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PurposeThis document has been reproduced in order to serve as a reference text for use as part of the controversy over Roman Indefectibility, Papal Indefectibility and the Limits of Papal Powers.I, the undersigned, affirm that this document re-affirms the age-old doctrine of the Church on Roman Indefectibility, that it does not teach Papal Indefectibility and that it describes the Limits of Papal Powers. Again, in order to make the same points against the contrary teachings of Marcel Lefebvre, one-time Archbishop of Dakar, and his disciple, Richard Williamson. See also:
Lúcio Mascarenhas |
PREFACE
WE LIVE IN TIMES where many, even mere laymen who do not pretend to possess any clerical status, qualify themselves as "theologians", despite which, the gamut of heresies and errors espoused are truly phenomenal.
And this, I speak, not of the Antichurch or Roman Modernism, with which I am not particularly concerned, but with those who style themselves "Traditionalist Catholics" or who are generally accounted to be such. This is the sorry state of affairs with which we are concerned.
"Traditionalists" will fiercely denounce "Ecumenism" when practised by the Antichurch, and then go on to practise it among themselves and their numerous ideological sects!
"Traditionalists" claim to be more aware of the teachings of the Church, as a necessary prerequisite to rejecting the New Religion, and yet, are themselves blissfully and even militantly ignorant of basic Catholic doctrines!
Yet, perhaps the worst thing that can be said of the "Traditionalists" is that so many of those who militantly insist that they are part of us, if not the norm for us, and our only hope and security, work so vigorously to prevent us from recognizing our enemies, studying our enemies and penetrating to the heart of the heresies that make them (our enemies) tick.
With such friends, what need, indeed, have we of enemies?
And, when "Traditionalism" is rife with sects led by men (and sometimes women) who act thus, none of them are as outstanding as the Lefebvrist movement, of which the flagship is the "Fraternal Society of St. Pius X" or "FSSPX", more commonly known as the SSPX.
The depth of this culpable ignorance can be determined by the level to which these sects openly contradict Holy & Ecumenical Councils, not of four centuries or more back, but even the last Holy Ecumenical Council, of the Vatican, 1869-1870, under H.H. Pope Pius IX.
Lúcio
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Source: The Church Teaches: Documents of the Church in English Translation by the Jesuit Fathers of St. Mary's College, St. Marys, Kansas, U.S.A. IMPRIMI POTEST: Daniel H. Conway, S.J., Provincial, Missouri Province. NIHIL OBSTAT: Malachi J. Donnelly, S. J., Censor Deputatus. IMPRIMATUR: Edward J. Hunkeler, D.D., Archbishop of Kansas Ciy in Kansas, April 20, 1955. © 1955 by B. Herder Book Co. © 1973 by TAN Books and Publishers, Inc., P.O. Box 424, Rockford, Illinois 61105.
Formatting & minor editing changes made & Emphases added. Numbers in Left margin are reference numbers from the book; provided alongside are the reference numbers from Denziger. |
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201 / Denz. 1821 |
The institution and foundation of the Church
The eternal Shepherd and Guardian of our souls (see I Pet. ii. 25), in order to render the saving work of redemption lasting, decided to establish his holy Church that in it, as in the house of the living God, all the faithful might be held together by the bond of one faith and one love. For this reason, before he was glorified, he prayed to the Father not for the apostles only, but for those also who would believe in him on their testimony, that all might be one as he, the Son, and the Father are one (see John xvii. 20 ff.). Therefore, just as he sent the apostles, whom he had chosen for himself out of the world, as he himself was sent by the Father (see John xx. 21), so also he wished shepherds and teachers to be in his Church until the consummation of the world (see Matt. xxviii. 20). Indeed, he placed St. Peter at the head of the other apostles that the episcopate might be one and undivided, and that the whole multitude of believers might be preserved in unity of faith and communion by means of a well-organized priesthood. He made Peter a perpetual principle of this twofold unity and a visible foundation, that on his strength an everlasting temple might be erected and on the firmness of his faith a Church might arise whose pinnacle was to reach into heaven. But the gates of hell with a hatred that grows greater each day, are rising up everywhere against its divinely established foundation with the intention of overthrowing the Church, if this were possible. We, therefore, judge it necessary for the protection, the safety, and the increase of the Catholic flock to pronounce with the approval of the sacred council the true doctrine concerning the establishment, the perpetuity, and the nature of the sacred apostolic primacy. In this primacy, all the efficacy and all the strength of the Church are placed. We judge it necessary to pronounce what all the faithful must believe in its regard and what they must hold according to the ancient and constant belief of the universal Church. Likewise We judge it necessary to proscribe with sentence of condemnation the contrary erroneous opinions so detrimental to the Lord's flock. |
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202 / Denz. 1822 |
Against heretics and schismatics
We teach and declare, therefore, according to the testimony of the Gospel that the primacy of jurisdiction over the whole Church of God was immediately and directly promised to and conferred upon the blessed Apostle Peter by Christ the Lord. For to Simon, Christ had said, "Thou shalt be called Cephas" (John 1:42). Then, after Simon had aknowledged Christ with the confession, "Thou art the Christ, the Son of the living God" (Matt. xvi. 16), it was to Simon alone that the Solemn words were spoken by the Lord: "Blessed art thou, Simon Bar-Jona, for flesh and blood has not revealed this to thee, but my Father in heaven. And I say to thee, thou art Peter, and upon this rock I will build my Church, and the gates of hell shall not prevail against it. And I will give thee the keys of the kingdom of heaven; and whatever thou shalt bind on earth shall be bound in heaven, and whatever thou shalt loose on earth shall be loosed in heaven" (Matt. xxvi. 17-19). And after his Resurrection, Jesus conferred upon Simon Peter alone the jurisdiction of supreme shepherd and ruler over his whole fold with the words, "Feed my lambs.... Feed my sheep" (John xxi. 15, 17). In open opposition to this very clear teaching of the Holy Scriptures, as it has always been understood by the Catholic Church, are the perverse opinions of those who wrongly explain the form of government established by Christ in his Church; either by denying that Peter alone in preference to the other apostles, either singly or as a group, was endowed by Christ with the true and proper primacy of jurisdiction; or by claiming that this same primacy was not given immediately and directly to St. Peter, but to the Church and through the Church to Peter as to an agent of the Church. |
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203 / Denz. 1823 |
Canon: Therefore, if anyone says that the blessed Apostle Peter was not constituted by Christ the Lord as the Prince of all the Apostles and the visible head of the whole Church militant, or that he received immediately and directly from Jesus Christ our Lord only a primacy of honor and not a true and proper primacy of jurisdiction: let him be accursed. |
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204 / Denz. 1824 |
Now, what Christ the Lord, supreme shepherd and watchful guardian of the flock established in the person of the blessed Apostle Peter for the perpetual safety and everlasting good of the Church must, by the will of the same, endure without interruption in the Church which was founded on the rock and which will remain firm until the end of the world. Indeed, "no one doubts, in fact, it is obvious to all ages that the holy and most Blessed Peter, Prince and head of the Apostles, the pillar of faith, and the foundation of the Catholic Church, received the keys of the kingdom from our Lord Jesus Christ, the savior and the redeemer of the human race; and even to this time and forever he lives," and governs, "and exercises judgment in his successors," the bishops of the holy Roman See, which he established and consecrated with his blood (see Denz. 112.) Therefore, whoever succeeds Peter in this Chair holds Peter's primacy over the whole Church according to the plan of Christ himself. "Therefore, the dispositions made by Truth endure; and St. Peter still has the rocklike strength that has been given to him, and he has not surrendered the helm of the Church with which he was entrusted. "For this reason, "because of its greater sovereignty," it was always "necessary for every church, that is, the faithful who are everywhere, to be in agreement" with the Roman Church. The outcome of this will be that in this See, from which "the bonds of sacred communion" are imparted to all, the members will be joined as members under one head and thus coalesce into one compact body. |
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205 / Denz. 1825 |
Canon: Therefore, if anyone says that it is not according to the institution of Christ our Lord himself, that is, by divine law, that St. Peter has perpetual successors in the primacy over the whole Church; or if anyone says that the Roman Pontiff is not the successor of St. Peter in the same primacy: let him be accursed. |
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206 / Denz. 1826 |
Declaration of the primacy
Therefore, relying on the clear testimony of the Holy Scriptures and following the express and definite decrees of Our predecessors, the Roman Pontiffs, and of the general councils, We reaffirm the definition of the ecumenical Council of Florence. According to this definition all the faithful of Christ must believe "that the holy Apostolic See and the Roman Pontiff have the primacy over the whole world, and that the same Roman Pontiff is the successor of St. Peter, the Prince of the Apostles, and the true vicar of Christ, the head of the whole Church, the father and teacher of all Christians; and that to him, in the person of St. Peter, was given by our Lord Jesus Christ the full power of feeding, ruling and governing whole Church; as is also contained in the proceedings of the ecumenical councils and in the sacred canons" (See Denz. 694) |
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207 / Denz. 1827 |
Consequences that the Reformers deny
And so We teach and declare that, in the disposition of God, the Roman Church holds the pre-eminence of ordinary power over all the other churches; and that this power of jurisdiction of the Roman Pontiff, which is truly episcopal, is immediate. Regarding this jurisdiction, the shepherds of whatever rite and dignity and the faithful, individually and collectively, are bound by a duty of hierarchical subjection and of sincere obedience; and this not only in matters that pertain to faith and morals, but also in matters that pertain to the discipline and government of the Church throughout the whole world. When, therefore, this bond of unity with the Roman Pontiff is guarded both in government and in the profession of the same faith, then the Church of Christ is one flock under one supreme shepherd. This is the doctrine of Catholic truth; and no one can deviate from this without losing his faith and his salvation. |
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208 / Denz. 1828 |
The jurisdiction of the Roman Pontiff and the bishops
This power of the Supreme Pontiff is far from standing in the way of the power of ordinary and immediate episcopal jurisdiction by which the bishops who, under appointment of the Holy Ghost (see Acts xx. 28), succeeded in the place of the apostles, feed and rule individually, as true shepherds, the particular flock assigned to them. Rather this latter power is asserted, confirmed, and vindicated by this same supreme and universal shepherd in the words of St. Gregory the Great: 'My honor is the honor of the whole Church. My honor is the solid strength of my brothers. I am truly honored when due honor is paid to each and every one." |
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209 / Denz. 1829 |
The right to deal freely with all the faithful
Furthermore, from his supreme power of governing the whole Church, the Roman Pontiff has the right of freely communicating with the shepherds and flocks of the whole Church in the exercise of his office so that they can be instructed and guided by him in the way of salvation. Hence, We condemn and disapprove the opinions of those who say that it can be licit to hinder the communication of the supreme head with the shepherds and flocks; or those who make this communication subject to the secular power in such a way that they claim whatever is decreed for the government of the Church by the Apostolic See or by its authority has no binding force unless it is confirmed by the placet of the secular power. |
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210 / Denz. 1830 |
The right of recourse to the Roman Pontiff as supreme judge
And because, by the divine right of apostolic primacy, the Roman Pontiff is at the head of the whole Church, We also teach and declare that he is the supreme judge, of the faithful; and that one can have recourse to his judgment (See Denz. 466) in all cases pertaining to ecclesiastical jurisdiction. We declare that the judgment of the Apostolic See, whose authority is unsurpassed, is not subject to review by anyone; nor is anyone allowed to pass judgment on its decision. Therefore, those who say that it is permitted to appeal to an ecumenical council from the decisions of the Roman Pontiff (as to an authority superior to the Roman Pontiff) are far from the straight path of truth. |
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211 / Denz. 1831 |
Canon: And so, if anyone says that the Roman Pontiff has only the office of inspection or direction, but not the full and supreme power of jurisdiction over the whole Church, not only in matters that pertain to faith and morals, but also in matters that pertain to the discipline and government of the Church throughout the whole world; or if anyone says that he has only a more important part and not the complete fullness of this supreme power; or if anyone says that this power is not ordinary and immediate either over each and every church or over each and every shepherd and faithful member: let him be accursed. |
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212 / Denz. 1832 |
Argument based on public documents
Moreover, this Holy See has always held that the supreme power of teaching is also included in this apostolic primacy which the Roman Pontiff, as the successor of St. Peter, the Prince of the Apostles, holds over the whole Church. The perpetual practice of the Church confirms this; and the ecumenical councils have declared it, especially those in which the Eastern and Western Churches were united in faith and love. |
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213 / Denz. 1833 |
For the fathers of the Fourth Council of Constantinople, following closely in the footsteps of their predecessors, made this solemn profession: The first condition of salvation is to keep the norm of the true faith. For it is impossible that the words of our Lord Jesus Christ who said, 'Thou art Peter, and upon this rock I will build my Church' (Matt. xvi. 18), should not be verified. And their truth has been proved by the course of history, for in the Apostolic See the Catholic religion has always been kept unsullied, and its teaching kept holy. From this faith and doctrine we by no means desire to be separated; and we hope that we may deserve to be associated with you in the one communion which the Apostolic See proclaims, in which the whole, true, and perfect security of the Christian religion resides" (see Denz. 171 f. ). |
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214 / Denz. 1834 |
Furthermore, with the approval of the Second Council of Lyons, the Greeks professed "that the holy Roman Church has supreme and full primacy and jurisdiction over the whole Catholic Church. This it truly and humbly recognizes as received from the Lord himself in the person of St. Peter, the Prince or head of the Apostles, whose successor in the fullness of power is the Roman Pontiff. And just as the holy Roman Church is bound more than all the others to defend the truth of faith, so, if there arise any questions concerning the faith, they must be decided by its judgment" (see Denz. 466). |
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215 / Denz. 1835 |
Finally, the Council of Florence defined "that the Roman Pontiff is the true vicar of Christ, the head of the whole Church, the father and teacher of all Christians; and that to him, in the person of St. Peter, was given by our Lord Jesus Christ the full power of feeding, ruling, and governing the whole Church" (see Denz. 765).
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216 / Denz. 1836 |
Argument based on the agreement of the Church
To satisfy this pastoral duty, Our predecessors have always expended untiring effort to propagate Christ's doctrine of salvation among all the people of the world. And with similar care they have watched that the doctrine might be preserved genuine and pure wherever it was received. Therefore, the bishops of the whole world, sometimes singly, sometimes assembled in councils, following the long-standing custom of the churches and the form of the ancient rule, reported to this Apostolic See those dangers especially which came up in matters of faith, so that here where the faith can suffer no diminution, the harm suffered by the faith might be repaired. However, the Roman Pontiffs on their part, according as the condition of the times and the circumstances dictated, sometimes calling together ecumenical councils or sounding out the mind of the Church throughout the whole world, sometimes through regional councils, or sometimes by using other helps which divine Providence supplied, have, with the help of God, defined as to be held such matters as they had found consonant with the Holy Scripture and with the apostolic tradition. The reason for this is that the Holy Ghost was promised to the successors of St. Peter not that they might make known new doctrine by his revelation, but rather, that with his assistance they might religiously guard and faithfully explain the revelation or deposit of faith that was handed down through the apostles. Indeed, it was this apostolic doctrine that all the fathers held, and the holy orthodox Doctors reverenced and followed. For they fully realized that this See of St. Peter always remains untainted by any error, according to the divine promise of our Lord and Savior made to the prince of his disciples, "I have prayed for thee, that thy faith may not fail; and do thou, when once thou hast turned again, strengthen thy brethren" (Luke xxii. 32). |
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217 / Denz. 1837 |
Now this charism of truth and of never-failing faith was conferred upon St. Peter and his successors in this Chair, in order that they might perform their supreme office for the salvation of all; that by them the whole flock of Christ might be kept away from the poison of error and be nourished by the food of heavenly doctrine; that the occasion of schism might be removed, the whole Church preserved as one, and, secure on its foundation, stand firm against the gates of hell.
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218 / Denz. 1838 |
The definition of infallibility
But since in this present age, which especially requires the salutary efficacy of the apostolic office, not a few are found who minimize its authority, We think it extremely necessary to assert solemnly the prerogative which the only begotten Son of God deigned to join to the highest pastoral office. |
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219 / Denz. 1839 |
And so, faithfully keeping to the tradition received from the beginning of the Christian faith for the glory of God our Savior, for the exaltation of the Catholic religion, and for the salvation of Christian peoples, We, with the approval of the sacred council, teach and define that it is a divinely revealed dogma: that the Roman Pontiff, when he speaks ex cathedra, that is, when, acting in the office of shepherd and teacher of all Christians, he defines, by virtue of his supreme apostolic authority, doctrine concerning faith or morals to be held by the universal Church, possesses through the divine assistance promised to him in the person of St. Peter, the infallibility with which the divine Redeemer willed his Church to be endowed in defining doctrine concerning faith or morals; and that such definitions of the Roman Pontiff are therefore irreformable because of their nature, but not because of the agreement of the Church.
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220 / Denz. 1840 |
Canon: But if anyone presumes to contradict this Our definition (God forbid that he do so): let him be accursed. |
Condemned Error Number 35: "There is nothing to prevent the decree of a general council, or the act of all peoples, from transferring the supreme pontificate from the bishop and city of Rome to another bishop and another city."The further quotes from Pastor Æternus below prove that the "Indefectibility" meant refers to Rome.
In the Holy Place itself, where has been set up the See of the most holy Peter and the Chair of Truth for the light of the world, they have raised the throne of the abominable impiety, with the iniquitous design that when the Pastor has been struck, the sheep may be scattered.It must be noted that this statement DOES NOT teach what Lefebvre and many "Traditionalists" teach: that "Antichrists" will gain possession of the Chair of Peter.
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