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cessary, at all times, in all places, and for persons of every class, to study and to know the spirit, piety, and sacred mysteries of the Scripture.

80. The reading of the Holy Scriptures is for all men.

81. The obscurity of the holy word of God is no reason why laymen should excuse themselves from reading it.

82. The Lord's day ought to be sanctified by Christians by reading pious books, and above all others the Holy Scriptures. It is very burtful to endeavour to withdraw a Christian from reading of this kind.

83. It is an illusion to persuade oneself that the knowledge of the mysteries of religion ought not to be communicated to women by the reading of the sacred books. The abuses of the Scriptures have originated, and beresies have manifested themselves, not from the simplicity of women, but from the proud science of men.

84. To snatch the New Testament out of the hands of Christians, or to shut it upon them, by taking away from them the means of understanding it, is to close against them the mouth of Christ.

85. To forbid to Christians the reading of the Holy Scriptures, and especially of the Gospel, is to prohibit the use of light to the sons of light, and to cause them to suffer a sort of excommunication.

omni tempore, omni loco, et omni personarum generi studere et cognoscere Spiritum, pietatem et mysteria sacra Scripturæ.

80. Lectio Sacræ Scripturæ est pro omnibus.

81. Obscuritas sancti verbi Dei non est laicis ratio dispensandi seipsos ab ejus lectione.

82. Dies Dominicus a Christianis debet sanctificari lectionibus pietatis, et super omnia Sanctarum Scripturarum. Damnosum est velle Christianum ab hac lectione retrahere.

83. Est illusio sibi persuadere, quod notitia mysteriorum religionis non debeat communicari foeminis lectione sacrorum librorum. Non ex fœminarum simplicitate, sed ex superbâ virorum scientiâ, ortus est Scripturarum abusus, et notæ sunt hæreses.

84. Abripere e Christianorum manibus Novum Testamentum seu eis illud clausum tenere, auferendo illis modum illud intelligendi, est illis Christi os obturare.

85. Interdicere Christianis lectionem Sacræ Scripturæ, præsertim evangelii, est interdicere usum luminis filiis lucis, et facere ut patiantur speciem quendam excommunicationis.

Evidence taken before Select Committees of the two Houses of Parliament, appointed to inquire into the state of Ireland, 1824, 1825.-Commons, May 17, 1825. Report, p. 647.

Most Rev. Dr. Murray.

Is the bull Unigenitus received in Ireland? It is.

Ten Rules respecting Prohibited Books drawn up by certain Fathers, selected by the Council of Trent, and approved by Pope Pius 4.

Since it is manifest by experience, that if Holy Bibles are allowed, every-where without discrimination in the vulgar tongue, more harm than good will arise from it, on account of the rash ness of men, let the judgment of the bishop or inquisitor be abided by in this matter; so that with the advice of the parish priest or confessor, they may grant the reading of Catholic editions of the Bible in the vulgar tongue to those whom they shall have ascertained to be likely to derive no harm, but rather an increase of faith and piety from this sort of reading; which permission they must have in writing. But if any one shall presume to read or possess them without such permission, unless he shall first deliver up the Bibles to the ordinary, he must not receive absolution of his sins. Let booksellers also, who shall have sold Bibles in the vulgar tongue to persons not possessing such a permission, or shall have granted them in any other way, lose the value of the books to be disposed of in charity, and let them be subject to other penalties according to the nature of the offence, after the pleasure of the said bishop. The regular clergy may not read or buy them, without the permission of their prelates-The Canons and Decrees of the Council of Trent, held under Popes Paul 3, Julius 3, and Pius 4, with many things annexed relating to the same Council. (Printed at Paris, 1823.)

De Libris Prohibitis regulæ decem, per Putres a Tridentinâ Synodo delectos concinnatæ, et a Pio P. 4 comprobata.

Regula 4.

Cum experimento manifestum sit, si Sacra Biblia vulgari linguâ passim sine discrimine permittantur, plus indè, ob hominum temeritatem, detrimenti, quam utilitatis oriri, hac in parte judicio episcopi aut inquisitoris stetur: ut cum consilio parochi, vel confessarii, Bibliorum a Catholicis auctoribus versorum lectionem in vulgari linguâ eis concedere possint, quos intellexerint ex hujusmodi lectione, non damnum, sed fidei atque pietatis augmentum capere posse: quam facultatem in scriptis habeant. Qui autem absque tali facultate ea legere seu habere præsumpserit, nisi prius Bibliis ordinario redditis, peccatorum absolutionem percipere non possit. Bibliopola verò, qui prædictam facultatem non habenti Biblia idiomate vulgari conscripta vendiderint, vel alio quovis modo concesserint, librorum pretium in usus pios ab episcopo convertendum, amittant, aliisque pænis pro delicti qualitate ejusdem episcopi arbitrio subjaceant. Regulares verò non nisi facultate a prælatis suis habita, ea legere, aut emere possint.-Sacrosancti et Ecumenici Concilii Tridentini, Paulo 3, Julio 3, et Pio 4, Pontificibus Maximis, celebrati Canones et Decreta, pluribus annexis ad idem Concilium spectantibus. (Paris, 1825.)

Council of Trent.

Sess. 14. On Penance.

Canon 9.

If any one shall say that the sacramental absolution of the priest is not a judicial act, but a bare ministerial act of pronouncing and declaring to the person confessing that his sins are forgiven provided only he believes himself to be absolved; or if the priest does not seriously absolve him, but only in joke, * * let him be accursed.-Edition as above.

Council above a Pope.

Labbaus and Cossarte's Councils, tom. 12, p. 22. (Printed at Paris, 1672.)

Council of Constance. Sess. 5.

In the name of the holy and undivided Trinity, the Father, the Son, and the Holy Ghost. Amen.

This holy council of Constance, which constitutes a general council for the extirpation of the aforesaid schism, and for the union and reformation of the church of God in her head and members, lawfully assembled in the Holy Spirit to the praise of Almighty God to bring to pass more easily, securely and freely, the union and reformation of the church of God, ordains, defines, decrees and declares, as follows:

In the first place it declares, that this council, lawfully assembled in the Holy Spirit, and constituting a general council, and representing the church of Christ,

Concilium Tridentinum.

Sess. 14. De Pænitentiâ.
Can. 9.

Si quis dixerit absolutionem sacramentalem sacerdotis non esse actum judicialem, sed nudum ministerium pronuntiandi et declarandi remissa esse peccata confitenti: modò tantùm credat se esse absolutum; aut sacerdos non seriò, sed joco absolvat, anathema sit.

Labbai et Cossartii, tom. 12, p. 22. (Lutetiæ, Paris. 1672.)

Concilium Constant. Sess. 5.

In nomine sanctæ et individuæ Trinitatis, Patris et Filii, et Spiritus Sancti. Amen.

Hæc sancta synodus Constantiensis generale concilium faciens, pro extirpatione ipsius schismatis, et unione et reformatione ecclesiæ Dei in capite et membris, ad laudem omnipotentis Dei in Spiritu Sancto legitimè congregata, ad consequendum facilius, securius, liberius unionem et reformationem ecclesiæ Dei ordinat, definit, decernit et declarat, ut sequitur.

Et primò declarat, quod ipsa in Spiritu Sancto legitimè congregata concilium generale faciens, et ecclesiam catholicam repre

derives its power directly from Christ, and that every one, be his condition or dignity what it may, even be it the dignity of the pope, is bound to obey it in those things which appertain to faith, and the extirpation of the said schism, and the reformation of the said church in her head and members.

sentans, potestatem a Christo immediatè habet, cui quilibet cujuscumque status vel dignitatis, etiamsi papalis, existat, obedire tenetur in his quæ pertinent ad fidem, et extirpationem dicti schismatis, et reformationem dictæ ecclesiæ in capite et in membris.

Pope above a Council.

Labbæus and Cossarte's Councils, tom. 14. (Edition as above.) Fifth Council of Lateran. Sess. 11, An. Dom. 1516.

Bishop Leo, servant of the servants of God, &c. with the approval of this holy council.

The eternal Shepherd, who will never leave his sheep to the end of time, so loved obedience, according to the testimony of the apostle, that in order to expiate the sin of disobedience of our first parent, he humbled himself and was obedient even unto death: when he was about to depart from the world to the Father, he appointed Peter and his successors his vicars in the strength of the rock, whom by the testimony of the Book of Kings it is so necessary to obey, that let him who does not obey, die the death.

It manifestly appears, not only from the evidence of the Holy Scriptures, the sayings of the holy fathers, and from the decrees of the other Roman pontiffs our predecessors and of the sacred canons, but also from the very confession of the same councils,

Labbai et Cossartii, tom. 14. (Editio ut supra.)

Concilium Lateranense 5. Sess. 11, An. Ch. 1516.

ser

Leo episcopus, servus vorum Dei ad perpetuam rei memoriam sacro approbante concilio.

Pastor æternus gregem suum usque ad consummationem sæculi nunquam deserturus, ità, apostolo teste, obedientiam dilexit, ut pro expiando primi parentis inobedientiæ peccato seipsum humiliaverit, factus obediens usque ad mortem: migraturus verò ex mundo ad Patrem, in soliditate Petræ Petrum ejusque successores vicarios suos instituit, quibus ex Libri Regum testimonio ita obedirenecesse est, ut qui non obedierit morte moriatur.

Solum Romanum pontificem pro tempore existentem, tanquam auctoritatem super omnia concilia habentem, tam concilia indicendorum, transferendorum, ac dissolvendorum plenum jus et potestatem habere, nedum ex sacræ Scripturæ testimonio, dictis sanc

that the only Roman pontiff for the time being, as having an authority over all councils, has the full right and power of calling, transferring, and dissolving councils.

A Treatise on the Church of Christ, &c. by Lewis E. Delahogue. Third edition. Dublin. (Printed by Richard Coyne, 1829, p. 50.)

matter

Thus moreover the stands with regard to the article on the respective authority of general councils and the Roman pontiff, which the Ultramontanists and the French declare to have been defined in a wholly contrary sense, the former by the council of Constance, the latter by the council of Lateran. The Ultramontanists, namely, deny the cecumenicity of the council of Constance in respect of its fourth and fifth sessions, in which the cauons concerning the authority of general councils above popes were compiled, and restrict the meaning of those canons to the time either of the schism or of a doubtful pope and in truth this was the question upon account of which that council was assembled. The French on the other hand deny, and not without strong arguments, the œcumenicity of the council of Lateran, which was assembled at a very cloudy season, when an unhappy war raged between Julius 2 and the most Christian King of France, and which only a few bishops could attend, and scarcely any one from the provinces of France.

torum patrum, ac aliorum Romanorum pontificum etiam predecessorum nostrorum, sacrorumque canonum decretis, sed propria etiam eorundem conciliorum confessione manifestè constet.

Tractatus de Ecclesia Christi, &c. Autore Lud. Egid. Delahogue. Editio tertia. Dublinii. (Ex typ. Richardi Coyne, 1829, p. 50.)

Porrò res ita se habet quoad articulum de autoritate respectiva conciliorum generalium et R. pontificis, quam Ultramontani et Galli contrario prorsus sensu definitum dicunt, isti a concilio Constansiensi, illi a Lateran 5. Scilicet Ultramontani negant ecumenicitatem eonc. Constant. quoad sess. 4am et 5am, in quibus conditi sunt canones de auctoritate conciliorum generalium supra R. pontificem, atque illorum canonum definitionem restringunt ad tempus vel schismatis vel dubii pontificis: et reverâ hæc erat quæstio propter quam convocatum fuerat illud concilium. Ex alterâ parte Galli negant, nec certè ex levibus argumentis, œcumenicitatem concilii Later. tempore maximè nubilo congregati, infausto fervente bello inter Julium 2, et Christianissimum Galliarum regem, cui assistere non potuerunt nisi pauci episcopi, et vix aliquis ex Galliarum provinciis.

* That is to say, the Italians.

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