QUANTA CURA
(Condemning Current Errors)
Pope Pius IX
Encyclical promulgated on 8 December 1864.
To Our Venerable Brethren,
all Patriarchs, Primates, Archbishops, and Bishops having favor and Communion of the Holy
See.
Venerable Brethren, Health and Apostolic Benediction.
With how great care and pastoral vigilance the Roman Pontiffs, our predecessors,
fulfilling the duty and office committed to them by the Lord Christ Himself in the person
of most Blessed Peter, Prince of the Apostles, of feeding the lambs and the sheep, have
never ceased sedulously to nourish the Lord's whole flock with words of faith and with
salutary doctrine, and to guard it from poisoned pastures, is thoroughly known to all, and
especially to you, Venerable Brethren. And truly the same, Our Predecessors, asserters of
justice, being especially anxious for the salvation of souls, had nothing ever more at
heart than by their most wise Letters and Constitutions to unveil and condemn all those
heresies and errors which, being adverse to our Divine Faith, to the doctrine of the
Catholic Church, to purity of morals, and to the eternal salvation of men, have frequently
excited violent tempests, and have miserably afflicted both Church and State. For which
cause the same Our Predecessors, have, with Apostolic fortitude, constantly resisted the
nefarious enterprises of wicked men, who, like raging waves of the sea foaming out their
own confusion, and promising liberty whereas they are the slaves of corruption, have
striven by their deceptive opinions and most pernicious writings to raze the foundations
of the Catholic religion and of civil society, to remove from among men all virtue and
justice, to deprave persons, and especially inexperienced youth, to lead it into the
snares of error, and at length to tear it from the bosom of the Catholic Church.
2. But now, as is well known to you, Venerable Brethren, already, scarcely had we been
elevated to this Chair of Peter (by the hidden counsel of Divine Providence, certainly by
no merit of our own), when, seeing with the greatest grief of Our soul a truly awful storm
excited by so many evil opinions, and (seeing also) the most grievous calamities never
sufficiently to be deplored which overspread the Christian people from so many errors,
according to the duty of Our Apostolic Ministry, and following the illustrious example of
Our Predecessors, We raised Our voice, and in many published Encyclical Letters and
Allocutions delivered in Consistory, and other Apostolic Letters, we condemned the chief
errors of this most unhappy age, and we excited your admirable episcopal vigilance, and we
again and again admonished and exhorted all sons of the Catholic Church, to us most dear,
that they should altogether abhor and flee from the contagion of so dire a pestilence. And
especially in our first Encyclical Letter written to you on 9 November 1846, and in two
Allocutions delivered by us in Consistory, the one on 9 December 1854, and the other on 9
June 1862, we condemned the monstrous portents of opinion which prevail especially in this
age, bringing with them the greatest loss of souls and detriment of civil society itself;
which are grievously opposed also, not only to the Catholic Church and her salutary
doctrine and venerable rights, but also to the eternal natural law engraven by God in all
men's hearts, and to right reason; and from which almost all other errors have their
origin.
3. But, although we have not omitted often to proscribe and reprobate the chief errors
of this kind, yet the cause of the Catholic Church, and the salvation of souls entrusted
to us by God, and the welfare of human society itself, altogether demand that we again
stir up your pastoral solicitude to exterminate other evil opinions, which spring forth
from the said errors as from a fountain. Which false and perverse opinions are on that
ground the more to be detested, because they chiefly tend to this, that that salutary
influence be impeded and (even) removed, which the Catholic Church, according to the
institution and command of her Divine Author, should freely exercise even to the end of
the world--not only over private individuals, but over nations, peoples, and their
sovereign princes; and (tend also) to take away that mutual fellowship and concord of
counsels between Church and State which has ever proved itself propitious and salutary,
both for religious and civil interests.1
For you well know, venerable brethren, that at this time men are found not a few who,
applying to civil society the impious and absurd principle of "naturalism," as
they call it, dare to teach that "the best constitution of public society and (also)
civil progress altogether require that human society be conducted and governed without
regard being had to religion any more than if it did not exist; or, at least, without any
distinction being made between the true religion and false ones." And, against the
doctrine of Scripture, of the Church, and of the Holy Fathers, they do not hesitate to
assert that "that is the best condition of civil society, in which no duty is
recognized, as attached to the civil power, of restraining by enacted penalties, offenders
against the Catholic religion, except so far as public peace may require." From which
totally false idea of social government they do not fear to foster that erroneous opinion,
most fatal in its effects on the Catholic Church and the salvation of souls, called by Our
Predecessor, Gregory XVI, an "insanity,"2 viz.,
that "liberty of conscience and worship is each man's personal right, which ought to
be legally proclaimed and asserted in every rightly constituted society; and that a right
resides in the citizens to an absolute liberty, which should be restrained by no authority
whether ecclesiastical or civil, whereby they may be able openly and publicly to manifest
and declare any of their ideas whatever, either by word of mouth, by the press, or in any
other way." But, while they rashly affirm this, they do not think and consider that
they are preaching "liberty of perdition;"3 and
that "if human arguments are always allowed free room for discussion, there will
never be wanting men who will dare to resist truth, and to trust in the flowing speech of
human wisdom; whereas we know, from the very teaching of our Lord Jesus Christ, how
carefully Christian faith and wisdom should avoid this most injurious babbling."4
4. And, since where religion has been removed from civil society, and the doctrine and
authority of divine revelation repudiated, the genuine notion itself of justice and human
right is darkened and lost, and the place of true justice and legitimate right is supplied
by material force, thence it appears why it is that some, utterly neglecting and
disregarding the surest principles of sound reason, dare to proclaim that "the
people's will, manifested by what is called public opinion or in some other way,
constitutes a supreme law, free from all divine and human control; and that in the
political order accomplished facts, from the very circumstance that they are accomplished,
have the force of right." But who, does not see and clearly perceive that human
society, when set loose from the bonds of religion and true justice, can have, in truth,
no other end than the purpose of obtaining and amassing wealth, and that (society under
such circumstances) follows no other law in its actions, except the unchastened desire of
ministering to its own pleasure and interests? For this reason, men of the kind pursue
with bitter hatred the Religious Orders, although these have deserved extremely well of
Christendom, civilization and literature, and cry out that the same have no legitimate
reason for being permitted to exist; and thus (these evil men) applaud the calumnies of
heretics. For, as Pius VI, Our Predecessor, taught most wisely, "the abolition of
regulars is injurious to that state in which the Evangelical counsels are openly
professed; it is injurious to a method of life praised in the Church as agreeable to
Apostolic doctrine; it is injurious to the illustrious founders, themselves, whom we
venerate on our altars, who did not establish these societies but by God's
inspiration."5 And (these wretches) also impiously
declare that permission should be refused to citizens and to the Church, "whereby
they may openly give alms for the sake of Christian charity"; and that the law should
be abrogated "whereby on certain fixed days servile works are prohibited because of
God's worship;" and on the most deceptive pretext that the said permission and law
are opposed to the principles of the best public economy. Moreover, not content with
removing religion from public society, they wish to banish it also from private families.
For, teaching and professing the most fatal error of "Communism and Socialism,"
they assert that "domestic society or the family derives the whole principle of its
existence from the civil law alone; and, consequently, that on civil law alone depend all
rights of parents over their children, and especially that of providing for
education." By which impious opinions and machinations these most deceitful men
chiefly aim at this result, viz., that the salutary teaching and influence of the Catholic
Church may be entirely banished from the instruction and education of youth, and that the
tender and flexible minds of young men may be infected and depraved by every most
pernicious error and vice. For all who have endeavored to throw into confusion things both
sacred and secular, and to subvert the right order of society, and to abolish all rights,
human and divine, have always (as we above hinted) devoted all their nefarious schemes,
devices and efforts, to deceiving and depraving incautious youth and have placed all their
hope in its corruption. For which reason they never cease by every wicked method to assail
the clergy, both secular and regular, from whom (as the surest monuments of history
conspicuously attest), so many great advantages have abundantly flowed to Christianity,
civilization and literature, and to proclaim that "the clergy, as being hostile to
the true and beneficial advance of science and civilization, should be removed from the
whole charge and duty of instructing and educating youth."
5. Others meanwhile, reviving the wicked and so often condemned inventions of
innovators, dare with signal impudence to subject to the will of the civil authority the
supreme authority of the Church and of this Apostolic See given to her by Christ Himself,
and to deny all those rights of the same Church and See which concern matters of the
external order. For they are not ashamed of affirming "that the Church's laws do not
bind in conscience unless when they are promulgated by the civil power; that acts and
decrees of the Roman Pontiffs, referring to religion and the Church, need the civil
power's sanction and approbation, or at least its consent; that the Apostolic
Constitutions,6 whereby secret societies are condemned
(whether an oath of secrecy be or be not required in such societies), and whereby their
frequenters and favourers are smitten with anathema—have no force in those regions of
the world wherein associations of the kind are tolerated by the civil government; that the
excommunication pronounced by the Council of Trent and by Roman Pontiffs against those who
assail and usurp the Church's rights and possessions, rests on a confusion between the
spiritual and temporal orders, and (is directed) to the pursuit of a purely secular good;
that the Church can decree nothing which binds the conscience of the faithful in regard to
their use of temporal things; that the Church has no right of restraining by temporal
punishments those who violate her laws; that it is conformable to the principles of sacred
theology and public law to assert and claim for the civil government a right of property
in those goods which are possessed by the Church, by the Religious Orders, and by other
pious establishments." Nor do they blush openly and publicly to profess the maxim and
principle of heretics from which arise so many perverse opinions and errors. For they
repeat that the "ecclesiastical power is not by divine right distinct from, and
independent of, the civil power, and that such distinction and independence cannot be
preserved without the civil power's essential rights being assailed and usurped by the
Church." 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.
6. Amidst, therefore, such great perversity of depraved opinions, we, well remembering
our Apostolic Office, and very greatly solicitous for our most holy Religion, for sound
doctrine and the salvation of souls which is entrusted to us by God, and (solicitous also)
for the welfare of human society itself, have thought it right again to raise up our
Apostolic voice. Therefore, by our Apostolic authority, we reprobate, proscribe, and
condemn all the singular and evil opinions and doctrines severally mentioned in this
letter, and will and command that they be thoroughly held by all children of the Catholic
Church as reprobated, proscribed and condemned.
7. And besides these things, you know very well, Venerable Brethren, that in these
times the haters of truth and justice and most bitter enemies of our religion, deceiving
the people and maliciously lying, disseminate sundry and other impious doctrines by means
of pestilential books, pamphlets and newspapers dispersed over the whole world. Nor are
you ignorant also, that in this our age some men are found who, moved and excited by the
spirit of Satan, have reached to that degree of impiety as not to shrink from denying our
Ruler and Lord Jesus Christ, and from impugning His Divinity with wicked pertinacity.
Here, however, we cannot but extol you, venerable brethren, with great and deserved praise, for not having failed to raise with all zeal your episcopal voice against impiety so great.
8. Therefore, in this our letter, we again most lovingly address you, who, having been
called unto a part of our solicitude, are to us, among our grievous distresses, the
greatest solace, joy and consolation, because of the admirable religion and piety wherein
you excel, and because of that marvellous love, fidelity, and dutifulness, whereby bound
as you are to us. and to this Apostolic See in most harmonious affection, you strive
strenuously and sedulously to fulfill your most weighty episcopal ministry. For from your
signal pastoral zeal we expect that, taking up the sword of the spirit which is the word
of God, and strengthened by the grace of our Lord Jesus Christ, you will, with redoubled
care, each day more anxiously provide that the faithful entrusted to your charge
"abstain from noxious verbiage, which Jesus Christ does not cultivate because it is
not His Father's plantation."7 Never cease also to
inculcate on the said faithful that all true felicity flows abundantly upon man from our
august religion and its doctrine and practice; and that happy is the people whose God is
their Lord.8 Teach that "kingdoms rest on the
foundation of the Catholic Faith;9 and that nothing is so
deadly, so hastening to a fall, so exposed to all danger, (as that which exists) if,
believing this alone to be sufficient for us that we receive free will at our birth, we
seek nothing further from the Lord; that is, if forgetting our Creator we abjure his power
that we may display our freedom."10 And again do not
fail to teach "that the royal power was given not only for the governance of the
world, but most of all for the protection of the Church;"11
and that there is nothing which can be of greater advantage and glory to Princes and Kings
than if, as another most wise and courageous Predecessor of ours, St. Felix, instructed
the Emperor Zeno, they "permit the Catholic Church to practise her laws, and allow no
one to oppose her liberty. For it is certain that this mode of conduct is beneficial to
their interests, viz., that where there is question concerning the causes of God, they
study, according to His appointment, to subject the royal will to Christ's Priests, not to
raise it above theirs."12
9. But if always, venerable brethren, now most of all amidst such great calamities both
of the Church and of civil society, amidst so great a conspiracy against Catholic
interests and this Apostolic See, and so great a mass of errors, it is altogether
necessary to approach with confidence the throne of grace, that we may obtain mercy and
find grace in timely aid. Wherefore, we have thought it well to excite the piety of all
the faithful in order that, together with us and you, they may unceasingly pray and
beseech the most merciful Father of light and pity with most fervent and humble prayers,
and in the fullness of faith flee always to Our Lord Jesus Christ, who redeemed us to God
in his blood, and earnestly and constantly supplicate His most sweet Heart, the victim of
most burning love toward us, that He would draw all things to Himself by the bonds of His
love, and that all men inflamed by His most holy love may walk worthily according to His
heart, pleasing God in all things, bearing fruit in every good work. But since without
doubt men's prayers are more pleasing to God if they reach Him from minds free from all
stain, therefore we have determined to open to Christ's faithful, with Apostolic
liberality, the Church's heavenly treasures committed to our charge, in order that the
said faithful, being more earnestly enkindled to true piety, and cleansed through the
sacrament of Penance from the defilement of their sins, may with greater confidence pour
forth their prayers to God, and obtain His mercy and grace.
10. By these Letters, therefore, in virtue of our Apostolic authority, we concede to
all and singular the faithful of the Catholic world, a Plenary Indulgence in the form of
Jubilee, during the space of one month only for the whole coming year 1865, and not
beyond; to be fixed by you, venerable brethren, and other legitimate Ordinaries of places,
in the very same manner and form in which we granted it at the beginning of our supreme
Pontificate by our Apostolic Letters in the form of a Brief, dated November 20, 1846, and
addressed to all your episcopal Order, beginning, "Arcano Divinae Providentiae
consilio," and with all the same faculties which were given by us in those Letters.
We will, however, that all things be observed which were prescribed in the aforesaid
Letters, and those things be excepted which we there so declared. And we grant this,
notwithstanding anything whatever to the contrary, even things which are worthy of
individual mention and derogation. In order, however, that all doubt and difficulty be
removed, we have commanded a copy of said Letters be sent you.
11. "Let us implore," Venerable Brethren, "God's mercy from our inmost
heart and with our whole mind; because He has Himself added, 'I will not remove my mercy
from them.' Let us ask and we shall receive; and if there be delay and slowness in our
receiving because we have gravely offended, let us knock, because to him that knocketh it
shall be opened, if only the door be knocked by our prayers, groans and tears, in which we
must persist and persevere, and if the prayer be unanimous . . . let each man pray to God,
not for himself alone, but for all his brethren, as the Lord hath taught us to pray."13 But in order
that God may the more readily assent to the
prayers and desires of ourselves, of you and of all the faithful, let us with all
confidence employ as or advocate with Him the Immaculate and most holy Virgin Mary, Mother
of God, who has slain all heresies throughout the world, and who, the most loving Mother
of us all, "is all sweet . . . and full of mercy . . . shows herself to all as easily
entreated; shows herself to all as most merciful; pities the necessities of all with a
most large affection;"14 and standing as a Queen at
the right hand of her only begotten Son, our Lord Jesus Christ, in gilded clothing,
surrounded with variety, can obtain from Him whatever she will. Let us also seek the
suffrages of the Most Blessed Peter, Prince of the Apostles, and of Paul, his
Fellow-Apostle, and of all the Saints in Heaven, who having now become God's friends, have
arrived at the heavenly kingdom, and being crowned bear their palms, and being secure of
their own immortality are anxious for our salvation.
12. Lastly, imploring from our great heart for You from God the abundance of all
heavenly gifts, we most lovingly impart the Apostolic Benediction from our inmost heart, a
pledge of our signal love towards you, to yourselves, venerable brethren, and to all the
clerics and lay faithful committed to your care.
Given at Rome, from St. Peter's, the 8th day of December, in the year 1864, the tenth
from the Dogmatic Definition of the Immaculate Conception of the Virgin Mary, Mother of
God.
In the nineteenth year of Our Pontificate.
ENDNOTES
1. Gregory XVI, encyclical epistle "Mirari vos," 15 August 1832.
2. Ibid.
3. St. Augustine, epistle 105 (166).
4. St. Leo, epistle 14 (133), sect. 2, edit. Ball.
5. Epistle to Cardinal De la Rochefoucault, 10 March 1791.
6. Clement XII, "In eminenti;" Benedict XIV, "Providas Romanorum;" Pius VII, "Ecclesiam;" Leo XII, "Quo graviora."
7. St. Ignatius M. to the Philadelphians, 3.
8. Ps 143.
9. St. Celestine, epistle 22 to Synod. Ephes. apud Const., p. 1200.
10. St. Innocent. 1, epistle 29 ad Episc. conc. Carthage. apud Coust., p. 891.
11. St. Leo, epistle 156 (125).
12. Pius VII, encyclical epistle "Diu satis," 15 May 1800.
13. St. Cyprian, epist. 11.
14. St. Bernard, Serm. "de duodecim praerogativis B. M. V. ex verbis Apocalyp."