THE AMERICAN.
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we hope Americans will note the fact
that:
"It li well enough known that by
Canon law all ecclesiastics and, by
greater right, bishops are personally
exempt from secular courts, whether
In ecclesiastical causes, or in causes
either civil or criminal, unless the
Holy See by a concordant takes away
their privilege."
This is in harmony with the concep
tion of the relations of the civil to the
ecclesiastical power maintained by the
occupants of the papal throne for cen
turies. In this country the forms un
der which it expresses itself are lim
ited, but nevertheless the principle Is
involved. Indeed it is in an apostolic
letter to the archbishops and bishops
of the United States of so late a date
as January 5, 18;5, that Leo XIII.
eays:
"It would be very erroneous to draw
the conclusion that in America is to
be sought the type of the most desira
ble state of the church, or that it would
be universally lawful or expedient for
state and church as In America to be
dissevered and divorced She
would bring forth more abundant fruits
if, in addition to liberty, she enjoyed
the favor of the laws and the patronage
of the public authority."
What this signifies, in the mind of
Leo XIII. can perhaps be fairly infer
red from quoting from his favorite
philosopher and teacher, Thomas
Aquinas, in relation to the rights of
the papacy.
This leading theologian of the Ro
man church says:
"In the pope is the summit of power
when any one is denounced ex
communicate by his decision on ac
count of apostasy, his subjects are im
mediately freed from his dominion and
their oath of allegiance to him."
Bellarmine tells us that in his book
on the "Rule of Princes," St. Thomas
affirms:
"That the pope, by divine right,
hath spiritual and temporal power, as
supreme king of the world."
In many ways the present pope has
emphasized the teachieg of this saint,
declaring him in a "brief" the patron
of Roman Catholic schools, urging the
study of his works upon the bishops in
an encyclical, and commending him in
words like these:
"That most sapient doctor always
proceeds within the limits of the truth,
as one who not only never contends
with God, but always adhears to him
most closely and obediently, whatever
may be the way in which he discloses
his secrets; as one, also, who is not
less sacredly obedient to the Roman
pontiff, and who reverences the divine
authority in him, and holds that to be
subject to the Romon pontiff is alto
gether necessary to salvation."
Following such a teacher we are pre
pared to have Leo XIII. eay, address
ing Italians in November, 1895, that:
"In forming opinions, it is necessary
to hold whatever things the Roman
pontiffs have delivered or shall deliver
and to prof 686 them openly as often as
the case may demand" and to have
him describe the Roman Pontiff as the
one "In whom matters of eternal and
immutable good have their custodian
and defender in the earth." In exalt
ing the papacy this same liberal pope
holds and has always held that the
pontiff can be in subjection to no one
nor to any form of human government.
He says: ' ;
"The church by the will of God is a
perfect society; and, as it has its own
laws, so it has Its own magistrates,
properly distinguished as to grade of
authority, of whom the chief Is the
Roman pontiff, by Divine right set
over the church and subject to the au
thority and judgment of God alone."
If these quotations mean anything
they place the papacy above all earthly
power, make it subject to none, and
make the pope the sole judge of his
own prercgatives a claim that has
never been more fully illustrated and
enforced so far as they have had the
power than in the present century and
with the last two popes.
In Italy, Leo XIII. followed in the
footsteps of Pius IX., commanded the
"faithful" to take no part in the na
tional elections, even going so far as to
declare on July 30th, 1886, that the
formula, It is "not expedient" that you
should participate in national elections
signified it is "not permitted" that you
should.
In France the same autocratic hand
has played a double game for years
and it is fresh in the memory of all of
us when at his mandate the clergy
were compelled to "Right about face"
and instead of supporting the claim
ants to the throne were ordered to
favor the Republic. And this, as no
one believed, because of any change of
heart but because the interests of
Catholicism would be thus better
served.
In Germany the ominous words of
Bismarck that he would never go to
Canossa. and the triumphant tone of
that part of the Catholic press, which
claim that Emperor William has been
compelled to yield to the clerical party
headed by Leo XIII. at vital points,
emphasizes the ultramontane teaching
and practice of the present liberal
pontiff, and recalls to all the world
the struggle of Boniface VIII. with
nonry IV. another German emperor In
the eleventh century.
In Mexico, Brazil and other of the
lands that are Romanist, not one but
has its clerical party upboldlng, under
varied conditions, the most extreme
views of the papacy as held in the
darkest of medieval times, and this
under the direct guidance of Leo XIII-
In the United States we are in the
midst of a struggle which Rome has
deemed so important that it has sent
to us as the representative of the pontiff
with "supreme" powers the most ac
complished diplomat If official posi
tion be a basis of judgement of the
papal court; a conflict that can never
cease till one party or the other goes
to the wall, so diametrically opposed
are the demands made and things de
sired to the spirit and genius of our
American life and Institutions.
That the reader may better judge
for bimself of the nature of the conflict
that is now on with the papal power
not only in the United States but all
over the civilized world, we append
part of the Syllabus of Piui IX., which
is now the law of the church and has
been endorsed in all its propositions by
the present pope; together with such
extracts fron the encyclical Quanta
Cura, to which this syllabus was ap
pended, as space permits.
This document was issued from the
Vatican December 8, 18(14, and it has
been well eald of It by Leonard Woolsey
Bacon, that
"In its terms, this edict applies to all
liberal thought and opinion in all
parts of the world. It condemns nil
those convictions concerning human
rights and duties which underlie the
best results of modern civilization and
which are incorporated with all the
haoits of American thought and the
fabric of American government."
Published at a time when we were in
the midst of the throes of our civil war
it escaped that attention in this coun
try which would have been gigen it in
times of peace, but with the Issues
forced upon us by Romanism today,
and the claims of such American pre
lates as Archbishop Ireland and Car
dinal Gibbons that nothing in Roman
ism conflicts with those fundamental
principles on which rests the fabric of
our institutions and laws, it is time
that liberty-loving Americans had in
their hands
The Civil Platform of the Papacy iu the
19th Century,
Extracts from the Encyclical and
Syllabus in so far as they relate spec
ially to the civil power and so are of
Interest to American citizens and all
lovers of liberty. For full test see The
Vatican Council, An Inside View; 250
pages, price 50 cents.
After speaking in the usual manner
of the fearful condition of society in
general, its heresies, errors, corrup
tion, ets., etc., the worthy pontiff says:
Now although hitherto we have not
omitted to denounce and reprove the
chief errors of this kind, yet the cause
of the Catholic church and the salva
tion of souls committed to us by God,
and even the interests of human society,
absolutely demand, that once again we
should stir up your pastoral solicitude
to drive away other erroneous opinions
which flow from those errors above
specified, as their source. These false
and perverse opinions are so much the
more detestable by how much they
have chiefly for their object to hinder
and banish that salutary influence
which the Catholic church, by the in
stitution and command of her divine
author, ought freely to exercise, even
to the consummation of the world, over
not nly individual men but nations,
peoples and sovereigns and to abolish
that mutual co-operation and agree
ment of counsels between the priest
hood and governments which has al
ways been propitious and conducive to
the welfare of both church and state.
They are authorized to publish and put
forward openly all their ideas whatso
ever, either by speaking, in print or
by other method.
You are well aware that at this time
there are not a few who apply to civil
society the impious and absurd princi
ple of naturalism, as they term it, and
dare to teach that "the welfare of the
state and political and social progress
require that human society should be
constituted and governed irrespective
of religion, which is to be treated just
as if it did not exl6t, or as if no real
difference existed between true and
false religions."
Contrary to the teaching of the Holy
Scriptures, of the church, and of the
holy fathers, these persons do not hesi
tate to assert that the "best condition
of human society is that wherein no
duty is recognized by the government
of correcting by enacted penalties the
violators of the Catholic religion, ex
cept when the maintenance of the pub
lic peace requires it." From this
totally false notion of social govern
ment, they fear not to uphold that er
roneous opinion most pernicious to the
Catholic church and to the salvation of
souls, which was called by our prede
cessor Gregory XVI., above quoted,
the insanity, (Encycl., 13th August,
1832,) (deliramentum), namely, that
"liberty of conscience and of worship
is the right of every man; and that
this right ought, in every well-governed
state, to be proclaimed and as
serted by the law; and that the citizens
possess the right of being unrestrained
In the exercise of any kind of liberty,
by any lay, ecclesiastical or civil, so
that they are authorized to publish and
put forward openly all tbeir idea
whatsoever, either by speaking, In
print, or by any other method."
After calling this "the liberty of per
dition" Pius IX. proceed to y that:
Since religion has been banished
from civil government; aincethe teach
ing and authority of divine revelation
have been repudiated, the idea insup
erable therefrom of justice and human
right is obscured by darkness and lost,
and in place of true justice and legiti
mate right, material forde is substi
tuted, whence it appears why some,
entirely neglecting and slighting the
most certain principles of sound reason,
dare to proclaim "that the will of the
people manifested by public opinion
(as they call it,) or by other means
constitutes a supreme law lndependt nt
of all divine and human right; and
that, In the political order, accom
plished facts, by the mere fact of their
having been accomplished, have the
force of right.
Not content with abolishing religion
In public society, they desire further
to banish it from families and private
life. Teaching and professing those
most fatal errors of socialism and com
munism, tbey declare that "domestic
society or the family derives all its
reason or existence solely from civil
law, whence it is to be concluded that
from civil law descend and depend all
the rights of parents over their chil
dren, and, above all, tbe right of in
structing and teaching them." By
such impious opinions and machina
tions do these most false teachers en
deavor to eliminate the salutary teach
ing and influence of the Catholic
church from the Instruction and educa
tion of youth, and to miserably infect
and deprave by every pernicious error
and vice the tender and pliant minds
of youth; asserting of the clergy
in general, that they are the enemies
of the useful sciences, of progress, and
of civilization, and that they ought to
be deprived of all participation in the
work of teaching and training tbe
youth.
Others, reviving the depraving fic
tions of innovators, errors many times
condemned, presume with extraordi
nary Impudence, to subordinate the au
thority of the church and of this
Apostolic See, conferred upon it by
Christ our Lord, to the judgement of
civil authority, and to deny all the
rights of this same church and this
See with regard to those things which
appertain to the secular order. For
these persons do not blush to affirm
"that the laws of the church do not
bind the conscience if they are not
promulgated by the civil power; that
the acts and decrees of the Roman
pontiff concerning religion and the
church require tho sanction and ap
probation, or at least the assent, of the
civil power; and that the apostolic con
stitutions i(Clement XII., Benedict
XIV., Pius VII., Leo XII.) condemn
ing secret societies, whether these ex
act or do not exact an oath of secrecy,
and branding with anathema their
followers and partisans, have no force
in those countries of the world where
such associations are tolerated by the
civil government."
It is likewise affirmed "that the ex
communications launched by the coun
cil of Trent and the Roman pontiffs
against those who invade and usurp
the possessions of the church and its
rights, strive, by confounding the spir
itual and temporal orders to attain
solely a mere earthly end; that the
church can decide nothing which may
bind the consciences of the faithful in
the temporal order of things; that the
right of the church is not competent to
restrain with temporal penalties the
violators of her laws; and that it is in
accordance with the principles of
theology and of public law for the civil
government to appropriate property
possessed by tho churches, the relig
ious orders, and other pious establish
ments." And they have no shame in
avowing openly and publicly the heret
ical statement and principle from
which have emanated so many errors
and perverse opinions, "that the ec
clesiastical power is not by the law of
God made distinct from the indepen
dent of civil power, and that no dis
tinction, no independence of this kind
can be maintained without the church
invading and usurping the essential
rights of the civil power." Neither
can we pass over in silence the audacity
of those who, not enduring sound doc
trine, assert that "the judgements and
decrees of the Holy See, the object of
which is declared to concern the gen
eral welfare of the church, its rights,
and its discipline, do not claim ac
quiescence and obedience under pain of
sin and loss of the Catholic profession,
if they do not treat of the dogmas of
faith and of morals."
How contrary is this doctrine to the
Catholic dogma of the plenary power
divinely conferred on the sovereign
pontiff by our Lord Jesus Christ, to
guide, to supervise, and govern the
universal church, no one can fail to
see and understand clearly and evi
dently. Therefore do we by our apostolic au
thority reprobate, denounce, and con
demn generally and particularly all
the evil opinions and doctrines spec
ially mentioned in this letter, and we
wish that they may be held as repro
bated, denounced, and condemned by
all tbe children of the Catholic church.
And do not omit to teach, adds this
encyclical, that the royal power has
been established not 'only to exercise
tbe government of the world, but,
above all, for tho protection of the
church, and that there U nothing more
profitable and more glorious for the
sovereigns of state and king than to
leave tho Catholic church to exercise
it laws, and not to permit any to cur
tail lu liberty;" and our most wlo and
courageous predecessor, St. Felix,
wrote to the Emeror Zjno: "It Is
certain that it is advantageous for sov
ereigns, when tho cauee of God is in
question, to submit tholr royal will ac
cording to hi ordlnenoe, to the priest
of Jesus Christ, and not to prefer It be
fore them."
All thi is In harmony with the doc
trine advanced at tho Roman Catho
lic Congress at Chicago, a voiced In
the paper lead by Mr. Gang of Balti
more, on the relations of the Catholic
Church to the Social, Civil and Politi
cal Institutions of the United States:
"We have among us our prophet of
Israel, divinely commissioned, a were
the holy men of old, to guide, Instruct,
ennoble, and elevate the nation: and
tbe American people will have achieved
their highest glory when they seek the
words of wisdom and truth from their
lips; when they voluntarily eubmlt to
tbe gentle ministrations of the priests
and bishops of the holy Catholic
chuieh."
The Syllabus of the Prlnclal Krrors of
Our Time, Kto., Kto."
Each of tho propositions here quoted
are errors, and the reader need to pre
face each one of them with the word,
"it is an error to say that":
Proposition 15. Every man Is free to
embrace and profess the religion he
shall believe true, guided by the light
of reason.
Prop. 18. Men may In any religion
find the way to eternal salvation, and
obtain eternal salvation.
Prop. IT. We may entertain at least
a well-founded hone for the eternal
salvation of all those who are In no
manner In the true church of Christ.
Prop. 18. Protestantism is nothing
more than another form of the same
true Christian religion, in which It Is
possible to bo equally pleasing to God
as in the Catholic church.
Prop. 19. The church Is not a true,
and perfect, and entirely free society,
nor does she enjoy peculiar and per
petual rights conferred upon her by
her Divine Founder, but it appertain
to the civil power to define what are
the right and limits with which the
church may exercise authority.
Prop. 20. The ecclesiastical power
must not exercise its authority without
the permission and assent of the civil
government.
Prop. 21. The church ha not the
power of defining dogmatically that
the religion of the Catholic church Is
the only true religion.
Prop. 23. The Roman pontiffs and
3umenlcal councils have exceeded the
limits of their power, have usurped the
rights of princes, and have even com
mitted errors in defining matter of
faith and morals.
Prop. 24 The church has not the
power of availing herself of force, or
any direct or indirect tamporal power.
Prop. 25. In ad iition to the author
ity inherent in the episcopate, a fur
ther and temporal power Is granted to
it by the civil authority, either ex
pressly or tacitly, which power Is on
that account also revocable by the civil
authority whenever it pleases.
Prop. 27. The ministers of the
church and the Roman pontiff ought
to be absolutely excluded from all
charge and dominion over temporal
affairs.
Prop. 28. Bishops have not the
right of promulgating even their aj08
tolical letters, without the permission
of the government.
Prop. 29. Dispensations granted by
the Roman pontiff must be considered
null, unless they have been asked for
by the civil government.
Prop. 30. The immunity of the
church and of ecclesiastical person de
rives its origin from civil law.
VI. Error About Civil Society, lloth In It
nelfand In Ita Relation to the Church.
Prop. 39. The republic Is the origin
and source of all rights, and possesses
rights which are not circumscribed bv
any limit.
Prop. 40. The teaching of the Catho
lic church is opposed to the well-being
and interests of society.
Prop. 41. The civil power even when
exercised by an infidel sovereign, pos
sesses 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)
appldatio ab abusu. The power of
authorizing official acts of the papal
power, and of correcting the alleged
abuses of the same.
Prop. 42. In the case of conflicting
law between the two powers, the civil
law ought to prevail.
Prop. 43. The civil power has a
right to break, and to declare and ren
der null the conventions (commonly
called concordats) concluded with the
Apostolic See, relative to the use of
rights appertaining to the ecclesiasti
cal immunity, without the consent of
the Holy See, and even contrary to its
protest.
Prop. 45. The entire direction of
public school. In which tho youth of
Christian tate are educated, except
(to a certain extent) In the care of
Episcopal seminaries, may and must
appertain to the civil power, and be
long to It to far, that no other author
ity whatsoever shall be recognized a
having any right to Interfere in the
discipline of the school, the arrange
men toft lie ttudies, the taking of de
gree, or tho choice and approval of
teacher.
Prop. 46. Much more, even In cleri
cal seminaries, the method of study to
bo edopted la subject to the civil au
thority. Prop. 47. Tho best theory of civil
society requires, that popular school
opan to the children of all classes, and
generally, all public institute. Intended
for Instruction In letter and philoso
phy, and for conducting the education
of tho young, should bo freed from all
ecclesiastical authority, government
and Interferenee, and ihould be fully
subject to the civil andlpolltlcal power,
In conformity with the will of ruler
and the prevalent opinions of the age.
Prop. 4S. Thl system Jof Instruct
ing youth, which consist In separat
ing It from the Catholic faith and from
the power of the church, and In teach
ing exclusively, or at least primarily,
the knowledge of natural ithlngs and
the earthly end of soelal life alone,
may bo approved by Catholic.
Prop. 4'J. Tho civil power ha the
right to prevent ministers of religion,
and the faithful, from communicating
freely and mutually with each other,
and with the Roman pontiff.
Prop. 53 Tho law for the 'protec
tion of religious establishments, and
securing their right and duties, ought
to be abolished; nay mora, J the civil
government may lend Its assistance to
all who deslro to 'quit the religious
life they have'undertakon, and break
their vow. The government may also
suppress religious orders, 'collegiate
churches, and simple ""benefices, even
those belonging to private ipatronago,
and submit their 'goods ;and revenue
to the administration and disposal of
tho civil power.
Prop. 55. Tae church ought to be
separated from the state, and .the state
from the church.
VIII. Krrors Conceraliig't,hrltUn Mar
riage. Prop. 65. It cannot be by any mean
tolerated, to maintain, that Christ ha
raised marriage to the dignity of a
sacrament.
Prop. 67. By the law of jnature, the
marriage tie Is not indissoluble, and In
many case divorce, proporlyjso called,
may be pronounced by theolvll,author
Ity. Prop. 68. The church TJha not the
power of laying down what are diri
ment impediments to marriage. The
civil authority d09 possess -Jsuch a
power, and can do away with existing
Impedimenta ofimarrlage.
Prop. 70. The canons of the-Councll
of Trent, which pronouncej'censure of
anathema against those iwho deny to
the church the right of laying down
what are diriment impediments, either
are not dogmatic, or must be under
stood as referring only tO'Jsuoh bor
rowed power.
Prop. 71. The form of solemnizing
marriage prescribed by the said coun
cil, under penalty of nullity, does not
bind In cases where Jthe -civil law has
appointed another form, and where it
decrees that this new foria shall effect
uate a valid marriage. (Id. Ibid.)
Prop. 73. A merely .'civil contract
may, amon; Christians, constitute a
true marriage; and it is false either
that the rnirrlage contrast, between
Christians is always a' sacrament, or
that the contract is null Jif the sacra
ment be excluded.
Prop. T4. Matrimonial causes and
espousals belong by their very nature
to civil jurisdiction.
Prop. 77. In the present day, it is
no longer expedient that jjthe Catholic
religion shall be held as the- only re
ligion of tbe state, to the exclusion of
all other modes of worship.
Prop. 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.
Prop. 80. The Roman pontiff can
and ought to reconcile himself to, and
agree with progress, liberalism, and
civilization as lately introduced.
In the light of the official and now
infallible utterances on Roman Catho
lic theories of which the quotations
In this number of the American Chau
tauqua Series are but a partial lllus
tration, on what grounds do these Ro
man Catholics stand who claim to be
American In sentiment.
Every bishop is sworn to obey these
laws and all the laws and canons of the
church and the dictum of the popes
Are they in their professed loyalty to
American institutions and to our
American liberties honest, or Ignorant
or are they Jesuits availing themselves
of that doctrine of "Mental Reserve,"
which enables one to take an oath in a
court of justice in the most solemn
manner and form, and by adding men
tally a simple negative to nullify it all.
Victor Iramauuel Kxcoiumitttiratd.
Whether the particular form of curs
ing here quotod or tho one given in
Dowlings' History of Romanism as
having been printed at tho time In the
Philadelphia papers, or somo other of
the fouler and coarser form, furnished
u hy Roman Catholic authorities, mat
ter not. The simple (act that In tho
19lb century the king who stood for
civil liberty a against ecclesiastical
domination was visited with tit major
excommunication in any form and the
Italian people warned In the terms of
thl allocution a to the censure and
p.-naltle Incurred, and that In doing
thl l'iu IX. did not "exceed the limit
of hi power," "or commit an error la
faith or morals" (See Prop. 23, of Syl
labus) should command the attention
of all thoughtful citizen of the repub
lic Tbe excommunication here given
1 Leo's translation of one given by
Baluze, and no one who know the au-
thorit will quostlon it genuineness
or the correctness of the translation.
A Porm of Major Kicomuiunlratlon.
"By tho authority of God, the om
nipotent Father, and of tbe Son, and ot
tbe Holy Ghost, and of tho acred
canon, and of the holy and unsullied
Virgin Mary, the mother of God, and
of all tho heavonly virtues, angola,
archangel, thronos, domination,
poers, cherubim and Boraphlm, and
of the holy patriarch, prophet and of
all the apostle and evangelists, and of
the holy innocent who alone are
worthy In tho light of the Limb to
ting the new song, and of the holy
martyr and the holy coafoor, and
tho holy virgin, and of all the saint
and elect oi uou we excommunicate
and we expel him from the
holy church of God, that he may be
delivered over toevernal torment, with
Dithan and Ablram, and with those
who cried to tho Lord God, "Away
from us, wo wish not to know thy ways.'
And a fire 1 quenched with water, so
may hi light be quenched for ever and
ever unless he repent and render full
satisfaction. Amen. Be ha accursed
of God tho Father, who created man;
accursed of God tho San who suffered
for man; accursed of the Holy Ghoat
which comotb In baptism; aocursed of
tbe holy cross, which tbe triumphant
Christ ascended for our salvation; ao
cursed of St. Michael, the receiver of
blessed souls; aooursod of the angels
and archangels, tho princai and pow
er, and all the host of heavon; ao
cursed of St. John, the forerunner and
baptlzer of Christ; aooursod of St.
Peter and St. Paul and St. Andrew and
all the apostle of Christ, and the other
disciples, and the four evangelists who
converted the world; acoursod of tho
wonder-working bind of oonfossor and
mirtyrs, whose good work have been
pleasing to God; accursed of all the
holy virgins who have shunned tho
world for the lova of Christ; acoursod
of all the Balnts beloved of Gol from
the beginning even unto the end of the
world; aciursel of heaven aid ot the
earth, and of all that i holy therein.
Let him be aocursed wherever he
may bo, whether at horns, or abroad,
In the road or in the path or in the
wood or in the water, or in the church.
Let him be accursed living and dying,
eating, drinking, fasting or athlrst,
slumbering, Bleeping, wiklng, walking,
standing, sitting, lying, working,
Idling and bleeding.
Let him be aocursed in all the force
of hi body. Let him be acoursod out
side and inside; aocursed in his hair,
and acoursed in his brain; accursed in
the crown of his head, in hi temple,
in hi forehead, In hi ears, in hi
brows, in his eyes, in nls cheek, in his
jiws, in hi nostrils, la his front teeth,
in his bick teeth, in his lips, in his
throat, in hi shoulders, in hi upper
arms, in hi lower arm 4, in hi hands,
in his fingers, In hln breast, In his
heart, la his liver, in his stomach, in
his kidney, in hi loins, in hi hips
in hi thighs, in hi knees, in
his shins, in his feat, in his toe and in
his nails.
Let nlm be aocursel in every part of
his body. Let there be no health in
him, from the crown of his heal to the
sole of his feet. May Christ, the Son
of the living God, curse him through
out His kingdom, and may heaven with
all its virtues riso up against him to
his damnation ualess iho repeat and
rendersdueealisfaction. Amen! Amen!
(Hailstone's Vaticanism,
On pages 175, etc., of this book Glad
stone give the followlngjillustratioa
of the invasion of the province of the
civil power under Plus IX., as illus
trating tho present attitude of the
papacy. In his allocutlonjof the 22d of.
January, 1S55, Piux IX. doclared to be
absolutely nullud void.allacts of the
government of Piedmont which he
held to be in prejudice of therlghts of
religion, the church and the Roman
see, and particularly law proposed
for the suppression of the monastic
orders, as moral entities that is to say
as civil corporation.
2. Oa the 26th of July, in the same
year, Pius IX. sent forth tanother allo
cution, In which he citedj various acts
of the government of Spain, including
the establishment ofltoleration for non
Roman worship ani the-secularizition
of ecclesiastical property; and of his
own apostolical Jauthorlty he declared
all the laws thereto relatlng'to bo abro
gated, totally null and.ot no effect
3 On the 221 of JJune, 1862, in an
other allocution, Pius IX. recited the
provisions of an Austrian law of tho
previous December which established
freedom of opinion, of-theipress, of be
lief, of conscience, of"scleace, of educa
te juclu led on Pane . ,