The Catholic Teaching on the Papacy
A Collection of Quotes from Magisterial Documents
In our day there are a lot of people who call themselves, and mean to be, traditional Roman Catholics. Yet a great many of them do not hold to the traditional Catholic understanding of the Papacy, either because they do not know it or because they unhappily accept the “Popes” after Pius XII as valid and legitimate but know that they cannot submit to them without abandoning the traditional Catholic Faith. The tragic irony in the latter case is that by denying the Catholic teaching on the Papacy, they are abandoning the Faith just as much.
The purpose of this page is to present the true and traditional Catholic doctrine on the Papacy and to make people realize that the only way this teaching can be upheld in our day is to reject as illegitimate the papal claimants that followed upon the death of Pope Pius XII in 1958 (for the bizarre conclave that followed, see here). This position, typically known as Sedevacantism, is not popular but it alone can uphold the Catholic position on the Papacy without falling into contradiction.
The following is a list of quotations from various magisterial documents that enunciate what the Catholic Church has traditionally taught about the nature, purpose, and effects of the Papacy. It is important to know and understand this teaching because it shows that affirming that a certain man is the true and legitimate Pope has consequences: A Catholic must then affirm of him everything the Catholic Church affirms of the Pope, such as what is presented below.
Although substantial, the list is by no means exhaustive, and it will be updated from time to time.
Pope Pelagius II
(For) you know that the Lord proclaims in the Gospel: Simon, Simon, behold Satan has desired to have you, that he might sift you as wheat: but I have asked the Father for thee, that thy faith fail not; and thou being once converted, confirm thy brethren [Lk 22:31-32].
Consider, most dear ones, that the Truth could not have lied, nor will the faith of PETER be able to be shaken or changed forever. For although the devil desired to sift all the disciples, the Lord testifies that He Himself asked for PETER alone and wished the others to be confirmed by him; and to him also, in consideration of a greater love which he showed the Lord before the rest, was committed the care of feeding the sheep [cf. Jn 21:15ff.]; and to him also He handed over the keys of the kingdom of heaven, and upon him He promised to build his Church, and He testified that the gates of hell would not prevail against it [cf. Mt 16:16ff.]. But, because the enemy of the human race even until the end of the world does not abstain from sowing cockle [Mt 13:25] over the good seed in the Church of the Lord, and therefore, lest perchance anyone with malignant zeal should by the instigation of the devil presume to make some alterations in and to draw conclusions regarding the integrity of the faith — and (lest) by reason of this your minds perhaps may seem to be disturbed, we have judged it necessary through our present epistle to exhort with tears that you should return to the heart of your mother the Church, and to send you satisfaction with regard to the integrity of faith….
(Apostolic Letter Quod ad Dilectionem; Denz. 246)
Pope St. Leo IX
The holy Church built upon a rock, that is Christ, and upon Peter or Cephas, the son of John who first was called Simon, because by the gates of Hell, that is, by the disputations of heretics which lead the vain to destruction, it would never be overcome; thus Truth itself promises, through whom are true, whatsoever things are true: “The gates of hell will not prevail against it” [Mt 16:18]. The same Son declares that He obtained the effect of this promise from the Father by prayers, by saying to Peter: “Simon, behold Satan etc.” [Lk 22:31]. Therefore, will there be anyone so foolish as to dare to regard His prayer as in anyway vain whose being willing is being able? By the See of the chief of the Apostles, namely by the Roman Church, through the same Peter, as well as through his successors, have not the comments of all the heretics been disapproved, rejected, and overcome, and the hearts of the brethren in the faith of Peter which so far neither has failed, nor up to the end will fail, been strengthened?
(Apostolic Letter In Terra Pax; Denz. 351)
Pope Boniface VIII
Furthermore, we declare, we proclaim, we define that it is absolutely necessary for salvation that every human creature be subject to the Roman Pontiff.
Pope Leo X
You will firmly abide by the true decision of the Holy Roman Church and to this Holy See, which does not permit errors.
(Bull Cum Postquam; Denz. 740b)
Pope Clement XI
In order that, for the future, every occasion of error may be prevented, and that all sons of the Catholic Church may learn to listen to the Church herself, not in silence only (for, “even the wicked are silent in darkness” [1 Samuel 2:9]), but with an interior obedience, which is the true obedience of an orthodox man, let it be known that by this constitution of ours, to be valid forever, the obedience which is due to the aforesaid apostolic constitutions is not satisfied by any obsequious silence….
(Apostolic Constitution Vineam Domini Sabaoth; Denz. 1350)
Pope Benedict XIV
The very heavy charge of the supreme apostolate which has been confided to Us without any merit on Our part imposes two duties above all: the first is to bring to the acceptance of holy religion the peoples who have never received it, or who, after receiving it, have abandoned it as the result of some unhappy and perilous fate; the second is diligently to keep religion safe and sound in those areas where, by an effect of divine grace, it has remained intact.
(Apostolic Letter Gravissimum Supremi; excerpted in Papal Teachings: The Church, n. 4)
Pope Pius VI
That the Church was established by Jesus Christ on the solid foundation of the rock (cf. Mt 16:18); that Peter, above all the others, was chosen by the singular favor of Jesus Christ, so that, having the power of his Vicar on earth, he became the Prince of the Apostolic College and received, in consequence, for himself and for his successors to the end of time, the charge and the supreme authority to feed the flock (cf. Jn 21:17), to confirm his brethren (cf. Lk 22:32), to bind and to loose throughout the entire world (cf. Mt 16:19): these are the dogmas of faith received from the lips of Jesus Christ Himself, handed down and defended by the constant teaching of the Fathers, which the universal Church has kept in every age with religious care, and which she has very often confirmed by the decrees of the Sovereign Pontiffs and the Councils against the errors of innovators.
Therefore, it is hardly surprising that in past ages those whom the old enemy of the human race has filled with his own hatred of the Church, have been in the habit of attacking in the first place this See which maintains unity in all its vigor: so that by destroying, if it were possible to do so, the foundation, and severing the bond between churches and the Head, the bond which is the principal source of their support, their strength, and their beauty, after having by this means reduced the Church to desolation and ruin by crushing her strength, they might in the end strip her of that liberty which Jesus Christ gave to her, and reduce her to a state of unworthy servitude.
While St. Augustine tells us that “it is in the chair of unity that God has placed the doctrine of truth” (Epistle 105), there is nothing, on the contrary, that the unfortunate writer [Johann Valentin Eybel] does not use to attack and outrage in every possible way this See of Peter where the Fathers have unanimously recognized and venerated that Chair “in which alone unity was to be conserved by all Christians, and from which flow out to all the churches the rights of communion which we must venerate” (Optatus of Mila, Bk. II, contr. Parm.; St. Ambrose, Epistle XI, 1); “with which it is necessary for every church to be in agreement, that is to say, the faithful from whatever area they come” (St. Irenaeus, Adv. Haer., III, 3).
It is St. Augustine who testifies, after having learned it in the Scriptures, “that the primacy of the Apostles is preeminent in Peter in virtue of a more excellent grace; that this primacy of the apostolate is to be preferred to all episcopal dignity; that the Roman Church, the See of Peter, is that rock which the proud gates of hell cannot vanquish” (De baptism., II, 1; Cont. Petil, II, 51; Psalm. cont. Don.). This is the language which refutes another of the writer’s calumnies: that which pretends that in designating the rock on which he built his Church Jesus Christ wished men to understand, not the person, but rather the faith and the confession, of Peter: as if the Fathers who, because of the marvelous fecundity of the Scriptures, have also given this latter sense to the word of Peter, have by that fact abandoned the literal sense which bears directly on St. Peter, and did not, very openly, retain this literal sense. It is thus that St. Ambrose, St. Augustine’s master, says, “It is to Peter himself that it was said ‘Thou art Peter, and on this rock I will build my Church.’ Therefore, where Peter is, there is the Church” (In psalm., XL, 30).
…In every age it has been preached as the teaching of the Gospel that the sheep were entrusted to Peter, by Christ for him to provide for their food, not Peter who was entrusted to the sheep to receive his spiritual nourishment from them.
How, in fact, can it be said that communion with the visible head of the Church is maintained, when this is limited to announcing the fact of the election merely, and at the same time an oath is taken which denies the authority of his primacy? In his capacity as head, do not all his members owe him the solemn promise of canonical obedience, which alone can maintain unity in the Church and avoid schisms in this mystical body founded by Christ our Lord?
(Apostolic Letter Quod Aliquantum; excerpted in Papal Teachings: The Church, n. 73)
Pope Pius VII
From these events men should realize that all attempts to overthrow the “House of God” are in vain. For this is the Church founded on Peter, “Rock,” not merely in name but in truth. Against this “the gates of hell will not prevail” [Mt 16:18] “for it is founded on a rock” [Mt 7:25; Lk 6:48]. There has never been an enemy of the Christian religion who was not simultaneously at wicked war with the See of Peter, since while this See remained strong the survival of the Christian religion was assured. As St. Irenaeus proclaims openly to all, “by the order and succession of the Roman pontiffs the tradition from the Apostles in the Church and the proclamation of the truth has come down to us. And this is the fullest demonstration that it is the one and the same life-giving faith which has been preserved in the Church until now since the time of the Apostles and has been handed on in truth” [Adversus haereses, bk. 3, chap. 3].
(Encyclical Diu Satis, n. 6)
Pope Leo XII
But if one wishes to search out the true source of all the evils which We have already lamented, as well as those which We pass over for the sake of brevity, he will surely find that from the start it has ever been a dogged contempt for the Church’s authority. The Church, as St. Leo the Great teaches, in well-ordered love accepts Peter in the See of Peter, and sees and honors Peter in the person of his successor the Roman pontiff. Peter still maintains the concern of all pastors in guarding their flocks, and his high rank does not fail even in an unworthy heir. In Peter then, as is aptly remarked by the same holy Doctor, the courage of all is strengthened and the help of divine grace is so ordered that the constancy conferred on Peter through Christ is conferred on the apostles through Peter. It is clear that contempt of the Church’s authority is opposed to the command of Christ and consequently opposes the apostles and their successors, the Church’s ministers who speak as their representatives. He who hears you, hears me; and he who despises you, despises me [Lk 10:16]; and the Church is the pillar and firmament of truth, as the apostle Paul teaches [1 Tim 3:15]. In reference to these words St. Augustine says: “Whoever is without the Church will not be reckoned among the sons, and whoever does not want to have the Church as mother will not have God as father.”
Therefore, venerable brothers, keep all these words in mind and often reflect on them. Teach your people great reverence for the Church’s authority which has been directly established by God. Do not lose heart. With St. Augustine We say that “all around us the waters of the flood are roaring, that is, the multiplicity of conflicting teaching. We are not in the flood but it surrounds us. We are hard pressed but not overwhelmed, buffeted but not submerged.”
(Encyclical Ubi Primum, nn. 22-23)
If each of you in the light of faith, meditates within himself on these truths in tranquility of mind before his crucifix, it will be easy for him to see that the outcome of slogans such as you have heard can be nothing else than, by separating you from the Roman Pontiff and the Bishops in communion with him, to separate you from the Catholic Church in its entirety, and consequently you will cease to have her for a Mother. For how could the Church be your Mother, unless your fathers are the shepherds of the Church, that is to say, the Bishops? And how can you boast of the title of Catholic if, separated from the center of Catholicity, that is to say, from this Apostolic and Holy See and from the Sovereign Pontiff in whom God has placed the source of unity, you break with Catholic unity? The Catholic Church is one, she is neither broken nor divided: therefore, your [sect called] “petite eglise” cannot in any sense belong to the Catholic Church.
(Apostolic Exhortation Pastoris Aeterni, n. 4; excerpted in Papal Teachings: The Church, n. 149)
Pope Gregory XVI
The Church is the pillar and foundation of truth — all of which truth is taught by the Holy Spirit. Should the church be able to order, yield to, or permit those things which tend toward the destruction of souls and the disgrace and detriment of the sacrament instituted by Christ?
(Encyclical Quo Graviora, n. 10)
Jesus Christ conferred on His Church the supreme power of administering religion and governing Christian society. This is not subject to the civil authority. In his letter to the Ephesians the apostle teaches that Christ established this ecclesiastical power for the benefit of unity. And what is this unity unless one person is placed in charge of the whole Church who protects it and joins all its members in the one profession of faith and unites them in the one bond of love and communion? The wisdom of the Divine Lawgiver ordered that a visible head be placed over a visible body so that “once so established, the opportunity for division might be removed.” Wherefore, although for all the bishops whom the Holy Spirit placed as governors of the Church of God there is a common dignity and in matters of rank there is nevertheless equal power, there is not the same rank in the hierarchy for all and they do not all have the same extent of jurisdiction.
Using the words of St. Leo the Great; “Among the holy apostles there was a similarity of honor but a distinction of power: while the election of all was equal, it was given only to one to have preeminence among the others … because the Lord wanted the sacrament of evangelical duty to belong to the office of the apostles; thus He placed it principally in St. Peter, the head of all the apostles.” He granted this to Peter alone out of all the apostles when He promised him the keys of the kingdom of heaven and entrusted to him the obligation of feeding the Lord’s sheep and lambs and the duty of strengthening his brothers. He wanted this to extend to Peter’s successors whom He placed over the Church with equal right. This has always been the firm and united opinion of all Catholics. It is Church dogma that the pope, the successor of St. Peter, possesses not only primacy of honor but also primacy of authority and jurisdiction over the whole Church. Accordingly the bishops are subject to him.
(Encyclical Commissum Divinitus, n. 10)
Pope Pius IX
This consideration too clarifies the great error of those others as well who boldly venture to explain and interpret the words of God by their own judgment, misusing their reason and holding the opinion that these words are like a human work. God Himself has set up a living authority to establish and teach the true and legitimate meaning of His heavenly revelation. This authority judges infallibly all disputes which concern matters of faith and morals, lest the faithful be swirled around by every wind of doctrine which springs from the evilness of men in encompassing error. And this living infallible authority is active only in that Church which was built by Christ the Lord upon Peter, the head of the entire Church, leader and shepherd, whose faith He promised would never fail. This Church has had an unbroken line of succession from Peter himself; these legitimate pontiffs are the heirs and defenders of the same teaching, rank, office and power. And the Church is where Peter is, and Peter speaks in the Roman Pontiff, living at all times in his successors and making judgment, providing the truth of the faith to those who seek it. The divine words therefore mean what this Roman See of the most blessed Peter holds and has held.
For this mother and teacher of all the churches has always preserved entire and unharmed the faith entrusted to it by Christ the Lord. Furthermore, it has taught it to the faithful, showing all men truth and the path of salvation. Since all priesthood originates in this church, the entire substance of the Christian religion resides there also. The leadership of the Apostolic See has always been active, and therefore because of its preeminent authority, the whole Church must agree with it. The faithful who live in every place constitute the whole Church. Whoever does not gather with this Church scatters.
(Encyclical Qui Pluribus, nn. 10-11)
All who defend the faith should aim to implant deeply in your faithful people the virtues of piety, veneration, and respect for this supreme See of Peter. Let the faithful recall the fact that Peter, Prince of Apostles is alive here and rules in his successors, and that his office does not fail even in an unworthy heir. Let them recall that Christ the Lord placed the impregnable foundation of his Church on this See of Peter [Mt 16:18] and gave to Peter himself the keys of the kingdom of Heaven [Mt 16:19]. Christ then prayed that his faith would not fail, and commanded Peter to strengthen his brothers in the faith [Lk 22:32]. Consequently the successor of Peter, the Roman Pontiff, holds a primacy over the whole world and is the true Vicar of Christ, head of the whole Church and father and teacher of all Christians.
Indeed one simple way to keep men professing Catholic truth is to maintain their communion with and obedience to the Roman Pontiff. For it is impossible for a man ever to reject any portion of the Catholic faith without abandoning the authority of the Roman Church. In this authority, the unalterable teaching office of this faith lives on. It was set up by the divine Redeemer and, consequently, the tradition from the Apostles has always been preserved. So it has been a common characteristic both of the ancient heretics and of the more recent Protestants — whose disunity in all their other tenets is so great — to attack the authority of the Apostolic See. But never at any time were they able by any artifice or exertion to make this See tolerate even a single one of their errors.
(Encyclical Nostis et Nobiscum, nn. 16-17)
This chair [of Peter] is the center of Catholic truth and unity, that is, the head, mother, and teacher of all the Churches to which all honor and obedience must be offered. Every church must agree with it because of its greater preeminence — that is, those people who are in all respects faithful….
Now you know well that the most deadly foes of the Catholic religion have always waged a fierce war, but without success, against this Chair; they are by no means ignorant of the fact that religion itself can never totter and fall while this Chair remains intact, the Chair which rests on the rock which the proud gates of hell cannot overthrow and in which there is the whole and perfect solidity of the Christian religion. Therefore, because of your special faith in the Church and special piety toward the same Chair of Peter, We exhort you to direct your constant efforts so that the faithful people of France may avoid the crafty deceptions and errors of these plotters and develop a more filial affection and obedience to this Apostolic See. Be vigilant in act and word, so that the faithful may grow in love for this Holy See, venerate it, and accept it with complete obedience; they should execute whatever the See itself teaches, determines, and decrees.
(Encyclical Inter Multiplices, nn. 1,7)
Nor will We permit anything against the sanctity of the oath by which We were bound when, however undeservingly, We ascended the supreme seat of the prince of the apostles, the citadel and bulwark of the Catholic faith.
(Encyclical Qui Nuper, n. 3)
To preserve forever in his Church the unity and doctrine of this faith, Christ chose one of his apostles, Peter, whom he appointed the Prince of his Apostles, his Vicar on earth, and impregnable foundation and head of his Church. Surpassing all others with every dignity of extraordinary authority, power and jurisdiction, he was to feed the Lord’s flock, strengthen his brothers, rule and govern the universal Church. Christ not only desired that his Church remain as one and immaculate to the end of the world, and that its unity in faith, doctrine and form of government remain inviolate. He also willed that the fullness of dignity, power and jurisdiction, integrity and stability of faith given to Peter be handed down in its entirety to the Roman Pontiffs, the successors of this same Peter, who have been placed on this Chair of Peter in Rome, and to whom has been divinely committed the supreme care of the Lord’s entire flock and the supreme rule of the Universal Church.
…There are other, almost countless, proofs drawn from the most trustworthy witnesses which clearly and openly testify with great faith, exactitude, respect and obedience that all who want to belong to the true and only Church of Christ must honor and obey this Apostolic See and Roman Pontiff.
(Encyclical Amantissimus, nn. 2-3)
…[I]t is not sufficient for learned Catholics to accept and revere the aforesaid dogmas of the Church, but that it is also necessary to subject themselves to the decisions pertaining to doctrine which are issued by the Pontifical Congregations, and also to those forms of doctrine which are held by the common and constant consent of Catholics as theological truths and conclusions, so certain that opinions opposed to these same forms of doctrine, although they cannot be called heretical, nevertheless deserve some theological censure.
(Apostolic Letter Tuas Libenter, Denz. 1684)
Nor can we pass over in silence the audacity of those who, not enduring sound doctrine, contend that “without sin and without any sacrifice of the Catholic profession assent and obedience may be refused to those judgments and decrees of the Apostolic See, whose object is declared to concern the Church’s general good and her rights and discipline, so only it does not touch the dogmata of faith and morals.” But no one can be found not clearly and distinctly to see and understand how grievously this is opposed to the Catholic dogma of the full power given from God by Christ our Lord Himself to the Roman Pontiff of feeding, ruling and guiding the Universal Church.
(Encyclical Quanta Cura, n. 5)
Since the Roman pontiff, by the divine right of the apostolic primacy, governs the whole church, we likewise teach and declare that he is the supreme judge of the faithful, and that in all cases which fall under ecclesiastical jurisdiction recourse may be had to his judgment. The sentence of the apostolic see (than which there is no higher authority) is not subject to revision by anyone, nor may anyone lawfully pass judgment thereupon. And so they stray from the genuine path of truth who maintain that it is lawful to appeal from the judgments of the Roman pontiffs to an ecumenical council as if this were an authority superior to the Roman pontiff.
So, then, if anyone says that the Roman pontiff has merely an office of supervision and guidance, and not the full and supreme power of jurisdiction over the whole church, and this not only in matters of faith and morals, but also in those which concern the discipline and government of the church dispersed throughout the whole world; or that he has only the principal part, but not the absolute fullness, of this supreme power; or that this power of his is not ordinary and immediate both over all and each of the churches and over all and each of the pastors and faithful: let him be anathema.
(First Vatican Council, Dogmatic Constitution Pastor Aeternus, Ch. 3)
So the fathers of the fourth council of Constantinople, following the footsteps of their predecessors, published this solemn profession of faith: ‘The first condition of salvation is to maintain the rule of the true faith. And since that saying of our lord Jesus Christ, You are Peter, and upon this rock I will build my church [Mt 16:18], cannot fail of its effect, the words spoken are confirmed by their consequences. For in the apostolic see the catholic religion has always been preserved unblemished, and sacred doctrine been held in honour. Since it is our earnest desire to be in no way separated from this faith and doctrine, we hope that we may deserve to remain in that one communion which the apostolic see preaches, for in it is the whole and true strength of the christian religion.’…
To satisfy this pastoral office, our predecessors strove unwearyingly that the saving teaching of Christ should be spread among all the peoples of the world; and with equal care they made sure that it should be kept pure and uncontaminated wherever it was received. It was for this reason that the bishops of the whole world … referred to this apostolic see those dangers especially which arose in matters concerning the faith. This was to ensure that any damage suffered by the faith should be repaired in that place above all where the faith can know no failing….
For the Holy Spirit was promised to the successors of Peter not so that they might, by his revelation, make known some new doctrine, but that, by his assistance, they might religiously guard and faithfully expound the revelation or deposit of faith transmitted by the apostles. Indeed, their apostolic teaching was embraced by all the venerable fathers and reverenced and followed by all the holy orthodox doctors, for they knew very well that this see of St. Peter always remains unblemished by any error, in accordance with the divine promise of our Lord and Saviour to the prince of his disciples: I have prayed for you that your faith may not fail; and when you have turned again, strengthen your brethren [Lk 22:32].
This gift of truth and never-failing faith was therefore divinely conferred on Peter and his successors in this see so that they might discharge their exalted office for the salvation of all, and so that the whole flock of Christ might be kept away by them from the poisonous food of error and be nourished with the sustenance of heavenly doctrine. Thus the tendency to schism is removed and the whole church is preserved in unity, and, resting on its foundation, can stand firm against the gates of hell.
(First Vatican Council, Dogmatic Constitution Pastor Aeternus, Ch. 4)
The chief deceit used to conceal the new schism is the name of “Catholic.” The originators and adherents of the schism presumptuously lay claim to this name despite their condemnation by Our authority and judgment. It has always been the custom of heretics and schismatics to call themselves Catholics and to proclaim their many excellences in order to lead peoples and princes into error….
But to prove that they are Catholics, the neo-schismatics appeal to what they call a declaration of faith, published by them on February 6, 1870, which they insist disagrees in no regard with the Catholic faith. However it has never been possible to prove oneself a Catholic by affirming those statements of the faith which one accepts and keeping silence on those doctrines which one decides not to profess. But without exception, all doctrines which the Church proposes must be accepted, as the history of the Church at all times bears witness.
That the statement of faith which they published was deceitful and sophistical is proved also by the fact that they rejected the declaration or profession of faith which was proposed to them on Our authority in accordance with custom. … For any man to be able to prove his Catholic faith and affirm that he is truly a Catholic, he must be able to convince the Apostolic See of this. For this See is predominant and with it the faithful of the whole Church should agree. And the man who abandons the See of Peter can only be falsely confident that he is in the Church. As a result, that man is already a schismatic and a sinner who establishes a see in opposition to the unique See of the blessed Peter from which the rights of sacred communion derive for all men.
This fact was well known to the illustrious bishops of the Eastern Churches. Hence at the Council of Constantinople held in the year 536, Mennas the bishop of that city affirmed openly with the approval of the fathers, “We follow and obey the Apostolic See, as Your Charity realizes and we consider those in communion with it to be in communion with us, and we too condemn the men condemned by it.” Even more clearly and emphatically St. Maximus, abbot of Chrysopolis, and a confessor of the faith, in referring to Pyrrhus the Monothelite, declared: “If he wants neither to be nor to be called a heretic, he does not need to satisfy random individuals of his orthodoxy, for this is excessive and unreasonable. But just as all men have been scandalized at him since the chief man was scandalized, so also when that one has been satisfied, all men will doubtless be satisfied. He should hasten to satisfy the Roman See before all others. For when this See has been satisfied, all men everywhere will join in declaring him pious and orthodox. For that man wastes his words who thinks that men like me must be persuaded and beguiled when he has not yet satisfied and beseeched the blessed Pope of the holy Roman Church. From the incarnate word of God Himself as well as from the conclusions and sacred canons of all holy councils, the Apostolic See has been granted the command, authority and power of binding and loosing for all God’s holy churches in the entire world.” For this reason John, Bishop of Constantinople, solemnly declared — and the entire Eighth Ecumenical Council did so later — “that the names of those who were separated from communion with the Catholic Church, that is of those who did not agree in all matters with the Apostolic See, are not to be read out during the sacred mysteries.” This plainly meant that they did not recognize those men as true Catholics. All these traditions dictate that whoever the Roman Pontiff judges to be a schismatic for not expressly admitting and reverencing his power must stop calling himself Catholic.
Since this does not please the neo-schismatics, they follow the example of heretics of more recent times. They argue that the sentence of schism and excommunication pronounced against them by the Archbishop of Tyana, the Apostolic Delegate in Constantinople, was unjust, and consequently void of strength and influence. They have claimed also that they are unable to accept the sentence because the faithful might desert to the heretics if deprived of their ministration. These novel arguments were wholly unknown and unheard of by the ancient Fathers of the Church. For “the whole Church throughout the world knows that the See of the blessed Apostle Peter has the right of loosing again what any pontiffs have bound, since this See possesses the right of judging the whole Church, and no one may judge its judgment.” The Jansenist heretics dared to teach such doctrines as that an excommunication pronounced by a lawful prelate could be ignored on a pretext of injustice. Each person should perform, as they said, his own particular duty despite an excommunication. Our predecessor of happy memory Clement XI in his constitution Unigenitus against the errors of Quesnell forbade and condemned statements of this kind. These statements were scarcely in any way different from some of John Wyclif’s which had previously been condemned by the Council of Constance and [Pope] Martin V. Through human weakness a person could be unjustly punished with censure by his prelate. But it is still necessary, as Our predecessor St. Gregory the Great warned, “for a bishop’s subordinates to fear even an unjust condemnation and not to blame the judgment of the bishop rashly in case the fault which did not exist, since the condemnation was unjust, develops out of the pride of heated reproof.” But if one should be afraid even of an unjust condemnation by one’s bishop, what must be said of those men who have been condemned for rebelling against their bishop and this Apostolic See and tearing to pieces as they are now doing by a new schism the seamless garment of Christ, which is the Church?
But the neo-schismatics say that it was not a case of doctrine but of discipline, so the name and prerogatives of Catholics cannot be denied to those who object. Our Constitution Reversurus, published on July 12, 1867, answers this objection. We do not doubt that you know well how vain and worthless this evasion is. For the Catholic Church has always regarded as schismatic those who obstinately oppose the lawful prelates of the Church and in particular, the chief shepherd of all. Schismatics avoid carrying out their orders and even deny their very rank. Since the faction from Armenia is like this, they are schismatics even if they had not yet been condemned as such by Apostolic authority. For the Church consists of the people in union with the priest, and the flock following its shepherd. Consequently the bishop is in the Church and the Church in the bishop, and whoever is not with the bishop is not in the Church. Furthermore, as Our predecessor Pius VI warned in his Apostolic letter condemning the civil constitution of the clergy in France, discipline is often closely related to doctrine and has a great influence in preserving its purity. In fact, in many instances, the holy Councils have unhesitatingly cut off from the Church by their anathema those who have infringed its discipline.
But the neo-schismatics have gone further, since “every schism fabricates a heresy for itself to justify its withdrawal from the Church.” Indeed they have even accused this Apostolic See as well, as if We had exceeded the limits of Our power in commanding that certain points of discipline were to be observed in the Patriarchate of Armenia. Nor can the Eastern Churches preserve communion and unity of faith with Us without being subject to the Apostolic power in matters of discipline. Teaching of this kind is heretical, and not just since the definition of the power and nature of the papal primacy was determined by the ecumenical Vatican Council: the Catholic Church has always considered it such and abhorred it. Thus the bishops at the ecumenical Council of Chalcedon clearly declared the supreme authority of the Apostolic See in their proceedings; then they humbly requested from Our predecessor St. Leo confirmation and support for their decrees, even those which concerned discipline.
Accordingly, then, unless they abandon the unchanging and unbroken tradition of the Church which is so clearly confirmed by testimonies of the Fathers, the neo-schismatics can in no way convince themselves that they are Catholics even if they declare themselves such. If We did not thoroughly know the clever and subtle deceits of heretics, it would be incomprehensible that the Ottoman regime still regards as Catholics people it knows to be cut off from the Catholic Church by Our judgment and authority. For if the Catholic religion is to continue safe and free in the Ottoman dominion as the Emperor has decreed, then the essence of this religion should also be allowed, for instance the primacy of jurisdiction of the Roman Pontiff. Most men feel that the Church’s supreme head and shepherd should decide who are Catholics and who are not.
But the neo schismatics declare that they do not oppose the Catholic Church’s principles in the least. Their sole aim is to protect the rights of their churches and their nation and even the rights of their supreme Emperor; they falsely allege that We have infringed these rights. By this means, they fearlessly make us responsible for the present disorder. Exactly in this way did the Acacian schismatics act towards Our predecessor St. Gelasius. And previously the Arians falsely accused Liberius [!], also Our predecessor, to the Emperor Constantine, because Liberius refused to condemn St. Athanasius, Bishop of Alexandria, and refused to support their heresy. For as the same holy Pontiff Gelasius wrote to the Emperor Anastasius on this matter, “a frequent characteristic of sick people is to reproach the doctors who recall them to health by appropriate measures rather than agree to desist from and condemn their own harmful desires.” These appear to be the main grounds on which the neo-schismatics gain their support and solicit the patronage of powerful men for their cause, most wicked as it is. Lest the faithful be led into error, We must deal with these grounds more fully than if We merely had to refute unjust accusations.
(Encyclical Quartus Supra, nn. 6-10, 12-13, 15-16)
But you, dearly beloved Sons, remember that in all that concerns the faith, morals, and government of the Church, the words which Christ said of Himself: “he that gathereth not with me scattereth” [Mt 12:30], can be applied to the Roman Pontiff who holds the place of God on earth. Ground your whole wisdom therefore, in an absolute obedience and a joyous and constant adherence to this Chair of Peter. Thus, animated by the same spirit of faith, you will all be perfect in one manner of thinking and judging, you will strengthen this unity which we must oppose to the enemies of the Church….
(Apostolic Letter Per Tristissima; excerpted in Papal Teachings: The Church, n. 419)
But, you may say, it could happen that one or another of these guides [the Church’s pastors] might not point out the true path. Yes, that could be, for the Catholic Church is spread over the entire surface of the globe, and since it occupies an expanse which I can only call immense, it could happen that someone might forget the truth, and, having forgotten it, would be unable to teach it to others. In that case as in every other, you have the Holy See, you have the Supreme Pastor, who will recall to the truth him who strays and who will say to those who call themselves “Old Catholics”, as also to ‘deformed’ and ‘halting’ Catholics, to those who wish to subject the inalienable laws of religion to the exigencies of politics, and to those who, without being rationalists in the strict sense, nonetheless refuse to submit to authority — to all of them he will say, in the very words of Christ: Qui non colligit mecum dispergit. “He that gathereth not with me, scattereth” [Lk 11:23]. He will say to all of them that he who is not united to the Pope cannot hope to reap: he is sowing the wind and will never harvest fruit, unless it be the fruit of iniquity.
(Allocution to German pilgrims, May 13, 1875; excerpted in Papal Teachings: The Church, n. 430.)
What good is it to proclaim aloud the dogma of the supremacy of St. Peter and his successors? What good is it to repeat over and over declarations of faith in the Catholic Church and of obedience to the Apostolic See when actions give the lie to these fine words? Moreover, is not rebellion rendered all the more inexcusable by the fact that obedience is recognized as a duty? Again, does not the authority of the Holy See extend, as a sanction, to the measures which We have been obliged to take, or is it enough to be in communion of faith with this See without adding the submission of obedience, — a thing which cannot be maintained without damaging the Catholic Faith?
…In fact, Venerable Brothers and beloved Sons, it is a question of recognizing the power (of this See), even over your churches, not merely in what pertains to faith, but also in what concerns discipline. He who would deny this is a heretic; he who recognizes this and obstinately refuses to obey is worthy of anathema.
(Encyclical Quae in Patriarchatu [Sept. 1, 1876], nn. 23-24; in Acta Sanctae Sedis X , pp. 3-37; English taken from Papal Teachings: The Church, nn. 433-434.)
We congratulate you, therefore, on the fact that although you suffer, doubtless, at the defection of your brothers, separated from you by the breath of perfidious teaching, you are not troubled for all that, and are even being stimulated by their error to receive with greater willingness and to follow with more zeal not only the orders, but even all the directives of the Apostolic See; and by so doing you are certain that you cannot be deceived or betrayed.
(Apostolic Letter Didicimus Non Sine; excerpted in Papal Teachings: The Church, n. 439.)
Pope Leo XIII
To the shepherds alone was given all power to teach, to judge, to direct; on the faithful was imposed the duty of following their teaching, of submitting with docility to their judgment, and of allowing themselves to be governed, corrected, and guided by them in the way of salvation. Thus, it is an absolute necessity for the simple faithful to submit in mind and heart to their own pastors, and for the latter to submit with them to the Head and Supreme Pastor.
…[I]t is to give proof of a submission which is far from sincere to set up some kind of opposition between one Pontiff and another. Those who, faced with two differing directives, reject the present one to hold to the past, are not giving proof of obedience to the authority which has the right and duty to guide them; and in some ways they resemble those who, on receiving a condemnation, would wish to appeal to a future council, or to a Pope who is better informed.
(Apostolic Letter Epistola Tua)
If in the difficult times in which Our lot is cast, Catholics will give ear to Us, as it behooves them to do, they will readily see what are the duties of each one in matters of opinion as well as action. As regards opinion, whatever the Roman Pontiffs have hitherto taught, or shall hereafter teach, must be held with a firm grasp of mind, and, so often as occasion requires, must be openly professed.
(Encyclical Immortale Dei, n. 41)
It happens far otherwise with Christians; they receive their rule of faith from the Church, by whose authority and under whose guidance they are conscious that they have beyond question attained to truth. Consequently, as the Church is one, because Jesus Christ is one, so throughout the whole Christian world there is, and ought to be, but one doctrine: “One Lord, one faith;” “but having the same spirit of faith,” they possess the saving principle whence proceed spontaneously one and the same will in all, and one and the same tenor of action.
…To determine, however, which are the doctrines divinely revealed belongs to the teaching Church, to whom God has entrusted the safekeeping and interpretation of His utterances. But the supreme teacher in the Church is the Roman Pontiff. Union of minds, therefore, requires, together with a perfect accord in the one faith, complete submission and obedience of will to the Church and to the Roman Pontiff, as to God Himself. This obedience should, however, be perfect, because it is enjoined by faith itself, and has this in common with faith, that it cannot be given in shreds; nay, were it not absolute and perfect in every particular, it might wear the name of obedience, but its essence would disappear….
In defining the limits of the obedience owed to the pastors of souls, but most of all to the authority of the Roman Pontiff, it must not be supposed that it is only to be yielded in relation to dogmas of which the obstinate denial cannot be disjoined from the crime of heresy. Nay, further, it is not enough sincerely and firmly to assent to doctrines which, though not defined by any solemn pronouncement of the Church, are by her proposed to belief, as divinely revealed, in her common and universal teaching, and which the [First] Vatican Council declared are to be believed “with Catholic and divine faith.” But this likewise must be reckoned amongst the duties of Christians, that they allow themselves to be ruled and directed by the authority and leadership of bishops, and, above all, of the Apostolic See.
And how fitting it is that this should be so any one can easily perceive. For the things contained in the divine oracles have reference to God in part, and in part to man, and to whatever is necessary for the attainment of his eternal salvation. Now, both these, that is to say, what we are bound to believe and what we are obliged to do, are laid down, as we have stated, by the Church using her divine right, and in the Church by the supreme Pontiff.
Wherefore it belongs to the Pope to judge authoritatively what things the sacred oracles contain, as well as what doctrines are in harmony, and what in disagreement, with them; and also, for the same reason, to show forth what things are to be accepted as right, and what to be rejected as worthless; what it is necessary to do and what to avoid doing, in order to attain eternal salvation. For, otherwise, there would be no sure interpreter of the commands of God, nor would there be any safe guide showing man the way he should live.
(Encyclical Sapientiae Christianae, nn. 21-22, 24)
Wherefore, as appears from what has been said, Christ instituted in the Church a living, authoritative and permanent Magisterium, which by His own power He strengthened, by the Spirit of truth He taught, and by miracles confirmed. He willed and ordered, under the gravest penalties, that its teachings should be received as if they were His own.
(Encyclical Satis Cognitum, n. 9)
From this text [Mt 16:18] it is clear that by the will and command of God the Church rests upon St. Peter, just as a building rests on its foundation. Now the proper nature of a foundation is to be a principle of cohesion for the various parts of the building. It must be the necessary condition of stability and strength. Remove it and the whole building falls. It is consequently the office of St. Peter to support the Church, and to guard it in all its strength and indestructible unity. How could he fulfil this office without the power of commanding, forbidding, and judging, which is properly called jurisdiction? It is only by this power of jurisdiction that nations and commonwealths are held together. A primacy of honour and the shadowy right of giving advice and admonition, which is called direction, could never secure to any society of men unity or strength. The words – and the gates of Hell shall not prevail against it proclaim and establish the authority of which we speak. “What is the it?” (writes Origen). “Is it the rock upon which Christ builds the Church or the Church? The expression indeed is ambiguous, as if the rock and the Church were one and the same. I indeed think that this is so, and that neither against the rock upon which Christ builds His Church nor against the Church shall the gates of Hell prevail” (Origenes, Comment. in Matt., tom. xii., n. ii). The meaning of this divine utterance is, that, notwithstanding the wiles and intrigues which they bring to bear against the Church, it can never be that the church committed to the care of Peter shall succumb or in any wise fail. “For the Church, as the edifice of Christ who has wisely built ‘His house upon a rock,’ cannot be conquered by the gates of Hell, which may prevail over any man who shall be off the rock and outside the Church, but shall be powerless against it” (Ibid.). Therefore God confided His Church to Peter so that he might safely guard it with his unconquerable power. He invested him, therefore, with the needful authority; since the right to rule is absolutely required by him who has to guard human society really and effectively….
Union with the Roman See of Peter is … always the public criterion of a Catholic …. “You are not to be looked upon as holding the true Catholic faith if you do not teach that the faith of Rome is to be held.”
(Encyclical Satis Cognitum, nn. 12-13)
For He who is the Spirit of Truth, inasmuch as He proceedeth both from the Father, who is the eternally True, and from the Son, who is the substantial Truth, receiveth from each both His essence and the fullness of all truth. This truth He communicates to His Church, guarding her by His all powerful help from ever falling into error, and aiding her to foster daily more and more the germs of divine doctrine and to make them fruitful for the welfare of the peoples. And since the welfare of the peoples, for which the Church was established, absolutely requires that this office should be continued for all time, the Holy Ghost perpetually supplies life and strength to preserve and increase the Church. “I will ask the Father, and He will give you another Paraclete, that He may abide with you for ever, the Spirit of Truth” (John xiv., 16, 17).
(Encyclical Divinum Illud, n. 5)
…the Church has received from on high a promise which guarantees her against every human weakness. What does it matter that the helm of the symbolic barque has been entrusted to feeble hands, when the Divine Pilot stands on the bridge, where, though invisible, He is watching and ruling? Blessed be the strength of his arm and the multitude of his mercies!
(Allocution to Cardinals, March 20, 1900; excerpted in Papal Teachings: The Church, p. 349.)
In the Catholic Church Christianity is incarnate. It identifies itself with that perfect, spiritual, and, in its own order, sovereign society, which is the mystical body of Jesus Christ and which has for its visible head the Roman Pontiff, successor of the Prince of the Apostles. It is the continuation of the mission of the Saviour, the daughter and the heiress of His redemption. It has preached the Gospel, and has defended it at the price of its blood, and strong in the Divine assistance, and of that immortality which have been promised it, it makes no terms with error, but remains faithful to the commands which it has received to carry the doctrine of Jesus Christ to the uttermost limits of the world and to the end of time and to protect it in its inviolable integrity.
(Apostolic Letter Annum Ingressi)
This is Our last lesson to you: receive it, engrave it in your minds, all of you: by God’s commandment salvation is to be found nowhere but in the Church; the strong and effective instrument of salvation is none other than the Roman Pontificate.
(Allocution for the 25th Anniversary of his Election, Feb. 20, 1903; excerpted in Papal Teachings: The Church, n. 653)
Pope St. Pius X
In fact, only a miracle of that divine power could preserve the Church, the Mystical Body of Christ, from blemish in the holiness of Her doctrine, law, and end in the midst of the flood of corruption and lapses of her members. Her doctrine, law and end have produced an abundant harvest. The faith and holiness of her children have brought forth the most salutary fruits. Here is another proof of her divine life: in spite of a great number of pernicious opinions and great variety of errors (as well as the vast army of rebels) the Church remains immutable and constant, “as the pillar and foundation of truth”, in professing one identical doctrine, in receiving the same Sacraments, in her divine constitution, government, and morality….
(Encyclical Editae Saepe, n. 8)
The Scripture teaches us, and the tradition of the Fathers confirms the teaching, that the Church is the mystical body of Christ, ruled by the Pastors and Doctors (I Ephes. iv. II sqq.) — a society of men containing within its own fold chiefs who have full and perfect powers for ruling, teaching and judging (Matt. xxviii. 18-20; xvi. 18, 19; xviii. 17; Tit. ii. 15; II. Cor. x. 6; xiii. 10; etc.) It follows that the Church is essentially an unequal society, that is, a society comprising two categories of persons, the Pastors and the flock, those who occupy a rank in the different degrees of the hierarchy and the multitude of the faithful. So distinct are these categories that with the pastoral body only rests the necessary right and authority for promoting the end of the society and directing all its members towards that end; the one duty of the multitude is to allow themselves to be led, and, like a docile flock, to follow the Pastors.
(Encyclical Vehementer Nos, n. 8)
But their profession of fidelity to the Vicar of Christ is vain in those who, in fact, do not cease to violate the authority of their Bishops. For “by far the most august part of the Church consists of the Bishops, (as Our Predecessor Leo XIII of holy memory wrote in his letter of December 17, 1888, to the Archbishop), inasmuch as this part by divine right teaches and rules men; hence, whoever resists them or pertinaciously refuses obedience to them puts himself apart from the Church… On the other hand, to pass judgment upon or to rebuke the acts of Bishops does not at all belong to private individuals — that comes within the province only of those higher than they in authority and especially of the Sovereign Pontiff, for to him Christ entrusted the charge of feeding not only His lambs, but His sheep throughout the world. At most, it is allowed in matters of grave complaint to refer the whole case to the Roman Pontiff, and this with prudence and moderation as zeal for the common good requires, not clamorously or abusively, for in this way dissensions and hostilities are bred, or certainly increased.”
(Encyclical, Encyclical Tribus Circiter, n. 9)
They [the Modernists] will learn many excellent things from such a great teacher [as Cardinal John Henry Newman]: in the first place, to regard the Magisterium of the Church as sacred, to defend the doctrine handed down inviolately by the Fathers and, what is of highest importance to the safeguarding of Catholic truth, to follow and obey the Successor of St. Peter with the greatest faith.
…[T]he first and greatest criterion of the faith, the ultimate and unassailable test of orthodoxy is obedience to the teaching authority of the Church, which is ever living and infallible, since she was established by Christ to be the columna et firmamentum veritatis, “the pillar and support of truth” (1 Tim 3:15).
Jesus Christ, who knew our weakness, who came into the world to preach the gospel to the poor above all, chose for the spread of Christianity a very simple means adapted to the capacity of all men and suited to every age: a means which required neither learning, nor research, nor culture, nor rationalization, but only willing ears to hear, and simplicity of heart to obey. This is why St. Paul says: fides ex auditu (Rom 10:17), faith comes not by sight, but by hearing, from the living authority of the Church, a visible society composed of masters and disciples, of rulers and of governed, of shepherds and sheep and lambs. Jesus Christ Himself has laid on his disciples the duty of hearing the instructions of their masters, on subjects of living in submission to the dictates of rulers, on sheep and lambs of following with docility in the footsteps of their shepherds. And to shepherds, to rulers, and to teachers He has said, Docete omnes gentes. Spiritus veritatis docebit vos omnem veritatem. Ecce ego vobiscum sum usque ad consummationem sæculi (Mt 28:19-20): “Going, teach ye all nations. The Spirit of truth will teach you all truth. And behold I am with you all days, even to the consummation of the world.”
From these facts you can see how far astray are those Catholics, who, in the name of historical and philosophical criticism and that tendentious spirit which has invaded every field, put in the foremost rank the religious question itself, insinuating that by study and research we should form a religious conscience in harmony with our times, or, as they say, “modern”. And so, with a system of sophisms and errors they falsify the concept of obedience inculcated by the Church; they arrogate to themselves the right of judging the actions of authority even to the extent of ridiculing them; they attribute to themselves a mission to impose a reform — a mission which they have received neither from God nor from any authority. They limit obedience to purely exterior actions, even if they do not resist authority or rebel against it, opposing the faulty judgment of some individual without any real competence, or of their own inner conscience deceived by vain subtleties, to the judgment and commandment of the one who by divine mandate is their lawful judge, master, and shepherd.
Do not let yourselves be deceived by the subtle declarations of others who do not cease to pretend that they wish to be with the Church, to love the Church, to fight for her so that she will not lose the masses, to work for the Church so that she will come to understand the times and so to win back the people and attach them to herself. Judge these men according to their works. If they maltreat and despise the ministers of the Church and even the Pope; if they try by every means to minimize their authority, to evade their direction, and to disregard their counsels; if they do not fear to raise the standard of rebellion, what Church are these men speaking about? Not, certainly, of that Church established super fundamentum Apostolorum et Prophetarum, ipso summo angulari lapide, Christo Jesus: “upon the foundation of the Apostles and Prophets, Jesus Christ Himself being the chief corner stone” (Eph 2:20). So We must have ever before our mind’s eye that counsel of St. Paul to the Galatians: “If we ourselves or if an angel should teach you any other Gospel than that which we have taught you, let him be anathema” (Gal 1:8).
(Address Con Vera Soddisfazione)
And this is why, when we love the Pope, we do not dispute whether he commands or requires a thing, or seek to know where the strict obligation of obedience lies, or in what matter we must obey; when we love the Pope we do not say that he has not yet spoken clearly — as if he were required to speak his will in every man’s ear, and to utter it not only by word of mouth but in letters and other public documents as well. Nor do we cast doubt on his orders, alleging the pretext which comes easily to the man who does not want to obey, that it is not the Pope who is commanding, but someone in his entourage. We do not limit the field in which he can and ought to exercise his authority; we do not oppose to the Pope’s authority that of other persons — no matter how learned — who differ from the Pope. For whatever may be their learning, they are not holy, for where there is holiness there cannot be disagreement with the Pope.
(Address to the Priests of the Apostolic Union, Nov. 18, 1912; in Acta Apostolicae Sedis 4 , p. 695; excerpted in Papal Teachings: The Church, n. 752)
Pope Benedict XV
…[W]henever legitimate authority has once given a clear command, let no one transgress that command, because it does not happen to commend itself to him; but let each one subject his own opinion to the authority of him who is his superior, and obey him as a matter of conscience. Again, let no private individual, whether in books or in the press, or in public speeches, take upon himself the position of an authoritative teacher in the Church. All know to whom the teaching authority of the Church has been given by God: he, then, possesses a perfect right to speak as he wishes and when he thinks it opportune. The duty of others is to hearken to him reverently when he speaks and to carry out what he says.
(Encyclical Ad Beatissimi, n. 22)
Pope Pius XI
For the teaching authority of the Church, which in the divine wisdom was constituted on earth in order that revealed doctrines might remain intact for ever, and that they might be brought with ease and security to the knowledge of men, and which is daily exercised through the Roman Pontiff and the Bishops who are in communion with him, has also the office of defining, when it sees fit, any truth with solemn rites and decrees, whenever this is necessary either to oppose the errors or the attacks of heretics, or more clearly and in greater detail to stamp the minds of the faithful with the articles of sacred doctrine which have been explained.
(Encyclical Mortalium Animos, n. 9)
…[I]n order that no falsification or corruption of the divine law but a true genuine knowledge of it may enlighten the minds of men and guide their conduct, it is necessary that a filial and humble obedience towards the Church should be combined with devotedness to God and the desire of submitting to Him. For Christ Himself made the Church the teacher of truth in those things also which concern the right regulation of moral conduct, even though some knowledge of the same is not beyond human reason. …[God] has constituted the Church the guardian and the teacher of the whole of the truth concerning religion and moral conduct; to her therefore should the faithful show obedience and subject their minds and hearts so as to be kept unharmed and free from error and moral corruption, and so that they shall not deprive themselves of that assistance given by God with such liberal bounty, they ought to show this due obedience not only when the Church defines something with solemn judgment, but also, in proper proportion, when by the constitutions and decrees of the Holy See, opinions are prescribed and condemned as dangerous or distorted.
Wherefore, let the faithful also be on their guard against the overrated independence of private judgment and that false autonomy of human reason. For it is quite foreign to everyone bearing the name of a Christian to trust his own mental powers with such pride as to agree only with those things which he can examine from their inner nature, and to imagine that the Church, sent by God to teach and guide all nations, is not conversant with present affairs and circumstances; or even that they must obey only in those matters which she has decreed by solemn definition as though her other decisions might be presumed to be false or putting forward insufficient motive for truth and honesty. Quite to the contrary, a characteristic of all true followers of Christ, lettered or unlettered, is to suffer themselves to be guided and led in all things that touch upon faith or morals by the Holy Church of God through its Supreme Pastor the Roman Pontiff, who is himself guided by Jesus Christ Our Lord.
(Encyclical Casti Connubii, nn. 103-104)
Therefore it is an unjustifiable pretension and is, indeed, irreconcilable with the name and the profession of being a Catholic, to come to teach the Church and her Head what is sufficient and what must be sufficient for the education and Christian formation of souls and for promoting, especially among the young, the application of the principles of the Faith in social life.
(Encyclical Non Abbiamo Bisogno, n. 49)
Pope Pius XII
The “Catholic Church, the City of God, whose King is Truth, whose law love and whose measure eternity” (Saint Augustine, Ep. CXXXVIII. Ad Marcellinum, C. 3, N. 17), preaching fearlessly the whole truth of Christ and toiling as the love of Christ demands with the zeal of a mother, stands as a blessed vision of peace above the storm of error and passion awaiting the moment when the all-powerful Hand of Christ the King shall quiet the tempest and banish the spirits of discord which have provoked it.
(Encyclical Summi Pontificatus, n. 110)
For both the juridical mission of the Church, and the power to teach, govern and administer the Sacraments, derive their supernatural efficacy and force of the building up of the body of Christ from the fact that Jesus Christ, hanging on the Cross, opened up to His Church the fountain of those divine gifts, which prevent her from ever teaching false doctrine and enable her to rule them for the salvation of their souls through divinely enlightened pastors and to bestow on them an abundance of heavenly graces.
But we must not think that [Christ] rules only in a hidden or extraordinary manner. On the contrary, our Divine Redeemer also governs His Mystical Body in a visible and normal way through His Vicar on earth. You know, Venerable Brethren, that after He had ruled the “little flock” Himself during His mortal pilgrimage, Christ our Lord, when about to leave this world and return to the Father, entrusted to the Chief of the Apostles the visible government of the entire community He had founded. Since He was all wise He could not leave the body of the Church He had founded as a human society without a visible head. Nor against this may one argue that the primacy of jurisdiction established in the Church gives such a Mystical Body two heads. For Peter in virtue of his primacy is only Christ’s Vicar; so that there is only one chief Head of this Body, namely Christ, who never ceases Himself to guide the Church invisibly, though at the same time He rules it visibly, through him who is His representative on earth. After His glorious Ascension into heaven this Church rested not on Him alone, but on Peter too, its visible foundation stone. That Christ and His Vicar constitute one only Head is the solemn teaching of Our predecessor of immortal memory Boniface VIII in the Apostolic Letter Unam Sanctam; and his successors have never ceased to repeat the same.
They, therefore, walk in the path of dangerous error who believe that they can accept Christ as the Head of the Church, while not adhering loyally to His Vicar on earth. They have taken away the visible head, broken the visible bonds of unity and left the Mystical Body of the Redeemer so obscured and so maimed, that those who are seeking the haven of eternal salvation can neither see it nor find it.
It is [Christ] who imparts the light of faith to believers; it is He who enriches pastors and teachers and above all His Vicar on earth with the supernatural gifts of knowledge, understanding and wisdom, so that they may loyally preserve the treasury of faith, defend it vigorously, and explain and confirm it with reverence and devotion. Finally it is He who, though unseen, presides at the Councils of the Church and guides them.
There can, then, be no real opposition or conflict between the invisible mission of the Holy Spirit and the juridical commission of Ruler and Teacher received from Christ, since they mutually complement and perfect each other — as do the body and soul in man — and proceed from our one Redeemer who not only said as He breathed on the Apostles “Receive ye the Holy Spirit,” but also clearly commanded: “As the Father hath sent me, I also send you”; and again: “He that heareth you heareth me.”
(Encyclical Mystici Corporis, nn. 31,40-41,50,65)
Mother Church, Catholic, Roman, which has remained faithful to the constitution received from her Divine Founder, which still stands firm today on the solidity of the rock on which his will erected her, possesses in the primacy of Peter and of his legitimate [note well! —N.O.W.] successors the assurance, guaranteed by the divine promises, of keeping and transmitting inviolate and in all its integrity through centuries and millennia to the very end of time, the entire sum of truth and grace contained in the redemptive mission of Christ.
(Allocution to the Consistory, June 2, 1944)
In the tempest of earthly events, and in spite of the deficiency and weakness which may dim her luster to our eyes, [the Church] has the security of remaining imperturbably faithful to her mission to the end of time.
(Allocution to the Cardinals, Dec. 24, 1944; excerpted in Papal Teachings: The Church, n. 1142.)
The Pope has the divine promises; even in his human weaknesses, he is invincible and unshakable; he is the messenger of truth and justice, the principle of the unity of the Church; his voice denounces errors, idolatries, superstitions; he condemns iniquities; he makes charity and virtue loved.
(Address Ancora Una Volta, Feb. 20, 1949)
…[T]his sacred Office of Teacher in matters of faith and morals must be the proximate and universal criterion of truth for all theologians, since to it has been entrusted by Christ Our Lord the whole deposit of faith — Sacred Scripture and divine Tradition — to be preserved, guarded and interpreted…. Nor must it be thought that what is expounded in Encyclical Letters does not of itself demand consent, since in writing such Letters the Popes do not exercise the supreme power of their Teaching Authority. For these matters are taught with the ordinary teaching authority, of which it is true to say: “He who heareth you, heareth me” [Lk 10:16]; and generally what is expounded and inculcated in Encyclical Letters already for other reasons appertains to Catholic doctrine.
(Encyclical Humani Generis, nn. 18, 20)
Besides the lawful successors of the Apostles, namely the Roman Pontiff for the universal Church and Bishops for the faithful entrusted to their care (cf. can. 1326), there are no other teachers divinely constituted in the Church of Christ. But both the Bishops and, first of all, the Supreme Teacher and Vicar of Christ on earth, may associate others with themselves in their work of teacher, and use their advice; they delegate to them the faculty to teach, either by special grant, or by conferring an office to which the faculty is attached (cf. can. 1328). Those who are so called teach not in their own name, nor by reason of their theological knowledge, but by reason of the mandate which they have received from the lawful Teaching Authority. Their faculty always remains subject to that Authority, nor is it ever exercised in its own right or independently.
As for the laity, it is clear that they can be invited by legitimate teachers and accepted as helpers in the defense of the faith. … But all these lay apostles must be, and remain, under the authority, leadership, and watchfulness of those who by divine institution are set up as teachers of Christ’s Church. In matters involving the salvation of souls, there is no teaching authority in the Church not subject to this authority and vigilance.
…[T]here never has been, there is not now, and there never will be in the Church a legitimate teaching authority of the laity withdrawn by God from the authority, guidance, and watchfulness of the sacred Teaching Authority; in fact, the very denial of submission offers a convincing proof and criterion that laymen who thus speak and act are not guided by the Spirit of God and of Christ. Furthermore, everyone can see how great a danger of confusion and error there is in this “lay theology”; a danger also lest others begin to be taught by men clearly unfitted for the task, or even by deceitful and fraudulent men, whom St. Paul described: “The time will come when men . . ., always itching to hear something fresh, will provide themselves with a continuous succession of new teachers, as the whim takes them, turning a deaf ear to the truth bestowing their attention on fables instead” (cf. II Tim. 4:3 f.).
(Allocution Si Diligis on the Canonization of St. Pius X, May 31, 1954)
For the rest, in this as in other points of Christian doctrine, “the proximate and universal norm of truth” is for all the living Magisterium of the Church, which Christ established “also to illustrate and explain those matters which are contained only in an obscure way, and implicitly in the deposit of faith.”
(Encyclical Ad Caeli Reginam, n. 45)
Therefore, when it is a question of instructions and propositions which the properly constituted shepherds (i.e. the Roman Pontiff for the whole Church, and the Bishops for the faithful entrusted to them) publish on matters within the natural law, the faithful must not invoke that saying (which is wont to be employed with respect to opinions of individuals): “the strength of the authority is no more than the strength of the arguments.” Hence, even though to someone, certain declarations of the Church may not seem proved by the arguments put forward, his obligation to obey still remains.
(Allocution Magnificate Dominum)
Let no one take from you the glory of that rectitude in doctrine and fidelity in obedience due to the Vicar of Christ; among your ranks let there be no room for that “free examination” more fitting to the heterodox mentality than to the pride of the Christian, and according to which no one hesitates to summon before the tribunal of his own judgment even those things which have their origin in the Apostolic See.
(Allocution to the General Congregation of the Society of Jesus, Sept. 10, 1957; excerpted in Papal Teachings: The Church, n. 1483)
This is the beautiful Catholic teaching on the Papacy. It cannot be rejected without abandoning the Faith and thus the Church.
As Pope Benedict XV (1914-1922) taught: “Such is the nature of Catholicism that it does not admit of more or less, but must be held as a whole or as a whole rejected: ‘This is the Catholic faith, which unless a man believe faithfully and firmly; he cannot be saved’ (Athanas. Creed)” (Encyclical Ad Beatissimi, n. 24).
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