"The theater, literature, public and private morals are all saturated with obscenity and impurity. The result is inevitable; a corrupt generation necessarily begets a revolutionary generation. Liberalism is the program of naturalism. Free-thought begets free morals, or immorality. Restraint is thrown off and a free rein given to the passions. Whoever thinks what he pleases will do what he pleases. Liberalism in the intellectual order is license in the moral order. Disorder in the intellect begets disorder in the heart, and vice-versa. Thus does Liberalism propagate immorality, and immorality Liberalism." (Ch. 26).

Liberalism "is, therefore, the radical and universal denial of all divine truth and Christian dogma, the primal type of all heresy, and the supreme rebellion against the authority of God and His Church. As with Lucifer, its maxim is, 'I will not serve.'" (Ch. 3).

"Liberalism, whether in the doctrinal or practical order, is a sin. In the doctrinal order, it is heresy, and consequently a mortal sin against faith. In the practical order, it is a sin against the commandments of God and of the Church, for it virtually transgresses all commandments. To be more precise: in the doctrinal order, Liberalism strikes at the very foundations of faith; it is heresy radical and universal, because within it are comprehended all heresies. In the practical order it is a radical and universal infraction of the divine law, since it sanctions and authorizes all infractions of that law." (Ch. 3).

Publisher’s Preface
Foreword
Ch. 1. What Begets Liberalism
Ch. 2. What Is Liberalism?
Ch. 3. Liberalism Is a Sin
Ch. 4. The Gravity of the Sin of Liberalism
Ch. 5. The Degrees of Liberalism
Ch. 6. Catholic Liberalism or Liberal Catholicism
Ch. 7. Intrinsic Causes of Liberal Catholicism
Ch. 8. Shadow and Penumbra
Ch. 9. Two Kinds of Liberalism
Ch. 10. Liberalism of all Shades Condemned by the Church
Ch. 11. The Solemn Condemnation of Liberalism by the Syllabus
Ch. 12. Like Liberalism but Not Liberalism, Liberalism but Not Like It
Ch. 13. The Name "Liberalism"
Ch. 14. Liberalism and Free-Thought
Ch. 15. Can a Liberal Be in Good Faith?
Ch. 16. The Symptoms of Liberalism
Ch. 17. Christian Prudence and Liberalism
Ch. 18. Liberalism and Literature
Ch. 19. Charity and Liberalism
Ch. 20. Polemical Charity and Liberalism
Ch. 21. Personal Polemics and Liberalism
Ch. 22. A Liberal Objection to Ultramontane Methods
Ch. 23. The Civilta Cattolica's Charity to Liberals
Ch. 24. A Liberal Sophism and the Church's Diplomacy
Ch. 25. How Catholics Fall into Liberalism
Ch. 26. Permanent Causes of Liberalism
Ch. 27. How to Avoid Liberalism
Ch. 28. How to Distinguish Catholic from Liberal Works
Ch. 29. Liberalism and journalism
Ch. 30. Can Catholics and Liberals Ever Unite?
Ch. 31. An Illusion of Liberal Catholics
Ch. 32. Liberalism and Authority in Particular Cases
Ch. 33. Liberalism as It Is in This Country

In 1886 there appeared in Spain a little work under the title El Liberalismo es Pecado, "Liberalism Is a Sin," by Don Felix Sarda y Salvany, a priest of Barcelona and editor of a journal called La Revista Popular. The book excited considerable commotion. It was vigorously assailed by the Liberals. A Spanish Bishop of a Liberal turn instigated an answer to Dr. Sarda's work by way of another Spanish priest. Both books were sent to Rome, praying the Sacred Congregation of the Index to put Dr. Sarda's work under the ban. The following letter, under date of January 10, 1887, from the Sacred Congregation itself, explains the result of its consideration of the two volumes:

To The Most Rev. Jacobo Catala Et Alboso,

Bishop of Barcelona

Most Excellent Sir:

The Sacred Congregation of the Index has received the denunciation of the little work bearing the title El Liberalismo es Pecado by Don Felix Sarda y Salvany, a priest of your diocese; the denunciation was accompanied at the same time by another little work, entitled El Proceso del Integrismo, that is, "A refutation of the errors contained in the little work El Liberalismo es Pecado." The author of the second work is D. de Pazos, a canon of the diocese of Vich.

Whereupon, the Sacred Congregation has carefully examined both works and decided as follows:

In the first, not only is nothing found contrary to sound doctrine, but its author, D. Felix Sarda, merits great praise for his exposition and defense of the sound doctrine therein set forth with solidity, order and lucidity, and without personal offense to anyone.

The same judgment, however, cannot be passed on the other work, that by D. de Pazos, for in matter it needs corrections. Moreover, his injurious manner of speaking cannot be approved, for he inveighs rather against the person of D. Sarda than against the latter's supposed errors.

Therefore, the Sacred Congregation has commanded D. de Pazos, admonished by his own Bishop, to withdraw his book, as far as he can, from circulation, and in the future, if any discussion of the subject should arise, to abstain from all expressions personally injurious, according to the precept of true Christian charity; and this all the more since Our Holy Father, Leo XIII, whereas he urgently recommends castigation of error, neither desires nor approves expressions personally injurious, especially when directed against those who are eminent for their doctrine and their piety.

In communicating to you this order of the Sacred Congregation of the Index, that you may be able to make it known to the illustrious priest of your diocese, D. Sarda, for his peace of mind, I pray God to grant you all happiness and prosperity, and subscribe myself with great respect,

Your most obedient servant,

Fr. Jerome Secheri, O.P.
Secretary of the Sacred Congregation Of the Index.

The following short chapters on Liberalism are mainly and substantially Dr. Sarda's book, put into English and adapted to our American conditions. Their need and their use will be best understood and appreciated by their perusal.

People today are almost universally asking, "What has happened to our society? What is wrong?" The book you hold in your hands, Dear Reader, contains in essence the answers to these questions.

Liberalism Is A Sin was written in Spain by Fr. Felix Sarda y Salvany in 1886 and was translated and adapted for U.S. readership by Conde B. Pallen, Ph.D., L.L.D. under the title What Is Liberalism? and published in English in 1899. The book went through various reprints from the original hardbound edition of the B. Herder Book Company, the latest of which were done by TAN Books and Publishers, Inc., the first in 1979, and then the second one in 1989. This present edition of the book has been completely retypeset in a more readable style, using modern spelling and punctuation. Plus, we have brought up to date Dr. Pallen's statistics cited in Chapter 1. Also, we have changed the title from Dr. Pallen's What Is Liberalism? back to Fr. Sarda y Salvany's original and more provocative title, Liberalism Is A Sin.

We have also added most of the italics and all the capitalization in the text, to emphasize important points and to give the reader a little better frame of reference in each chapter. Other than these minor changes, the book is the same as the one Conde Pallen issued in 1899 and substantially the same as the Reverend Dr. Sarda y Salvany's original Spanish text.

Liberalism Is A Sin is one of the most important books for Catholics today (and for non-Catholics, too, if they will read it with an open mind). For it discusses the problem of Liberalism, both in its principles and in all its details and ramifications. (It must be noted here that as the word is used in this present context, "Liberalism" refers to religion and not to politics, though it definitely bears upon that realm as well.)

By definition, Liberalism is the mistaken notion that "One religion is as good as another." The absurdity of this proposition is immediately obvious to all, for two beliefs that contradict each other cannot at the same time both be true. Therefore, insofar as one at least is false, it is simply not good at all, and definitely it is not as good as a belief which is true. Nor is it even as good as one that is nearer to the truth. Also, Liberalism takes no cognizance of there being in the world a One, True, Divinely revealed Religion that is true in all its doctrines and moral teachings—which is exactly what the Roman Catholic Church unabashedly maintains that it is.

This book shows that Liberalism—at least here in America—is all-pervasive and is almost, as it were, universally victorious over the thinking of our people. Yet as a religious—philosophical tenet it is false! And woefully so! For, as the author points out, it leads to an eventual denial of any truth whatsoever by some of its adherents. For people hear first one religious "truth" asserted and then another that contradicts it, and soon they are so confused that they do not know what to believe. And often they end up believing nothing—or holding that nothing is certain, even in matters relating to the Natural Law, which all people know through the use of their reason alone.

Regarding its source, Liberalism, as the author shows very clearly, is a direct result of Protestantism, with its tenet of private interpretation of the Bible. For if a person has a right to decide for himself what the Bible means, this says in effect that he has a right to choose whether he will believe or not believe certain revealed teachings. Then in effect, he also has a right to believe nothing at all. Whereas the correct view is that when the mind of man sees the divinely revealed truth, he has NO CHOICE, morally speaking, to reject it. Its obvious truth requires that he must accept it as true.

(Society, on the other hand, must concede every person a civil right to reject religious truth, as far as he individually is concerned, but that is only because both religion and society must allow a person to exercise his free will and to choose for himself whether he will accept or reject God's Revelation. He who rejects the truth, however, must personally bear whatever evil consequences that result from his own personal choice.) For some, this book may be difficult because they are unaccustomed to reading abstract, theoretical books, but the issues it discusses are so important to each person individually, and to our society as a whole, that it behooves everyone to persist to the end (the concluding chapter is one of the best in the book, maybe even the best), and even to reread the book, that he or she might become completely familiar with the issues covered here. For Liberalism says in effect that there is no objective truth, which is patently absurd. And in the practical order—in our social and political lives—Liberalism leads to a practiced atheism, that is, to a situation in society where, though we do not deny the existence of God, we nonetheless must conduct ourselves vis-a-vis one another as if God did not exist, because we must in effect deny that He has a right to tell man what to do.

This situation results from Liberalism's denying in effect that there is one body of revealed truth, with which man must comply. Liberalism therefore destroys adherence even to the Natural Law, that law which we all understand to be true without the assistance of divine Revelation. But it also destroys the universal acceptance among people of divine Revelation. Adherence to both the supernatural and the natural order, therefore, breaks down under its influence, and the result is chaos in individual lives and anarchy in society.

The all-pervading Liberal ideas that "one religion is basically as good as another" and that "it does not matter what a person believes so long as he is a good person" were spawned almost automatically and by logical necessity, as it were, due to the historical context leading up to where we find ourselves today.

By the year 304 A.D., Christianity (read here "Catholicism") had pretty well permeated and converted the ancient Roman world, so that with the victory of Constantine the Great at that time in the battle of the Malvian Bridge and with his succession as Roman Emperor in that year, Catholicism became the official religion of society. And as the Roman world more and more influenced its neighbors, especially the northern European peoples, the civilization that developed there was Roman-Catholicized civilization, or Catholicized-Roman civilization, if you will. At the time of the Protestant Reformation (read "Revolt"), starting in 1517 and continuing throughout that century, European civilization had already been well formed by the Catholic religion for, at the most, 1,200 years in some regions to, at the least, 400 years in others.

Significant for our Western civilization is the fact, as Hilaire Belloc points out in Essays of a Catholic, that THE PEOPLE WHO HAD BECOME PROTESTANT DID NOT ABANDON THEIR CATHOLIC MORAL CUSTOMS. They continued to live by the truth which their Catholic forefathers had lived by for centuries. The only problem was that they no longer believed as true the religious-philosophical truths taught by the Revealed Religion, the Catholic Faith, which had created their customary and traditional ethic.

This dichotomy between varying professed faiths in the minds of people, on the one hand, and the continued practice of the traditional Catholic and therefore true moral customs, on the other, has come down into our own time. All during the centuries since Luther's revolt in 1517, society has been able to function fairly well, despite the various erroneous religious-philosophical ideas in the minds of people in the same nation—simply because, practically speaking, they were by and large living by the old inherited Catholic truths and practices, and this was what enabled our society to function more or less harmoniously, despite a diversity of belief among its members. Let us pause here to name some of the Catholic social moral customs that are based on the revealed word of God: to worship God on Sunday, not to work on Sunday, to give honest work for your pay, not to steal, to keep monogamous marriage relations, not to practice polygamy, to avoid adultery and fornication, to shun homosexuality (like a plague!), to have children and not to practice birth control (let alone abortion), to raise and nurture them within the family they were born in, to respect and care for the elderly, to nurse the sick, to bury the dead (in anticipation of the resurrection of the body), etc., etc.

Now, the average person might say, "Most of that we have always taken for granted" But the fact is that now (1993) most of these traditional customs—that have made our society workable heretofore—have been, not just called into question, but simply abandoned by many people, as if there were no objective truth, and definitely as if there were no divine retribution for sin left unexpiated. This abandonment is the direct result of the loss of the one, true Catholic faith as the integral creed of our society as a whole, which in turn has eventuated in the abandonment of traditional Catholic moral customs that enable man to live in conformity with God's laws and enable society to function harmoniously.

Liberalism, which in effect says, "It does not matter what you believe—or whether you believe anything at all"—could be held without dire results by even the majority of people in our present society—so long as the majority of our people were also still practicing the old traditional (read "true," "Catholic") moral customs, for these customs, based on the revealed truths of Almighty God and adherence to the Natural Law, enabled our society to function reasonably well. But now, in the 1990's, with so many people having lost touch with the reasons for morality and goodness, we live in a situation where many of these customs have been abandoned by a large segment of our society, and the result is social disorder of the first magnitude.

It is only when the present disorder arose in our social affairs—when murders and broken marriages and people going berzerk in all sorts of ways—became epidemic that people universally began to ask: "WHAT IS WRONG?!" People in general do not understand philosophy, let alone the bad effects that a bad philosophy can have. These evil effects must first impinge on their lives—"smack them hard in the face"—before they cry out, "What is wrong?!"

Well, Dear Reader, "What is wrong" is what has already been wrong for a very long time in the thinking of our people—they no longer profess the truth. They abandoned it starting in 1517, when Martin Luther nailed his 95 theses to the chapel door at Wittenberg and initiated his revolt against the True Faith and a unified Catholic society. They jettisoned the Revealed Religion of God, sort of like naughty children left home alone and rebelling against their parents' firm (but orderly) rule—not realizing that they were destroying the very underpinnings of society itself, not to mention the infinitely more important matter of abandoning the one and only vehicle of their eternal salvation. And it was these people by and large who emigrated to North America and founded our nation.

I believe we can say with good historical accuracy that the Catholic moral customs inherited from centuries of Catholic and Roman civilization survived until the decade of the 1960's, when the rot of Liberalism—spread at an accelerated rate by the immoral movie industry—had prepared the social seedbed for people finally to abandon the traditional Catholic moral customs. This abandonment of order for hedonism and personal licentiousness was precipitated during the 1960's, more than anything else, I believe, by the advent of the birth control pill, accompanied by the utter daring of the movie industry in portraying on the screen people actually committing fornication and adultery. The result over the next few years was a general disintegration of sexual morality, pandemic infidelity, a meteoric rise in divorce, and finally, the coup de grace for society, abortion. Top this all off with the concomitant alarming increase in drug abuse, and the rest of human morals simply disintegrated in the train.

This historical scenario we have actually witnessed in just the past 30 years! The discussion here, therefore, is not academic. For the collapse of Catholic customs has taken place only recently, and that within the lifetimes of many of us. The result—if not soon reversed—will destroy what is left of our civilization.

This collapse ultimately is the result of Protestantism—with its belief in private interpretation of the Bible. With the Protestant Revolt from revealed truth and the divinely established authority in the person and office of the Pope in Rome, everyone became his own little pope. Whereas people could not abide one man's being infallible—one man, who held the divine commission from Jesus Christ Himself, when He said to St. Peter, "I say to thee: that thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it. And I will give to thee the keys to the kingdom of heaven. And whatsoever thou shalt bind upon earth, it shall be bound also in heaven: and whatsoever you shall loose on earth, it shall be loosed also in heaven" (Matt. 16:18-20); whereas they could not abide this one man's being infallible, whose authority exists only within the strictly defined limits of a tightly wrought, nearly 2,000—year, universally known tradition, all the while being guided by the Holy Spirit, the "Paraclete" whom Christ had sent; whereas they could not accept this sort of God—assisted, worldwide—visible, tightly constrained infallible teacher; they could and did accept, and continue to this day to accept, THEMSELVES(!) as the infallible, unfailing, inerrant rule of faith and morals—they, who are often mental pygmies in theoretical matters, uninstructed in theology and philosophy, poorly informed, busy with practical affairs, weak, sick and all of that; they themselves are the only, the one, the true and infallible authority which they will accept—only themselves! God preserve us from such nonsense!

Is it any wonder we have ended with the social dilemmas we now face, when the majority of people in our society operate under an idea structure such as this? The moral, social, civil, political chaos we have brought upon ourselves is the direct result of Protestantism, with its disastrous tenet of "private interpretation," and its ugly stepchild, "Liberalism," which blesses the spiritual and moral disorder produced by Protestantism with the gooey mental salve of "One religion is as good as another," and its equally absurd corollary, "It doesn't matter what you believe, as long as you lead a good life."

As Fr. Sarda y Salvany states, "Protestantism is now a dead dog." (Page 74). But Liberalism still waxes strong in Protestantism's defense. However, the social upheaval of our times, brought on by these false ideas, now demands the ringing of the death-knell of Liberalism. We can no longer abide this error and survive as a civilization. For liberals in a society are like termites in a wooden house. They live off the house while it is still basically sound, saying all the while, "What harm do we do? The house still stands!" But we know that the house of our civilization is getting progressively weaker as the termite—Liberals increase and thrive, and at some point, in the not-too-distant future, we are going to crash!

It is my opinion that we are now there! We are about to crash as a civilization. And we need immediately to begin the process of exterminating the verminous Liberal pest with large antidotes of real, logical truth, taken from the wellspring of all truth, our Divinely Revealed Religion—the Holy Roman Catholic and Apostolic Faith. No other medicine will do for what is otherwise a terminal case for all of us.

We are at the point where action is imperative. For our very personal, earthly safety is at stake—not to mention the vastly more important matter of the salvation of our souls. But we can only act rightly if we know the truth and act in accordance with it.

Liberalism Is A Sin will focus our sights on the last enemy that needs to be destroyed before we can begin rebuilding the "Lost Faith" that makes life on this earth reasonable and harmonious and that enables people to obtain eternal salvation—if they will only embrace it and live by it. For Liberalism is all that is left standing between us and the shedding of the light of Catholic truth on all the problems of our times and eventuating thereby those real, lasting solutions to the moral, social and religious problems which now afflict us unto the death of our civilization.

Thomas A. Nelson

March 10, 1993

A major factor related to our living in a post-Catholic civilization allows Liberalism to live and to thrive; it is an element the author does not touch upon, and in fact, which I have never seen mentioned by any other author, and it is this: Christianity (read "Catholicism") solved the nagging questions for mankind as to the purpose of life, whether man is immortal, and what is his eternal destiny. Those who have studied the pre-Christian era literature of ancient Greece and Rome realize that the answers to these questions held at that time were at the very best vague, shadowy and uncertain notions in the minds of the ancient people. Save for the Israelite nation, singled out by God to prepare themselves (and to a certain extent, the world) for the coming of a Redeemer, the nations of the world by the time Our Lord Jesus Christ entered the picture of human history had pretty well lost the correct view of these important questions, which God had communicated to Adam and Eve and which had been handed down through the millennia before Christ. But the teachings of Jesus Christ, once they had permeated the Roman world and spread to the barbarian European nations, solved all these ultimate questions for our ancestors in the West. People were assured by Divine Revelation that man is immortal, that he is destined ultimately either to Heaven or to Hell, that these states last forever (in an ever-present now that the human mind, knowing only the element of change in this world, finds impossible fully to grasp) and that man's acceptance or rejection of Christ's doctrine, plus living an absolutely correct life and dying in God's grace, are the determining factors as to whether a person will go to Heaven or to Hell. Since the advent of Protestantism, it is my contention, the SOCIAL AWARENESS of the answers to man's questions about the immortality of the soul, the purpose of life, the ultimate end of man, and the role of human behavior in determining man's last end has not been lost! The historical reality of Catholicism's being the only religion of Europe is not that old (16th century), and therefore the memory of its teaching is still fairly fresh from a social awareness aspect, plus Catholicism is still with us today—e.g., almost 20% of the U.S. population is Catholic, at least in name, and some areas of the Western world are predominantly Catholic. So the ferment of Catholicism, the fountainhead of Christianity, with its true, unalloyed doctrines on these ultimate questions, is still in our midst (though in the post-Vatican II era, i.e., after 1965, it definitely has become significantly weaker). Consequently, there exists in our social awareness a pretty strong conviction among most people of our society today that man is immortal, that he is intended by God for an eternity of happiness and that, if he will lead a good life here on earth, he will attain that end.

The one aspect relative to all these Catholic answers to man's questions about the meaning of life and the ultimate end of man which has been lost—alas, even by many Catholics—is "exactly HOW salvation is attained!" "Just WHAT it takes to gain Heaven!" Non-Catholics no longer know this—or they would become Catholic—and even most Catholics today (those who are Catholic in name only) have lost it as well.

(The answer to how one attains salvation is simply this: to know and embrace Catholicism, "the faith of ... Christ" (James 2:1), "the faith of God" (Rom. 3:3), and to live an absolutely correct moral life by means of sharing actively and regularly in the Sacramental life of the Catholic Church. "For without me you can do nothing" said Our Lord (John 15:5), by which He meant that we need the light of His faith for knowledge of the way, plus the grace of His Sacraments to receive the life of God in our souls and for assistance to lead a good life. "Except you eat the flesh of the Son of man, and drink his blood, you shall not have life in you. He that eateth my flesh, and drinketh my blood, hath everlasting life: and I will raise him up in the last day." (John 6:54-55). This passage refers to the Sacrament of Holy Communion, which is received under the form or appearance of bread and wine.) Now Liberalism is able to live and to thrive today precisely because the people of our time have lost the precise knowledge of HOW to attain salvation. They have lost the awareness that the salvation of one's soul is a big job, the daily, hourly, minute-by-minute, second-by-second preoccupation of man's entire life (especially if he intends to avoid Purgatory and gain a high place in Heaven), that it is bound up intimately with participation in the Sacraments of the Catholic Church, to give us, first of all, the life of Sanctifying Grace (God's life) in our souls through Baptism and, secondly, the assistance through the actual graces of the other Sacraments (Confession, Holy Communion, Confirmation, Matrimony, Holy Orders) to lead an absolutely correct life according to God's law and befitting our vocation and state of life.

People today, in other words, have RETAINED the general ideas that man is immortal, that he is destined by God for an eternity of happiness in the next life, that he must lead a good life in this world and die repentant of his sins to gain Heaven, and that the wicked will be punished in Hell. But they have LOST the exact knowledge of just what a "good" life entails and of bow all-consuming the job of salvation is and that it of Jesus Christ, which He gives through the Sacraments of His Church, and therefore that membership in His Church, the Catholic Church, is essential to salvation. (This membership is essential because only Catholicism has the KNOWLEDGE, through faith, plus the DIVINE LIFE and the HELP received from the Catholic Sacraments that we need for attaining this end.) Therefore, in the distance between modern man's SOCIAL AWARENESS (inherited through the centuries from Catholicism) that "all is well with man" (we are immortal and destined for Heaven if we will "be good") and the PRECISE KNOWLEDGE of the monumental task of salvation (achievable only with the exact knowledge of the Catholic faith and the assistance of the Catholic Sacraments), Liberalism—that doctrine that one religion is as good as another, that it does not matter what you believe so long as you lead a good life, that in effect if you do not accept any religion at all, it is all right—finds a comfortable atmosphere in which to thrive, living, as it only can, on contemporary man's SOCIAL AWARENESS that "all is well" regarding eternity and his ignorance of PRECISE spiritual truths and his laziness to bestir himself to learn the truth, plus his fear of the challenge which a correct perception of the truth will force him to accept. Probably the most important spiritual fact lost to the majority of people today—a fact that makes Liberalism so plausible—is the Catholic distinction between the natural and the supernatural orders—between natural ends and means and supernatural ones. Those today who entertain the fuzzy thinking of Liberalism do so largely because they have lost cognizance of this distinction. Heaven, according to Catholic teaching, is a supernatural state, an end or objective above man and beyond his ability to attain, a goal which man on his own cannot achieve. It is the presence of God. It is the eternal vision of God and an eternal sharing in the life of God Himself. But this is not something within the nature of man to achieve or possess. It is rather a special, supernatural gift from God, an unwarranted (on man's part), gratuitous GIFT OF GOD. We do not deserve it. We can only attain it by the special, supernatural assistance which God has given us through the knowledge of the "faith of God" (Rom. 3:3) and the help of the Sacraments of the Catholic Church, the divinely revealed religion. These Sacraments were given by Jesus Christ, the Second Person of the Blessed Trinity, to the Church and are supernatural means to give us supernatural assistance to save our souls and attain Heaven, a supernatural end. People who have lost the Catholic faith but retain the "social awareness" that we can be saved will just automatically think that every "good" or "nice" person who dies will be saved, not realizing that "None is good but God alone" (Luke 18:19) and that Heaven is something we do not deserve in the natural course of things, but that it is a supernatural reward freely given by God, as a result of supernatural faith in His revealed word and requiring supernatural means to attain (which He provides through the Sacraments of the Catholic Church).

Thus, when people lose the True Faith, the natural and the supernatural get blurred or lost sight of, and people think everyone can be saved or even that everyone is saved—no matter that they ignore and neglect the only means of salvation. This is why Liberalism can exist!

Liberalism, because modern man has lost the true Christian faith (with its recognized distinction between the natural and the supernatural), can mouth its absurdities and find a hearing among ignorant lazy and/or unthinking people. But, as stated earlier, here on earth the ultimate fruit for man of Liberalism's chaotic reasoning is chaos and anarchy in the social order. And that chaos is now upon us, so that people are now seriously asking, "What is wrong?!"

And therefore now is the time we must shed the light of the True Faith upon the spiritual darkness of our times. Sweeping away Liberalism is the last job to be accomplished before the work of the regeneration of the True Faith and the reintroduction of the true doctrine of Jesus Christ, the light of the world" (1 John 8:12), can begin.

Thomas A. Nelson

March 15, 1993

"Liberalism is the dogmatic affirmation of the absolute independence of the individual and of the social reason. Catholicity is the dogma of the absolute subjection of the individual and of the social order to the revealed law of God. One doctrine is the exact antithesis of the other. They are opposites in direct conflict." (Ch. 6).

"Protestantism is now a dead dog; Liberalism a living lion going about seeking whom be may devour. Its dreadful doctrine is permeating society to the core; it has become the modern political creed and threatens us with a second revolution, to turn the world over once again to paganism. " (Page 74).

Physical science tells us that floating through the atmosphere are innumerable disease germs seeking a suitable nidus in which to settle and propagate and that we are constantly breathing these germs into the lungs. If the system be depleted or weakened, the dangerous microbe takes up its abode with us, and propagating its own kind with astonishing rapidity, undermines and ravages our health. The only safeguard against the encroachments of this insidious enemy, which we cannot escape, is a vigorous and healthy body with adequate powers of resistance to repel the invader.

It is equally true that we are subject to like infectious attacks in the spiritual order. Swarming in the atmosphere of our spiritual lives are innumerable deadly germs, ever ready to fasten upon the depleted and weakened soul and, propagating its leprous contagion through every faculty, destroy the spiritual life. Against the menace of this ever-threatening danger, whose advances we cannot avoid in our present circumstances, the ever-healthy soul alone can be prepared. To escape the contagion, the power of resistance must be equal to the emergencies of the attack, and that power will be in proportion to our spiritual health. To be prepared is to be armed, but to be prepared is not sufficient; we must possess the interior strength to throw off the germ. There must be no condition in the soul to make a suitable nidus for an enemy so insidious and so efficacious as to need only the slightest point of contact whence to spread its deadly contagion.

It is not only through the avenues of disordered passions that this spiritual disease may gain an entrance; it may make its inroad through the intellect, and this under a disguise often calculated to deceive the unwary and incautious. The Trojans admitted the enemy into their walls under the impression that they were actually securing a valuable acquisition to their safety, and today their fatal experience has come down to us in the proverb—"Beware of the Greeks when they bring gifts." Intellectual torpidity, inexperience, ignorance, indifference, and complaisance, or even virtues, such as, benevolence, generosity, and pity may be the unsuspected way open to the foe, and lo, we are surprised to find him in possession of the citadel!

That we may know our danger, we must appreciate the possible shapes in which it may come. Here is just the difficulty; the uniform of the enemy is so various, changeable, sometimes even of our own colors, that if we rely upon the outward semblance alone, we shall be more often deceived than certain of his identity. But before laying down any test by which we may distinguish friend from foe in a warfare so subtly fought within the precincts of our own souls, let us first reconnoiter the respective positions of either camp, and to do this best, we shall consider the origin and sources of the danger which surrounds us, for we may be asked: "Where is this foe described as so intangible as scarcely to be apprehended by ordinary mortals?" Or it may be urged: "Is the danger as proximate, as frequent and [as] fearful as you allege? Whence is it anyhow? Point it out! If we know from what direction the enemy comes, we may better appreciate the peril."

As we are addressing ourselves to those who live amidst the peculiar circumstances of our American life, and as the spiritual and moral conditions which obtain in this country make up the moral and spiritual atmosphere in which we have our being, it is in the relation of our surroundings to ourselves as well as of ourselves to our surroundings that we shall find the answer to our question. Let us then consider these surroundings in a general way for the moment.

First, as to some patent facts: The population of this country is at present something over 260 million. [1990 census]. Of these, 60 million are Catholics, and according to their claim, 80 million are Protestants, leaving a population of 120 million or more who do not profess any form become mere differences of private opinion, dependent upon nothing but the caprice or choice of the individual.

Outside of these various bodies of loosely professed Christians stands a still larger mass of our population who are either absolutely indifferent to Christianity as a creed or positively reject it. In practice, the distinction is of little moment whether they hold themselves merely indifferent or positively hostile. In other words, we have here to reckon with a body, to all practical purposes, that is infidel. This mass comprises over 45 percent of our population, holding itself aloof from Christianity, and in some instances virulently antagonistic to it. In distinct religious opposition to this mass of infidelity and Protestantism [now in excess of 76 percent of our population, but currently enhanced to an even more frightening percentage by the vast majority of Catholics today—1993—who either do not practice their faith at all or who are ignorant of its teachings (especially with regard to morality) or in practice simply disregard those teachings—bringing the total of practical non-believing and infidel people to probably just over 90 percent, if we can presume there to be today approximately 25 million believing, practicing Catholics], Catholics find themselves sharply and radically opposed. Heresy and infidelity are irreconcilable with Catholicity. "He that is not with me is against me" (Matt. 12:30) are the words of Our Lord Himself, for denial of Catholic truth is the radical and common element of both heresy and infidelity. The difference between them is merely a matter of degree. One denies less, the other more. Protestantism, with its sliding scale of creeds, is Simply an inclined plane into the abyss of positive unbelief. It is always virtual infidelity, its final outcome open infidelity, as the 120 million unbelievers in this country stand witness.

We live in the midst of this religious anarchy. Some 235 million of our population can, in one sense or other, be considered anti-Catholic [1990 figures]. From this mass—heretical and infidel—exhales an atmosphere filled with germs poisonous and fatal to Catholic life, if permitted to take root in the Catholic heart. The mere force of gravitation, which the larger mass ever exercises upon the smaller, is a power which the most energetic vigor alone can resist. Under this dangerous influence, a deadly inertia is apt to creep over the souls of the incautious and is only to be overcome by the liveliest exercise of Catholic faith. To live without enervation amidst an heretical and infidel population requires a robust religious constitution. And to this danger we are daily exposed, ever coming into contact in a thousand ways, in almost every relation of life, with anti-Catholic thought and customs. But outside of this spiritual inertia, our non-Catholic surroundings—a danger rather passive than active in its influence—beget a still greater menace.

It is natural that Protestantism and infidelity should find public expression. What our 200 million non-Catholic population thinks in these matters naturally seeks and finds open expression. They have their organs and their literature where we find their current opinions publicly uttered. Their views upon religion, morality, politics, the constitution of society are perpetually marshaled before us. In the pulpit and in the press they are reiterated day after day. In magazine and newspaper they constantly speak from every line. Our literature is permeated and saturated with non-Catholic dogmatism. On all sides do we find this opposing spirit. We cannot escape from it. It enfolds and embraces us. Its breath is perpetually in our faces. It enters in by eye and ear. From birth to death, it enslaves us in its offensive garments. It now soothes and flatters, now hates and curses, now threatens, now praises. But it is most dangerous when it comes to us under the form of "liberality." It is especially powerful for seduction in this guise. And it is under this aspect that we wish to consider it. For it is as Liberalism that Protestantism and Infidelity make their most devastating inroads upon the domain of the Faith. Out of these non-Catholic and anti-Catholic conditions thus predominating amongst us springs this monster of our times, Liberalism!

Protestantism naturally begets toleration of error. Rejecting the principle of authority in religion, it has neither criterion nor definition of faith. On the principle that every individual or sect may interpret the deposit of Revelation according to the dictates of private judgment, it gives birth to endless differences and contradictions. Impelled by the law of its own impotence, through lack of any decisive voice of authority in matters of faith, it is forced to recognize as valid and orthodox any belief that springs from the exercise of private judgment. Therefore does it finally arrive, by force of its own premises, at the conclusion that one creed is as good as another; it then seeks to shelter its inconsistency under the false plea of liberty of conscience. Belief is not imposed by a legitimately and divinely constituted authority, but springs directly and freely from the unrestricted exercise of the individual's reason or caprice upon the subject matter of Revelation. The individual or sect interprets as it pleases—rejecting or accepting what it chooses. This is popularly called liberty of conscience. Accepting this principle, Infidelity, on the same plea, rejects all Revelation, and Protestantism, which handed over the premise, is powerless to protest against the conclusion; for it is clear that one who, under the plea of rational liberty, has the right to repudiate any part of Revelation that may displease him, cannot logically quarrel with one who, on the same ground, repudiates the whole. If one creed is as good as another, on the plea of rational liberty, on the same plea, no creed is as good as any. Taking the field with this fatal weapon of Rationalism, Infidelity has stormed and taken the very citadel of Protestantism, helpless against the foe of its own making.

As a result, we find amongst the people of this country (excepting well formed Catholics, of course) that authoritative and positive religion has met with utter disaster and that religious beliefs or unbeliefs have come to be mere matters of opinion, wherein there are always essential differences, each one being free to make or unmake his own creed—or accept no creed.

Such is the mainspring of the heresy constantly dinned into our ears, flooding our current literature and our press. It is against this that we have to be perpetually vigilant, the more so because it insidiously attacks us on the grounds of a false charity and in the name of a false liberty. Nor does it appeal to us only on the ground of religious toleration.

The principle ramifies in many directions, striking root into our domestic, civil, and political life, whose vigor and health depend upon the nourishing and sustaining power of religion. For religion is the bond which unites us to God, the Source and End of all good; and Infidelity, whether virtual, as in Protestantism, or explicit, as in Agnosticism, severs the bond which binds men to God and seeks to build human society on the foundations of man's absolute independence. Hence we find Liberalism laying down as the basis of its propaganda the following principles:

1. The absolute sovereignty of the individual in his entire independence of God and God's authority.

2. The absolute sovereignty of society in its entire independence of everything which does not proceed from itself.

3. Absolute civil sovereignty in the implied right of the people to make their own laws in entire independence and utter disregard of any other criterion than the popular will expressed at the polls and in parliamentary majorities.

4. Absolute freedom of thought in politics, morals, or in religion. The unrestrained liberty of the press.

Such are the radical principles of Liberalism. In the assumption of the absolute sovereignty of the individual, that is, his entire independence of God, we find the common source of all the others. To express them all in one term, they are, in the order of ideas, RATIONALISM, or the doctrine of the absolute sovereignty of human reason. Here human reason is made the measure and sum of truth. Hence we have individual, social, and political Rationalism, the corrupt fountainhead of liberalist principles [which are]: absolute freedom of worship, the supremacy of the State, secular education repudiating any connection with religion, marriage sanctioned and legitimatized by the State alone, etc.; in one word, which synthesizes all, we have SECULARIZATION, which denies religion any active intervention in the concerns of public and of private life, whatever they be. This is veritable social atheism.

Such is the source of liberalism in the order of ideas; such, in consequence of our Protestant and infidel surroundings, is the intellectual atmosphere which we are perpetually breathing into our souls. Nor do these principles remain simply in the speculative order, poised forever in the region of thought. Men are not mere contemplatives. Doctrines and beliefs inevitably precipitate themselves into action. The speculation of today becomes the deed of tomorrow, for men, by force of the law of their nature, are ever acting out what they think. Rationalism, therefore, takes concrete shape in the order of facts. It finds palpable expression and action in the press, in legislation, and in social life. The secular press reeks with it, proclaiming with almost unanimous vociferation, absolute division between public life and religion. It has become the shibboleth of journalism, and the editor who will not recognize it in his daily screed soon feels the dagger of popular disapproval. In secularized marriage and in our divorce laws, it cleaves the very roots of domestic society; in secularized education, the cardinal principle of our public school system, it propagates itself in the hearts of the future citizens and the future parents; in compulsory school laws, it forces in the entering wedge of socialism; in the speech and intercourse of social life, it is constantly asserting itself with growing reiteration; in secret societies, organized in a spirit destructive of religion and often for the express purpose of exterminating Catholicity, it menaces our institutions and places the country in the hands of conspirators, whose methods and designs, beyond the reach of the public eye, constitute a tyranny of darkness. In a thousand ways does the principle of Rationalism find its action and expression in social and civil life, and however diversified be its manifestation, there is in it always a unity and a system of opposition to Catholicity. Whether concerted or not, it ever acts in the same direction, and whatever special school within the genus of Liberalism professes it or puts it into action—be it in society, in domestic life, or in politics—the same essential characteristics will be found in all its protean shapes—opposition to the Church—and it will ever be found stigmatizing the most ardent defenders of the Faith as reactionaries, clericals, Ultramontanes [See Ch. 19], etc. Wherever found, whatever its uniform, Liberalism in its practical action is ever a systematic warfare upon the Church. Whether it intrigue, whether it legislate, whether it orate or assassinate, whether it call itself Liberty or Government or the State or Humanity or Reason, or whatnot, its fundamental characteristic is an uncompromising opposition to the Church.

Liberalism is a world complete in itself; it has its maxims, its fashions, its art, its literature, its diplomacy, its laws, its conspiracies, its ambuscades. It is the world of Lucifer, disguised in our times under the name of Liberalism, in radical opposition and in perpetual warfare against that society composed of the Children of God, the Church of Jesus Christ.

Liberalism, whether in the doctrinal or practical order, is a sin. In the doctrinal order, it is heresy, and consequently a mortal sin against faith. In the practical order, it is a sin against the commandments of God and of the Church, for it virtually transgresses all commandments. To be more precise: in the doctrinal order, Liberalism strikes at the very foundations of faith; it is heresy radical and universal, because WITHIN IT ARE COMPREHENDED ALL HERESIES. In the practical order it is a radical and universal infraction of the divine law, since it sanctions and authorizes all infractions of that law.

Liberalism is a heresy in the doctrinal order because heresy is the formal and obstinate denial of all Christian dogmas in general. It repudiates dogma altogether and substitutes opinion, whether that opinion be doctrinal or the negation of doctrine. Consequently, it denies every doctrine in particular. If we were to examine in detail all the doctrines or dogmas which, within the range of Liberalism, have been denied, we would find every Christian dogma in one way or another rejected—from the dogma of the Incarnation to that of Infallibility.

Nonetheless Liberalism is in itself dogmatic; and it is in the declaration of its own fundamental dogma, the absolute independence of the individual and the social reason, that it denies all Christian dogmas in general. Catholic dogma is the authoritative declaration of revealed truth—or a truth consequent upon Revelation—by its infallibly constituted exponent [the Pope]. This logically implies the obedient acceptance of the dogma on the part of the individual and of society. Liberalism refuses to acknowledge this rational obedience and denies the authority. It asserts the sovereignty of the individual and social reason and enthrones Rationalism in the seat of authority. It knows no dogma except the dogma of self-assertion. Hence it is heresy, fundamental and radical, the rebellion of the human intellect against God.

It follows, therefore, that Liberalism denies the absolute jurisdiction of Jesus Christ, who is God, over individuals and over society, and by consequence, repudiates the jurisdiction which God has delegated to the visible head of the Church over each and all of the faithful, whatever their condition or rank in life. Moreover, it denies the necessity of divine Revelation and the obligation of everyone to accept that Revelation under pain of eternal perdition. It denies the formal motive of faith, viz., the authority of God revealing, and admits only as much of revealed doctrine as it chooses or comprehends within its own narrow capacity. It denies the infallible magistracy of the Church and of the Pope, and consequently all the doctrines defined and taught by this divine authority. In short, it sets itself up as the measure and rule of faith and thus really shuts out Revelation altogether. It denies everything which it itself does not proclaim. It negates everything which it itself does not affirm. But not being able to affirm any truth beyond its own reach, it denies the possibility of any truth which it does not comprehend. The revelation of truth above human reason it therefore debars at the outset. The divinity of Jesus Christ is beyond its horoscope. The Church is outside its comprehension. The submission of human reason to the Word of Christ or its divinely constituted exponent [the Catholic Church, especially the Pope] is to it intolerable. It is, therefore, the radical and universal denial of all divine truth and Christian dogma, the primal type of all heresy, and the supreme rebellion against the authority of God and His Church. As with Lucifer, its maxim is, "I will not serve." Such is the general negation uttered by Liberalism. From this radical denial of revealed truth in general naturally follows the denial of particular dogmas, in whole or in part (as circumstances present them in opposition to its rationalistic judgment). Thus, for instance, it denies the validity of faith by Baptism, when it admits or supposes the equality of any or all religious cults; it denies the sanctity of marriage when it sanctions so-called civil marriages; it denies the infallibility of the Roman Pontiff, when it refuses to accept as laws his official commands and teachings and subjects them to the scrutiny of its own intellect—not to assure itself of their authenticity, as is legitimate, but to sit in defiant judgment upon their contents.

When we come to the practical order, Liberalism is radical immorality. Morality requires a standard and a guide for rational action; it postulates a hierarchy of ends, and therefore of order, within whose series there is a subordination of means to the attainment of an ultimate purpose. It therefore requires a principle or fundamental rule of all action, by which the subject of moral acts, the rational creature, determines his course and guides himself to the attainment of his end. In the moral order, the Eternal Reason alone can be that principle or fundamental rule of action, and this Eternal Reason is God. In the moral order, the created reason, with power to determine its course, must guide itself by the light of the Uncreated Reason, Who is the beginning and end of all things. The law, therefore, imposed by the Eternal Reason upon the creature must be the principle or rule of morality. Hence, obedience and submission in the moral order is an absolute requisite of morality. But Liberalism has proclaimed the absurd principle of the absolute sovereignty of human reason; it denies any reason beyond itself and asserts its independence in the order of knowledge, and hence in the order of action or morality. Here we have morality without law, without order, freedom to do what one pleases, or what comes to the same thing, morality which is not morality, for morality implies the idea not only of direction, but also essentially demands that of restraint and limitation under the control of law. Liberalism in the order of action is license, recognizing no principle or rule beyond itself.

We may then say of Liberalism: in the order of ideas it is absolute error; in the order of facts it is absolute disorder. It is, therefore, in both cases a very grievous and deadly sin, for sin is rebellion against God in thought or in deed, the enthronement of the creature in the place of the Creator.

Liberalism is a mortal sin. But Catholic theology teaches us that all sins are not equally grave, that there is even a distinction of degree in venial sins. There are also degrees in the category of mortal sin, just as there are in the category of meritorious works. The gravity of sin is determined by the object at which it strikes.

Blasphemy, for instance, which directly attacks God Himself, is a sin of much graver character than theft, which directly attacks man. With the exception of formal hatred against God, which constitutes the deadliest of all sins and of which the creature is rarely culpable—unless he be in Hell—the gravest of all sins are those against faith. The reason is evident. Faith is the foundation of the supernatural order, and sin is sin insofar as it attacks this supernatural order at one or another point; hence that is the greatest sin which attacks this order at its very foundations. To destroy the foundations is to destroy the entire superstructure. To cut off the branch of a tree will not kill it, but to lay the ax to the trunk or to the roots is fatal to its life. Henceforth it bears neither blossom nor fruit. St. Augustine, cited by St. Thomas, characterizes sin against faith in these words: Hoc est peccatum quo tenentur cuncta peccata. "This is the sin which comprehends all other sins."

The Angel of the Schools [St. Thomas Aquinas] expresses himself with his usual clearness on this point: "The gravity of sin is determined by the interval which it places between man and God; now sin against faith separates man from God as far as possible, since it deprives him of the true knowledge of God; it therefore follows that sin against faith is the greatest of all sins."

When sin against faith is simply a culpable privation of the knowledge of God, it has not the same gravity as a direct and formal attack upon dogmas expressly defined by divine Revelation. In this latter case, sin against faith, so grave in itself, acquires that degree of gravity which constitutes heresy. It then contains all the malice of infidelity and becomes an express protestation against the teachings of faith or an express adherence to a teaching which is condemned as false and erroneous by the Faith itself. Besides the deadly sin against faith itself, it is accompanied by hardness of heart, obstinacy, and the proud preference for one's own reason over the reason of God Himself. Hence, heretical doctrines—and works inspired by them—constitute the greatest of all sins, with the exception of formal hatred against God, of which only the demons in Hell and the damned are capable. Liberalism, then, which is heresy, and all the works of Liberalism, which are heretical works, are the gravest sins known in the code of the Christian law.

Liberalism is, therefore, a greater sin than blasphemy, theft, adultery, homicide, or any other violation of the law of God, save in such case as where one acts in good faith, in ignorance, or without thought.

It is true that modern naturalism does not so regard or understand the case. But the law of the Church in matters of morals and doctrines is unchangeable; it ordains today as it did yesterday, and heresy is always heresy, no matter what the shape it takes. Appearances may be fair, and the devil may present himself as an angel of light.

The danger is the greater as the outward show is more seductive. Heresy has never been so insidious as under its present form of Liberalism. Its range is so wide that it touches upon every note in the scale and finds an easy disguise in its protean facilities. But its most fatal shaft is in its plea for "liberality of mind." This, in its own eyes, is its cardinal virtue. "Intellectual freedom from dogmatism" is its boast, a boast in reality the mask of ignorance and pride. To meet such an enemy requires no ordinary courage, which must be guarded by a sleepless vigilance. When encountered, it is obligatory upon the Catholic conscience to resist it with all the powers of the soul. Heresy and all its works are sins; Liberalism is the root of heresy, the tree of evil in whose branches all the harpies of infidelity find ample shelter; it is today the evil of all evils.

As a system of doctrines, Liberalism may be called a school; if we regard it as an organization of adepts for the purpose of spreading and propagating its doctrines, it may be called a sect; inasmuch as it is a group of men seeking the political enforcement of its doctrines, it may be called a party. But in whatever aspect we consider it—whether as a school or sect or party (it presents itself in various degrees or shades), yet it is still nonetheless Liberalism because variant, for with specific and logical unity there may be a multitudinous variety.

Now the unity of Liberalism is not positive but negative; it has no unity of its own; it is by virtue of its opposition to truth, which is essentially one, that Liberalism becomes accidentally one. As the vis-a-vis [or opponent] of truth, it possesses the unity of opposition: The different degrees of its denial will constitute the degrees of its opposition and so give us the varieties in the negative unity of its denial. Denial is its unity in general, and this ranges through the entire realm of negation, the degree of denial being determined by the degree of truth denied. If men were absolutely logical and followed to their ultimate conclusions the premises which they lay down, they would become angels or devils in working out the consequences according to the goodness or badness of their first principles. But men are not always logical; they often stop short of the consequences logically flowing from the premises preceding. We, therefore, as a rule, see the good as only half good and the bad as not altogether bad. Hence we find few out-and-out Liberals. Not many go the full length of their principles. They are nevertheless true Liberals, that is, veritable disciples, partisans or followers of Liberalism, ranging themselves under its banner, either as a school, a sect or a party.

There are Liberals who accept its principles but reject the consequences, at least those most repugnant or extreme. For instance, there are men who believe that the Catholic Church is the great enemy of modern progress, the one great object in the way of the triumph of their principles. Why not then openly persecute the Church and endeavor to wipe her off the face of the earth, as a Nero or a Domitian sought to do? No, they would not go to this extreme, although it is the practical consequence of their premise. Or again, if they shrink from the terrors of bloodshed and the horrors of assassination, why do they not close our Catholic schools, the nurseries of the Faith? To permit the existence of these schools is to allow the active and rapid propagation of the Faith. If Catholicity be the evil they affirm it to be, would they not be perfectly logical in nipping it in the bud, that is, in the schoolroom? But no, they would not go so far. Yet the suppression of the Catholic parochial school is the surest means to strangle the Faith in our midst. Why should there be any compunction in rooting out the greatest evil—in their estimation—which afflicts our age, the one great dyke against the flood of human "liberties" (now rising almost to the level of the opposing barrier)? It is because these Liberals are inconsistent; they shrink from the logic of conclusions. Again, there are Liberals who accept such and such conclusions, or their application, but scrupulously repudiate the principles whence they flow. They believe, for instance, in absolutely secularizing education, and yet reject the doctrine of atheism, which is the only soil congenial to its growth. They applaud the result, while they repudiate the cause.

Some would apply Liberalism only to education; others only to the civil order; and others still, only to political life.

It is the most advanced alone who seek to apply it to everything and for everything. The attenuations and mutilations of the liberal Credo are as many as the interests advanced or balked at by its application. It is generally supposed that men think with their heads, but their intelligence often has less to do with it than their hearts—and not infrequently their stomachs determine their conclusions. Liberalism is thus often measured out by the dose, according to the taste of the consumer, as liquors are to drinkers, according to the appetite of each. This one, in comparison to his more advanced neighbor (who appears to him a brutal demagogue), is no Liberal at all; whereas, his less advanced neighbor is, in his eyes, an out-and-out reactionary, rooted in a stagnant past. It is simply a question of degree, whose grades slide variously along the liberal scale, some nearer some farther from the abyss. From the baptized or even surpliced Liberal, who boasts his breadth of mind in his easy toleration of error, to the avowed atheist, who hurls his open defiance against God, the difference is only one of degree. One simply stands on a higher rung of the same ladder than the other. Observe, when pushed to the wall, how all alike claim the same denomination of liberal. They may even regard each other with aversion, but all invoke the same appellation as finally descriptive of each. Their common criterion is "liberality" and "independence of mind"; the degree of application will be measured by the individual disposition, more or less depending upon the variety of elements in the makeup of the individual and his surroundings: self-interest with one, temperament with another, education with a third, impeding a too-rapid gait on the road to absolute Liberalism; human respect may moderate another, serving as a balance—weight to his rashness; family or school or business relations may clog the footsteps of a fourth. A thousand and one things may serve as a brake to a too-accelerated descent, not to mention that satanic prudence which counsels a conservative advance in order not to alarm the timid. This last fashion of procedure often serves as a mask to the most advanced Liberals, who hide their designs under the appearance of a frank demagoguery. Sometimes Liberalism stalks along in the careless trappings of an easy-going good nature or a simplicity of character, which invites our affection and allays our suspicion. Its very candor in this guise is an aggression difficult to resist. It does not appear responsible and excites our compassion before it has awakened our aversion. We seem to forgive it before we accuse it. But all the greater is the danger when it appears least possible.

Such are the various fashions of Liberalism. Its disguises are many, its degrees various. Withal, however, it is the same evil, though motley be its trappings. Liberalism is one; whereas Liberals, like bad wine, differ in color and taste.

Peace in war is an incongruity. Foes in the midst of battle cannot well be friends. Where the pressure of conflicting forces is intensest, there is little opportunity of reconciliation. Yet this absurdity and contradiction we find in the odious and repulsive attempt to unite Liberalism with Catholicism. The monstrosity resulting is what is known as the Liberal Catholic or the Catholic Liberal. Strange as it may seem, Catholics with good intentions have paid tribute to this absurdity and indulged the vain hope of peace with the eternal enemy. This fatal error has its source in the vain and exaggerated desire of reconciling and harmonizing in peace, doctrines utterly incompatible and hostile by their very nature.

Liberalism is the dogmatic affirmation of the absolute independence of the individual and of the social reason. Catholicity is the dogma of the absolute subjection of the individual and of the social order to the revealed law of God. One doctrine is the exact antithesis of the other. They are opposites in direct conflict. How is it possible to reconcile them? Opposition here necessarily means conflict, and the two can no more harmonize than the square can be made one with the circle.

To the promoters of Catholic Liberalism the thing appears easy enough. "It is admirable," they say, "for the individual reason to be subject to the law of God if it so wishes, but we must distinguish between the public and the private reason, especially in an age like ours. The modern State does not recognize God or the Church. In the conflict of different religious creeds, the public reason must stand neutral and impartial. Hence the necessary independence of the public reason. The State as State can have no religion. Let the simple citizen, if he wishes, submit to the revelation of Jesus Christ, but the statesman and the man in public life must comport himself as if no Revelation existed." Now all this means civil or social atheism. It means that society is independent of God, its Author; that while individuals may recognize their dependence on the divine law, civil society should not—a distinction whose sophism is founded on an intolerable contradiction.

It is clear that, if the individual reason is obliged to submit to the law of God, the public and the social reason cannot logically escape the same duty without falling into an extravagant dualism by virtue of which men would be forced to submit to the law of two contrary and opposed consciences. Privately, men would have to be Christian; publicly they would be free to be atheistic.

Furthermore, the road is open to an odious tyranny, for if the public conscience were independent of the Christian law and ignored it, there would be no public recognition of the obligation by the civil arm to protect the Church in the exercise of her rights. Nay, more, the civil power would readily become the means of persecution, and rulers hostile to the Church, condemning divine law, could actually, under cover of authority, legislate against Christianity. Nor is this a fanciful picture, for France and Italy, legislating today [1886] on the basis of the sovereign independence of the social and public reason, have enacted odious laws which hold the Church in those countries in distressful legal bondage. And the Holy Father himself is now a prisoner within the walls of the Vatican on account of the violent usurpation of his domains by an atheist government. [This refers to the elimination of the Papal States, a central portion of Italy governed by the Popes, as civil rulers, from the year 800 to 1878, when modern Italy was constituted.—Editor, 1992.]

But the results of the fatal distinction do not stop with the functions of legislation and administration subjecting the Church to social and civil persecution; in modern times it has gone further still and extends its baneful influence to the schoolroom, propagating itself by placing the education of youth under its dominating influence. It forms the conscience of youth, not according to the divine law, which acknowledges the will of God, but upon a premeditated and careful ignorance of that law. It is as secular education that it seizes upon the future and breeds atheism in the hearts of the coming generations. The Catholic Liberal or the Liberal Catholic, admitting this fatal distinction between the private and the public reason, thus throws open the gates to the enemies of the faith, and posing as a man of intellect with generous and liberal views, stultifies reason by his gross offense against the principle of contradiction. He is thus both a traitor and a fool. Seeking to please the enemies of the Faith, he has betrayed his trust, the Faith itself; imagining he is upholding the rights of reason, he surrenders it in the most abject way to the spirit of denial, the spirit of untruth. He has not the courage to withstand the derision of his cunning foe. To be called intolerant, illiberal, narrow, ultramontane, reactionist, is gall and wormwood to his little soul. Under this epithetical fire he gives way and surrenders his birthright of faith and reason for a mess of Liberal pottage.

Strange as may seem that anomaly called Liberal Catholicism, its reason is not far to seek. It takes its root in a false conception of the nature of the act of faith. The Liberal Catholic assumes as the formal motive of the act of faith, not the infallible authority of God revealing supernatural truth, but his own reason deigning to accept as true what appears rational to him according to the appreciation and measure of his own individual judgment. He subjects God's authority to the scrutiny of his reason, and not his reason to God's authority. He accepts Revelation, not on account of the infallible Revealer, but because of the "infallible" receiver. With him the individual judgment is the rule of faith. He believes in the independence of reason. It is true he accepts the Magisterium of the Church, yet he does not accept it as the sole authorized expounder of divine truth. He reserves, as a coefficient factor in the determination of that truth, his own private judgment. The true sense of revealed doctrine to him is not always certain, and human reason therefore has something to say in the matter, as for instance, the limits of the Church's infallibility may be determined by human science. Within lines thus prescribed, the declarations of the Church to him are infallible, but these limits are not to be determined by the Church herself. Science will do that for her. She is of course infallible, they say, but we will determine when and in what she shall speak infallibly. Such is the absurdity which the Liberal Catholic falls into by placing the formal motive of faith in human reason.

The Liberal Catholic calls himself a Catholic because he firmly believes Catholicity to be the veritable revelation of the Son of God; he calls himself a Liberal Catholic because he believes that no one can impose upon him any belief which his individual judgment does not measure as perfectly rational. What is not rational he rejects; he is intellectually free to accept or reject. What appears good he assents to, but he is intellectually bound to no one. Thus, unwittingly, he falls an easy victim to the snare set by the devil for the intellectually proud. He has substituted the naturalistic principle of free examination for the supernatural principle of faith. As a consequence, he is really not Christian, but pagan. He has no real supernatural faith, but only a simple human conviction. In the acceptance of the principle that the individual reason is thus free to believe or not to believe, Liberal Catholics are deluded into the notion that incredulity is a virtue rather than a vice. They fail to see in it an infirmity of the understanding, a voluntary blindness of the heart, and a consequent weakness of will. On the other hand, they look upon the skeptical attitude as a legitimate condition wherein intellectual freedom is preserved, the skeptic remaining master of himself to believe or deny. They have a horror of any coercive element in matters of faith; any chastisement of error shocks their tender susceptibilities, and they detest any Catholic legislation in the direction of what they are pleased to call intolerance. The Syllabus of Errors of Pius IX is a nightmare to them, a most inopportune, dominating, harsh, and peremptory document, calculated to offend the sensibilities of the Protestant and modern world; it need not be accepted as an infallible utterance, and, if accepted, must be taken in a very modified sense. The ultramontane interpretation to him is violent and extreme, and does much more harm than good by driving back the well-disposed at such a show of illiberality.

Close upon this squeamishness in regard to the pronouncement of Catholic doctrine follows an abhorrence of antagonizing the convictions of others, no matter how directly opposed to revealed truth, for with Liberal Catholics the most erroneous are as sacred as the truest convictions, being equally founded upon the principle of intellectual liberty. Thus they erect into a dogma what is called the principle of toleration. The differences of belief are, after all, they complacently argue, due to differences of temperament, education, etc.; we will not exactly approve them, but we should at least condone them.

The first conception of faith being naturalistic, in the development and application of that conception, either to the individual or to society, the same naturalistic element evolves itself. Hence it follows that the Liberal Catholic's appreciation of the Church has no foundation in its supernatural character. The Church does not address herself to his sympathies as a supernatural society whose first and supernatural end is the glory of God and the salvation of souls. It is on her social and human side that he regards her with affection. It is as the great civilizing and humanizing power which has lifted so many people from a state of barbarism, as the guardian of the ancient arts and letters, as the promoter of learning, that she wins his applause and approbation. She is first, not because she is first in herself by divine right, but first in virtue of the approval of his own great intellect. Under this false conception, apologies have been written in our times, and with strange inconsistency the Church is often lauded as the great promoter and preserver of civilization in the past, while her regressive tendencies are deplored in the present (as if an institution, which alone, by divine constitution, has the perennial force of progress, could ever weaken or fail in her mission of human regeneration). Under the glamour of an advance towards the mirage of a false happiness in the desert of this life, our Liberal Catholics are proclaiming the shadow while rejecting the substance. True progress, which can only be achieved through an advance toward God, can never be effected save through that agency divinely appointed to lead us to God. This the Church of Jesus Christ alone can do, for she, under His institution, is as He Himself, the way, the truth, and the life.

Forgetting the divine and supernatural character of the Church (and she is nothing if not divine and supernatural), Liberal Catholics talk and write about her as a simple human development, accepting, in the blindness of their false conception, the naturalistic definition of faith. They thus eviscerate the Church, making her the mere husk of what she really is.

Piety itself does not escape the action of this pernicious naturalistic principle; it converts it into pietism—that is to say, into a parody of true piety, as is painfully seen in the pious practices of so many people who seek in their devotions only the sentimental emotions of which they themselves are able to be the source. They are devout over themselves, worshiping their own little sentiments and offering incense to idols graven after their own image. This is simply spiritual sensualism, and nothing else. Thus we see in our day in so many souls the degeneration of Christian asceticism (which is the purification of the heart by the repression of the appetites) and the falsification of Christian mysticism, which is neither emotion, nor interior consolation, nor any other epicurean foible of human sentiment, but union with God through a supernatural love for Him and through absolute submission to His holy will. Therefore it is that the Catholicity of a great number of people in our times is a Liberal Catholicity, or rather, a false Catholicity. It is really not Catholicity, but mere naturalism, a pure rationalism; it is in a word paganism disguised in Catholic forms and using Catholic language.

When we review the field of history in the vast stretch of time from the beginning of Christianity to our own day, the various heresies that have from time to time appeared seem clearly and distinctly marked off from the environment of the orthodox faith. We seem to be able to draw a geometrical line around about their respective areas, sharply dividing the camp of truth from that of error, separating the light from the darkness. But in this we are deceived; it is an illusion caused by distance. The distinction appears so clear, so definite only because we stand on the eminence of the present, from whose vantage ground we see, in large outline, the massed movements of peoples in the vast panorama of the past. A closer study, placing us in intellectual contact with these epochs, enables us to observe that never, in any period of history, were the dividing lines between truth and error defined with such geometrical exactness (not that, in reality, truth was not clearly and distinctly formulated in the definitions of the Church but) because, in its acceptation and its exterior profession by the generations of the past interested in these definitions, more or less confusion and looseness characterized their manner of taking them. Error in society is like a stain upon some precious tissue. It is easily distinguished, but it is very difficult to define its limits. These limits are as indefinite as the twilight which merges the departing day into the coming night or as the dawn which blends the shadows of the spent darkness with the newborn light. So do the limits between error and truth in the actual affairs of men mingle in shadowy confusion. Error is a somber night; its limits fringe away from it like a huge penumbra, which is sometimes taken for the shadow itself, faintly brightened by some reflections of the dying light, or rather by the luminary yet enveloped and obscured by the first shades of evening.

So too, all error clearly formulated in Christian society is, as it were, surrounded by an atmosphere of the same error, but less dense, more rarified and tempered. Arianism had its Semi-Arianism, Pelagianism its Semi-Pelagianism, Lutherism its Jansenism, which was nothing else than a modified Lutherism. So in our own times, Liberalism has its Semi-Liberalism, which is nothing else than Catholic Liberalism. This is what the Syllabus terms modern Liberalism, that is, Liberalism without the boldness of its unvarnished first principles and stripped of the horrors of its last consequences; it is the Liberalism of those who are still unwilling not to appear to be Catholics or at least not to believe—themselves Catholics. Liberalism is the baneful twilight of the truth, beginning to be obscured in their intelligence, or heresy, which has not yet taken complete possession of them. On the other hand, we should not fail to note that there are those who are just emerging from the darkness of error into the twilight of truth.

This class has not fully penetrated into the domain of truth. That they will ever enter the city of light depends upon their own sincerity and honesty. If they earnestly desire to know the truth in its fullness and seek it with sincere purpose, God's grace will not fail them. But they are in a dangerous position. On the borderland between the realms of light and darkness, the devil is most active and ingenious in detaining those who seem about to escape his snares, and he spares nothing to retain in his service a great number of people who would truly detest his infernal machinations if they only perceived them. His method, in the instance of persons infected with Liberalism, is to suffer them to place one foot within the domain of truth, provided they keep the other inside the camp of error. In this way they stand the victim of the devil's deceit and their own folly. In this way those whose consciences are not yet entirely hardened escape the salutary horrors of remorse; so the pusillanimous and the vacillating, who comprise the greater number of Liberals, avoid compromising themselves by pronouncing themselves such openly and squarely; so the shrewd and calculating (according to the measure of expediency—how much time they will spend in each camp), manage to show themselves the friends and allies of both; so a man is enabled to administer an official and recognized palliative to his failings, his weaknesses and his blunders. It is the obscurity that arises from the indefiniteness of clearly defined principles of truth and error in the Liberalist's mind that makes him the easy victim of Satan. His boasted strength is the very source of his weakness. It is because he has no real solid knowledge of the principles of truth and error that he is so easily deluded into the belief of his own intellectual superiority. He is in a mental haze—a fog which hides from him the abyss into which his vanity and pride, cunningly played upon by Satan, are invariably drawing him.

Philosophy and theology teach that there are two kinds of atheism, doctrinal (or speculative) and practical. The first consists in an open and direct denial of the existence of God; the second consists in acting and living without denying the existence of God, but yet as if He did not really exist. Those who profess the first are called theoretical or doctrinal atheists; those who live according to the second, practical atheists; the latter are the more numerous.

It is the same with Liberalism and Liberals. There are theoretical and practical Liberals. The first are the dogmatizers of the sect—the philosophers, the professors, the controversialists, the journalists. They teach Liberalism in books, in discourses, in articles, by argument or by authority, in conformity with a rationalistic criterion, in disguised or open opposition to the criterion of the divine and supernatural revelation of Jesus Christ.

Practical Liberalists are by far in the greater majority. Like a flock of sheep, with closed eyes, they follow their leaders. They know nothing in truth of principles and systems, and did they perceive the perversity of their instructors, would perhaps detest them. But, deceived by a false cry or shibboleth, they troop docilely after their false guides. They are nonetheless the hands that act, while the theorists are the heads that direct. Without them [i.e., the practical Liberals], Liberalism would never pass beyond the narrow bounds of speculation. It is the practical Liberalists that give it life and exterior movement. They constitute the prime matter of Liberalism—disposed to take on any form, ready for any folly or absurdity proposed by the leaders.

Amongst Catholic Liberals, many go to Mass, even make novenas, and yet when they come into contact with the world, they lead the lives of practical Liberals. They make it a rule "to live up to the times" as they call it. The Church they believe to be somewhat out-of-date, an old fogy, that she is held back by a certain set of reactionaries, ultramontanes; but they have hopes that she will in the course of time catch up with the modern spirit of progress, of which they are the van. The barnacles of medievalism still encumber the Bark of Peter, but time, they believe, will remedy this. The straw of medieval philosophy and theology they hope before long to thrash out by the introduction of the modern spirit into her schools.

Then will a new theology be developed, more in conformity with the needs of the times, more in harmony with the modern spirit, which makes such large demands upon our "intellectual liberty" [Unfortunately, we have witnessed all this come to pass in the wake of Vatican Council II, 1962—1965, with disastrous results. —Editor, 1993.] So they believe (or imagine they believe) that all is well. Is their responsibility before God therefore lessened? Assuredly not. They sin directly in the light of faith. They are less excusable than those Liberals who have never been within the pale of the Church. In short they sin with their eyes open.

Amongst Liberals we must not forget to include those who manage to evade any direct exposition or expression of the Liberal theory, but who nevertheless obliquely sustain it in their daily practice by writing and orating after the Liberal method, by recommending Liberal books and men, measuring and appreciating everything according to the Liberal criterion, and manifesting, on every occasion that offers, an intense hatred for anything that tends to discredit or weaken their beloved Liberalism. Such is the conduct of those prudent journalists whom it is difficult to apprehend in the flagrant advocacy of any proposition concretely Liberal, but who nevertheless, in what they say and in what they do not say, never cease to labor for the propagation of this cunning heresy. Of all Liberal reptiles, these are the most venomous.

Liberalism of every degree and all forms bas been formally condemned—so much so that outside of the motives of its intrinsic malice, it stands under the formal ban of the Church, which is sufficient for all faithful Catholics. It would be impossible for an error so widespread and so radical to escape condemnation.

Upon its appearance in France at the time of the Revolution [1789-1799], the famous Declaration of the Rights of Man—which contains in germ all the follies of Liberalism—was condemned by Pius VI (1775-1799). Later, the baneful doctrine infected all the countries of Europe. In Spain it first took the name of Liberalism, under which it has since been known everywhere.

Upon the occasion of the appearance of the first errors of De Lamennais, Gregory XVI (1831- 1846), in his encyclical Mirarl Vos, explicitly condemned Liberalism as it was then understood, taught, and practiced by the constitutional governments of Europe. Later on, when the full tide of the deplorable deluge had submerged all Europe, carrying all before it, God raised up to His Church Pius IX (1846-1878), who has justly passed into history as the "Scourge of Liberalism."

Liberal error, under all its forms, shapes, and shades, has been unmasked by this Pope. That his words might carry, as it were, more authority on this question, Providence has willed that these reiterated condemnations of Liberalism should fall from the lips of a Pontiff who, at the beginning of his pontificate, was hailed by Liberalists as their own. But he left no refuge to which their error might have resort. The numerous briefs and allocutions of Plus IX have clearly shown to Christian peoples what this baneful heresy is, and The Syllabus of Errors (1864) has put on the final seal of condemnation. Let us see the principal contents of some of the Pontifical documents. Amongst all that we might place before our readers, we will cite only a few.

On the 18th of June, 1871, responding to a deputation of French Catholics, Pius IX spoke thus:

"Atheism in legislation, indifference in matters of religion, and the pernicious maxims which go under the name of Liberal Catholicism are the true causes of the destruction of states; they have been the ruin of France. Believe me, the evil I denounce is more terrible than the Revolution, more terrible even than The Commune. I have always condemned Liberal Catholicism, and I will condemn it again forty times over if it be necessary."

In a brief, 6th of March, 1873, addressed to the Circle of St. Ambrose of Milan, the Sovereign Pontiff thus expresses himself:

"People are not wanting who pretend to form an alliance between light and darkness and to associate justice with iniquity in favor of those doctrines called Liberal Catholicism, which, based on the most pernicious principles, show themselves favorable to the intrusion of secular power upon the domain of spirituals; they lead their partisans to esteem, or at least to tolerate, iniquitous laws, as if it were not written that no one can serve two masters. Those who thus conduct themselves are more dangerous and more baneful than declared enemies, not only because, without being warned of it, perhaps even without being conscious of it, they second the projects of wicked men, but also because, keeping within certain limits, they show themselves with some appearance of probity and sound doctrine. They thus deceive the indiscreet friends of conciliation and seduce honest people, who would otherwise have strenuously combated a declared error."

In the Brief of the 8th of May of the same year, speaking to the Confederation of the Catholic Circle of Belgium, the same Holy Father said:

"What we praise above all in your religious enterprise is the absolute aversion which, as we are informed, you show towards the principles of Liberal Catholicism and your intrepid determination to root them out as soon as possible. In truth you will extirpate the fatal root of discord and you will efficaciously contribute to unite and strengthen the minds of all in so combating this insidious error, much more dangerous than an open enemy because it hides itself under the specious veil of zeal and of charity, and is so endeavoring to protect the people in general from its contaminating influence. Surely you, who adhere with such complete submission to all decisions of this Apostolic Seat and who know its frequent reprobations of Liberal principles, have no need of these warnings."

In the Brief to the La Croix, a Belgium journal, on the 24th of May, 1874, the Pope expresses himself thus:

"We cannot do less than to praise the design expressed in this letter, which we know your journal will satisfactorily fulfill, the design to publish, to spread, to comment on and inculcate in all minds all that the Holy See teaches against the perverse or at least false doctrines professed in so many quarters, and particularly against Liberal Catholicism, bitterly striving to conciliate light with darkness and truth with error."

On the 9th of June, 1873, Pius IX wrote to the president of the Council of the Catholic Association of Orleans, and without mentioning its name, depicts pietistic and moderated Liberalism in the following terms:

"Although you have not, strictly speaking, to combat impiety, are you not perhaps menaced on this side by as great dangers as those of the group of friends deceived by that ambiguous doctrine, which, while rejecting the last consequence of error, obstinately retains the germs, and which, not willing to embrace the truth in its fullness, and not daring to abandon it entirely, exhausts itself in interpreting the traditions and teachings of the Church by running them through the mold of its own private opinions."

In an address to the Bishop of Quimper, and speaking in reference to the general assembly of the Catholic Association of that diocese, the Pope said:

"Assuredly these associations are not wanting in the obedience due to the Church, neither on account of the writings nor the actions of those who pursue them with invectives and abuse; but they might be pushed into the slippery path of error by the force of those opinions called Liberal; opinions accepted by many Catholics who are otherwise honest and pious, and who, even by the very influence which gives them their piety, are easily captivated and induced to profess the most pernicious maxims. Inculcate, therefore, Venerable Brother, in the minds of this Catholic assembly that, when we have so often rebuked the sectaries of these Liberal opinions, we have not had in view the declared enemies of the Church, whom it would have been idle to denounce, but rather that those of whom we are speaking are such as secretly guard the virus of Liberal principles which they have imbibed with their mother's milk. They boldly inoculate this virus into the people's minds, as if it were not impregnated with a manifest malice, and as if it were as harmless to religion as they think. They thus propagate the seed of those troubles which have held the world in revolution so long. Let them avoid these ambuscades. Let them endeavor to direct their blows against this perfidious enemy, and certainly they will merit much from their religion and their country."

With these utterances from the mouth of the Vicar of Jesus Christ our friends as well as our enemies must see that the Pope has said in diverse briefs, and particularly in the last citation, in a general way all that can be said on this question, which we are studying in its details.

Liberalism has been condemned by the Pope in many and various documents. From these let us select a few epithets which stigmatize it with unsparing emphasis. They will bring out in striking relief the perfidious character of this cunning heresy.

In his Brief to Mgr. de Segur in regard to the latter's well-known work Hommage Aux Catholiques Liberaux [Hommage to Liberal Catholics], the Pope calls it a "perfidious enemy",— in his allocution to the Bishop of Nevers, "the present real calamity"; in his letter to the Catholic Circle of St. Ambrose of Milan, "a compact between injustice and iniquity"; in the same document he speaks of it as "more fatal and dangerous than a declared enemy"; in his letter to the Bishop of Quimper, "a hidden poison"; in the brief to the Belgians, "a crafty and insidious error"; in another brief, to Mgr. Gaume, "a most pernicious pest." All these documents from which we quote may be found in full in Mgr. Segur's book, Hommage Aux Catholiques Liberaux.

But Liberalism is always strategically cunning. It rejected these very plain condemnations on the ground that they had all been made to private persons, that they were, therefore, of an entirely private character, by no means ex cathedra, and, of course, not binding. Heresy is always sophistically obstinate; it clings to the least pretext, seeks every excuse to escape condemnation. Barricading itself behind these technical defenses, Liberalism practically defied the authority of the Church. Its perfidy was short-lived. A solemn official public document of a general character and universally promulgated would sweep away the cobwebs with which Liberal Catholics had endeavored to bind the authority of the Sovereign Pontiff. The Church could not refuse a formal and decisive word to relieve the anxiety of her children. That word was spoken; it was The Syllabus of Errors, December 8, 1864.

All faithful Catholics hailed it with an enthusiasm only equaled in intensity by the paroxysm of fury with which the Liberals received it. Liberal Catholics thought it more prudent to strike at it covertly by overwhelming it with artificial interpretations. The Liberals denounced it with unsparing bitterness; the Liberal Catholics whittled it away by all manner of emasculating explanations. It was a document fatal to both; they had reason to fear it, the one execrating it, the other seeking with desperate subtlety to parry the blow, for the Syllabus is an official catalog of the principle errors of the day in the form of concrete propositions placed under the formal ban of the Church. In it will be found, succinctly formulated, the various errors which are met within the current literature of the times. The Syllabus crystallizes all these errors and stamps them with the seal of the explicit and formal condemnation of the Church. Here we have in detail all the Liberal dogmas. Although Liberalism may not be expressly named in any one of the propositions, most of its errors are there placed in pillory. From the condemnation of each of the Liberal errors results a condemnation of the whole system. Let us briefly enumerate them.

Condemnation of liberty of worship (propositions 15, 77 and 78); of the place of governments (propositions 20 and 28); of the absolute supremacy of the State (proposition 38); of the secularization of public education (proposition 45, 40 and 48); of the absolute separation of Church and State (proposition 15); of the absolute right to legislate without regard to God (proposition 56); of the principle of non-intervention (proposition 62); of the right of insurrection (proposition 63); of civil marriage (proposition 73 and others); of the liberty (license) of the press (proposition 79); of universal suffrage as the source of authority (proposition 60); of even the name of Liberalism (proposition 88).

There have been books, pamphlets, and articles innumerable written on the proper interpretation of the propositions of the Syllabus. But the most authoritative interpretation ought to be that of its radical enemies, not of course in the absurdities of their misunderstandings or perversions, like Mr. Gladstone's unfortunate attempt to distort some of its propositions into a sanction of civil disloyalty, a position from which he has since withdrawn, we are glad to be able to say. But outside of such patent misconstructions, we may rely upon the interpretation given by Liberals of all shades, especially in those points wherein we see them wince under its uncompromising phraseology. When Liberals regard the Syllabus of Errors as their most detestable enemy, as the complete symbol of what they term Clericalism, Ultramontanism and Reaction, we may rest assured that it has been well interpreted in that quarter. Satan, bad as he is, is not a fool, and sees clearly enough where the blow falls with most effect. Thus, he has set the authority of his seal—which after God's is most reliable—on this great work, the seal of his inextinguishable hate. Here is an instance in which we can believe the Father of Lies. What he most abhors and defames possesses an unimpeachable guaranty of its truth.

To effect a confusion of ideas is an old scheme of the devil. Not to understand clearly and precisely is generally the source of intellectual error. In time of schism and heresy, to cloud and distort the proper sense of words is a fruitful artifice of Satan, and it is as easy to lay snares for the intellectually proud as for the innocent. Every heresy in the Church bears testimony to Satan's success in deceiving the human intellect by obscuring and perverting the meaning of words. Arianism was a battle of words and owed its long-continued success to its verbal chicanery. Pelagianism and Jansenism showed the same characteristic, and today Liberalism is as cunning and obscure as any of its heretical predecessors.

For some, Liberalism consists in certain political forms; for others, in a certain tolerant and generous spirit opposed to despotism and tyranny; for others again it means simply civil equality; for many it becomes a vague and uncertain sentiment, which shapes itself into opposition to all arbitrary government. Although already defined, it will not be amiss to define Liberalism again.

In the first place, no political form of any kind whatsoever, whether democratic or popular, is of itself (ex se) Liberalism. Forms are mere forms and nothing more. Forms of government do not constitute their essence. Their forms are but their accidents. Their essence consists in the civil authority by virtue of which they govern, whether that authority be in form republican, democratic, aristocratic, monarchical; it may be an elective, hereditary, mixed or absolute monarchy. These various forms of themselves have nothing to do with Liberalism. Any one of them may be perfectly and integrally Catholic. If they accept beyond their own sovereignty the sovereignty of God, if they confess that they derive their authority from Him, if they submit themselves to the inviolable rule of the Christian law, if they hold for indisputable in their parliaments all that is defined by this law, if they acknowledge as the basis of public right the supreme morality of the Church and her absolute right in all things within her own competency, they are truly Catholic governments, whatever be their form, and the most exacting Ultramontanism cannot reproach them.

History offers the repeated example of republican powers which have been fervently Catholic:

Such was the aristocratic republic of Venice; such the merchant republic of Genoa; such in our day are certain Swiss cantons. As examples of truly Catholic mixed monarchies, that of Catalognia and Aragon (the most democratic and at the same time the most Catholic of the Middle Ages), the ancient monarchy of Castile up to the advent of the House of Austria, the elective monarchy of Poland up to the time of the iniquitous dismemberment of that most religious realm. To believe that monarchies are of themselves (ex se) more religious than republics is an ignorant prejudice. The most scandalous examples of persecution against Catholicity in modern time have been given by monarchies; for instance, by Russia and by Prussia.

A government, whatever be its form, is Catholic if its constitution, its legislation, and its politics are based on Catholic principles; it is Liberal if it bases its constitution, its legislation, and its politics on rationalistic principles. It is not the act of legislation—by the king in a monarchy, by the people in a republic, or by both in a mixed form of government—which constitutes the essential nature of its legislation or of its constitution. What constitutes this is whether it does or does not carry with it the immutable seal of the Faith and whether it be or be not conformable with what the Christian law imposes upon states as well as upon individuals. just as amongst individuals, a king in his purple, a noble with his escutcheon or a workman in his overalls can be truly Catholic, so states can be Catholic, whatever be the place assigned them in the scale of governmental forms. In consequence, the fact of being Liberal or anti-Liberal has nothing whatever to do with the horror which everyone ought to entertain for despotism and tyranny, nor with the desire of civil equality between all citizens; much less with the spirit of toleration and of generosity, which, in their proper acceptation, are Christian virtues. And yet all this, in the language of certain people and of certain journals, is called Liberalism. Here we have an instance of a thing which has the appearance of Liberalism and which in reality is not Liberalism at all.

On the other hand, there exists a thing which is really Liberalism and yet has not the appearance of Liberalism. Let us suppose [i.e., imagine] an absolute monarchy like that of Russia, or of Turkey, or better still, one of the conservative governments of our times, the most conservative imaginable; let us suppose that the constitution and the legislation of this monarchy or of this government is based upon the principle of the absolute and free will of the king or upon the equally unrestricted will of the conservative majority, in place of being based on the principles of Catholic right, on the indestructibility of the Faith, or upon a rigorous regard of the rights of the Church; then, this monarchy and this conservative government would be thoroughly Liberal and anti-Catholic. Whether the free-thinker be a monarch, with his responsible ministry, or a responsible minister, with his legislative corps, as far as consequences are concerned, it is absolutely the same thing. In both cases their political conduct is in the direction of free-thought, and therefore it is Liberal. Whether or not it be the policy of such a government to place restraints upon the freedom of the press; whether, no matter under what pretext, it grinds its subjects and rules with a rod of iron; a country so governed, though it will not be free, will without doubt be Liberal. Such were the ancient Asiatic monarchies; such are many of our modern monarchies; such was the government of Bismarck in Germany; such is the monarchy of Spain, whose constitution declares the king inviolable, but not God.

Here then we have something which, without seeming to resemble Liberalism, really is Liberalism, the more subtle and dangerous precisely because it has not the appearance of the evil it is.

We see, then, what care must be used in treating questions of this kind. It is of great importance above all that the terms of the discussion be carefully defined and that equivocations be studiously avoided which would favor error more than the truth.

May a good Catholic take the term "Liberalism" in good part, and may he regard it creditable to be a Liberal? What harm, it may be urged, is there in the usage of these terms, as long as there is no actual acceptance of the Liberal creed. Why should not Catholics use the terms with a good sense injected into them? Let us see if there be validity in this claim.

It is certain that in the present age the word "Liberalism" signifies something not entirely in accord with true Catholicity. It cannot be said that we describe the situation in exaggerated terms. It must be admitted that in the current acceptation of the word, Liberalism and Catholic Liberalism have been explicitly condemned by Pius IX. Leaving aside for the moment those who pretend to profess a certain Liberalism without wishing it to be known as such, there is no doubt that the Liberalist current in Europe and America is anti-Catholic and rationalistic. Pass the world in review; what is meant by the Liberal party in Belgium, in France, in Germany, in Holland, in Austria, in Italy, in the South American Republics? Are they not anti-clerical, anti-Catholic? What is meant by their current language when they speak of the Liberal criterion: a Liberal atmosphere, Liberal thought, etc.? Look at the leaders of these parties, both in Europe and America; do not ninety-nine percent of them understand by Liberalism the application of a pure and mild rationalism, at least to social science? Do they not regard as their sole and most potent enemy what they contemptuously term "Clericalism" "Ultramontanism" and do they not describe the Church as medieval, reactionary, the opponent of progress and the nurse of superstition? When then the term is so intimately associated with a Rationalism so radically opposed to the Church, how may Catholics use it with any hope of separating it from its current meaning?

In vain may some half dozen people imagine that they have given a different signification to a thing currently understood to bear the unmistakable stamp of anti-Catholicity. Beyond all dispute, common usage, the arbiter and judge of language, persists in regarding Liberalism as the implacable foe of Catholicity. In spite, then, of a thousand distinctions, exceptions and subtleties, you cannot fashion for yourself alone a Liberalism which has nothing contrary to the Faith in the opinion of most people, nor can you call yourself Liberal in any sense without being classed with all the other Liberals of that great family of Liberalism, such as the world understands it. The journal that seeks to be Catholic and at the same time has the name or reputation of Liberal becomes in the general opinion an ally of those who, under the Liberal banner, combat the Church in front and rear. Vainly will the editor of such a journal explain himself; his excuses and his explanations grow wearisome. To profess to be Catholic and yet subscribe himself to be Liberal is not the way to convince people of the sincerity of his profession. The editor of a journal purporting to be Catholic must be Catholic, not only in the profession he makes, but in spirit and in truth. To assume to be Liberal and then to endeavor to appear Catholic is to belie his faith; and although in his own heart he may imagine that he is as Catholic as the Pope (as several Liberals vaunt themselves), there is not the least doubt that his influence on current ideas and the march of events is thrown in favor of the enemy; and, in spite of himself, he becomes a satellite forced to move in the general orbit described by Liberalism.

And all this comes of a foolish desire to be estimated Liberal. Insane illusion! The usage of the word Liberal makes the Catholic who accepts it as his own one with all that finds shelter in its ominous shadow. Rationalism is the toadstool that flourishes in its dark shades, and with Rationalism does such a journalist identify himself, thus placing himself in the ranks of the enemies of Jesus Christ!

Moreover, there is little doubt that the readers of such journals are little prepared to distinguish the subtle limitations drawn by editors of this character between Liberalism and Liberalism. Most readers know the word in its common usage and class all things Liberal in a lump. When they see an ostensibly Catholic journal practically making common cause with the Liberal creed by sanctioning its name, they are easily led into the dangerous belief that Liberalism has some affinity with their faith, and this once engrafted in their minds, they become ready adepts of Rationalism.

Let us illustrate. There is in our day a sect which calls itself "The Old Catholics' " Suppose that we, who are in the true sense of the word "old Catholics" "for our Catholicity dates from Calvary and the cenacle of Jerusalem" (which are proofs of its antiquity), suppose we should establish a journal with the equivalent title: Review of the Old Catholics. Could it be said that this title is a lie? No, for we are old Catholics in the best sense of the words. But could it not be properly objected that this is a false-sounding title, inasmuch as it is in our day the cunning device of a schismatical sect? Certainly it would give occasion to well-informed Catholics to believe that we were schismatic and to the schismatics, who style themselves "Old Catholics" occasion to welcome us as new comrades in their rebellion against the Church. Why thus scandalize the faithful? But we use the word in a good sense. So be it! But would it not be better altogether to avoid the use of a term in so important a matter, which, under existing circumstances, is readily interpreted in a bad sense?

Now this is exactly the situation with those who consider inoffensive the term Liberal—reprobated by the Pope. Why should they take particular pains to employ a term requiring confusing explanations and which cannot but excite suspicion and cause scandal? Why rank themselves, for the sake of a term, with the enemy and carry his device—if, at bottom, they are Catholic? But it may be said that words are of little importance—why quibble in this way over the meaning of a term? We protest; words are of paramount importance, especially in our own day, when intellectual confusion so obscures fundamental truths in the modern mind. Words represent ideas. That is their value and their use. Modern error largely owes its success to its use of terms of an ambiguous character, or rather, by injecting a meaning into its words which hitherto carried a different signification. Agnosticism and Positivism have thus retained a Christian phraseology without the Christian meaning. They speak of God and sanctity and holiness and duty and freedom, but they have eviscerated the Christian meaning. Still these terms, with their former meanings, pass current in the public mind and so half-disguise the fatalism and paganism of the agnostic and positivist schools. Socialism has adopted the terms "liberty," "equality" and "fraternity" as its watchwords, where in reality they mean "revolution "destruction" and "despotism '" Yet it deceives the simple by thus disguising its real intent.

So has it always been. All heresies have begun in verbal disputes and ended in sanguinary conflicts of ideas. St. Paul exhorts Timothy to be on his guard, not only against false science ("Oppositiones falsi nominis scientiae"), but also against profane novelties of words ("profanas vocum novitates"). What would the Great Apostle of the nations say if today he saw Catholics decorating themselves with the title of Liberal, when that term stands in such violent and open antithesis to all that is Catholic? It is not merely a question Of words, but of what words represent. It is a question of truth and salvation. No, you cannot be a Liberal Catholic; incompatibles cannot be reconciled. You cannot assume this reprobated name, although you may be able by subtle sophisms to discover some secret way of reconciling it with your faith. Christian charity will not defend you, although you may repeatedly invoke it and would make it synonymous with the toleration of error. The first condition of charity is not to violate the truth, and charity cannot be the snare with which to surprise faith into the support of error. While we may admit the sincerity of those who are not Catholic, their error must always be held up to reprobation. We may pity them in their darkness, but we can never abet their error by ignoring it or tolerating it. Beyond dispute, no Catholic can be consistently called "Liberal."

Most to be feared, however, is not he who openly boasts his Liberalism, but he who eschews the name and, vehemently denying it, is yet steeped to the lips in it and continually speaks and acts under its inspiration. And if such a man be a Catholic by profession, all the more dangerous is he to the faith of others, for he is the hidden enemy sowing tares amidst the wheat.

In our day the Catholic world, with as much justice as reason, attributes impiety as a quality of free-thought, whether in a person, a journal or an institution. "Free-thinker" is an odious epithet which few are willing to accept, but which many justly bear in spite of their protestations. They chafe under the appellation of the word, but find no inconvenience in being all that it implies. Persons, societies, books, governments which reject, in matters of faith and morals, the only and exclusive criterion—that of the Catholic Church—are Liberals. They acknowledge themselves to be Liberals. They feel honored to be so recognized and never dream of scandalizing anybody except us terrible "irreconcilables."

Now change the expression; instead of Liberals, call them free-thinkers. They resent the epithet as a calumny and grow indignant at the insult, as they term it. But why this excruciating tenderness, this delicate sensitiveness over the variations of a simple term? Have you not, dear friends, banished from your conscience, your books, your journals and your society all recognition of the supreme authority of the Church? Have you not raised up as the sole and fundamental criterion of your conduct and your thought your own untrammeled reason?

Very properly then do you say that you are Liberal, and no one will dispute the title with you. But you should remember that the very principle which makes you Liberal constitutes you free-thinkers. Every Liberal, no matter of what degree or shade, is ipso facto a freethinker, and every freethinker, as odious as the title may seem according to social conventionalities, is only a logical Liberal. He is simply a Liberal following his premises to their conclusions. This doctrine is as precise and as exact as a mathematical proposition. It is based on the laws of the strictest logic. It is a simple syllogism, whose premise is Liberalism and whose conclusion is free-thought.

Let us illustrate. You are a Catholic more or less open to false allurements, and as a punishment for your sins, you belong to a Liberal society, say, of a literary character. Consider a moment and ask yourself the following question: Would I continue to belong to this atheneum if tomorrow it should proclaim itself publicly and boldly a society of free-thought? What response would your conscience and your shame dictate? Would you not at once withdraw from its membership? As a Catholic you could take no part in its proceedings. Again, you subscribe to a journal and read it without scruple, although it bears a Liberal title and speaks and reasons accordingly. Would you continue your subscription if all of a sudden it should place upon its title page the following heading: journal of Free-Thought. Well, this moderate or violent Liberal journal has been for years nothing more nor less than a free-thinker, and you have been imbibing its poison under the delusion of a word.

Ah, of how many prejudices would we rid ourselves if we only reflected a little on the meaning of words! Every society, whether scientific, literary or philanthropic, constituted on Liberal lines, is free-thinking. Every government Liberally organized is free-thinking. To reject with distrust the name and not the substance is blindness. Any institution, no matter what be its character, established in complete independence of the magisterium of the Faith, is free-thinking. Catholics cannot, consistently with their faith, belong to them. Membership there means rebellion against the Church.

In all such institutions Liberalism reigns and, in consequence, free-thought. No Catholic can remain a Catholic and affiliate with them. We are Catholics all-in-all—or not at all. We cannot dwell in an atmosphere where God is not. There is no true spiritual life where Jesus Christ is not, and He has given His promise to be with His Church forever. He who abides not in Him lives in the outer darkness.

How much do perverse Catholics serve the devil by obstinately clinging to such associations and participating in their works! In the folly of their ignorance, which they assert against the wisdom of the Church, they harden their consciences to the practical guidance of the Holy See and blindly enlist in the service of an enemy whose cunning deludes them into the slavery of Hell—under the disguise of freedom! They forget that the Truth alone makes them free. To know and serve God is the only freedom, and Liberalism completely severs the bond which links man to God. With a just and rational horror does a good Catholic regard Liberalism. Ultramontanism will never cause you to loose your soul; Liberalism is a broad road to the infernal abyss.

Is there such a thing in rerum nature ["in the nature of things"] as a Liberal in good faith? In our day it seems almost impossible to reconcile Liberalism with good faith, which is the only thing that can give it the shadow of excuse. It cannot, however, be denied that, absolutely speaking, there may exist under peculiar circumstances an exceptional case, but this will indeed be unique.

In the history of heresy we frequently find some individuals, even many, who, in spite of themselves, are dragged into the torrent of error for no other reason than their supreme ignorance. But it must be admitted that, if ever an error has been deprived of any excuse on this score, that error is Liberalism as it exists today. Most heresies which have rent the bosom of the Church have attempted to disguise their errors under an exterior of affected piety. Jansenism, perhaps the most subtle of all heresies, won over a great number of adherents by its cunning simulation of sanctity. Its morals were rigid to the extreme; its dogmas formidable; the exterior conduct of its promoters ascetic and apparently enlightened. It wore the visage of a Saint, while at heart it reeked with the corruption of pride. The majority of ancient heresies turned upon very subtle points of doctrine, which only the skilled theologian could discern, and upon which the ignorant multitude could give no judgment, save such as they received in confidence from their leaders. By a very natural consequence, when the hierarch of a diocese fell into error, most of his subordinates—clerics and laity full of confidence in their pastor—fell with him. This was all the easier, owing to the difficulty of communication with Rome in ancient times, when the infallible voice of the Universal Pastor could not readily reach the flock in parts remote from the Chair of Peter. The diffusion of many ancient heresies, which were mostly purely theological, was nearly always due to this cause. Hence we find St. Jerome crying out in the fourth century: Ingemuit universus orbis se esse Arianum: "The whole world groaned to find itself Arian." This also explains how in the midst of great schisms and great heresies, such as the Greek Schism and Anglican heresy, there may be numbers of souls in whom the roots of the True Faith are not dead, although in its exterior profession this faith may appear deformed and vicious. Such was the case in England for many years after the rebellion of Henry VIII, and such, in some instances, is the case in our own times [1886], for the ready acceptance of the True Faith by many English converts of recent years bears ample witness to the vitality of the Faith in souls so grossly betrayed into heresy by apostate guides three centuries ago [i.e