Sacrorum Antistitum – The Motu Proprio Containing the Oath Against Modernism

I couldn't find an English translation of the Motu Proprio itself, so this is a Google Translation. The Latin can be accessed here. The Oath is an actual translation.

By Pope St Pius X

1 September 1910

We think that no one is hid from the sacred prelates, the slyest of men, the modernists, the character they had put on them, stripped from their encyclical Letters of Feeding the Lord's Flock . [ 1 ]the plans of disturbing the peace in the Church were not thrown away. For they did not stop the hawking of new ones, and adopting them into a clandestine treaty; This maturity of daring, through which so great pain has been inflamed for us, if our Letters have been finished, is considered more attentively, it will be readily apparent, that there are no other men of his style than those whom we have described there; abusing their ministry, so that they lay poisonous food on hooks to intercept the unwary, and carry around the appearance of doctrine, in which the greatest of all errors is contained.

This plague is disappearing through the part of the Lord's field, from which the fruits are more joyful to wait for, since it is the duty of all bishops to work hard in defense of the Catholic faith, and to take great care not to harm the integrity of the divine deposit. we obtain the pre-eminence, although unworthy, he said: Strengthen your brothers. For this reason, that is, in order that our good spirits may be strengthened in the present struggle, we have thought it opportune to report the sentences and prescriptions of our aforementioned document, expressed in these words:

We pray and beseech you, that in such a serious matter you will not suffer the slightest missed vigilance, diligence, and your strength. But what we ask and expect from you is the same thing we both ask and expect from other pastors of souls, from the educators and teachers of the sacred youth, and especially from the chief teachers of religious families.

I. As far as studies are concerned, we want and fully mandate that scholastic philosophy lay the foundation for sacred studies. — Of course, if anything has been investigated by scholastic teachers either with excessive subtlety, or has been handed down with little consideration; if anything less incoherent with the known doctrines of a later epoch, or, finally, not by any means probable; it is in no way intended to imitate our ageWhich is the main point, when we prescribe scholastic philosophy to be followed, we understand chiefly that which was delivered by St. Thomas Aquinas; about which we wish that whatever was enacted by our predecessor remains in effect; It will be for the bishops, wherever these things have been ignored in the seminaries, to urge and demand them to be guarded for the future. We order the same to the directors of religious orders. We warn teachers, however, that they may properly observe this, that Aquinas is not without great loss, especially in metaphysics. A small error in the beginning, thus it is possible to use the words of Aquinas himself, is great in the end .

Having thus laid the foundation of philosophy, the theological structure is to be carefully constructed. — Venerable Brothers, promote the study of theology with as much help as you can, so that clergy coming out of the seminary are imbued with a noble reputation and a great love, and always enjoy it as a favorite. For in the great and manifold abundance of the sciences which is exposed to the eager mind of truth, it is hid that no one can claim sacred theology as a leading place for him, that the old wise man should devote himself to the other sciences and arts, that they may serve him, and serve him like slaves .] — We add here that even those who deserve praise are seen by us, who, without the reverence for tradition and the Fathers and ecclesiastical magisterium, adopting a wise judgment of the Catholic norms (which does not happen equally to all) they seek to emphasize positive theology, borrowed from the light of history. Certainly, a greater reason for positive theology is to be taken than ever before, but it should be done in such a way that there is no detriment to scholasticism; 

Of profane disciplines, however, it may be enough to recall what our most wise predecessor said: you will work vigorously even in the consideration of natural things; This, however, was in no way detrimental to the sacred pursuits; which our Predecessor warned in these most formidable words: If anyone shall examine the cause of these errors more carefully, he will understand that it lies chiefly in that in our times, the more vigorously the pursuits of natural things are fervent, the more severe, and the higher disciplines have faded away; some are given mildly and lightly, and what is more scandalous, having destroyed the splendor of their former dignity, is infected by the depravity of their opinions and by the monstrous monstrosities of their opinions. [ 6 ] To this law, therefore, we want the studies of the natural sciences to be tempered in the sacred seminaries.

II. To all these precepts we must add the eyes of both our people and our predecessor when it will be necessary to discuss the choice of directors of seminaries and teachers of Catholic universities. Those who have been infused with modernism in any way may be excluded from the task of governing and teaching without regard to any matter whatever; if they are already in office, let them be removed: likewise those who secretly or openly favor modernism, or by praising the modernists and excusing their guilt, or by criticizing the Scholastic and Fathers and the ecclesiastical Magisterium, or by refusing obedience to the ecclesiastical power, in whatever state it may be, a new archeological or biblical study: likewise those who neglect the sacred disciplines, or seem to prefer the profane. There will never be too much punishment and constancy; For example, students are usually composed of teachers. Therefore, relying on your conscience, act wisely and bravely in this matter.

With equal vigilance and strictness are those who demand to be initiated into sacred rites of knowledge and choice. Far from it, be far from the sacred order of novelty: God hates proud and stubborn minds--no one will be given a laurel of theology in the future who has not previously developed a state curriculum in scholastic philosophy. But if it is given, it is given in vain. — The Sacred Council of Bishops and Religious Affairs, appointed for the celebration of universities, appointed both secular and regular clergy of Italy in 1896; we determine that these belong to all nations hereafter. Clerics and priests who have given a name to a Catholic university or to a Catholic university are not to learn the disciplines of which there are teachings in a civil university. Wherever this was permitted, we decree that it might not be done in the future. Bishop

III. It is also the duty of the bishops to promote the writings of the modernists, which smell of modernism, to beware of reading them if they are published in the light; if not yet issued, prevent them from being issued. - Likewise, all books, newspapers, and commentaries of this kind are permitted neither to adolescents in seminaries nor to students in universities; and even more so because they vitiate the beginnings of the Christian life. Nor is it to be judged otherwise concerning the writings of some Catholics, other men, not of an evil mind, but those who, devoid of theological discipline and imbued with more recent philosophy, strive to combine this with faith, and, as they say, transfer it to the interests of faith. These, because they are in no fear because of the name and reputation of their authors, bring a pious danger to anyone who gradually turns to modernism.

In general, Venerable Brethren, to order in such a serious matter as many pernicious books in your diocese are available for reading, let them strive bravely to be exiled, even after adopting a solemn interdiction. For though the Apostolic See is to take every effort in removing such writings from the middle; so much so, however, that they had already increased in number, that their strength was scarcely equal to that of all men. From this, it comes to pass that sometimes the medicine is to be prepared at a later date when the disease has prevailed over longer delays. We wish, therefore, that the bishops of the sacred rites, discarded from all fear, laying aside the prudence of the flesh, and following the shouts of our ancestors, should each receive their own parts gently but steadily; remember what Leo XIII prescribed in the Apostolic Constitution, Responsibilities and Responsibilities: Ordinaries, even as Delegates of the Apostolic See, are to strive to confiscate books and other noxious writings published or diffused in their diocese and take them out of the hands of the faithful. Right, indeed, is attributed to these words, but duty is also enjoined. Nor does any one suppose that he fulfilled this office of duty, if he conveyed to us one or two books, while many others are permitted to be well divided and made public. — But let nothing hold you back, Venerable Brethren, because perhaps the author of any book has been given the opportunity to be elsewhere, which is generally printed .they call it: both because it can be feigned, and because it was either negligently given, or too much kindness or excessive confidence conceived of the author, because perhaps for the last time in the ranks of the religious, the same food sometimes applies to all; may apply. If, therefore, the Bishop, having heard the opinion of the prudent, has decided that any of these books should also be noted in his diocese, we do it of our own accord and do indeed mandate power and duty. Certainly the matter should be done fittingly, that the prohibition, if it suffice, for the coercion of one clergy; However, the books scored by the bishop are not to be sold by the entire office of Catholic booksellers. --

And since the discussion about these matters, let the bishops be vigilant lest, through the greed of gain, the bad copyist is hired for a reward: certainly in the indexes of some modernist books they are set forth abundantly and with little praise. Let the bishops, if they refuse obedience, do not hesitate to deprive them of the title of Catholic booksellers, with the foregoing admonition; and likewise by right, if they should listen to the bishops; - Finally we remind everyone that the Apostolic Constitution Offices mentioned in article 26:All who have obtained the apostolic faculty of reading and retaining prohibited books are therefore unable to read and retain any books or newspapers advertised by the local ordinary, unless the power of reading and retaining books by any condemned persons has been made available to them in the apostolic indult.

IV. Yet it is not enough to prevent the reading and sale of bad books; the publishing must also be prohibited. Therefore, they impart to the bishops the opportunity of publishing with the utmost severity. But because a great number of them are from the Constitution of Offices, these require the permission of the Ordinary to be issued, nor can the Bishop personally know everything. In some dioceses, a sufficient number of censors are appointed to execute the proceedings. We praise such an institution of censors as much as possible, and we do not only urge it to be propagated to all dioceses, but also prescribe it at all. In all the episcopal courts, therefore, censors must be present from the office to learn what is to be issued; let these be chosen out of the twin clergy, commended for their age, learning, and prudence; The knowledge of the writers is to be referred to those which are subject to previous scrutiny from articles 41 and 42 of the above-mentioned Constitution. The censor will give his opinion in writing. If this is the case, the bishop will have the power to publish the message it does not matter to whom the formula is proposed the name of the censor. In the Roman Curia, not so much as in all other things, censors are to be appointed ex officio. The Vicar of the Pontiff, after having heard the Cardinal before in the City, and then with the consent and approval of the Pontiff Maximus, will appoint them as Master of the Sacred Apostolic Palace. It will be up to the censor to address the details of this document. Authorization for publication shall be given by the same Master as well as by the Cardinal Vicar of the Pontiff or Bishop acting in his place, as we said above, with a form of approval and a censor's name. Mention may be discontinued only in extraordinary circumstances, and through which rarely, with the prudent decision of the bishop, can the censor mention be discontinued. The name of the censor will never be clear to the authors before he issued a favourable opinion; lest any annoyance should be submitted to the censor either while he knows it was written, or if they do not approve of the publication. Censors are never to be elected out of religious families unless the opinion of the moderator of the province is first heard in secret; - We advise the religious leaders of the most dignified duty never to permit anything to be published by their subjects unless the permission of their Ordinary or their Ordinary has intervened. — Lastly, we declare and declare that the title of censor, by which a man is adorned, is of no avail, nor can ever be afforded to secure the private opinions of the same. unless the faculty of their own and the ordinary had first intervened. — Lastly, we declare and declare that the title of censor, by which a man is adorned, is of no avail, nor can ever be afforded to secure the private opinions of the same. unless the faculty of their own and the ordinary had first intervened. — Lastly, we declare and declare that the title of censor, by which a man is adorned, is of no avail, nor can ever be afforded to secure the private opinions of the same.

Having said this in general, we recommend that the names be kept more carefully, which are pronounced in the following words by article 42 of the Constitution of Offices: Men from the secular clergy are prohibited from the undertaking, without the prior permission of the Ordinary, newspapers or periodicals to be moderated. If anyone abuses his pardon perniciously, let them, first warned, be deprived of it. - to priests who are correspondents or collaborators they come by the name of the common people because it frequently happens that they publish writings in periodicals or commentaries tainted with the stain of modernism; let the bishops see, lest they should draw away anything against which they were permitted, and, if necessary, withdraw the power given. We very seriously recommend that religious leaders do the same: that if they act negligently, let them take care of the ordinary by the authority of the Grand Pontiff. - The newspapers and commentaries which are written by Catholics, as far as possible, have a designated censor. It shall be the duty of this individual to read carefully and carefully every leaf or book, after they have been published: if anything has been said to be perilous, he is to impose it to be corrected in the following folio or pamphlet. Let the bishops have the same opportunity, even if the censor may favor it.

The V. Congress and the public groups we mentioned above, as in which they are eager to openly defend and propagate their modernist beliefs. — that there should not be any meeting of bishops of priests to be held in the future, except very rarely. But if they did, they would allow them by law only so that no discussion of matters pertaining to the bishops or the Apostolic See would be effected; that nothing should be proposed or postulated to impose the occupation of sacred power; so that whatever smacks of modernism, whatever presbyterianism or laicism, is completely silent about it. No priest from another diocese may be present at such meetings, which must be permitted in writing, and inappropriate weather, except in the letters of his bishop. But let not the minds of all the priests escape, which Leo XIII most seriously commended: The influence of their bishops is holy among the priests; they are assured that the priestly office, unless it is exercised under the teaching of the bishops, is neither holy, nor useful, nor honorable . [ 8 ]

VI. But, Venerable Brethren, what does it help us to give orders and precepts if these are not observed properly and constantly? In order that it may turn out to be successful, it was decided that the bishops of the Umbrians should bring forward the whole diocese .they decreed most prudently for their own people, before several years. To be expelled from the errors, thus those already widespread, and to prevent it from being further divulged, or to the extent of the master's impiety, through which the pernicious effects which flowed from that dissemination may be perpetuated; The sacred assembly, following in the footsteps of St. Charles Borromeo, is to be established in each diocese, and he decides to establish a council of approved clergy whose purpose it is to watch over, whether and by what means new errors may spread or spread, and to inform the bishop of these, so that after consultation, he may take remedies by which this evil may be extinguished from its very beginning it may be possible, lest it be spread ever more and more to the destruction of souls; or, what is worse, it is strengthened and grows day by day. - such a plan as a it is a pleasure to call vigilance, we determine that it should be instituted in each diocese as soon as possible. The men who are admitted into it are generally chosen in the same manner as we have established above concerning the censors. They shall convene with the bishop on the second day, and on the fixed day; Let them have this duty entrusted to them. They should carefully examine the traces and traces of modernism both in books and in masterpieces; for the safety of the clergy and youth, they prescribe prudently, but promptly and effectively. - Beware of the novelty of the words, and remember that the warnings of Leo XIII: that it could not be proved in the writings of Catholics that he seems to laugh at the newness of the depraved mind and the piety of the faithful.10] Let them not suffer these things in books and lectures. - Do not neglect the books in which the pious traditions or sacred relics of each place are treated. Let them not allow such questions to be discussed in periodicals or in magazines designed to promote piety, nor do they ridicule or despise wise men's words, nor do they not exceed the limits of probability by firm opinions, or rely on prejudiced opinions. — Let these things be kept about sacred relics. If bishops who can alone in this matter know for certain that the relic has been submitted, let them remove it to the worship of the faithful. If the remains of any of the authorities may die due to civil disturbances or any other accident; it is not to be proposed publicly unless duly reviewed by the bishop. The evidence of prescription or based on presumption will only be valid if the cult is recommended by antiquity; namely, for the decree that the ancient relics are to be preserved in that veneration in which they have hitherto been, unless in a particular case there are certain proofs that they are false or false. But when there is a judgment about pious traditions, it must be remembered: the Church uses so much prudence in this matter, that she permits such traditions not to be narrated in writing, except by taking great caution, and sending on the declaration sanctioned by Urban VIII; which though it be done rightly, yet does not assert the truth of the deed; but, unless human arguments are wanting to believe, it does not prevent us only from being believed. Thus, thirty years ago, he issued a sacred Council for the protection of legitimate rites:Appearances or revelations of this kind have been neither approved nor condemned by the Apostolic See, but only permitted, as if to be believed by pious faith, only by human faith, according to the tradition which they report, even confirmed by appropriate testimonies and records. [ 11 ] He who holds this will be free from all fear. For the religion of every apparition, insofar as it regards the act itself and is said to be relative , always has an implied condition of the deed's truth ;he is always striving in the truth, for he is centred on the very persons of the saints who are honoured. The same is to be said of the relics. – Finally, we demand that the Council be vigilant so that they should constantly and carefully apply their eyes to social institutions as well as to any writings on social matters so that they do not respond to the precepts of the Roman Pontiffs on what is latent in modernism.

VII. These things which we commanded lest they should be forgotten, we wish and mandate that the bishops of each diocese, at the end of the year from the publication of the present letter, and later in the third year also, after a careful and sworn narration, refer to the Apostolic See concerning those things which are decreed in this Our Letter, as well as on the doctrines contained in They thrive for the clergy, but especially in seminaries and other Catholic institutes, including those which are not subject to the authority of the ordinary. We enjoin the same to the general directors of religious orders for their students.

To those things which we plainly confirm, under the penalty of a defiled conscience, against those who refuse to hear what has been said, we add certain special features, which are related to the students of sacred rites living in the seminaries and the recruits to the religious institute. — In seminaries, indeed, all parts of the institution must at last conspire to form a priest worthy of such a name. For it is not permissible to think that such companies are exposed only to studies or to piety. In each case, the whole institution grows together, and is itself as a contest in forming the sacred service of Christ with prolonged preparation. From these, therefore, to produce a very well-arrayed line, two things are absolutely necessary: ​​doctrine for the worship of the mind, and virtue for the perfection of the mind. The other demands that the foster child of the sacred youth be instructed in those arts which have a close relationship with the study of divine things; the other requires a special excellence of virtue and consistency. Let the moderators of discipline and piety look at how each of the students raises their expectations, and let them examine the character of each one; whether they indulge in their genius more evenly, or seem to take up profane spirits; whether they are docile to obedience, prone to piety, not thinking of themselves deeply, and retaining discipline; whether they, led by human reasons, contend for the dignity of the priesthood; whether they excel in the sanctity of life and doctrine in a suitable manner; or at least, if any of these is wanting, they shall endeavor to acquire them with a sincere and ready mind. Nor does the investigation have too much difficulty; for the virtues we have mentioned they quickly betray their failure, and with the discharge of their religious duties I weep in their minds, and, observing the cause of their fear, not by the voice of conscience, but by discipline. Whoever retains this servile fear, or discourages the levity of his mind with contempt, is as far as possible from the hope of exercising a holy priesthood. For it is not easy to believe that a despiser of domestic discipline will by no means depart from the public laws of the Church. With this in mind, if the regulator of the sacred ephebe finds someone, and if he has been warned once and twice a year, by the experience of having done a yearly experience, he has understood that he does not withdraw from his custom; he is as far away as possible from the hope of exercising a holy priesthood. For it is not easy to believe that a despiser of domestic discipline will by no means depart from the public laws of the Church. With this in mind, if the regulator of the sacred ephebe finds someone, and if he has been warned once and twice a year, by the experience of having done a yearly experience, he has understood that he does not withdraw from his custom; he is as far away as possible from the hope of exercising a holy priesthood. For it is not easy to believe that a despiser of domestic discipline will by no means depart from the public laws of the Church. With this in mind, if the regulator of the sacred ephebe finds someone, and if he has been warned once and twice a year, by the experience of having done a yearly experience, he has understood that he does not withdraw from his custom;

Therefore these two things are absolutely required for the promotion of clerics; the innocence of life combined with the soundness of doctrine. let him commend the elect.... Let them be honest and mature in knowledge and work... let the whole form of justice shine in them.

And indeed enough has been said of the uprightness of life, if these things could be easily separated from the doctrine and opinions which each man assumed to be upheld for himself. But, as is said in the book of proverbs, "a man will be known by his doctrine ", as the Apostle teaches: He who does not abide in the teaching of Christ does not have God . But how much work is to be given in learning many and various things, even as the condition of this age itself teaches, nothing more gloriously uplifting than the light of the progress of humanity. As many, therefore, as are of the order of the clergy, if they wish to be employed in their respective roles when the times are fitting; if to exhort with fruit in sound doctrine, and to convince those who contradict]; if they transfer the wealth of their intellect to the benefit of the Church, they must gain an understanding of things, and approach that which is not at all commonplace, and draw nearer to the excellence of their doctrine. For we must struggle with the unskilled enemy, who often adjoin the science of elegance to the skill of sewn together by crafts, and whose beautiful and brandishing opinions are carried with the sound of words with a great speed, so that in them it may seem as if something strange to shout. Therefore arms must be expeditiously disposed of, that is, the rich crop of doctrine to be procured for all who gird themselves with the most sacred and difficult gifts in a painter's life.

But, since man's life is limited to those limits, that it is scarcely possible to touch anything from the most productive source of knowledge of things with the greatest lips, the ardor of learning must also be regulated and retained in the opinion of Paul . Wherefore, since the clergy had already sufficiently many and more weighty studies imposed on them, whether those pertaining to the sacred writings, to the heads of the faith, to morals, to the knowledge of piety, and to their duties, as to asceticismthey call them, or those which are related to the history of the Church, to the canon law, to sacred eloquence; lest young people waste time in pursuing other problems, and be distracted by their primary interests, we forbid any newspapers or comments, however best, from the same law, burdened with the conscience of the officers, who will not be religiously eligible for this to happen.

In order that every suspicion of aggressive modernism may be dispelled, we not only want to preserve those things that were prescribed under the second category above, but we also enjoin that individual teachers, before commencing lectures at the beginning of the year, submit to their bishop the text which each one has proposed to him in teaching or dealing with questions or theses then that each year's course is explored by his own teaching; and if it seems to be departing from sound doctrine, there will be a reason why the teacher should be removed immediately. Finally, to give an oath to his Bishop, in addition to his profession of faith, according to the formula added below and the name underwritten.

This oath, having been made by profession of the faith, is the formula for. I. They will also give the prescriptions of our predecessor Pius IV, along with the chosen definitions of the Vatican Council, to their bishop:

I. Clerics to be introduced to major ranks; to each of these, a copy of the profession of faith is to be given beforehand, as well as the formula for publishing the oath to accurately foresee them, with the sanction of the oath being violated, as below, with the sanction.

II. Priests are appointed for accepting confessions and sacred preachers before they are given the opportunity to perform those tasks.

III. Parish, Canon, and Beneficiaries prior to receiving the benefit.

IV Officials in episcopal courts and ecclesiastical tribunals, including the vicar general and the judges.

V. Additional sermons to be held during the period of Lent.

VI. All the officials in Roman congregations or tribunals are in the presence of the cardinal prefect or the secretary of the same congregation or tribunal.

VII. The directors and teachers of religious families and congregations before they enter the office.

The documents of the profession of faith, which we have mentioned and published, are to be stored in special documents of the oath in the archives of the episcopal Curia, as well as in their respective offices in the Roman Congregations. But if any one, which God averts, has dared to violate an oath, he is to be immediately brought to the tribunal of the Holy Office.

The Oath Against Modernism

Given by His Holiness St. Pius X

September 1, 1910

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. 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. 1:19), that is, from the visible works of creation, as a cause from its effects, and that, therefore, his existence can also be demonstrated: 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. 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. 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. 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.

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. 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. 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. Likewise, I reject that method of judging and interpreting Sacred Scripture which, departing from the tradition of the Church, the analogy of 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. 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.

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. I firmly hold, then, and shall hold to my dying breath the belief of the Fathers in the charism of truth, which certainly is, was, and always will be in the succession of the episcopacy from the apostles. The purpose of this is, then, not that dogma may be tailored according to what seems better and more suited to the culture of each age; rather, that the absolute and immutable truth preached by the apostles from the beginning may never be believed to be different, may never be understood in any other way.

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. . .