§ I.--PANTHEISMUS, NATURALI8MU8 ET RATIONALISMUS ABSOLUTUS.
§ I.-- PANTHEISM, NATURALISM, AND ABSOLUTE RATIONALISM. 1. Nullum supremum, sapientissimum, providentissimumque Numen divinum exsistit ab hac rerum universitate distinctum, et Deus idem est ac rerum natura et iccirco immutationibus obnoxius, Deusque reapse fit in homine et mundo, atque omnia Deus sunt et ipsissimam Dei habent substantiam; ac una eademque res est Deus cum mundo, et proinde spiritus cum materia, necessitas cum libertate, verum cum falso, bonum cum malo, et justum cum injusto. 1. There exists no supreme, most wise, and most provident divine being distinct from the universe, and God is none other than nature, and is therefore subject to change. In effect, God is produced in man and in the world, and all things are God, and have the very substance of God. God is therefore one and the same thing with the world, and thence spirit is the same thing with matter, necessity with liberty, true with false, good with evil, justice with injustice. Alloc. Maxima quidem 9 junii 1862. Allocution Maxima quidem, 9th June, 1862. 2. Neganda, est omnis Dei actio in homines et mundum. 2. All action of God upon man and the world is to be denied. Alloc. Maxima quidem 9 junii 1862. Allocution Maxima quidem, 9th June, 1862. 3. Humana ratio, nullo prorsus 3. Human reason, without any
Dei respectu habito, unicus est veri et falsi, boni et mali arbiter, sibi ipsi est lex et naturalibus suis viribus ad hominum ac populorum bonum curandum sufficit. regard to God, is the sole arbiter of truth and falsehood, of good and evil; it is its own law to itself, and suffices by its natural force to secure the welfare of men and of nations. Alloc. Maxima quidem 9 junii 1862. Allocution Maxima quidem, 9th June, 1862. 4. Omnes religionis veritates ex nativa humanæ rationis vi derivant; hinc ratio est princeps norma, qua homo cognotionem: omnium cujuscumque generis veritatum assequi possit ac debeat. 4. All the truths of religion are derived from the native strength of human reason; whence reason is the master rule by which man can and ought to arrive at the knowledge of all truths of every kind. Epist. encycl. Qui pluribus 9 novembris 1846. Encyclical Letters, Qui pluribus, 9th November, 1846. Epist. encycl. Singulari quidem 17 martii 1856. Encyclical Letters, Singulari quidem, 17th March, 1856. Alloc. Maxima quidem 9 junii 1862. Allocution Maxima quidem, 9th June,1862. 5. Divina revelatio est imperfecta et iccirco subjecta continuo et indefinito progressui, qui humanæ rationis progressioni respondeat. 5. Divine revelation is imperfect, and, therefore, subject to a continual and indefinite progress, which corresponds with the progress of human reason. Epist. encycl. Qui pluribus 9 novembris 1846. Encyclical Letters, Qui pluribus, 9th November, 1846. Alloc. Maxima quidem 9 junii 1862. Allocution Maxima quidem, 9th June, 1862. 6. Christi fides humanæ refragatur rationi; divinaque revelatio non solum nihil prodest, verum etiam nocet hominis perfectioni. 6. Christian faith contradicts human reason, and divine revelation not only does not benefit, but even injures the perfection of man. Epist. encycl. Qui pluribus 9 novembris 1846. Encyclical Letters, Qui pluribus, 9th November, 1846. Alloc. Maxima quidem 9 junii 1862. Allocution Maxima quidem, 9th June,1862. 7. Prophetiæ et miracula in 7. The prophecies and miracles
Sacris Litteris exposita et narrata sunt poetarum commenta, et Christianæ fidei mysteria philosophicarum investigationum summa; et utriusque Testamenti libris mythica continentur inventa; ipseque Jesus Christus est mythica fictio. set forth and narrated in the Sacred Scriptures are the fictions of poets; and the mysteries of the Christian faith are the result of philosophical investigations. In the books of both Testaments there are contained mythical inventions, and Jesus Christ is himself a mythical fiction. Epist. encycl. Qui pluribus 9 novembris 1846. Encyclical Letters, Qui pluribus, 9th November, 1846. Alloc. Maxima quidem 9 junii 1862. Allocution Maxima quidem, 9th June, 1862. II.--RATIONALISMUS MODERATUS. § II.--MODERATE RATIONALISM. 8. Quum ratio humana ipsi religioni æquiparetur, iccirco theologicæ disciplinæ perinde ac philosophicæ tractandæ sunt. 8. As human reason is placed on a level with religion, so theological matters must be treated in the same manner as philosophical ones. Alloc. Singulari quadam perfusi 9 decembris 1854. Allocution Singulari quadam perfusi, 9th December, 1854. 9. Omnia indiscriminatim dogmata religionis Christianæ sunt objectum naturalis scientiæ seu philosophiæ; et humana ratio historice tantum exculta potest ex suis naturalibus viribus et principiis ad veram de omnibus etiam reconditioribus dogmatibus scientiam pervenire, modo hæc dogmata ipsi rationi tamquam objectum proposita fuerint. 9. All the dogmas of the Christian religion are, without exception, the object of scientific knowledge or philosophy, and human reason, instructed solely by history, is able, by its own natural strength and principles, to arrive at the true knowledge of even the most abstruse dogmas: provided such dogmas be proposed as subject-matter for human reason. Epist. ad Archiep. Frising. Gravissimas 11 decembris 1862. Letter ad Archiep. Frising. Gravissimas, 11th December, 1862. Epist. ad eumdem Tuas libenter 21 decembris 1863. To the same, Tuas libenter, 21st December, 1863. 10. Quum aliud sit philosophus, aliud philosophia, ille jus 10. As the philosopher is one thing, and philosophy is another, so
et officium habet se submittendi auctoritati, quam veram ipse probaverit; at philosophia neque potest, neque debet ulli sese submittere auctoritati. it is the right and duty of the philosopher to submit to the authority which he shall have recognized as true; but philosophy neither can nor ought to submit to any authority. Epist. ad Archiep. Frising. Gravissimas 11 decembris 1862. Letter ad Archiep. Frising. Gravissimas, 11th December, 1862. Epist. ad eumdem Tuas libenter 21 decembris 1863. To the same, Tuas libenter, 21st December, 1863. 11. Ecclesia non solum non debet in philosophiam unquam animadvertere, verum etiam debet ipsius philosophiæ tolerare errores, eique relinquere ut ipsa se corrigat. 11. The Church not only ought never to animadvert upon philosophy, but ought to tolerate the errors of philosophy, leaving to philosophy the care of their correction. Epist. ad Arcbiep. Frising. Gravissimas 11 decembris 1862. Letter ad Archiep. Frising. Gravissimas, 11th December, 1862. 12. Apostolicæ Sedis, Romanarumque Congregationum decreta liberum scientiæ progressum impediunt. 12. The decrees of the Apostolic See and of the Roman Congregations fetter the free progress of science. Epist. ad Archiep. Frising. Tuas libenter 21 decembris 1863. Letter ad Archiep. Frising. Tuas libenter, 21st December, 1863. 13. Methodus et principia, quibus antiqui Doctores scholastici Theologiam excoluerunt, temporum nostrorum necessitatibus scientiarumque progressui minime congruunt. 13. The method and principles by which the old scholastic doctors cultivated theology are no longer suitable to the demands of the age and the progress of science. Epist. ad Archiep. Frising. Tuas libenter 21 decembris 1863. Letter ad Archiep. Frising. Tuas libenter, 21st December, 1863. 14. Philosophia tractanda est, nulla supernaturalis revelationis habita ratione. 14. Philosophy must be treated of without any account being taken of supernatural revelation. Epist. ad Archiep. Frising. Tuas libenter 21 decembris 1863. Epist. ad Archiep. Frising. Tuas libenter, 21st December, 1863. N. B.--Cum rationalismi systemate cohærent N. B.--To the rationalistic system belong,
maximam partem errores Antonii Grünther, qui damnantur in Epist. ad Card. Archiep. Coloniensem Eximiam tuam 15 junii 1857, et in Epist. ad Episc. Wratislaviensem Dolore haud mediocri 30 aprilis 1860. in great part, the errors of Anthony Günther, condemned in the letter to the Cardinal Archbishop of Cologne, Eximiam tuam, June 15, 1857, and in that to the Bishop of Breslau, Dolore haud mediocri, April 30, 1860.