture room of the Dublin Insti
tution, where O'Connell and others presided. A full,
complete and authentic report. D. & J. Sadlier & Co., 31
Barclay Street, New York. 275 Notre Dame Street,
Montreal. Protestantism
"Protestant Principles." By J. Monroe Gibson, D. D.
Geo. H. Doran Company, New York.
"Protestantism: Its Ultimate Principle." By R. W.
Dale, M. A., LL. D. London. Congregational Union of
England and Wales. Memorial HaU, E. C. 1896.
~ Bible
"Roman Catholic and Protestant Bibles Compared." *
The Gould Prize Essays. Edited by Melancthon Williams
Jacobus, D. D., Dean of Hartford Theological Seminary.
PubUshed by Charles Scribner's Sons, New York.
" Doctrine of Sacred Scripture." * By George Trum
bull Ladd. This is a very large work and very thorough.
Few besides ministers could afford to take the time to read
it through. 2 vols. Charles Scribner's Sons, New York.
"The Bible: Its Origin and Nature." By Marcus
Dods. Charles Scribner's Sons.
" The Interpretation of the Bible." By George Holly
GUbert, Ph. D., D. D. The MacmUlan Company. 1908.

298 APPENDK
Private Judgment
"Faith and Its Psychology." * By Rev. William R.
Inge, D. D. Published by Scribner's Sons.
" The Evidence of Christian Experience." By Lewis
French Stearns. Scribner's.
" The Sources of Religious Insight." By Josiah Royce,
Ph. D., LL. D., Professor of the History of Philosophy in
Harvard University. Scribner's.
" Religious Aspects of Philosophy." Same author.
Houghton, Mifflin & Co., Boston.
Jesus Christ
"The Person of Christ the Miracle of History." By
Philip Schaflf. Charles Scribner's Sons.
"Jesus Christ and the Social Question." By F. G.
Peabody. The Macmillan Company, New York.
Politico-Ecclesiastical
" The Roman Catholic Church in Italy." * By Alex
ander Robertson, D. D. Sixth edition. London. Morgan
& Scott, Ltd. Office of " The Christian " 12, Paternoster
Buildings, E, C. 1910.
" Facing the Twentieth Century. " Our Country. Its
Power and Peril. By James M. King, General Secretary
National League for the Protection of American Institu
tions. Eaton & Mains, New York. Jennings & Pye,
Cincinnati. " The Footprints of the Jesuits." By R. W. Thompson,
Ex-Secretary of the Navy and author of " The Papacy and
the Civil Power." Cranston & Curts, Cincinnati. Hunt
& Eaton, New York. 1894.
"The Pope and the CivU Power." By W. E. Glad
stone.

BIBLIOGRAPHY 299
" Prontuario de la Teologia Moral." Por D. N. N.
Presbitero. Colaborador de El Consultor de los Parrocos
(Con aprobacion de la autoridad eclesiastica). Madrid.
Imprenta de la Riva. Alcali, 7, Bajo. 1872.
" Directorio Practico del Confesor." Por el M. I. Sr.
Dr. D. Alejandro CiolU Canonigo de la Metropolitana
Catedral de Florencia. Traducido de la quinta edici6n
italiana, por el Rdo. D. Cayetano Soler. Con licencia
eclesiastica. Barcelona Juan Gili, Librero. 223, Calle de
las Cortes. 1901. Classical
" The City of God." By Augustine. Translated by
John Healy. The Temple Classics. Published by J. M.
Dent & Co. Aldine House, London, W. C. Three small,
cheap volumes. E. P. Dutton, New York.
" The Provincial Letters of Blaise Pascal." A new
translation with Historical Introduction and Notes. By
Rev. Thomas M'Crie. Edited by O. W. Wight, A. M.
Houghton, Mifflin & Co., Boston.
"The Roman Question." By E. About. Translated
from the French by H. C. Coape. D. Appleton &
Company, New York. 1859.
Miscellaneous
" An Inside View of the Vatican Council." * Published
by the American Tract Society, 150 Nassau Street, New
York. Besides many other very interesting things, it has
the Syllabus of Errors condemned by Pius IX, also the
celebrated speech of Archbishop Kenrick against papal
infallibility. ' ' Steps of Belief. ' ' By James Freeman Clark. American
Unitarian Association, Boston. 1890.

300 APPENDK
" What is Catholicism ? " By Edmond Scherer. Trans
lated by the Rev. Thomas Alexander Seed. With an In
troduction by the Rev. R. F. Horton, M. A., D. D.
E. P. Dutton & Company, New York. Grant Richards,
9 Henrietta Street, Covent Garden, W. C, London. 1900.

Index

Note : — The analyses of the SyUabus, the Tridentine
decrees and the Appendix to Ripalda deal only with those
portions of said documents which are contained in this
treatise.

Abbrbviations :
Crettt.— The Creed of Pius IV
Ji-op. — Proposition in Sylla-
¦faus of Errors
Ripalda. — Appendix to the
Catechism of Ripalda
Syllabxts. — Syllabus of Errors
Condetaned by Pius IX
Absolution, 92, 93 {See Con
fessional, Syllabus, Trent)
Absolutism, Romish : Ave
nues of, 117; Completeness
of, 114; Evils of, 113
Abuses, Catholic, not the real
danger, 164
Adaptability of Rome, Uni
versal, impossible, 151
Anathema, 224-229, 232 (i>«
Creed, also Trent)
Apocrypha : Catholic estima
tion of, 34; Hastings' Dic
tionary on, 256 ; Home's In
troduction on, 258 ; Prayers
for dead authorized by, 104
AposTOLiciTy (5« Church)
Ass, Feast of the, 279-281
Authority : Catholic, 16, 45 ;
Christ, of, not technically in
dispute, 15, 191 ; Ecclesias
tical, complete, 117-125;
Papal, 122-125 » Priest, of,
125 ; Righteousness subverted
by means of Catholic, 168;
Sacrament of Orders confers.

106 ; Secular, subordinate to
Rome, 238, 239, 246-248, 291
Bancroft, George, Tolerance
of Rome explained by, 132
Baptism: Adult, 8l; Faith
conveyed by, 18; Infant, 81 ;
Salvation by, 224, 225
Bible: CathoUc (Douay Ver
sion), 7, 32, 249 ; Comments
on, by Rome, 29, 31, 35, 150,
251-256; Excellences of
Catholic translations of, 33 ;
God revealed by, 172-175 ;
Holy Spirit necessary to un
derstand the, 74 ; Infallibility
in commenting on, not used
by Rome, 35 ; Infallibility of
pope condemned by, 50-61 ;
Interpretation of, requires
unanimous consent of fathers,
214 ; Masses kept in igno
rance of, by Rome, 66, 67 ;
Mistakes in Catholic transla
tions of, 32 ; Salvation as
held by Rome not taught in,
45, 80, 170 ; Study of the,
recommended, 207 ; Transla
tion of, by Rome not infalli
ble, 31, 261 ; Versions of,
compared, 31-34
Bishops: Authority of, 235,
236 {See Ripalda) ; Falli.
bility of, 23, 138, 139;

301

302

INDEX

Rights of, 220 (See Sylla-
6us)
Blasphemy : Definition of,
given by Christ, 155, 156;
Pope, of, 70
Bodies, Religious, 117
Bossuet, 16
Bull- Fight, 281, 282
Bulls : " In Ccena Domini,"
139, 277-279 ; Significance
of, 261, 262; "Unam Sanc
tam," 120, 238
Caiaphas, Infallibility not il
lustrated by, 55
Casuistry (See Lipiori, also
Analysis of Writings of, etc.);
Coercion and, 131, 132 ; Im
moral, Instances of, 266-
270 ; Inquisition, Concerning
the, 131 ; Oaths, Concerning,
241, 245, 267 ; Origin of,
200 ; Worship, Concerning,
154. 15s
Catholicity (See Church)
Celibacy : Priests often un
willing victims of, 156 ; Sub
ordination of clergy the object
of, 157. 158
Ceremonies, Promise of Cath
olics to accept, 2\/^(See Creed)
Certainty : Baptism confers,
18; Catholic may not have,
as to forgiveness, 15 ; Evi
dence may establish, 19
Chiniquy, 96
Church : Authority of the,
219, 220, 222 (See Syllabus);
Ceremonies of the, 214;
Commandments of the, 216,
217 ; Condemnation of ene
mies of the, 215 (5«* Creed) ;
Force, The, may use, 16,
120, 219 (See Syllabus);
Four Notes of the, 19, 142,
143, 200, 201 ; Kings subject
to, 222 ; Peter not head of, 5 1-
61 ; Salvation, No, outside of

the, 215 (See Creed) ; Theory
of the. Catholic, 24-26, 147,
162, 215, 216, 219, 220, 222;
Theory of the, Protestant, 20,
178
Confessional: Blasphemy of
the, 97 ; Danger of the, 95-
97 ; Impossibility of thor
oughness in the, 92, 93 ; Ob
ligatory, 217 ; Origin of the,
91; Results of the, uncertain,
93.94
Confessor, 236 (See Ripalda)
Confirmation, 81
Conway, Bertrand L., 128,
260, 274
Council, Ecumenical : Con
stance, Deposition of two
popes by, 71, 72; Endorse
ment, Papal, necessary to va
lidity of, 41 ; Functions of,
116; Trent, 214, 215, 224-
231, 259-261 (See Trent) ;
Triumph of, over Episcopal
system, 72; Vatican, 42,231,
232 (See Infallibility)
Creed of Pius IV (An analysis) :
Anathema, A Catholic must
pronounce, against all ene
mies of the Church, 215
(See Church)
Ceremonies of the Church, A
Catholic must vow to re
ceive and admit the, 214
(See Church)
Church, Holy, Catholic,
Apostolic, Roman, mother
and mistress, etc., 215 (See
Church)
Condemnation, A Catholic
must join with Church in,
215 (See Church)
Images, Honour and venera
tion due to, 215
Indulgences, Use of, whole
some, 215 (See Trent)
Mass, A true sacrifice offered
in the, 214 (See Trent)

INDEX

303

Nicene Creed, Creed of Pius
IV an enlargement of the,
213, 216
Pope, Obedience promised to,
215 ; Supremacy and in
fallibility of, 215
Purgatory, Prayers for those
in, 215
Sacraments, The seven, grace
conferred by, 214
Scripture, Holy, to be inter
preted as Church inter
prets, 214
Traditions, Apostolical and
Ecclesiastical, to be re
ceived, 214
Transubstantiation, A Cath
olic must believe in, 215,
216
Trent, Council of, Defini
tions in general, 214, 215 ;
Definitions of original sin
and justification, 214 (See
Trent)
Criminology, Science of, im
possible to Rome, 161
Decrees, Papal (See Infalli
bility)
Dispensations, Dishonesty of,
121 (See Syllabus)
Doubts, Catholic, 17, 18, 37,
265 (See Certainty)
Duplicity, Rome guilty of,
iSi->54
Education, General, Con
demned, 160 (See Ripalda,
also Syllabus)
Encyclopedia, Catholic, i 19,
261, 262, 277, 281, 289
Espionage, Rome generally
practices, 154
Eucharist (See Transubstan
tiation, also Trent) ; Belief
in, 217; Decrees on, 225-
227 ; Discussion of, 81-89

Evasiveness, Rome guilty of,
154 (See Casuistry)
Excommunication, Difference
between Protestant and Cath
olic, 17
Extreme Unction, 104, 105
Fallibility, Catholic (See
Infallibility) ; Authorization
of, by infaUible utterances,
38; Doctrine of, an old Cath
olic theory, 46 ; Galileo con
demned authoritatively by,
39, 118, 370-277 (See Gali
leo) ; Infallibility confused
with, 38 ; Protestant fallibil
ity inferior to, 38 ; Scripture
exegesis as given by Rome
largely dependent upon, 29
Father, Condemnation by
Christ of Catholic use of the
term, 59
Fathers : Unanimous consent
of, 35, 36; Unreliability of,
265
Fraud, Practice of, by Rome,
Galileo (See Inquisition) ;
Belief of. Question at issue,
not imprudence, 126, 271-
275 ; Condemnation of, 271-
273 ; Persecution of, ex
plained variously, 276, 277 ;
Recantation of, 273; Torture
of, not used because of age
and influence, 275, 276
Gibbons, Cardinal : Confes
sional explained by, 92 ; Ef
forts of, to adapt Romanism
to the United States, 119;
Infallibility explained by, 43,
65 ; Immorality of the pope
excused by, 40, 56; Opinion
of, on scope of infallibility,
43 ; Pretensions of, as to hon
esty of Rome, 28; Private

304

INDEX

interpretation impossible ac
cording to, 65, 66 ; Teaching
of, with regard to unbaptized
infants, 152
Gladstone, Rome on matri
mony explained by, 121
God : Cooperation with, 202—
204 ; Design of. Conquest of
earth by man, 108 ; Evils re
sulting from pagan notion of,
1 10 ; Evils resulting from
Roman notion of, no, in;
Imperfection of, according to
Rome, 196 ; Natjufi, of, mis
understood by Rome, 196 ;
Personality of, 14 ; Revela
tion of, in nature imperfect,
171; Revelation of, through
men, 172 ; Revelation of,
without a hierarchy, 170;
Supremacy of pope disre
garded by, 122
Government, Plenitude of
(See Inquisition) ; Arbitra
riness of, 1 18 ; Fallibility as
sumes responsibility for, 120;
Governments, Civil, must
submit to, 121, 219-223;
Hierarchy offers machinery
for exercise of, 115; Inqui
sition a natural effect of, 119 ;
Sacraments a mechanical ex
pression of, 117; Visibility
of Church necessary to, 25,
124, 125
Heathenism, Romanism sim
ilar to, 109-112
Heresy: Catholic Encyclo
pedia on, 1 19 ; Definition of,
130; Suppression of, 141,
142, 215 (See Bulls : " In
Coena Domini," "Unam
Sanctam ; " also see Galileo,
Inquisition, Julius II, Per
secution, Ripalda, Syllabus,
Torture)
Hierarchy, i 15-1 17, 201

Holiness of Doctrine (See
Church, ulso Infallibility)
Idolatry, Romish, 108-111
Images, 109, 215
Immorality (See Liguori, also
Analysis of Writings of,
etc.) ; Authorization of, by
Rome, 267-270 ; Catholic
countries cursed by, 162;
Priests guilty of, 158
Indulgences (See Creed, also
Trent); Bible does not war
rant, 10 1 ; Decree on, 230,
231 ; Evils of, to be regu
lated, 230, 231 ; Mildness of,
as remedies, 103
Infallibility: Comments in
CathoUc Bibles not guaran
teed by, 35 ; ConciUar, 41
Infallibility, Papal :
Basis of, assumed but not
proven, 61, 124
Canon law against, 45
Church prevented from in
vading rights of princes
by. 40, 138, 219
Comprehension of decrees
authorized by, requires pri
vate judgment, 73
Decree on, 231, 232
Definition of, 39, 40
Duplicity of claim to, 70
Embarrassment of claim to,
in case of Galileo, 43
Falsity of claim to, 45-49
Fruits of claim to, 75
High-priest of Israel laid no
claim to, 5 1
Holiness of doctrine under
mined by claim of, 76, 77
Illustrations of the reverse
of, 46-48
Impiety of claim to, 76
Importance of, to system, 41
Impossibility of, 72-75
Impracticability of, 42-45
Incapacity a bar to, 55

INDEX

305

Interpretation of decree on,
required, 42
InterpretaUon of decrees au
thorized by, required, 36, 43
Judicial ftinction not exer
cised by, 45
Masses not reached by, 44
Necessity for, not estabUshed,
61-67
Opinions differ as to scope of,
42.43
Opposition to, by Catholic
Uieologians, 69-72
Popes contradict each other
concerning, 45-50
Sinfulness of pretension to,
67-72
Temporal power authorized
hy, 138
Uncertainty of Vatican de
cree on, 42
Unscripturalness of, 50-61
Wickedness, Papal, should
invalidate claim to, 55
Inquisition :
Authority for, 289, 290
Belief, Private, object of at
tack by, 136, 137, 283
Confession of Rome with re
gard to, 128-13 1
Denial by Rome of being
guilty party in the, 126
Defense of, by Roman apolo
gists, 127
Dogma involved in, 134-139
Excuses for, offered by Rome,
126, 127
Explanation of, by Catholic
writers, 127, 128
Galileo punished by, 126
Infamy of, 137
Necessity for, according to
Rome, 123-125, 127, 142,
289-291
ResponsibiUty of Rome for,
144
Torture introduced into, by In
nocent IV, 130 (See Torture)

Intention : Heretical, Torture
for, 137, 283; Priest, of,
must be that of the Church,
79, 225
Interpretation, Private
(See Bible, also Inquisition) ;
Capacity of men for, 181,
182 ; Earnestness indispen
sable to right use of, 182-
187 ; MoraUty not possible
without, 180, 181 ; Rome
must appeal to, 14-19, 147 ;
Legitimacy of, taught by
Christ, 146
Jesuits, 117
Jesus Christ: Church, Head
of the, 61 ; God revealed by,
179 ; Law summarized by,
195 ; Place of, in Protestant
ism, 179 ; Supremacy of, ad
mitted by Catholic and Prot
estant, 16, 17
Kenrick, Archbishop, Oppo
sition of, to papal infaUibiUty,
56-58
Keys, 190
Ladd, George Trumbull, 174
Lea, Henry Charles, 246,
282
Liberty, Condemned (See In
quisition, Ripalda and Sylla
bus) ; Conscience, of, 123,
234. 235 ; Press, of the, 123,
234. 235 ; Thought, of, 123,
219; Worship, of, 123, 234,
23s
Liguori, Alfonso : Philosophy
of, vile, 95, 96 ; Uncertain
ties described by, 265 ; Writ
ings of, declared free from
error, 264
Liguori, Alfonso (An analy
sis of writings as quoted in
this book) :

306

INDEX

Attrition, Sufficiency of, 79,
80
Betting, Authority for, 269
Compensation, Secret, Right
to practice, 267
Confessional, Dangers of, 96
Confessors, Ignorance of, 265
Fasts, Refinements concern
ing, 266
InfalUbiUty, Sphere of, 42
Infants unbaptized. Condi
tion of, 152
Law, Doubtful, Binding force
of. 37
Lotteries, Legitimacy of, 269
Lying, Refinements on, 239-
245, 269
Mary, Virgin : God less ten
der than, 113, 114, 198;
Merits of, not transferable,
102; Worship of, demoraliz
ing, 113,114
Maryland, Liberal laws of,
132-134
Masonry, Condemnation of,
160, 233
Mass, 89, 214 (See Transub
stantiation)
Matrimony : Catholic doctrine
of, 106, 107, 120, 121, 222,
223, 228, 229 ; Civil, con
demned as base concubinage,
160, 237 ; Evils resulting
from Catholic doctrine of,
106, 107
" Mortu Proprio " of 19 10, 69
Nicene Creed, 213, 216 (See
Creed)
Orders : Sacrament of, 228 ;
Validity of hierarchy depends
upon, 105, 106
Penance : Decrees on, 227,
228; Greek word for, im

properly translated, 98, 99 ;
Works of, 98-101
Penology, Science of, impossi
ble to Rome, 161
Persecution : Protestant, may
be repented of, 134; Sylla
bus of Errors requires, 122,
123 (See Inquisition)
Peter, Apostle: Prominence
of, due to his spirituality,
187 ; Supremacy of, a falla
cious doctrine, 53-58
Philanthropy, Science of,
impossible to Rome, 160
Philosophy, Subjection of, to
Church, 218
Pope: Benedict IX, 71 ; Bene
dict XIII, 71; Boniface
VIII, 46, 238; Callistus,46;
CathoUcs must submit to,
215 ; Clement VIII, 33, 34;
Felix II, 46; Gregory XIII,
47 ; Hadrian VI, 46 ; Hono
rius I, 48-50; Identification
of, 44 ; InfaUibility of, 39-77 ;
Innocent III, 45 ; John XXII,
47; John XXIII, 44. 71;
JuUus II, 246 ; Leo II, 49 ;
Leo XIII, 50 ; Liberius, 46;
Loneliness of, 199; Martin
V, 72; Murder of heretics
authorized by, 143 ; Nicholas
III, 47 ; Obedience to, 215 ;
Opinions of, contradictions,
47-50; Pelagius II, 47;
Pius IV (See Creed of); Pius
IX (See Syllabus of); Pius
X, 98, 104, 108, 153; Power
of, to exempt from certain
divine precepts, 136, 267 ;
Power, Temporal of, 121, 122 ;
Sixtus V, 33 ; Supremacy of,
215; Truths taught by, no
benefit to himself, 199 ; Vig-
ilius, 47 ; Wickedness of, 67-
7 1 ; Zephrynus, 46 ; Zosi
mus, 47
Priests: Authority of, 122;

INDEX

307

Fallibility of, 23, 24, 37 ;
Goodness of, due largely to
Protestantism, 158; Immo
rality of, logical, 96, 97, 158 ;
Immunity of, from military
service, 220 ; Oaths of, 68, 69
Protestantism (See Bible);
Bible basis of, 172-175 ;
Christ honoured by, 179;
Church, Place of according
to, 178, 179 ; Condemnation
of, by Rome, 219, 232;
Forth-teUer, Place of, in, 175 ;
Holy Spirit life-giver accord
ing to, 180; Interpretation,
Private, required in, 14, 171 ;
Justification by faith a vital
doctrine of, 184; Meditation
a great factor in, 183; Min
istry of, 189-191 ; ObUgation
of Rome to, 162, 163; Per
sonaUty chief thing in, 187 ;
Rome compared with, 13, 14,
16, 17, 162, 163, 171, 176,
204; Sacraments of, 194;
Sincerity required by, 183 ;
Unity of, with Rome impos
sible, 164
Protestants, CathoUcs not to
be condemned by, 28, 207
Purcell, Bishop : Fraudulent
methods of, 153; Marriage
contaminates. According to,
«S7
Religion, 13, 218, 223 (See
Bible, Protestantism, Wor
ship)
Relics, Evils of use of, 109
Repentance: Thorough, not
necessary where sacrament
is used, 79 ; Translation of
Greek word for, incorrect, 98-
100
Restrictions, Mental, 267
Ripalda, Appendix to Cate
chism of (An analysis) :
Bishops, Reading of Uberal

papeis may be prohibited
by, 23s. 236
Catholic-Liberals, CathoUcs
may not be, 235
Confessor, Reading of the
faithful to be regulated by,
236
Governments, CathoUc re
ligion to be professed by,
235
Liberalism, Condemnation of
(«'. e.. Liberty of conscience,
of the press and of worship),
233-236
Masonry, Condemnation of,
233
Matrimony, Civil, Condem
nation of, 237
Press, Liberal, Definition of,
235. 236
Protestantism, Condemnation
of, 232
Socialists, Condemnation of,
233
State, CathoUc Church must
control the, 234
Vote, CathoUcs required to
loyally cast their, 236
Rock : Word, CathoUc inter
pretation of the, 53-58;
Word, Protestant interpreta
tion of the, 189, 190
Sacramentals, 78, 262
Sacraments, 24, 78, 80, 197,
198, 214, 224, 225 (See Bap
tism, Confirmation, Eucha
rist, Extreme Unction, Matri
mony, Orders, Penance)
Salvation: Notion of, Cath
oUc, contrary to Scripture,
124, 154 ; Love unnecessary
in order to, 80, 224 ; Un
certainty of, according to
Rome, 148 ; View of, Prot
estant, 183-195
ScHAFF, Philip, 45, 71, 217,
224

308

INDEX

Schools, 221 (See Education,
also Syllabus)
Sin : Notion of. Catholic, 89,
90, 191 ; View of, Protestant,
100, loi (See Confessional)
Skepticism, Romanism pro
duces, 169
Socialism, Condemnation of,
160, 233 (See Ripalda)
Suffering, CathoUc doctrine
of, 100
Superstition, Rome naturaUy
produces, 22, 1 12, 113, 149
Syllabus of Errors Con
demned by Pius IX (An
analysis) :•
Abuses of Rome, Civil power
not to correct, 220 ; prop.
Bishops, Right of, to promul
gate apostolic letters, 220 ;
prop. 28
Church : Authority of, above
civil government, 219 ;
prop. 20; Immunity of,
not derived from civil law,
220 ; prop. 30 ; Separation ^
of, from state, condemned,
222 ; prop. 55 ; Temporal
authority of, not revocable
by the civil government,
219 ; prop. 25
Churches, National, must
have authority of Rome,
220; prop. 37
Clergy, Immunity of, a
natural right, 320 ; prop.
32
Courts, Ecclesiastical, not to
be abolished, 220 ; prop. 3 1
Dispensations, Nullification
of, by civil government,
condemned, 220; prop. 29
Dogma, Freedom of Church
in defining, 219; prop. 21

Force, Right of Church to
use, 219; prop. 24
Government, Civil, Freedom
of Church from, 219 ; prop.
19
Kings, Exemption of, from
Church and superiority to
Church, condemned, 222 ;
prop. 54
Law, Civil, Inferiority of, to
ecclesiastical, 220; prop. 42
Marriage : Authority of state
over Church in regard to,
condemned, 223 ; prop.
71 ; Civil contract of, in
vaUd, 223; prop. 73;
CivU jurisdiction over, con
demned, 223 ; prop. 74 ;
Diriment impediments to.
Power of Rome to declare,
222 ; props. 68, 69, 70 ;
Indissolubility of, 222 ;
prop. 67 ; Nature of, a
sacrament, 222 ; props, 65,
66
Orders, Religious, Civil gov
ernment may not suppress,
221, 222; prop. 53
Philosophy, Subjection of, to
Rome, 218; props. 10, 11
Pontiff, Interruption of the
faithful in their communi
cations with, not to be tol
erated, 221 ; prop. 49
Power, Civil : Control of, by
Rome agreed on by Cath
oUcs, 223 ; prop. 75 ; Do
minion over, by priests,
219, 220 ; prop. 27 ; Nul
lification of concordats by,
condemned, 220, 221 ;
prop. 43 ; Progress does
not require abolishment of
Rome's control over, 223 ;
prop. 76

^ Of the original eighty propositions only forty-seven are considered in this
work.

INDEX

309

Princes, Rights of, not usurped
by Rome, 219 ; prop. 23
Progress, Pope need not agree
with, 223, 224 ; prop. 80
Property, Right of Church to
acquire, 219; prop. 26
Protestantism, Condemnation
of, 219 ; prop. 18
Religion, Freedom of, con
demned, 218, 323; props.
»S. 77. 78, 79
Revelation, Divine, not pro
gressive, 218 ; prop. 5
Salvation, No hope for, out
side of Rome, 218; prop.
«7
Schools, Control of, by state,
condemned, 221 ; props.
45. 47. 48
Thought, Liberty of, con
demned, 219; props. 16,22
Temporal Power, 121 (See
Syllabus)
Torture, 130, 137, 246, 275,
282-288 ( See Inquisition)
Tradition, 29, 30, 214
Transubstantiation :
Belief in, required, 214
Bodies of Christ according to,
82
Body of Christ in, Uterally
eaten, 82
Doctrine of, typically Cath
olic, 88, 89
Food value according to, due
to accidents, 82, 84
Implications of, 85-88
Interpretation of"^ Scripture
according to, requires Uter
aUsm, 82, 83
Metaphysics, Absurdity of, as
used concerning, 84, 85
Results of, 84, 86, 87
Trent, Council of (An anal
ysis) :
Absolution, Nature of, a ju
dicial act, 227

Baptism conferred by here
tics. Validity of, 225
Eucharist: Body and blood
of Christ contained in, 225 ;
Bread used in, remains
true body of Lord after
communion, 226 ; Confes
sion necessary in order to
partake of, 226, 227 ; Host
to be borne in solemn pro
cession in celebration of,
226; Whole Christ con
tained in each species and
every part of, 226
Indulgences, Abuses of, to
be abolished or regulated,
230, 231
Justification, Faith not the
only condition of, 224
Mass, Sacrament of, a true
sacrifice, 228
Matrimony : Priests may not
contract, 229 ; Religious
order. Entering, absolves
contracting parties from,
229 ; Rome claims right to
change laws of Leviticus
as to affinity and consan
guinity in order to, 228,
229
Orders, Sacrament of: Holy
Ghost conferred by, 228 ;
Power of transubstantiation
conferred by, 228
Penance : Priest may enjoin
works of or individual may
voluntarily undertake, 227 ;
Sacrament of, a judicial
act, 327 ; Worship True,
and not a tradition of men,
228
Purgatory, Souls detained in,
helped by suffrages of faith
ful, 229, 230
Sacraments in general, 224,
325 ; Grace mechanically
conveyed by, 225 ; Validity
of, not hindered by mortal

3J0

INDEX

sin in minister, 225 ; Va
lidity of, requires right in
tention of priest, 225
Salvation, Faith but not love
necessary to, 224
Sin, Guilt of, to be removed
by baptism, 224
"Unanimous Consent," Mean
ing of the term, uncertain,
23.3s
Vacandard, 128-131

Watson, Tom, 96
Worship (See Bible, also Prot
estantism) ; Catholicism in
terferes with, 88 ; Elements
in, according to Rome, 78 ;
Evils produced by Rome's
notion of, 112, 113; Hier
archy should control, 233-
235 (See Heresy, also Sylla
bus) ; Morality nourished by
genuine, 192-195 ; Purpose
of, real, I07 ; Unity of, as
claimed by Rome, 113

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