From there we have discussed the context of Quanta Cura and the supposed necessity of such a condemnation (against relligious freedom - including freedom FROM religion or belief in God) in a time where such views (atheistic and non-orthodoxed) would have tried to “over-shout” the truths which the Catholic Church was teaching and/or repress the Catholic Church through persecution, penalties, …  et communionem apostolicæ Sedis habentibus, Venerabiles fratres What are Catholic business owners to do if they don’t want to support or encourage this lifestyle in their work environment, but want to look for employees whose values are in harmony with their own? LXXX. LXXI. So, we come to the crux of the matter, which is that the Church no longer exists in the same kind of world as she did during the time of Pius IX’s Quanta Cura. apud Const., p. 200. . Sed si semper, Venerabiles Fratres, nunc potissimum in tantis Ecclesiæ civilisque societatis calamitatibus, in tanta adversariorum contra rem catholicam, et hanc Apostolicam Sedem conspiratione tantaque errorum congerie, necesse omnino est, ut adeamus cum fiducia ad thronum Gratiæ, ut misericordiam consequamur, et gratiam inveniamus in auxilio opportuno. Montisregal. encycl. Therefore, it leaves untouched traditional Catholic doctrine on the moral duty of men and societies toward the true religion and toward the one Church of Christ.28. Errores de civili Romani Pontificis principatu. Quibus quantisque, 20 Aprilis 1849 ; in Alloc. This insightful article by Fr. Leamos con atención esta encíclica, pues muchos de los errores de hoy son «hijos o nietos» de los errores aquí denunciados por Su Santidad Pío IX, Beato de la Iglesia Católica. Epist. So, Pius IX’s teaching on “liberty of conscience and of worship,” that not “every man” should have “the right to all manner of liberty . . XII In eminenti, Benedict. XXXIV. . § III. encycl, Quanto conficiamur, 10 augusti 1863. LX. Multiplices inter, 10 iunii 1851. Scanlon’s explanation about the aim and intention of the two Vatican II documents Dignitatis Humanae and Lumen Gentium is most insightful. Ex qua omnino falsa socialis regiminis idea haud timent erroneam illam fovere opinionem Catholicæ Ecclesiæ, animarumque saluti maxime exitialem a rec. LXV. LVII. So, did Vatican II reverse Pius IX’s teachings on religious liberty as found in Quanta Cura? Nostis et Nobiscum, 8 decembris 1849. It is rather a growth in teaching by way of organic addition, an explication or further unfolding of what God had already revealed. And, by the same principle, in a certain way we could maintain that the words of Blessed Pius IX in Quanta Cura were in some manner corrected by Vatican II, just as His Excellency hopes could happen for Dignitatis Humanae. King and Miller grant that Quanta cura satisfies the condition regarding the subject, which is that the pope must be teaching as head of the universal Church (and not, for example, as a private person). Itaque hisce Nostris Litteris Vos iterum amantissime alloquimur, qui in sollicitudinis Nostræ partem vocati summo Nobis inter maximas Nostras acerbitates, solatio, lætitiæ, et consolationi estis propter egregiam, qua præstatis, religionem, pietatem, ac propter mirum illum amorem, fidem, et observantiam, qua Nobis et huic Apostolicæ Sedi concordissimis animis obstricti gravissimum episcopale vestrum ministerium strenue ac sedulo implere contenditis. Et sane iidem Decessores Nostri augustæ catholicæ religionis, veritatis ac iustitiæ assertores et vindices, de animarum salute maxime solliciti nihil potius unquam habuere, quam sapientissimis suis Litteris et Constitutionibus retegere et damnare omnes hæreses et errores qui Divinæ Fidei nostræ, Catholicæ Ecclesiæ doctrinæ, morum honestati ac sempiternæ hominum saluti adversi, graves frequenter excitarunt tempestates, et christianam civilemque rempublicam miserandum in modum funestarunt. Meminit unusquisque, 30 septembris 1861. The Pope said that, while the Council would faithfully adhere to “all the teachings of the Church in its entirety and preciseness,” it would “step forward to a doctrinal penetration and a formation of consciousness in faithful and perfect conformity to the authentic doctrine.”22 But in order to do this, the Church would have to study and express this doctrine through “the methods of research and through literary forms of modern thought.”23 John XXIII stated: The substance of the ancient doctrine of the deposit of faith is one thing, and the way in which it is presented is another. H. Denzinger, Enchiridion symbolorum definitionum et declarationum de rebus fidei et morum, 43a ediz. But does the Pope’s statement contradict what the Fathers of the Second Vatican Council declared in Dignitatis Humanae? I epist. LIII. Development means that each thing expands to be itself, while alteration means that a thing is changed from one thing into another.”45 Dogmas are seeds that grow and sprout new fruit but remain essentially the same; they do not, and cannot, change, but they can develop and widen to meet new challenges. The primary purpose of Dignitatis Humanae, therefore, was to defend the human person against those “merely human powers” (e.g., the state) who would “prohibit” the “free” search for “truth” and the exercise of religion in society, but especially the “free” search for the truth and exercise of the Catholic faith.36, As such, the state must protect the free exercise of religions, especially Catholicism, because God directs man’s life through religious acts based on the formation of man’s conscience to the divine law. Many Catholics have come to believe that in the 1960s the Second Vatican Council changed traditional papal teachings on religious liberty to allow for more personal freedom in deciding moral questions. Pius IX in his encyclical Quanta Cura (1864) repeated this condemnation. These questions are more urgent than ever, which is why I have revisited an article which I wrote many years ago on this subject, and have updated it for the present moment. Praeter potestatem episcopatui inhaerentem, alia est attributa temporalis potestas a civili imperio vel expresse vel tacite concessa, revocanda propterea, cum libuerit, a civili imperio. LXIV. XL. Tuas libenter, 21 decembris 1863. XXXII. (12) Pius VII, Epist. LXXVI. X. Cum aliud sit philosophus, aliud philosophia, ille ius et officium habet se submittendi auctoritati, quam veram ipse probaverit; at philosophia neque potest, neque debet ulli sese submittere auctoritati. Socialismus, Communismus, Societates clandestinae, Societates biblicae, Societates clerico-liberales. (10) S. Innocent. The Council stated: “Over and above all this, in taking up the matter of religious freedom this sacred Synod intends to develop the doctrine of recent Popes on the inviolable rights of the human person and on the constitutional order of society.”27 However, in no way did the Council intend to apply the principles of religious freedom in a person’s relation to the state, as set forth in the Dignitatis Humanae, to a person’s relationship to the Church. Ecclesia non solum non debet in philosophiam unquam animadvertere, verum etiam debet ipsius philosophiae; tolerare errores, eique relinquere ut ipsa se corrigat. In conflictu legum utriusque potestatis, ius civile praevalet. XLVII. Sacri Ecclesiae ministri Romanusque Pontifex ab omni rerum temporalium cura ac dominio sunt omnino excludendi. 29 ad Episc. The Syllabus of Errors (Latin: Syllabus Errorum) is a document issued by the Holy See under Pope Pius IX on December 8, 1864, the Feast of the Immaculate Conception, as an … Since the close of the Second Vatican Council, many heterodox theologians have claimed that Dignitatis Humanae “reversed” past papal teaching on religious liberty.3 In 1985, for example, the arch conservative Archbishop Lefebvre, who was excommunicated, claimed that Pope Pius IX’s Quanta Cura “condemned” an “assertion” which was later found in the Vatican II document, Dignitatis Humanae.4 At the other end of the spectrum are “progressive” theologians, like Charles Curran and Richard McBrien who also saw, and welcomed, an utter reversal of Catholic teaching.5 So, on this point both the excessively “conservative” and “liberal” meet, but what are the “centrally” orthodox to make of the Church’s current teaching on religious liberty? § I. Pantheismus, Naturalismus et Rationalismus absolutus. LIX. Like Boniface VIII and Pius IX, the Second Vatican Council also taught that a Catholic could neither leave the Church nor dissent from the Pope in matters of faith or morals. Whosoever, therefore, knowing that the Catholic Church was made necessary by God through Jesus Christ would refuse to enter her or to remain in her, could not be saved.”42 And, the Council taught that Catholics must assent to all faith and moral teachings of the pope when it s, In matters of faith and morals, the bishops speak in the name of Christ and the faithful are to accept their teaching, and adhere to it with a religious assent of soul. Iure naturae matrimonii vinculum non est indissolubile, et in variis casibus divortium proprie dictum auctoritate civili sanciri potest. . Apost. Qui pluribus, 9 novembris 1846, in Alloc. I. Nullum supremum, sapientissimum, providentissimumque Numen divinum exsistit ab hac rerum universitate distinctum, et Deus idem est ac rerum natura, et idcirco immutationibus obnoxius; Deusque reapse fit in homine et mundo, atque omnia Deus sunt et ipsissimam Dei habent substantiam; ac una eademque res est Deus cum mundo, et proinde spiritus cum materia, necessitas cum libertate, verum cum falso, bonum cum malo, et iustum cum iniusto. Gubernium potest suo iure immutare aetatem ab Ecclesia praescriptam pro religiosa tam mulierum quam virorum professione, omnibusque religiosis familiis indicere, ut neminem sine suo permissu ad solemnia vota noncupanda admittant. Auctoritas nihil aliud est nisi numeri et materialium virium summa. Ecclesiasticum forum pro temporalibus clericorum causis sive civilibus sive criminalibus omnino de medio tollendum est, etiam inconsulta et reclamante Apostolica Sede. § VII. With how great care and pastoral vigilance the Roman Pontiffs, our predecessors, fulfilling the duty and … Continue reading → XLIV. Homines in cuiusvis religionis cultu viam aeternae salutis reperire aeternamque salutem assequi possunt. It cannot be emphasized too much that the principles governing religious liberty in relation to the Church are set down in Lumen Gentium, not in Dignitatis Humanae.29 This point is absolutely crucial for understanding the Council’s teaching on religious liberty and the misunderstanding of this teaching since the close of Vatican II. Will,... First Vatican Council separated these two tasks could dissent from the Church the! Is to be recognized in the United States are very much in constitutional. Apostolicis Litteris SANCTISSIMI DOMINI NOSTRI Pii PAPAE IX contrarium facientibus quibuscumque, etiam inconsulta et reclamante Sede. Pope and separate from the Church, now sojourning on earth as an,! 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