In an Allocution held by Pius IX. on Dec. 9, 1854, His Holiness says: “It is not without sorrow that we have learned another, not less pernicious error, which has been spread in several parts of Catholic countries, and has been imbibed by many Catholics, who are of opinion that those who are not at all members of the true Church of Christ can be saved. Hence they often discuss the question concerning the future fate and condition of those who die without having professed the Catholic faith, and give the most frivolous reasons in support of their wicked opinion . . . . .
"It is indeed of faith that no one can be saved outside the Apostolic Roman Church; that this Church is the one ark of salvation; that he who has not entered it, will perish in the deluge."
In his Encyclical Letter, dated Aug. 10, 1863, Pope Pius IX. says: "I must mention and condemn again that most pernicious error in which certain Catholics are living, who are of opinion that those people who live in error and have not the true faith, and are separated from Catholic unity, may obtain life everlasting. Now this opinion is most contrary to Catholic faith, as is evident from the plain words of Christ: "If he will not hear the Church, let him be to thee as the heathen and the publican." Matt. xiii. 17; "He that believeth not, shall be condemned." Mark, xvi. 16; "He that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me." Luke, x. 16; “He that doth not believe, is already judged." John, iii. 18; “It is of faith that, as there is but one God, so also there is but one faith, and one baptism. To go beyond this in our inquiries is to be impious." (Allocution, Dec. 9, 1854.)
On the 18th of June, 1871, Pope Pius IX., in replying to a French deputation headed by the Bishop of Nevers, spoke as follows: “My children, my words must express to you what I have in my heart. That which afflicts your country, and prevents it from meriting the blessings of God, is the mixture of principles I will speak out, and not hold my peace. That which I fear is not the Commune of Paris, those miserable men, those real demons of hell, roaming upon the face of the earth—no, not the Commune of Paris; that which I fear is liberal Catholicism . . . . I have said so more than forty times, and I repeat it to you now, through the love that I bear you. The real scourge of France is Liberal Catholicism, which endeavors to unite two principles, as repugnant to each other as fire and water. My children, I conjure you to abstain from those doctrines which are destroying you . . . . if this error be not stopped, it will lead to the ruin of religion and of France."
In a brief, dated July the 9th, 1871, to Mgr. Segur, the Holy Father says: “It is not only the infidel sects who are conspiring against the Church and Society that the Holy See has often reproved, but also those men who, granting that they act in good faith and with upright intentions, yet err in caressing liberal doctrines."
On July 28, 1873, his Holiness thus expressed himself: "The members of the Catholic Society of Quimper certainly run no risk of being turned away from their obedience to the Apostolic See by the writings and efforts of the declared enemies of the Church; but they may glide down the incline of those so-called liberal opinions which have been adopted by many Catholics, otherwise honest and pious, who, by the influence of their religious character, may easily exercise a powerful ascendancy over men, and lead them to very pernicious opinions. Tell, therefore, the members of the Catholic, Society that, on the numerous occasions on which we have censured those who hold liberal opinions, we did not mean those who hate the Church, whom it would have been useless to reprove, but those whom we have just described. Those men preserve and foster the hidden poison of liberal principles, which they sucked as the milk of their education, pretending that those principles are not infected with malice, and cannot interfere with religion; so they instil this poison into men's minds, and propagate the germs of those perturbations by which the world has for a long time been vexed."
Our faith, to be pleasing to God, must be sound; and according to the declaration of the Vatican Council, our faith is sound when we avoid not only open heresy, but also diligently shun, and in our hearts dissent from, those errors which approach it more or less closely, and religiously observe those constitutions and decrees whereby such evil opinions, either directly or indirectly, have been proscribed and prohibited by the Holy See. (Vatican Council, Canon iv.), as, for instance, "Opinions leaning to naturalism, or rationalism, whose sum and purpose is to uproot Christian institutions, and establish in society the rule of man, placing God out of consideration. An entire profession of Catholicity is by no means consistent with these opinions. Likewise, it is not lawful to follow one rule in private life, another in public life, namely, so that the authority of the Church may be observed in private life, and disregarded in public life. That would be to unite virtue and vice, and make man conflict with himself, when, on the contrary, he ought to be consistent with himself, and in nothing, no sort of life, depart from Christianity." (Leo XIII, Encycl. 1, Nov. 1885.)
In other words, it is not lawful to be a liberal Catholic, and it is far worse to be a liberal minded priest. It is the duty of all philosophers (far more so of all priests) who desire to remain, sons of the Church, and of all philosophy, to assert nothing contrary to the teachings of the Church, and to retract all such things when the Church shall so admonish. The opinion which teaches the contrary, we pronounce and declare altogether erroneous and in the highest degree injurious to the faith of the Church, and her authority." (Litterae Pii IX. "Gravissimas inter,” ad Archiep. Monac. et Freising. Dec. 1862.)
A priest, therefore, who defends Liberalism, is in opposition to the teachings of the Church, and cannot remain a son of the Church.
A Liberal Catholic, then, is no true Catholic. The word Catholic is no vain and empty word. To be a true Catholic means to hold most firmly all those truths which Christ and his Apostles have taught, which the Catholic Church has always proclaimed, which the Saints have professed, which the Popes and Councils have defined, and which the Fathers and Doctors of the Church have defended. He who denies but one of those truths, or hesitates to receive one of them, is not a Catholic. He claims to exercise the right of private judgement in regard to the doctrine of Christ, and therefore he is a heretic.
The true Catholic knows and believes that there can be no compromise between God and the devil, between truth and error, between orthodox faith and heresy, between divine and human faith, between true and false Christianity, between Catholics and Protestants. St. Paul, the Apostle, spoke freely and told the truth plainly from out of his prison walls; it was because he was no compromiser. St. Peter spoke freely, plainly, and forcibly before the ancients, saying that it is better to obey God than men; it was because he was no compromiser. The Apostle St. Andrew proclaimed the plain truth from the wood of the cross; it was because he was no compromiser. St. Stephen, the first martyr, was no compromiser. When accused of being a follower of Jesus of Nazareth, he, in his turn, accused his enemies of being the murderers of Christ. All the holy martyrs of the Church were no compromisers. Being charged by the heathens with the folly of worshipping and following a crucified God, they, in their turn, charged the heathens with the impiety of worshipping creatures and following the devil.
Why was our Holy Father, Pope Pius IX., and why is still our Holy father, Leo XIII., a prisoner? It is because neither the one nor the other could be a compromiser. Why were in Germany so many bishops and priests exiled or in prison? It is because they were no compromisers. Why was the Catholic Church persecuted in Germany and other parts of the world? It is because God, by means of persecution, purifies his Church, from liberal or compromising Catholics. And as there are so many liberal Catholics in this country, persecution must come to separate them from the Church. Those compromising Catholics, said a well-known convert in Detroit, Mich., have kept me out of the Church for twenty years, until at last I met a good, conscientious, and learned priest, who taught me plainly that, if I wished to save my soul, I must become a member of Christ's Body—the Catholic Church—in order to become united to her head—Jesus Christ—from whom sanctifying grace will then flow upon your soul and prepare it for life everlasting.
“Undoubtedly," says Bishop Hay, "it is praiseworthy to show all indulgence and condescension to those who are without, and to behave towards them with all lenity and mildness.
"But to betray the truth with any such view must be a grievous crime, and highly prejudicial to both parties. Experience, in fact, shows that the loose way of thinking and speaking, which some members of the true Church have of late adopted, is productive of the worst consequences, both to themselves and to those whom they desire to favor.
"(1.) Those who are separated from the Church of Christ well know that she constantly professes, as an article of her creed, that, without the true faith, and out of her communion, there is no salvation. When, therefore, they see the members of that Church talking doubtfully on this point, seeming to question the truth of the doctrine, and even alleging pretexts and excuses to explain it away, what can they think? What effect must this have upon their minds? Must it not tend to extinguish any desire of enquiring after the truth which God may have given them, and to shut their hearts against any such good thought? Self-love never fails eagerly to lay hold of everything that favors its wishes; and if once they find this truth called in question, even by those who profess to believe it, they will consider it as a mere school dispute, and think no more about the matter.
"(2.) This way of thinking and speaking naturally tends to extinguish all zeal for the salvation of souls in the hearts of those who adopt it; for whilst they persuade themselves that there is a possibility of salvation for those who die in a false faith, and out of the Church of Christ, self love will easily incline them not to give themselves any trouble about their conversion; nay, it has sometimes even gone so far as to make some think it more advisable not to endeavor to undeceive them, lest it should change their present excusable ignorance, as they call it, into a culpable obstinacy; not reflecting that, by their pious and zealous endeavors, they may be brought to the knowledge of the truth and save their souls, whereas, through their uncharitable neglect, they may be deprived of so great a happiness. Woe to the world, indeed, if the first preachers of Christianity had been of such unchristian sentiments!
“(3.) It is no less prejudicial to the members of the Church themselves to embrace such ways of thinking: for it cannot fail to cool their zeal and esteem for religion, to make them more careless of preserving their faith, ready for worldly motives to expose it to danger, and in time of temptation to forsake it entirely. In fact, if a man be thoroughly persuaded of the truth of his holy religion, and of the necessity of being a member of the Church of Christ, how is it possible he should ever expose himself to any occasion of losing so great a treasure, or for any worldly fear or favor to abandon it? Since experience shows, then, that many, for some trifling worldly advantage, do expose themselves to such danger, by going to places where they cannot practise their religion, but find every inducement to leave it, or, by engaging in employments inconsistent with their duty, expose their children to the same dangerous occasions, this can arise only from a. want of a just idea of the importance of their religion; and, upon a strict examination, it is always found that some degree or other of the above latitudinarian sentiments is the radical cause.
"(4.) Besides, if a person once begin to hesitate about the importance of his religion, what esteem or regard can he have for the laws, rules, or practices of it! Self-love, always attentive to its own satisfaction, will soon tell him that, if it be not absolutely necessary to be of that religion, much less necessary must it be to submit to all its regulations; hence liberties are taken in practice, the commands of the Church are despised, the exercises of devotion are neglected, and a shadow of religion introduced under the show of liberal sentiments, to the destruction of all solid virtue and piety."
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