To All Patriarchs, Primates, Archbishops, and Bishops of the Catholic World. 

VENERABLE Brothers, Greetings and Apostolic Benediction.

Venerabiles Fratres, 
Salutem et Apostolicam Benedictionem !

1. WE think that you wonder why, from the time of our assuming the pontificate, we have not yet sent a letter to you as is customary and as our benevolence for you demanded. We wanted very much to address you by that voice by which we have been commanded, in the person of blessed Peter, to strengthen the brethren.^[1] You know what storms of evil and toil, at the beginning of our pontificate, drove us suddenly into the depths of the sea. If the right hand of God had not given us strength, we would have drowned as the result of the terrible conspiracy of impious men. The mind recoils from renewing this by enumerating so many dangers; instead we bless the Father of consolation Who, having overthrown all enemies, snatched us from the present danger. When He had calmed this violent storm, He gave us relief from fear. At once we decided to advise you on healing the wounds of Israel; but the mountain of concerns we needed to address in order to restore public order delayed us.

1 Mirari vos arbitramur, quod ab imposita Nostrae humilitati Ecclesiae universae procuratione nondum literas ad vos dederimus, prout et consuetudo vel a primis temporibus invecta, et benevolentia in vos Nostra postulasset. Erat id quidem Nobis maxime in votis, ut dilataremus illico super vos cor Nostrum, atque in communicatione spiritus ea vos adloqueremur voce, qua confirmare fratres in persona beati Petri iussi fuimus (1). Verum probe nostis, quanam malorum aerumnarumque procella primis pontificatus Nostri momentis in eam subito altitudinem maris acti fuerimus, in qua, nisi dextera Dei fecisset virtutem, ex teterrima impiorum conspiratione Nos congemuissetis demersos. Refugit animus tristissima tot discriminum recensione susceptum inde moerorem refricare; patrique potius omnis consolationis benedicimus, qui, disiectis perduellibus, praesenti Nos eripuit periculo, atque, turbulentissima sedata tempestate, dedit a metu respirare. Proposuimus illico vobiscum communicare consilia ad sanandas contritiones Israel; sed ingens curarum moles, quibus in concilianda publici ordinis restitutione obruti fuimus, moram tunc Nostrae huic obiecit voluntati.

2. In the meantime we were again delayed because of the insolent and factious men who endeavored to raise the standard of treason. Eventually, we had to use our God-given authority to restrain the great obstinacy of these men with the rod.^[2] Before we did, their unbridled rage seemed to grow from continued impunity and our considerable indulgence. For these reasons our duties have been heavy.

2 Nova interim accessit causa silentii ob factiosorum insolentiam, qui signa perduellionis iterum attollere conati sunt. Nos quidem tantam hominum pervicaciam, quorum effrenatus furor impunitate diuturna impensaeque Nostrae benignitatis indulgentia non deliniri, sed ali potius conspiciebatur, debuimus tandem ingenti licet curo moerore, ex collata Nobis divinitus auctoritate, virga compescere (2); ex quo, prout iam probe coniicere potestis, operosior in dies instantia Nostra quotidiana facta est.

3. But when we had assumed our pontificate according to the custom and institution of our predecessors and when all delays had been laid aside, we hastened to you. So we now present the letter and testimony of our good will toward you on this happy day, the feast of the Assumption of the Virgin. Since she has been our patron and savior amid so many great calamities, we ask her assistance in writing to you and her counsels for the flock of Christ.

3 Ast cum, quod ipsum iisdem ex causis distuleramus, iam possessionem pontificatus in Lateranensi basilica ex more institutoque maiorum adiverimus, omni demum abiecta cunctatione, ad vos properamus, venerabiles fratres, testemque Nostrae erga vos voluntatis epistolam damus laetissimo hoc die, quo de virginis sanctissimae in coelum Assumptae triumpho solemnia festa peragimus, ut quam patronam ac sospitam inter maximas quasque calamitates persensimus, ipsa et scribentibus ad vos Nobis adstet propitia mentemque Nostram coelesti afflatu suo in ea inducat consilia, quae Christiano gregi futura sint quammaxime salutaria.

4. We come to you grieving and sorrowful because we know that you are concerned for the faith in these difficult times. Now is truly the time in which the powers of darkness winnow the elect like wheat.^[3] “The earth mourns and fades away....And the earth is infected by the inhabitants thereof, because they have transgressed the laws, they have changed the ordinances, they have broken the everlasting covenant.”^[4]

4 Moerentes quidem animoque tristitia confecto venimus ad vos, quos pro vestro in religionem studio, ex tanta, in qua ipsa versatur, temporum acerbitate maxime anxios novimus. Vere enim dixerimus, horam nunc esse potestatis tenebrarum, ad cribrandos, sicut triticum, filios electionis (3). "Vere luxit et defluxit terra", infecta ab habitatoribus suis, quia transgressi sunt leges, mutaverunt ius, dissipaverunt foedus sempiternum." (4)

5. We speak of the things which you see with your own eyes, which we both bemoan. Depravity exults; science is impudent; liberty, dissolute. The holiness of the sacred is despised; the majesty of divine worship is not only disapproved by evil men, but defiled and held up to ridicule. Hence sound doctrine is perverted and errors of all kinds spread boldly. The laws of the sacred, the rights, institutions, and discipline -- none are safe from the audacity of those speaking evil. Our Roman See is harassed violently and the bonds of unity are daily loosened and severed. The divine authority of the Church is opposed and her rights shorn off. She is subjected to human reason and with the greatest injustice exposed to the hatred of the people and reduced to vile servitude. The obedience due bishops is denied and their rights are trampled underfoot. Furthermore, academies and schools resound with new, monstrous opinions, which openly attack the Catholic faith; this horrible and nefarious war is openly and even publicly waged. Thus, by institutions and by the example of teachers, the minds of the youth are corrupted and a tremendous blow is dealt to religion and the perversion of morals is spread. So the restraints of religion are thrown off, by which alone kingdoms stand. We see the destruction of public order, the fall of principalities, and the overturning of all legitimate power approaching. Indeed this great mass of calamities had its inception in the heretical societies and sects in which all that is sacrilegious, infamous, and blasphemous has gathered as bilge water in a ship’s hold, a congealed mass of all filth.

5 Loquimur, venerabiles fratres, quae vestris ipsi oculis conspicitis, quae communibus idcirco lacrymis ingemiscimus. Alacris exultat improbitas, scientia impudens, dissoluta licentia. Despicitur sanctitas sacrorum, et quae magnam vim magnamque necessitatem possidet, divini cultus maiestas, ab hominibus nequam improbatur, polluitur, habetut ludibrio. Sana hinc pervertitur doctrina erroresque omnis generis disseminantur audacter. Non leges sacrorum, non iura, non instituta, non sanctiores quaelibet disciplinae tutae sunt ab audacia loquentium iniqua, Vexatur acerrime Romana haec Nostra beatissimi Petri Sedes, in qua posuit Christus Ecclesiae firmamentum, et vincula unitatis in dies magis labefactantur, abrumpuntur. Divina Ecclesiae auctoritas oppugnatur, ipsiusque iuribus convulsis, substernitur ipsa terrenis rationibus, ac per summam iniuriam odio populorum subiicitur, in turpem redacta servitutem. Debita episcopis obedientia infringitur eorumque iura conculcantur. Personant horrendum in modum academiae ac gymnasia novis opinionum monstris, quibus non occulte amplius et cuniculis petitur catholica fides, sed horrificuro ac nefarium ei belium aperte iam et propalam infertur. Institutis enim exemploque praeceptoruro, corruptis adolescentium animis, ingens religionis clades morumque perversitas teterrima percrebuit. Hinc porro freno religionis sanctissimae proiecto, per quam unam regna consistunt, dominatusque vis ac robur firmatur, conspicimus ordinis publici exitium, labem principatus omnisque legitimae potestatis conversionem invalescere. Quae quidem tanta calamitatum congeries ex illarum in primis conspiratione societatum est repetenda, in quas quidquid in haeresibus et in sceleratissimis quibusque sectis sacrilegum, flagitiosum ac blasphemum est, quasi in sentinam quamdam, cum omnium sordium concretione confluxit.

6. These and many other serious things, which at present would take too long to list, but which you know well, cause our intense grief. It is not enough for us to deplore these innumerable evils unless we strive to uproot them. We take refuge in your faith and call upon your concern for the salvation of the Catholic flock. Your singular prudence and diligent spirit give us courage and console us, afflicted as we are with so many trials. We must raise our voice and attempt all things lest a wild boar from the woods should destroy the vineyard or wolves kill the flock. It is our duty to lead the flock only to the food which is healthful. In these evil and dangerous times, the shepherds must never neglect their duty; they must never be so overcome by fear that they abandon the sheep. Let them never neglect the flock and become sluggish from idleness and apathy. Therefore, united in spirit, let us promote our common cause, or more truly the cause of God; let our vigilance be one and our effort united against the common enemies.

6 Haec, venerabiles fratres, et alia complura et fortassis etiam graviora, quae in praesens percensere longum esset ac vos probe nostis, in dolore esse Nos iubent, acerbo sane ac diuturno, quos in Cathedra principis apostolorum constitutos zelus universae domus Dei comedat prae caeteris, opus est. Verum cum eo Nos loci positos esse agnoscamus, quo deplorare dumtaxat innumera haec mala non sufficiat, nisi et ea convellere pro viribus connitamur; ad opem fidei vestrae confugimus, vestramque pro catholici gregis salute sollicitudinem advocamus, venerabiles fratres, quorum spectat virtus ac rAligio et singularis prudentia et sedula adsiduitas animos Nobis addit, atque in tanta rerum asperitate afflictos consolatione sustentat periucunda, Nostraruro quippe est partium, vocem tollere omniaque conari, ne aper de silva demoliatur vineam, neve lupi mactent gregem: Nostrum est, oves in ea dumtaxat pabula compellere, quae salutaria iisdem sint, nec vel tenui suspicione perniciosa, Absit, charissimi, absit, ut, quando tanta premant mala, tanta impendeant discrimina, suo desint muneri pastores, et perculsi metu dimittant oves, vel, abiecta cura gregis, otio torpeant ac desidia. Agamus idcirco in unitate spiritus communem Nostram seu verius Dei causam, et contra communes hostes pro totius populi salute una omnium sit vigilantia, una contentio.

7. Indeed you will accomplish this perfectly if, as the duty of your office demands, you attend to yourselves and to doctrine and meditate on these words: “the universal Church is affected by any and every novelty”^[5] and the admonition of Pope Agatho: “nothing of the things appointed ought to be diminished; nothing changed; nothing added; but they must be preserved both as regards expression and meaning.”^[6] Therefore may the unity which is built upon the See of Peter as on a sure foundation stand firm. May it be for all a wall and a security, a safe port, and a treasury of countless blessings.^[7] To check the audacity of those who attempt to infringe upon the rights of this Holy See or to sever the union of the churches with the See of Peter, instill in your people a zealous confidence in the papacy and sincere veneration for it. As St. Cyprian wrote: “He who abandons the See of Peter on which the Church was founded, falsely believes himself to be a part of the Church.”^[8]

7 Id porro apprime praestabitis, si, quod vestri muneris ratio postulat, attendatis vobis, et doctrinae, illud assidue revolventes animo, "universalem Ecclesiam quacumque novitate pulsari" (5), atque ex sancti Agathonis pontificis monitu (6) "nihil de iis, quae sunt regulariter definita minui debere, ninll mutari, nihil adiici, sed ea et verbis et sensibus illibata esse custodienda". Immota inde consistet firmitas unitatis quae hac beati Petri Cathedra suo veluti fundamento continetur, ut unde in Ecclesias omnes venerandae communionis iura dimanant, ibi universis et murus sit, et securitas, et portus expers fluctuum et bonorum thesaurus innumerabilium (7). Ad eorum itaque retundendam audaciam, qui vel iura Sanctae huius Sedis infringere conantur, vel dirimere Ecclesiarum curo ipsa coniunctionem, qua una eaedem nituntur et vigent, maximum fidei in eam ac venerationis sincerae studium inculcate, inclamantes cum sancto Cypriano "falso confidere se esse in Ecclesia, qui Cathedram Petri deserat, super quam fundata est Ecclesia" (8).

8. In this you must labor and diligently take care that the faith may be preserved amidst this great conspiracy of impious men who attempt to tear it down and destroy it. May all remember the judgment concerning sound doctrine with which the people are to be instructed. Remember also that the government and administration of the whole Church rests with the Roman Pontiff to whom, in the words of the Fathers of the Council of Florence, “the full power of nourishing, ruling, and governing the universal Church was given by Christ the Lord.”^[9] It is the duty of individual bishops to cling to the See of Peter faithfully, to guard the faith piously and religiously, and to feed their flock. It behooves priests to be subject to the bishops, whom “they are to look upon as the parents of their souls,” as Jerome admonishes.^[10] Nor may the priests ever forget that they are forbidden by ancient canons to undertake ministry and to assume the tasks of teaching and preaching “without the permission of their bishop to whom the people have been entrusted; an accounting for the souls of the people will be demanded from the bishop.”^[11] Finally let them understand that all those who struggle against this established order disturb the position of the Church.

8 In hoc ideo elaborandum vobis est adsidueque vigilandum, ut fidei depositum custodiatur in tanta hominum impiorum conspiratione, quam ad illud diripiendum perdendumque factam lamentamur. Meminerint omnes, iudicium de sana doctrina, qua populi imbuendi sunt, atque Ecclesiae universae regimen et administrationem penes Romallum Pontificem esse, cui "plena pascendi, regendi et gubernandi universalem Ecclesiam potestas a Christo Domino tradita fuit", uti patres Florentini concilii diserte declararunt (9). Est autem singulorum episcoporum Cathedrae Petri fidelissime adhaerere, depositum sancte religioseque custodire et pascere, qui in eis est, gregem Dei. Presbyteri vero subiecti sint, oportet, episcopis, quos "uti animae parentes suscipiendos ab ipsis esse", monet Hieronymus (10): nec unquam obliviscantur, se vetustis etiam canonibus vetari, quidpiam in suscepto ministerio agere, ac docendi et concionandi munus sibi sumere "sine sententia episcopi, cuius fidei populus est creditus, et a quo pro animabus ratio exigetur" (11). Certum denique firmumque sit, eos omnes, qui adversus praestitutum hunc ordinem aliquid moliantur, statum Ecclesiae, quantum in ipsis est, perturbare.

9. Furthermore, the discipline sanctioned by the Church must never be rejected or be branded as contrary to certain principles of natural law. It must never be called crippled, or imperfect or subject to civil authority. In this discipline the administration of sacred rites, standards of morality, and the reckoning of the rights of the Church and her ministers are embraced.

9 Nefas porro esset atque ab eo venerationis studio prorsus alienum, qua Ecclesiae leges sunt excipiendae, sancitam ab ipsa disciplinam, qua et sacrorum procuratio, et morum norma, et iurium Ecclesiae ministrorumque eius ratio continetur, vesana opinandi libidine improbari, vel ut certis iuris naturae principiis infestam notari vel mancam dici atque imperfectam civilique auctoritati subiectam.

10. To use the words of the fathers of Trent, it is certain that the Church “was instructed by Jesus Christ and His Apostles and that all truth was daily taught it by the inspiration of the Holy Spirit.”^[12] Therefore, it is obviously absurd and injurious to propose a certain “restoration and regeneration” for her as though necessary for her safety and growth, as if she could be considered subject to defect or obscuration or other misfortune. Indeed these authors of novelties consider that a “foundation may be laid of a new human institution,” and what Cyprian detested may come to pass, that what was a divine thing “may become a human church.”^[13] Let those who devise such plans be aware that, according to the testimony of St. Leo, “the right to grant dispensation from the canons is given” only to the Roman Pontiff. He alone, and no private person, can decide anything “about the rules of the Church Fathers.” As St. Gelasius writes: “It is the papal responsibility to keep the canonical decrees in their place and to evaluate the precepts of previous popes so that when the times demand relaxation in order to rejuvenate the churches, they may be adjusted after diligent consideration.”^[14]

10 Cum autem, ut Tridentinorum patrum verbis utamur, constet Ecclesiam "eruditam fuisse a Christo Iesu eiusque apostolis atque a Spiritu Sancto illi omnem veritatem in dies suggerente edoceri" (12), absurdum plane est, ac maxime in eam iniuriosum, "restaurationem ac regenerationem" quamdam obtrudi, quasi necessariam, ut eius incolumitati et incremento consulatur, perinde ac si censeri ipsa possit vel defectui, vel obscurationi, vel aliis huiuscemodi incommodis obnoxia; quo quidem molimine eo spectant novatores, ut "recentis humanae institutionis iaciantur fundamenta", illudque ipsum eveniat, quod detestatur Cyprianus, ut quae divina res est, "humana fiat Ecclesia" (13). Perpendant vero, qui consilia id genus machinantur, uni Romano Pontifici ex sancti Leonis testimonio "canonum dispensationem esse creditam", ipsiusque dumtaxat esse, non vero privati hominis, "de paternarum regulis sanctionum" quidpiam decernere, atque ita, quemadmodum scribit sanctus Gelasius (14), decreta "canonum librare decessorumque praecepta metiri, ut quae necessitas temporum restaurandis Ecclesiis relaxanda deposcit, adhibita consideratione diligenti, temperentur".

11. Clerical Celibacy

11. Now, however, we want you to rally to combat the abominable conspiracy against clerical celibacy. This conspiracy spreads daily and is promoted by profligate philosophers, some even from the clerical order. They have forgotten their person and office, and have been carried away by the enticements of pleasure. They have even dared to make repeated public demands to the princes for the abolition of that most holy discipline. But it is disgusting to dwell on these evil attempts at length. Rather, we ask that you strive with all your might to justify and to defend the law of clerical celibacy as prescribed by the sacred canons, against which the arrows of the lascivious are directed from every side.

11 Hic autem vestram volumus excitatam pro religione constantiam adversus foedissimam in clericalem coelibatum coniurationem, quam nostis effervescere in dies latius, connitentibus cum perditissimis Nostri aevi philosophis nonnullis etiam ex ipso ecclesiastico ordine, qui personae obliti munerisque sui, ac blanditiis abrepti voluptatum, eo licentiae proruperunt, ut publicas etiam atque iteratus aliquibus in locis ausi sint adhibere principibus postulationes ad disciplinam illam sanctissimam perfringendam. Sed piget de turpissimis hisce conatibus longo vos sermone distinere, vestraeque potius religioni fidentes committimus, ut legem maximi momenti, in quam lascivientium tela undique sunt intenta, sarctam, tectam custodiri, vindicari, defendi, ex sacrorum canonum praescripto, omni ope contenditis.

12. Marriage

12. Now the honorable marriage of Christians, which Paul calls “a great sacrament in Christ and the Church,”^[15] demands our shared concern lest anything contrary to its sanctity and indissolubility is proposed. Our predecessor Pius VIII would recommend to you his own letters on the subject. However, troublesome efforts against this sacrament still continue to be made. The people therefore must be zealously taught that a marriage rightly entered upon cannot be dissolved; for those joined in matrimony God has ordained a perpetual companionship for life and a knot of necessity which cannot be loosed except by death. Recalling that matrimony is a sacrament and therefore subject to the Church, let them consider and observe the laws of the Church concerning it. Let them take care lest for any reason they permit that which is an obstruction to the teachings of the canons and the decrees of the councils. They should be aware that those marriages will have an unhappy end which are entered upon contrary to the discipline of the Church or without God’s favor or because of concupiscence alone, with no thought of the sacrament and of the mysteries signified by it.

12 Honorabile deinde christianorum connubium, quod "sacramentum magnum" nuncupavit Paulus "in Christo et Ecclesia" (15), communes Nostras curas efflagitat, ne quid adversus ipsius sanctitatem, ac de indissolubili eiusdem vinculo minus recte sentiatur vel tentetur induci. Impense id iam commendaret suis ad vos literis felicis recordationis praedecessor Noster Pius VIII. Adhuc tamen infesta eidem molimina succrescunt. Docendi itaque sunt sedulo populi, matrimonium semeI rite initum dirimi amplius non posse, nexisque connubio Deum indivisse perpetuam vitae societatem nodumque necessitudinis, qui exsolvi, nisi morte, non possit, Memores, sacris illud rebus adnumerari et Ecclesiae proinde subiici, praestitutas de ipso eiusdem Ecclesiae leges habeant ob oculos, iisque pareant sancte accurateque, ex quarum exequutione omnino pendet eiusdem connubii vis, robur ac iusta consociatio. Caveant, ne quod sacrorum canonum placitis conciliorumque decretis officiat, ulla ratione admittant, probe gnari, exitus infelices illa habitura esse coniugia, quae vel adversus Ecclesiae disciplinam, vel non propitiato prius Deo, vel solo aestu libidinis iungantur, quin de sacramento ac de mysteriis, quae illo significantur, ulla te ne at sponsos cogitatio.

13. Salvation by Morality

13. Now we consider another abundant source of the evils with which the Church is afflicted at present: indifferentism. This perverse opinion is spread on all sides by the fraud of the wicked who claim that it is possible to obtain the eternal salvation of the soul by the profession of any kind of religion, as long as morality is maintained. Surely, in so clear a matter, you will drive this deadly error far from the people committed to your care. With the admonition of the apostle that “there is one God, one faith, one baptism”^[16] may those fear who contrive the notion that the safe harbor of salvation is open to persons of any religion whatever. They should consider the testimony of Christ Himself that “those who are not with Christ are against Him,”^[17] and that they disperse unhappily who do not gather with Him. Therefore “without a doubt, they will perish forever, unless they hold the Catholic faith whole and inviolate.”^[18] Let them hear Jerome who, while the Church was torn into three parts by schism, tells us that whenever someone tried to persuade him to join his group he always exclaimed: “He who is for the See of Peter is for me.”^[19] A schismatic flatters himself falsely if he asserts that he, too, has been washed in the waters of regeneration. Indeed Augustine would reply to such a man: “The branch has the same form when it has been cut off from the vine; but of what profit for it is the form, if it does not live from the root?”^[20]

13 Alteram nunc persequimur causam malorum uberrimam,quibus afflictari in praesens comploramus Ecclesiam indifferentismum, scilicet, seu pravam illam opinionem, quae improborum fraude ex omni parte percrebuit, qualibet fidei professione aeternam posse animae salutem comparari, si mores ad recti honestique normam exigantur. At facili sane negotio in re perspicua planeque evidenti, errorem exitiosissimum a populis vestrae curae concreditis propelletis. Admonente apostolo (16), "unum esse Deum, unam fidem, unum baptisma", extimescant, qui e religione qualibet patere ad portum beatitudinis aditum comminiscuntur, reputentque animo ex ipsius Servatoris testimonio, "esse se contra Christum, quia cum Christo non sunt" (17) seque infeliciter dispergere, qui cum ipso non colligunt, ideoque "absque dubio in aeternum esse perituros, nisi teneant catholicam fidem, eamque integram inviolatamque servaverint" (18) Hieronymum audiant; qui, cum in tres partes schismate scissa esset Ecclesia, narrat, se tenacem propositi, quando aliquis rapere ipsum ad se nitebatur, constanter clamitasse: "Si quis Cathedrae Petri iungitur, meus est. " (19) Falso autem sibi quis blandiretur, quod et ipse in aqua sit regeneratus, Opportune enim responderet Augustinus (20): "Ipsam formam habet etiam sarmentum, quod praecisum est de vite: sed quid illi prodest forma, si non vivit de radice? "

14. Indifferentism and non-liberty of conscience

14. This shameful font of indifferentism gives rise to that absurd and erroneous proposition which claims that liberty of conscience must be maintained for everyone. It spreads ruin in sacred and civil affairs, though some repeat over and over again with the greatest impudence that some advantage accrues to religion from it. “But the death of the soul is worse than freedom of error,” as Augustine was wont to say.^[21] When all restraints are removed by which men are kept on the narrow path of truth, their nature, which is already inclined to evil, propels them to ruin. Then truly “the bottomless pit”^[22] is open from which John saw smoke ascending which obscured the sun, and out of which locusts flew forth to devastate the earth. Thence comes transformation of minds, corruption of youths, contempt of sacred things and holy laws -- in other words, a pestilence more deadly to the state than any other. Experience shows, even from earliest times, that cities renowned for wealth, dominion, and glory perished as a result of this single evil, namely immoderate freedom of opinion, license of free speech, and desire for novelty.

14 Atque ex hoc putidissimo indifferentismi fonte absurda illa fluit ac erronea sententia, seu potius deliramentum, asserendam esse ac vindicarrdam cuilibet "libertatem conscientiae". Cui quidem pestilentissimo errori viam sternit plena illa atque immoderata libertas opinionum, quae in sacrae et civilis rei labem late grassatur, dictantibus per summam impudentiam nonnullis, aliquid ex ea commodi in religionem promanare. "At quae peior mors animae quam libertas erroris!" inquiebat Augustinus (21). Freno quippe omni adempto, quo homines contineantur in semitis veritatis, proruente iam in praeceps ipsorum natura ad malum inclinata, vere apertum dicimus "puteum abyssi " (22), e quo vidit Ioannes ascendere fumum, quo obscuratus est sol, locustis ex eo prodeuntibus in vastitatem terrae. Inde enim animo rum immutationes, inde adolescentium in deteriora corruptio, inde in populo sacrorum reruroque ac legum sanctissimarum contemptus, inde uno verba pestis rei publicae prae qualibet capitalior, cum experientia teste vel a prima antiquitate notum sit, civitates, quae opibus, imperio, gloria floruere, hoc uno male concidisse, libertate immoderata opinionum, licentia concionum, rerum novandarum cupiditate.

15. non-Freedom to publish

15. Here we must include that harmful and never sufficiently denounced freedom to publish any writings whatever and disseminate them to the people, which some dare to demand and promote with so great a clamor. We are horrified to see what monstrous doctrines and prodigious errors are disseminated far and wide in countless books, pamphlets, and other writings which, though small in weight, are very great in malice. We are in tears at the abuse which proceeds from them over the face of the earth. Some are so carried away that they contentiously assert that the flock of errors arising from them is sufficiently compensated by the publication of some book which defends religion and truth. Every law condemns deliberately doing evil simply because there is some hope that good may result. Is there any sane man who would say poison ought to be distributed, sold publicly, stored, and even drunk because some antidote is available and those who use it may be snatched from death again and again?

15 Huc spectat deterrima illa ac numquam satis exsecranda et detestabilis libertas artis librariae ad scripta quaelibet edenda in vulgus, quam tanto convicio audent nonnulli efflagitare ac promovere. Perhorrescimus, venerabiles fratres, intuentes, quibus monstris doctrinarum, seu potius quibus errorum portentis obruamur, quae longe ac late ubique disseminantur ingenti librorum multitudine libellisque et scriptis mole quidem exiguis, malitia tamen permagnis, e quibus maledictionem egressam illacrymamur super faciem terrae. Sunt tamen, proh dolor! qui eo impudentiae abripiantur, ut asserant pugnaciter, hanc errorum colluviem inde prorumpentem satis cumulate compensari ex libro aliquo, qui in hac tanta pravitatum tempestate ad religionem ac veritatem propugnandam edatur. Nefas profecto est, omnique iure improbatum, patrari data opera malum certum ac maius, quia spes sit, inde boni aliquid habitum iri. Numquid venena libere spargi ac publice vendi comportarique, imo et obbidi debere, sanus quis dixerit, quod remedii quidpiam habeatur, quo qui utuntur, eripi eos ex interitu identidem contingat?

16. The Church has always taken action to destroy the plague of bad books. This was true even in apostolic times for we read that the apostles themselves burned a large number of books.^[23] It may be enough to consult the laws of the fifth Council of the Lateran on this matter and the Constitution which Leo X published afterwards lest “that which has been discovered advantageous for the increase of the faith and the spread of useful arts be converted to the contrary use and work harm for the salvation of the faithful.”^[24] This also was of great concern to the fathers of Trent, who applied a remedy against this great evil by publishing that wholesome decree concerning the Index of books which contain false doctrine.^[25] “we must fight valiantly,” Clement XIII says in an encyclical letter about the banning of bad books, “as much as the matter itself demands and must exterminate the deadly poison of so many books; for never will the material for error be withdrawn, unless the criminal sources of depravity perish in flames.”^[26] Thus it is evident that this Holy See has always striven, throughout the ages, to condemn and to remove suspect and harmful books. The teaching of those who reject the censure of books as too heavy and onerous a burden causes immense harm to the Catholic people and to this See. They are even so depraved as to affirm that it is contrary to the principles of law, and they deny the Church the right to decree and to maintain it.

16 Verum longe alia fuit Ecclesiae disciplina in exscindenda malorum libroruro peste vel ab apostolorum aetate, quos legimus grandem librorum vim publice combussisse (23). Satis sit, leges in concilio Lateranensi V in eam rem datas perlegere, et constitutionem, quae deinceps a Leone X fel. rec, praedecessore Nostro fuit edita, ne "id quod ad fidei augmentum ac bonarum artium propagationem salubriter est inventum, in contrarium convertatur, ac Christi fidelium saluti detrimentum pariat" (24). Id quidem et Tridentinis patribus maximae curae fuit, qui remedium tanto huic male adhibuere, edito saluberrimo decreto de indice librorum, quibus impura doctrina contineretur, conficiendo (25). "Pugnandum est acriter", inquit Clemens XIII tel. rec, praedecessor Noster in suis de noxiorum librorum proscriptione encyclicis literis (26), "pugnandum est acriter, quantum res ipsa efflagitat, et pro viribus tot librorum mortifera exterminanda pernicies: nunquam enim materia subtrahetur erroris, nisi pravitatis facinorosa elementa in flammis combusta depereant." Ex hac itaque constanti omnium aetatum solllicitudine, qua semper Sancta haec Apostolica Sedes suspectos et noxios libros damnare et de hominum manibus extorquere enisa est, patet luculentissime, quantopere falsa, temeraria eidemque Apostolicae Sedi iniuriosa, et fecunda malorum in christiano populo ingentium sit illorum doctrina, qui nedum censuram librorum veluti gravem nimis et onerosam reiiciunt, sed eo etiam improbitatis progrediuntur, et eam praecident a recti iuris principiis abhorrere, iusque illius decernendae habendaeque audeant Ecclesiae denegare.

17. Submissino to Princes

17. We have learned that certain teachings are being spread among the common people in writings which attack the trust and submission due to princes; the torches of treason are being lit everywhere. Care must be taken lest the people, being deceived, are led away from the straight path. May all recall, according to the admonition of the apostle that “there is no authority except from God; what authority there is has been appointed by God. Therefore he who resists authority resists the ordinances of God; and those who resist bring on themselves condemnation.”^[27] Therefore both divine and human laws cry out against those who strive by treason and sedition to drive the people from confidence in their princes and force them from their government.

17 Cum autem circumlatis in vulgus scriptis doctrinas quasdam promulgari acceperuimus, quibus debita erga principes fides atque submissio labefactatur, facesque perduellionis ubique incenduntur: cavendum maxime erit, ne populi inde decepti a recti semita abducantur. Animadvertant omnes, "non esse", iuxta apostoli monitum, "potestatem nisi a Deo: quae autem sunt, a Deo ordinata sunt. Itaque qui resistit potestati, Dei ordinationi resistit, et qui resistunt, ipsi sibi damnationem acquirunt" (27). Quocirca et divina et humana iura in eos clamant, qui turpissimis perduellionis seditionumque machinationibus a fide in principes desciscere ipsosque ab imperio deturbare connituntur.

18. And it is for this reason that the early Christians, lest they should be stained by such great infamy deserved well of the emperors and of the safety of the state even while persecution raged. This they proved splendidly by their fidelity in performing perfectly and promptly whatever they were commanded which was not opposed to their religion, and even more by their constancy and the shedding of their blood in battle. “Christian soldiers,” says St. Augustine, “served an infidel emperor. When the issue of Christ was raised, they acknowledged no one but the One who is in heaven. They distinguished the eternal Lord from the temporal lord, but were also subject to the temporal lord for the sake of the eternal Lord.”^[28] St. Mauritius, the unconquered martyr and leader of the Theban legion had this in mind when, as St. Eucharius reports, he answered the emperor in these words: “we are your soldiers, Emperor, but also servants of God, and this we confess freely . . . and now this final necessity of life has not driven us into rebellion: I see, we are armed and we do not resist, because we wish rather to die than to be killed.”^[29] Indeed the faith of the early Christians shines more brightly, if with Tertullian we consider that since the Christians were not lacking in numbers and in troops, they could have acted as foreign enemies. “we are but of yesterday,” he says, “yet we have filled all your cities, islands, fortresses, municipalities, assembly places, the camps themselves, the tribes, the divisions, the palace, the senate, the forum....For what war should we not have been fit and ready even if unequal in forces -- we who are so glad to be cut to pieces -- were it not, of course, that in our doctrine we would have been permitted more to be killed rather than to kill?...If so great a multitude of people should have deserted to some remote spot on earth, it would surely have covered your domination with shame because of the loss of so many citizens, and it would even have punished you by this very desertion. Without a doubt you would have been terrified at your solitude.... You would have sought whom you might rule; more enemies than citizens would have remained for you. Now however you have fewer enemies because of the multitude of Christians.”^[30]

18 Atque hac plane ex causa, ne tanta se turpitudine foedarent veteres christiani, saevientibus licet persecutionibus, optime tamen eos de imperatoribus ac de imperii incolumitate meritos fuisse constat, idque nedum fide in iis, quae sibi mandabantur religioni non contraria, accurate prompteque perficiendis, sed et constantia et effuso etiam in praeliis sanguine luculentissime comprobasse. "Milites christiani", ait sanctus Augustinus (28), "servierunt imperatori infideli; ubi veniebatur ad causam Christi, non agnoscebant, nisi illum, qui in coelis erat. Distinguebant Dominum aeternum a domino temporali, et tamen subditi erant propter Dominum aeternum etiam domino temporali. "Haec quidem sibi ob oculos proposuerat sanctus Mauritius martyr invictus, legionis Thebanae primicerius, quando, uti sanctus Eucherius refert, haec respondit imperatori (29). "Milites sumus, imperator, tui, sed tamen servi, quod libere confitemur, Dei." Et nunc non nos haec ultima vitae necessitas in rebellionem coegit: tenemus ecce arma, et non resistimus, quia mori, quam occidi satius volumus." Quae quidem veterum christianorum in principes fides eo etiam illustrior effulget, si perpendatur cum Tertulliano (30) tunc temporis christianis non defuisse vim numerorum et copiarum, si hostes exertos agere voluissent. "Externi sumus", inquit ipsi, "et vestra omnia implevimus, urbes, insulas, castella, municipia, conciliabula, castra ipsa, tribus, decurias, palatium, senatum, forum … Cui belle non idonei, non prompti fuissemus, etiam impares copiis, qui tam libenter trucidamur, si non apud istam disciplinam magis occidi liceret, quam occidere … ? Si tanta vis hominum in aliquem orbis remoti sinum abrupissemus a vobis, suffudisset utique pudore dominationem vestram tot qualiumcumque amissio civium, imo et ipsa destitutione punisset. Procul dubio expavissetis ad solitudinem vestram … quaesissetis, quibus imperaretis: plures hostes, quam cives vobis remansissent: nunc autem pauciores hostes habetis prae multitudine Christianorum."

19. These beautiful examples of the unchanging subjection to the princes necessarily proceeded from the most holy precepts of the Christian religion. They condemn the detestable insolence and improbity of those who, consumed with the unbridled lust for freedom, are entirely devoted to impairing and destroying all rights of dominion while bringing servitude to the people under the slogan of liberty. Here surely belong the infamous and wild plans of the Waldensians, the Beghards, the Wycliffites, and other such sons of Belial, who were the sores and disgrace of the human race; they often received a richly deserved anathema from the Holy See. For no other reason do experienced deceivers devote their efforts, except so that they, along with Luther, might joyfully deem themselves “free of all.” To attain this end more easily and quickly, they undertake with audacity any infamous plan whatever.

19 Praeclara haec immobilis subiectionis in principes exempla, quae ex sanctissimis christianae religionis praeceptis necessario proficiscebantur, detestandam illorum insolentiam et improbitatem condemnant, qui proiecta effrenataque procacis libertatis cupiditate aestuantes, toti in eo sunt, ut iura quaeque principatuum labefactent atque convellant, servitutem sub libertatis specie populis illaturi. Huc sane scelestissima deliramenta consiliaque conspirarunt Waldensium, Beguardorum, Wiclefistarum aliorumque huiusmodi filiorum Belial, qui humani generis sordes ac dedecora fuere, merito idcirco ab Apostolica hac Sede toties anathemate confixi. Nec alia profecto ex causa omnes vires intendunt veteratores isti, nisi ut cum Luthero ovantes gratulari sibi possint, "liberos se esse ab omnibus", quod ut facilius celeriusque assequantur, flagitiosora quaelibet audacissime aggrediuntur,

20. non-Separation of Church and State

20. Nor can we predict happier times for religion and government from the plans of those who desire vehemently to separate the Church from the state, and to break the mutual concord between temporal authority and the priesthood. It is certain that that concord which always was favorable and beneficial for the sacred and the civil order is feared by the shameless lovers of liberty.

20 Neque laetiora et religioni et principatui ominari possemus ex eorum voits, qui Ecclesiam a regno separari mutuamque imperii cum sacerdotio concordiam abrumpi discupiunt. Constat quippe, pertimesci ab impudentissimae libertatis amatoribus concordiam illam, quae semper rei et sacrae et civili fausta extitit ac salutaris.

21. But for the other painful causes we are concerned about, you should recall that certain societies and assemblages seem to draw up a battle line together with the followers of every false religion and cult. They feign piety for religion; but they are driven by a passion for promoting novelties and sedition everywhere. They preach liberty of every sort; they stir up disturbances in sacred and civil affairs, and pluck authority to pieces.

21 At ad caeteras acerbissimas causas, quibus solliciti sumus, et in communi discrimine dolore quodam praecipuo angimur, accessere consociationes quaedam statique coetus, quibus, quasi agmine facto cum cuiuscumque etiam falsae religionis ac cultus sectatoribus, simulata quidem in religionem pietate, vere tamen novitatis seditionumque ubique promovendarum cupidine, libertas omnis generis praedicatur, perturbationes in sacram et civilem rem excitantur, sanctior quaelibet auctoritas discerpitur.

22. We write these things to you with grieving mind but trusting in Him who commands the winds and makes them still. Take up the shield of faith and fight the battles of the Lord vigorously. You especially must stand as a wall against every height which raises itself against the knowledge of God. Unsheath the sword of the spirit, which is the word of God, and may those who hunger after justice receive bread from you. Having been called so that you might be diligent cultivators in the vineyard of the Lord, do this one thing, and labor in it together, so that every root of bitterness may be removed from your field, all seeds of vice destroyed, and a happy crop of virtues may take root and grow. The first to be embraced with paternal affection are those who apply themselves to the sacred sciences and to philosophical studies. For them may you be exhorter and supporter, lest trusting only in their own talents and strength, they may imprudently wander away from the path of truth onto the road of the impious. Let them remember that God is the guide to wisdom and the director of the wise.^[31] It is impossible to know God without God who teaches men to know Himself by His word.^[32] It is the proud, or rather foolish, men who examine the mysteries of faith which surpass all understanding with the faculties of the human mind, and rely on human reason which by the condition of man’s nature, is weak and infirm.

22 Haec perdolenti sane animo, fidentes tamen in eo, qui imperat ventis et facit tranquillitatem, scribimus ad vos, venerabiles fratres, ut induit scutum fidei contendatis praeliari strenue praelia Domini. Ad vos potissimum pertinet, stare pro mure contra omnem altitudinem extollentem se adversus scientiam Dei. Exerite gladium spiritus, quod est verbum Dei, habeantque a vobis panem, qui esuriunt iustitiam. Adsciti, ut sitis cultores navi in vinea Domini, id unum agite, in hoc simul laborate, ut radix quaelibet amaritudinis ex agro vobis commisso evellatur, omnique enecato semine vitiorum convalescat ibi seges laeta virtutum. Eos in primis affectu paterno complexi, qui ad sacras praesertim disciplinas, et ad philosophicas quaestiones animum appulere, hortatores auctoresque iisdem sitis, ne solius ingenii sui viribus freti imprudenter a veritatis semita in viam abeant impiorum. Meminerint, Deum esse sapientiae ducem emendatoremque sapientium (31), ac fieri non posse, ut sine Deo Deuro discamus, qui per verbum docet homines scire Deum (32). Superbi, seu potius insipientis hominis est, fidei mysteria, quae exsuperant omnem sensum, humanis examinare ponderibus nostraeque mentis rationi confidere, quae naturae humanae conditione debilis est et infirma.

23. May our dear sons in Christ, the princes, support these our desires for the welfare of Church and State with their resources and authority. May they understand that they received their authority not only for the government of the world, but especially for the defense of the Church. They should diligently consider that whatever work they do for the welfare of the Church accrues to their rule and peace. Indeed let them persuade themselves that they owe more to the cause of the faith than to their kingdom. Let them consider it something very great for themselves as we say with Pope St. Leo, “if in addition to their royal diadem the crown of faith may be added.” Placed as if they were parents and teachers of the people, they will bring them true peace and tranquility, if they take special care that religion and piety remain safe. God, after all, calls Himself “King of kings and Lord of lords.”

23 Ceterum communibus hisce votis pro rei et sacrae et publicae incolumitate carissimi in Christo filii Nostri viri principes sua faveant ope et auctoritate, quam sibi collatam considerent non solum ad mundi reginem, sed maxime ad Ecclesiae praesidium. Animadvertant sedulo, pro illorum imperio et quiete geri, quidquid pro Ecclesiae salute laboratur; imo pluris sibi suadeant fidei causam esse debere, quam regni, magnuroque sibi esse perpendant, dicimus cum s. Leone pontifice, "si ipsoruro diademati de manu Domini etiam fidei addatur corona. " Positi quasi parentes et tutores populorum, veram, constantem, opulentiam iis quietem parient et tranquillitatem, si in eam potissimum curam incumbant, ut incolumis sit religio et pietas in Deum, qui habet scriptum in femore: "rex regum, et Dominus dominantium" (33).

24. That all of this may come to pass prosperously and happily, let us raise our eyes and hands to the most holy Virgin Mary, who alone crushes all heresies, and is our greatest reliance and the whole reason for our hope.^[33] May she implore by her patronage a successful outcome for our plans and actions. Let us humbly ask of the Prince of the Apostles, Peter and his co-apostle Paul that all of you may stand as a wall lest a foundation be laid other than that which has already been laid. Relying on this happy hope, we trust that the Author and Crown of our faith Jesus Christ will console us in all these our tribulations. We lovingly impart the apostolic benediction to you, venerable brothers, and to the sheep committed to your care as a sign of heavenly aid.

24 Sed ut omnia haec prospere ac feliciter eveniant, levemus oculos manusque ad sanctissimam Virginem Mariam, quae sola universas haereses interemit, Nostraque maxima fiducia, imo tota ratio est spei Nostrae (34), Suo ipsa patrocinio in tanta domini ci gregis necessitate studiis, consiliis actionibusque Nostris exitus secundissimos imploret. Id et ab apostolorum principe Petro et ab eius coapostolo Paulo humili prece efflagitemus, ut stetis omnes pro muro, ne fundamentum aliud ponatur praeter id quod positum est. Hac iucunda spe freti confidimus, auctorem consummatoremque fidei Iesum Christum consolaturum tandem fore Nos omnes in tribulationibus quae invenerunt Nos nimis, coelestisque auxilii auspicem Apostolicam benedictionem, vobis, venerabiles fratres, et ovibus vestrae curae traditis peramanter impertimur.

Given in Rome at St. Mary Major, on August 15, the feast of the Assumption of the Virgin, in the year of our Lord 1832, the second year of our Pontificate.

Datum Romae apud sanctam Mariam Maiorem decimo octavo kalendas septembris die solemni Assumptionis eiusdem Beatae Virginis Mariae anno dominicae incarnationis millesimo octingentesimo trigesimo secundo, pontificatus Nostri anno secundo.