Thursday, December 29, 2005

- St. Pope Pius X "SACRORUM ANTISTITUM" Oath Against Moderism

SACRORUM ANTISTITUM
The Oath Against Modernism
Given by His Holiness St. Pius X September 1, 1910

To be sworn to by all clergy, pastors, confessors, preachers, religious
superiors, and professors in philosophical-theological seminaries.

Ego N. N. Firmiter amplector ac recipio omnia et singula, quae ab
inerranti Ecclesia magisterio definita, adserta ac declarata sunt,
praesertim ea doctrinae capita, quae huius temporis erroribus directo
adversantur.

I . . . . firmly embrace and accept each and every definition that has been set forth and
declared by the unerring teaching authority of the Church, especially those principal truths which are directly opposed to the errors of this day.

Ac primum quidem: Deum, rerum omnium principium et finem, naturali
rationis lumine "per ea quae facta sunt" hoc est, per visibilia
creationis opera, tamquam causam per effectus, certo cognosci, adeoque
demonstrari etiam posse, profiteor.

And first of all, I profess that God, the origin and end of all things, can be known with
certainty by the natural light of reason from the created world (see Rom. 1:90), that is, from the visible works of creation, as a cause from its effects, and that, therefore, his existence can also be demonstrated.

Secundo: externa revelationis argumenta, hoc est facta divina, in
primisque miracula et prophetias admitto et agnosco tanquam signa
certissima divinitus ortae christianae religionis, eademque tenea
aetatum omnium atque hominum, etiam huius temporis, intelliegentiae esse
maxime accommodata.

Secondly, I accept and acknowledge the external proofs of revelation, that is, divine acts and especially miracles and prophecies as the surest signs of the divine origin of the Christian religion and I hold that these same proofs are well adapted to the understanding of all eras and all men, even of this time.

Tertio: firma pariter fide credo Ecclesiam, verbi revelati custodem et
magistram, per ipsum verum atque historicum Christum, cum apud nos
degeret, proximo ac directo institutam eandemque super Petrum,
apostolicae hierarchiae principem, eiusque in aevum successores
aedificatam.

Thirdly, I believe with equally firm faith that the Church, the guardian and teacher of the
revealed word, was personally instituted by the real and historical Christ when he lived among
us, and that the Church was built upon Peter, the prince of the apostolic hierarchy, and his
successors for the duration of time.

Quarto: fidei doctrinam ab Apostolis per orthodoxos Patres eodem sensu
eademque semper sententia ad nos usque transmissam, sincero recipio;
ideoque prorsus reicio haereticum commentum evolutionis dogmatum, ab uno
in alium sensum transeuntium, diversum ab eo, quem prius habuit
Ecclesia; pariterque damno errorem omnem, quo, divino deposito, Christi
Sponsae tradito ab eaque fideliter custodiendo, sufficitur philosophicum
inventum, vel creatio humanae conscientiae, hominum conatu sensim
efformatae et in posterum indefinito progressu perficiendae.

Fourthly, I sincerely hold that the doctrine of faith was handed down to us from the apostles through the orthodox Fathers in exactly the same meaning and always in the same purport. Therefore, I entirely reject the heretical misrepresentation that dogmas evolve and change from one meaning to another different from the
one which the Church held previously. I also condemn every error according to which, in place of the divine deposit which has been given to the spouse of Christ to be carefully guarded by her, there is put a philosophical figment or product of a human conscience that has gradually been developed by human effort and will continue
to develop indefinitely.

Quinto: certissime teneo ac sincere profiteor, fidem non esse caecum
sensum religionis e latrebis subconscientiae erumpentem, sub pressione
cordis et inflesione voluntatis maraliter informatae, sed verum assensum
intellectus veritati extrinsecus acceptae "ex auditu", quo nempe, quae a
Deo personali, creatore ac Domino nostro dicta, testata et revelata
sunt, vera esse credimus, propter Dei auctoritatem summe veracis.

Fifthly, I hold with certainty and sincerely confess that faith is not a blind sentiment of
religion welling up from the depths of the subconscious under the impulse of the heart and the motion of a will trained to morality; but faith is a genuine assent of the intellect to
truth received by hearing from an external source. By this assent, because of the authority
of the supremely truthful God, we believe to be true that which has been revealed and attested to by a personal God, our creator and Lord.

Me etiam, qua par est, reverentia subicio totoque animo adhaereo
damnationibus, declarationibus, praescriptis omnibus, quae in Encyclicis
litteris "Pascendi" et in Decreto "Lamentabili" continentur, praesertim
circa eam quam historiam dogmatum vocant.

Furthermore, with due reverence, I submit and adhere with my whole heart to the condemnations, declarations, and all the prescripts contained in the encyclical Pascendi and in the decree Lamentabili, especially those concerning what is
known as the history of dogmas.

Idem reprobo errorem affirmantium, propositam ab Ecclesia fidem posse
historiae repugnare, et catholica dogmata, quo sensu nunc intelliguntur,
cum verioribus christianae religionis originibus componi non posse.

I also reject the error of those who say that the faith held by the Church can contradict
history, and that Catholic dogmas, in the sense in which they are now understood, are
irreconcilable with a more realistic view of the origins of the Christian religion.

Damno quoque ac reicio eorum sententiam, qui dicunt christianum hominem
eruditiorem induere personam duplicem, aliam credentis, aliam historici,
quasi liceret historico ea retinere, quae credentis fidei contradicant,
aut praemissas adstruere, ex quibus consequatur, dogmata esse aut falsa
aut dubia, modo haec directo non denegentur.

Likewise, I reject that method of judging and interpreting Sacred Scripture which, departing from the tradition of the Church, the analogyof faith, and the norms of the Apostolic See, embraces the misrepresentations of the rationalists and with no prudence or restraint adopts textual criticism as the one and supreme norm.

Reprobo pariter eam Scripturae sanctae diiudicandae atque interpretandae
rationem, quae, Ecclesiae traditione, analogia fidei et Apostolicae
Sedis normis posthabitis, rationalistarum comentis inhaeret, et criticem
textus velut unicam supremamque regulam haud minus licenter quam temere
amplectitur.

I also condemn and reject the opinion of those who say that a well-educated Christian assumes a dual personality-that of a believer and at the
same time of a historian, as if it were permissible for a historian to hold things that
contradict the faith of the believer, or to establish premises which, provided there be no
direct denial of dogmas, would lead to the conclusion that dogmas are either false or
doubtful.

Sententiam praeterea illorum reicio, qui tenent, doctori disciplinae
historicae theologicae tradendae aut iis de rebus scribenti seponendam
prius esse opinionem ante conceptam sive de supernaturali origine
catholicae traditionis, sive de promissa divinitus ope ad perennem
conservationem uniuscuiusque revelati veri; deinde scripta Patrum
singulorum interpretanda solic scientiae principiis, sacra qualibet
auctoritate seclusa, eaque iudicii libertate, qua profana quaevis
monumenta solent investigari.

Furthermore, I reject the opinion of those who hold that a professor lecturing or writing on a historico-theological subject should first put aside any preconceived opinion about the supernatural origin of Catholic tradition or about the divine promise of help to preserve all revealed truth forever; and that they should then interpret the writings of each of the
Fathers solely by scientific principles, excluding all sacred authority, and with the
same liberty of judgment that is common in the investigation of all ordinary historical
documents.

In universum denique me alienissimum ab errore profiteor, quo
modernistae tenent in sacra traditione nihil inesse divini, aut, quod
longe deterius, pantheistico sensu illud admittunt, ita ut nihil iam
restet nisi nudum factum et simplex, communibus historiae factis
aequandum: hominum nempe sua industria, solertia, ingenio scholam a
Christo eiusque Apostolis inchoatam per subsequentes aetates
continuantium.

Finally, I declare that I am completely opposed to the error of the modernists who hold that there is nothing divine in sacred tradition; or what is far worse, say that there is, but in a pantheistic sense, with the result that there would remain nothing but this plain simple fact-one to be put on a par with the ordinary facts of history-the fact, namely, that a group of men by their own labor, skill, and talent have continued through subsequent ages a school begun by Christ and his apostles.

Haec omnia spondeo me fideliter, integre sincereque servaturum et
inviolabiliter custoditurum, nusquam ab iis sive in docendo sive
quomodolibet verbis scriptisque deflectendo. Sic spondeo, sic iuro, sic
me Deus adiuvet et haec sancta Dei Evangelia.

I promise that I shall keep all these articles faithfully, entirely, and sincerely, and guard
them inviolate, in no way deviating from them in teaching or in any way in word or in writing. Thus I promise, this I swear, so help me God, and these holy Gospels of God which I touch with my hand.

TRADITIO Traditional Roman Catholic Internet Site

E-mail List: traditio@traditio.com, Web Page: http://www.traditio.com

Translation c. 1997 CSM. Reproduction prohibited without authorization.

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