interpret it in a foreign language, has excited no small controversy on account of certain opinions which are introduced concerning the manner of leading a Christian life. We, therefore, on account of Our apostolic office, in order to provide for the integrity of the faith, and to guard the security of the faithful, desire to write to you more at length upon the whole matter.
The principles on which the new opinions We have mentioned are based may be reduced to this: that, in order the more easily to bring over to Catholic doctrine those who dissent from it, the Church ought to adapt herself somewhat to our advanced civilization, and, relaxing her ancient rigor, show some indulgence to modern popular theories and methods. Many think that this is to be understood not only with regard to the rule of life, but also to the doctrines in which the deposit of faith is contained. For they contend that it is opportune, in order to work in a more attractive way upon the wills of those who are not in accord with us, to pass over certain heads of doctrines, as if of lesser moment, or to so soften them that they may not have the same meaning which the Church has invariably held. Now, Beloved Son, few words are needed to show how reprehensible is the plan that is thus conceived, if we but consider the character and origin of the doctrine which the Church hands down to us. On that point the Vatican Council says: “The doctrine of faith which God has revealed is not proposed like a theory of philosophy which is to be elaborated by the human understanding, but as a divine deposit delivered to the Spouse of Christ to be faithfully guarded and infallibly declared. . . . That sense of the sacred dogmas is to be faithfully kept which Holy Mother Church has once declared, and is not to be departed from under the specious pretext of a more profound understanding.”[1]
Nor is the suppression to be considered altogether free from blame, which designedly omits certain principles of
- ↑ Const. de Fid. cath. c. iv.
