Friday, November 21, 2025

A certain group of foreigners steal and control your money

 Transcript of Dr. Edwin Vieira's Presentation at the National Press Club, June 29, 2000

[Bob Schulz introduction} Dr. Edwin Vieira is a graduate of Harvard College, the Harvard Graduate School of Arts & Sciences and Harvard Law School. He is an attorney specializing in constitutional law; he is the author of "Pieces of Eight, the Monetary Powers and Disabilities of the United States Constitution," published in 1983, and a revised version of "Pieces of Eight" is scheduled for publication later this year. Let's welcomed Dr. Edwin Vieira.

(Dr. Vieira) Thank you, Bob, ladies and gentlemen. My pleasure to be here. I'm billed, on your program, with talking about the money issue. But I've been talking about the money issue and writing about the money issue for so long that I'm thoroughly bored with it. And when this book, this revised book comes out, if you pick that up at the library, if I can somehow wangle libraries into putting it on their shelves, and you read it, you'll be mightily bored with the issue too.

So, I'm not going to talk about that, I'm going to talk, in general, about some of the problems that I see from a constitutionalist' perspective with the 16th Amendment and the wonderful work that Bill Benson has done, and that Larry Becraft and others have followed up on.

Now, one of the things, though, that I would like to raise as an issue, for your consideration, is a peculiarity that I see between the two subject matters; one, the money issue, the Federal Reserve, if you will, on the one hand, and the income tax on the other hand. I've studied the money issue, case law, statutory law, historical descriptions of what went on, from, I don't know, the Middle 1600's in England up until now. And one of the things you discover, or at least I have discovered, going through all of that, is that the powers that be, very systematically changed the laws as they went along, or they wrote the court opinions in such a way as to rationalize, perhaps not justify, but at least to rationalize, what they were doing.

So you can see a kind of logical progression or degeneration in the statutory and case law from the early days, from the Constitution, from 1789, up until the present time. And they really didn't hide any of this. It's there if you're willing to look. Fascinating thing is, most people aren't willing to look. But, it's not a deep, dark secret.

Whereas, in the area of the income tax, there seems to be, at least to my mind, anomaly. That is, if I were in charge, politically, of this system, and I had a vast mass of people out there believing that they had to pay these taxes and they had to file these forms and keep these records and perform all of these various functions, even if I knew that the 16th Amendment hadn't been ratified or that there was some other basic constitutional flaws in what I was doing, it really wouldn't bother me too much, to write the tax statutes and regulations consistently with what the masses of people thought those statutes and regulations said. Why would I care? It's all a con game anyway, right? I'm lying left and right, I can lie in this statute as well I lie in this statute, what difference does it make? Why would I not write the tax code and the tax regulations in the way everybody believes the tax code and the tax regulations are already written? 

And I leave that with you, because I think that's a fascinating psychological problem.

The more interesting psychological problem, and I think it's a problem also of political philosophy, that I want to talk about today, is why we are even bothering to be here. Why Bill Benson had to bother, trudging all over the country, to collect those, what, 17,000, plus or minus, probably plus, probably a low estimate, 17,000 certified pages of public records. It seems to me that, if we're all not embarked on kind of fools errand, that, certainly, this group has undertaken a task that, in any kind of free and rationale society, it should never have been called upon to start, and certainly shouldn't have to complete.

None of the business that the various speakers this morning have laid on the table before you folks, would be necessary, if all of those foxes in charge of the henhouse in Washington and the state capitols, all of those years since 1913, had been acting according to their legal duties, instead of behaving according to their political natures. Now, I know, just as everyone else here, that I really swoon with patriotic ardor, and swell with party pride, when I hear the revered names of our leaders, past and present.

Nevertheless, it seems to me, that the conclusion to which I come, from history, at least, is that all of them, to the last man and woman, minus one or two exceptions, haven't done their duty, they're not doing their duty, they have no intention of doing their duty, and no really, no piling up of petitions or pleas or kowtowing or begging, will ever cause them to do their duty, or to accomplish anything other than aiding their critics to establish a record of their willful and persistent derelictions of duty. Now, some of you may blanch at that, the severity and the sweep of this indictment, for lawyers are good at making indictments. But, I'll let you be the judges.

Now, I just should backtrack once, because I always tell some kind of a story about lawyers, being one, for my sins.

Plane goes down, in the Caribbean. Three survivors. Dr. Kildare, Lawyer Mouthpiece, and Father O'Flaherty. And they swim to this little island. Get there, they're completely dog tired. And there's nothing, just sand and rock. But, across a little lagoon, there's another island, and it has palm trees, and, apparently, fresh water. Well, they have to get to it. And they see that one of the rafts from the plane has washed up on that island. Now that,. . but they're too tired to swim, so they say one of us has got to go and get that raft. But the water is full of sharks. Well, Dr. Kildare, he's really the strongest of the three, says "I'll go." The other two say, "No, Doctor, no, you know if things come, bad comes to worse, we're going to need you." Father O'Flaherty says "Well, it's really my responsibility, my sons, I'll go." They say, "No, Father, if things really come worse to worse, we may need you even more than Dr. Kildare." So that leaves, of course, the lawyer. Nobody can figure out a reason why he shouldn't go. So, he goes off and plunges into the water, and all of a sudden, instead of devouring him, the tiger sharks line up and form a bridge and he can actually walk right across to the other side. And Father O'Flaherty looks at Dr. Kildare and says, "It's a miracle, a miracle." And Dr. Kildare turns back and says, "No, just professional courtesy." (Audience laughter and applause.)

Well, let me be a little shark-like in terms of analyzing this situation, historically. You know, with all deference to Bill, the question of the invalidity of the 16th Amendment wasn't broached yesterday, it wasn't even broached in 1985, really. Because all of the primary evidence has been a matter of public record since 1913. 1913, until the early 1980's, well before Bill Benson and Red Beckman ever started out on their trek, it was there. Now, Bill published that book, "The Law That Never Was," 1985, (Bill in background saying "April 4th") ok, April 4th, 1985, 15 years ago. 

The evidence that was catalogued and reproduced in "The Law That Never Was" was filed and the argument against the 16th Amendment was presented in numerous Federal court income tax cases, or at least they tried to present it. I remember one of those was in Kalamazoo, Michigan, I was there testifying on another subject, on the money issue, Bill was there, Larry Becraft was there, and there was Judge Ensle, who was the ringmaster in that little circus. And what was interesting in that case, just as an aside, they were so afraid of having the money issue, forget the 16th Amendment, they were so afraid of having the money issue presented to the jury, that they had to have my testimony off the record, at night, in the court house, with no one present, other than the lawyers, and the court clerk and the judge, and the poor witness. That was Judge Ensle, fine example.

Bill Benson and Larry Becraft, as I understand, sent copies of "The Law That Never Was" to every member of Congress. (In the background, Bill said "I did.") You did, ok, and that was when, the middle 1980's? (Bill in background "'87, and their names were embossed on the bottom of the book in gold, just like the book is [couldn't understand Bill's last word here]") Ok, 1980, 1987. And subsequently, and even to this very day, the charge that the 16th Amendment is invalid has appeared in all sorts of publications, and you can find it spread in the global village on the Internet. People in Bangladesh know this. Alright. And of course, very recently, this group, Bob Schulz, presented the issue (to) the White House, right, with the results that you all know. But nothing has been done, in all these years, by all of these people in authority. And, there is the interesting question, "Why not?".

Well, to answer that question, I think you first have to investigate how these people have shirked their duties and failed their country, and, if Shakespeare' ghost will forgive me, I would ask the question, "How do I fault thee? Let me count the ways."

First, the judiciary. Ah, the judiciary. The inferior Federal courts, I'm not saying that to be derogatory, that's the constitutional term, right? The inferior courts . . . say that the invalidity of the 16th Amendment raises a political question which is not justiciable, but belongs exclusively to Congress. Well, that's rather a highly questionable, you know, or even question-begging conclusion. As many as you . . . as many of you probably know, the term "political question", or even any words or phrases that intimate that kind of a doctrine, do not appear in the Constitution. The doctrine of political questions is another of those rather imaginative patterns that the courts have cut from whole cloth in order to avoid being confronted with issues that they would rather not hear.

Now, in some very narrow context, that idea may serve a practical purpose. But in this particular context, it makes no sense at all. If you recall, the theory of judicial review, which is the basis for the Supreme Court and the other courts deciding on the constitutional questions of statutes that come before them, that was first excogitated in the case of Marbury v. Madison by John Marshall, long, long, ago [5 U.S. 137, 173, 176 (1803)], and it says that because of their oaths or affirmations of office to support this Constitution, in any case or controversy that comes before the judges, they must put the Constitution ahead of any mere statute or other action by public officials.

So, no matter what Congress or the President or the States may say some provision of the Constitution means to them, the judges must decide the matter for themselves. In fact, they have a saying, which is attributed usually to Chief Justice Charles Evans Hughes that encapsulates this sort of unbridled power that they have: "The Constitution is what the judges say it is." Well, of course, that's nonsense! But let's take them at their word, and see where that leads. If the judges' oaths or affirmations require them to decide for themselves what some provision of the Constitution means, why then do those same oaths or affirmations not equally compel them to decide the even more consequential matter of whether some alleged provision of the Constitution actually exists? Alright? Existence usually precedes meaning, one would hope. No matter what Congress or the Secretary of State or the President or the States may say, or not say.

Are we supposed to believe that this doctrine of judicial review is so inconsistent in its logic, and so porous in its coverage, that, on the one hand, the courts will not suffer Congress, the President or the States, to make the least little mistake about some provision or amendment of the Constitution, what those mean, let alone to lie about it? But, on the other hand, the courts will allow Congress, the Secretary of the State, the President, the States, whomever, to lie or to make glaring mistakes about whether a particular amendment actually exists is rather an implausible theory.

Are we further to believe that the courts will not allow Congress to lie or to make a glaring mistake about whether an Amendment actually exists, but then will also suffer themselves to be perverted as willing tools to convict, fine, or incarcerate people, who, if the Amendment doesn't exist, are innocent of any crime? That strikes me as even less likely.

Now, it's possible that judges with straight faces, and maybe quiet consciences, might refuse to hear the argument that the 16th Amendment was not validly ratified. If Congress, the Secretary of State, the President and the States that supposedly ratified the Amendment, had all affirmatively passed on that question in light of the evidence that has now been exposed through Bill Benson's work. But as every judge in this country knows, neither Congress, nor the Secretary of State, nor the President, nor any of the States that supposedly ratified that Amendment, have, in fact, passed on the deficiencies that Bill has cataloged. And these deficiencies quite glaringly show that the Secretary of State and the state legislatures that supposedly ratified the Amendment knew, or should have known, from the very beginning, that those ratifications were highly questionable. But they did nothing.

So, it strikes me that no judge can honestly say that this is a matter that Congress or other political branches of the government, national or state, have somehow put to rest. Neither can any judge say that this is a matter that only Congress can or should put to rest. Or at least no judge can say this, when a defendant stands before him charged with some criminal violation of a statute, the validity of which depends on the existence of the Amendment. Self-evidently, if Congress, the Secretary of State, the President, and the States, refuse to come to grips with the issue, the obligation to decide the invalidity of the 16th Amendment necessarily falls back on each individual judge, in each case that comes before him, perforce of Marbury v. Madison. Their own Supreme Court is telling them to do this.

Now, whether the ratification of the 16th Amendment arose out of a fraud perpetrated by Philander Knox, at least in my view, is not the controlling issue in this kind of analysis. Although, obviously, a charge of fraud renders the matter that much more serious. The Amendment would be unconstitutional even is Knox's certification of its supposed ratification, had resulted from his merely honest stupidity, insouciance, or blunders. Either the Amendment was ratified in the form required by law in 1913, or it was not. If it was not so ratified, it did not then become, and is not now, and cannot part of the Constitution, no matter how many mistakes office holders may have made in good faith in saying the opposite.

We the People's lives, liberty, and property, cannot be held hostage to our representatives negligence. And any judicial doctrine that holds otherwise, is itself such a [sound interrupted for approximately 7 seconds ]. But I don't believe an honest mistake explains why judges so readily employ their doctrine of political questions. [sound interrupted for thirteen seconds] alleged Amendment, and its invalidity would be a political question if it dealt, not with the income tax, which is a cornerstone of the modern administrative state, but with some other matter that threatened the establishment's power.

Imagine, or instance, that for... as they used to say in Camelot, a single shining moment occurred, and We the People actually gained control of Congress and the state Legislatures and pushed through a new amendment. A new patriotic amendment, that cut back on the, for instance, the judiciary's wild misinterpretations of the First Amendment. An amendment that allowed states and localities to ban pornographic writings, theatrical performances, movies, lewd displays, whatever. I don't have to specify anymore. All the elements of the sexually degenerate cutting edge of the cultural revolution that the Establishment is waging against this country. Would the courts interpose the doctrine of political questions to prevent the peddlers of smut from stripping that Amendment of its validity if they had the evidence that Bill Benson produced against the 16th Amendment?

Or imagine that this new Amendment allowed or even required the states to ban abortion, uh! God forbid! Would the courts energize the doctrine of political questions to suction the abortions out of the courtroom doors?

Or imagine this new Amendment prohibited the national government from owning any wilderness areas, parks, or other lands or facilities, other than those specified in Article I, Section 8, Clause 17, of the Constitution, and required the government to sell what it holds to the private sector. Would the courts snarl at the radical environmentalists to stop badgering the judges and instead hunt for relief from Congress?

Or imagine that this Amendment reaffirms, in utterly clear terms, that the Second Amendment absolutely guarantees and protects the private ownership of all types of firearms suitable for people's militia, from handguns to fully automatic rifles and submachine guns. Would the courts unholster the doctrine of political questions to shoot down the lawsuits of the gun control fanatics? Would Rosie O'Donnell be told to go to Congress, or some other place where she ought to go? [Audience laughter and applause]

Could anyone here believe for one minute, for one second, that in each of these situations, the Establishment's courts would not leap into the legal fray and declare any of these supposed Amendments invalid, notwithstanding all the arguments about political questions that the proponents of the Amendments might make? Well, I leave that you, that's rather self-evident.

Now, let's look at the Department of Justice, so-called. If judges are responsible for whatever injustices are being perpetrated under the 16th Amendment because the courts serve as the venues for prosecutions, certain people of the Department of Justice, perhaps even more culpable, because they bring those persecutions in the first instance. Now, doubtlessly, the government attorneys involved in the initial cases in which was introduced evidence from "The Law That Never Was," reported all of this back to their superiors. Then what did they, their colleagues, and their superiors do? Well, there's a division in the Department of Justice that decides whether or not to pursue each and every income tax prosecution, at least that used to be the law. In making those decisions in the cases that followed publication of "The Law That Never Was," did the responsible officials or the prosecuting attorneys or anyone else in that bureaucratic rabbit warren investigate the invalidity of the 16th Amendment? Did the Attorney General, who is ultimately responsible for everything that transpires in the Department of Justice, do anything?

If they did, what did they do? What did they discover? What did they determine? If it was that the 16th Amendment was validly ratified, why has someone at the Department of Justice not communicated this conclusion in eighteen point type to the American people, so the matter could finally be closed? What would cause the people in that department to keep such a congenial conclusion secret? Surely not their personal self-interests, or the self-interests of the political machinery in they are the cogs.

On the other hand, if they did not investigate, why not? Did they act then? Are they acting now, in reckless disregard of what an investigation would prove? Well now, you know most of these machinskies are attorneys. They're members of the bar, and officers of the courts. As such, they have certain ethical, believe it or not, they have certain ethical obligations, in addition to the legal responsibilities that their bureaucratic positions impose on them.

Now, those of you who are attorneys or might have had the misfortune to deal with attorneys, should ponder the following little scenario that I've drawn up, and the questions that might be used at what we lawyers call "a continuing legal education seminar on lawyers' ethics." And here's the scenario. Attorney Shyster represents a major corporation that has a number of lawsuits being threatened and prosecuted against it. During the first of these cases that goes to trial, the CEO of Shyster's client provides him with a document that, the CEO says, will win the case. Well, dutifully Shyster introduces the document as evidence. Over the opposing party's objection, Judge Goofball accepts it. On the basis of this evidence, Shyster's client prevails. Later, information comes to Shyster showing that the supposed evidence is, or very well may be, in fact, false, and perhaps even fraudulent.

Question. Does Shyster have an ethical obligation to investigate the matter?

Question. Until that investigation is completed, has been completed, may Shyster ethically introduce the document in other trials, simply because Judge Goofball was possibly deceived in the first trial by Shyster himself?

Question. What if the CEO of Shyster's client orders Shyster not to investigate, but to cover up the whole matter, and to continue to use the phony evidence in other trials? Should Shyster refuse or merely raise his fee? [Audience laughter]

Question. Would your answer to the preceding question be different if the CEO also promises to use his political influence to see that Shyster is appointed to a Federal judgeship?

Well, one need not be an expert in legal ethics or even a lawyer to know how to answer these questions, especially the last one. But the question is really, which way should they be answered?

Well now, let's take a look at Congress. Congress's responsibility for this state of affairs is multi-fold.

Number one. Congress originally accepted Philander Knox's certification that the 16th Amendment had been validly ratified, without, as far as we know, any legislative investigation of the accuracy or good-faith of his certification. Correct? Didn't even look at it! Well if this was culpable negligence at that time, is open to debate. No longer arguable is that such uncritical acceptance today sinks to a level far below mere negligence.

Second. Based on its original uncritical acceptance of the 16th Amendment, since 1913 Congress has enacted numerous income tax statutes and licensed the IRS to promulgate countless regulations under color of which trillions of dollars of wealth have been extracted from the American people, and who can say how many individuals have been fine, imprisoned, or otherwise penalized and punished for violating various code provisions or regulations. This looting and persecution continues unabated, not only within Congress's view, and not only to its financial benefit, but also with its acquiescence, approval, and no less than aid and comfort.

For point three, Congress has always enjoined the constitutional power, and faced with the documentation that the 16th Amendment was not lawfully ratified, has the constitutional duty to initiate an inquiry into the legal basis for the present income tax statutes and regulations,.it doesn't need Bill Benson to petition it. Doesn't need this group of people to meet here. It's always had that responsibility and that power. And not in some vaguely theoretical way either. Because court after court, in the last few years, has actually held, not merely suggested, that whether the 16th Amendment was validly ratified, is a political question for Congress alone to decide. So the Judiciary has officially dumped this issue in the Legislature's lap. And every American knows how punctilious and scrupulous Congress is in following Judicial decisions.

Which brings me to point four. If Congress would've determined that officials in the Judicial and Executive branches of the government have convicted and imprisoned innocent individuals under color of tax statutes, notwithstanding that those officials were on notice, and knew, or should have known, of the invalidity of the 16th Amendment, then it seems that Congress would be at least morally required to impeach and remove from office each and everyone of those officials, preliminary to the imposition of more drastic punishments.

Well, Congress has done none of those things either. That brings us to the Secretary of State. Now the present Secretary of State, and I should backtrack one step. The law has changed. The Secretary of State no longer certifies the ratification of constitutional amendments. But, in this particular case, I believe the present Secretary of State, the sitting Secretary of State, retains responsibility because her predecessor, Philander Knox, certified the 16th Amendment had been validly ratified. And if Knox's act under color of his position of Secretary was erroneous, or worse yet, fraudulent, it would appear legally incumbent, as well as morally compulsive, upon Knox's successor in office, to correct the error or expose the fraud, because that really was an error of the Department of State. Of course, nothing being there. . . being done there now, the present Secretary of State is more interested in bombing wogs and fuzzy wuzzys in foreign countries than in dealing with issues of freedom of the American people.

Well, that brings us to the President, (Bill Clinton) or as they like to say, this President [audience laughter], to distinguish him from all the other Presidents [more laughter], for whatever reason may strike your fancy, this President.

On entering his office, even this President swore or affirmed that he, quote "will, to the best of his ability, preserve, protect, and defend the Constitution of the United States," and it may be true that he's doing it to the best of his ability [audience laughter and applause]. Because if Congress won't call him a perjurer, I certainly don't want to. And among this President's duties is the requirement that, quote, "he shall take care that the laws be faithfully executed." No doubt depending on what he thinks "faithfully" means [audience laughter], because we know how he interprets that word in other contexts [more laughter].

How can anyone fulfill these mandates who does not know, or worse yet, does not care what the Constitution actually prescribes? So, now that the President does know, along with everyone else in the global village, for which we can thank Al Gore, right? [audience laughter]. As long as he knows that the ratification of the 16th Amendment may have been false or fraudulent, his duties should be diligently to inquire into the matter so that he could be sure of what the laws are, that he must take care to faithfully execute. And while the investigation proceeds, he could also order the Department of Justice not to prosecute any more criminal income tax cases, let them be put on hold, for heaven's sakes. And he could even pardon those people who were convicted while the courts and everyone else in positions of authority in the Federal apparatus refused to address this issue. He could, be he isn't, and he hasn't, and he won't.

Well, that brings us to the states. Glory be, the 10th Amendment, the states. The states that claimed to Secretary of State Knox that they had ratified the 16th Amendment obviously share an especially weighty responsibility for everything that has transpired since 1913. Partly because they, perhaps more than anyone else, are, or should be aware of the many manifest and arguably fatal deficiencies of their supposed ratifications. So now that this question has been squarely presented, the Legislatures of those states should conduct their own investigations into the sufficiency of their ratifications. And perhaps their courts should entertain lawsuits to test that sufficiency. Moreover, what about those three solitary states, the three musketeers of constitutionalism, that refused to ratify the 16th Amendment? Connecticut, the Constitution state. Rhode Island, where they had the first incendiary tax protest, they burned the Gasby, British tax schooner.

 

And Utah. Rhode Island, where they had the first incendiary tax protest, they burned the Gasby, British tax schooner. And Utah. Those states could bring an action in the original jurisdiction of the Supreme Court, attacking the faulty ratification of the Amendment. And this would have the inestimable value of forcing the "gang of nine" to take a public position, that they will obviously never do because they will always deny writs of certiorari in any of these tax cases that come up through the lower courts.

So, in sum, much could be done by many doers with legal and moral responsibility for doing something who all have some power to do it. But, in fact, nothing has been done by the Judiciary, except to dodge the issue as a political question. And nothing has been done in any way, shape, or form, by Congress, the Department of Justice, Secretary of the State, the President or the states. Now were this a matter, not of constitutional law, which is one of my areas of interest, but of labor law, which is another of my areas of interest, I might draw the conclusion that I would have to identify all of these political deadbeats as charter members of Local Number One of the Shirkers, Snivelers, Shovel-Leaners, and Standers-By International Union [audience laughter and applause]. Any of you who have teen-age or near teen-age children know about that union because I think children sign up for that at birth, alright. Try to get them to do anything around the house.

Or, if this were a matter of criminal law, which in the fulness of time it may yet become, the conclusion would be that as government officials, these people knowingly, intentionally and wilfully have enforced an arguably invalid Amendment with reckless disregard of its invalidity and therefore should be held criminally liable as violators of American civil rights [audience applause]. Title 18, United States Code, section 241, seems to have been written with them in mind. Perhaps more interestingly, though, to me at least, is to view this spectacle through the lens of political science, or political philosophy. I don't think this is much a matter of legal craft as it is of soul craft, if you know my meaning.

The failure to act on the part of all of these individuals in high office for so many decades, and especially during the last fifteen years, during which they have been on repeated notice of the documentation compiled in "The Law That Never Was," must have had some reason other than mere sloth. For, according to their own press releases, and their political propaganda, these people are the very best and the brightest of all Americans. They are uniquely qualified by their intellects, their experiences, their motivations, their qualities of leadership, ad nauseam, to fill the highest offices of the land. That's why they run for office, for heaven's sakes! And surely, political psychology tells us that the most plausible reason for the inactivity of such men and women must be their own self-interest, which, no doubt, they know better than anything else.

Now, the American people must ask themselves, "What is the self-interest of political officials sworn to support this Constitution, to preserve and protect the Constitution, to take care that the laws be faithfully executed, what is the self-interest of those individuals who would maintain this country in subservience to an income tax Amendment they know, should know, and have every good reason to know, was never ratified, and is therefore not part of the Constitution, and not a law, to be faithfully executed or even to be executed in any way, shape or form?"

Clearly, it is not the self-interest of true and honest agents of average American men and women. For in no rational sense could such deceitful and disloyal officials, behaving in such a lawless manner, be considered the people's representatives. Then who or what have they been representing all of these years? And more to the present purpose, who or what are they representing now?

Realistic political science teaches that there are two, and only two, kinds of government. One, is what the ancient Romans called, "a race publica," a public thing, a government for the people. Not necessarily a democracy, because ancient Rome was not a democracy. And not necessarily a republic, because the ancient Romans from time to time appointed dictators, with good reason. And one can even imagine an aristocracy or a monarchy that would put the public interest, the general welfare, the common good of every citizen, ahead of all narrow special interests. Well that's one form of government.

The other is a government of, by, and for a self-selected, self-perpetuating, crew of elitists. This is not "a race publica," a public thing. It is La Cosa Nostra, "our thing." [audience laughter and applause]. That is, gangster government. And such is precisely the nature of what passes for the government today in Washington. And in the states, and the counties, and the cities. It's just a different 'family,' depending on where you are.

This explains what is going on with the 16th Amendment far better than any legal mumbo jumbo such as the doctrine of political questions. America's gangster government does not give a rotten fig what the law actually is. Because law is just a camouflage, or a cover story, for the gang's looting and oppression of the rest of society [audience applause]. America's gangster government operates under what it's legal mouthpieces called a "living Constitution." That is, a Constitution, the meaning of which depends on the interests of the big shots who happen to be living [audience laughter], and who pull the legislative and judicial strings.

So, America's gangster government can function perfectly well under Constitutional Amendments that were never ratified. Because whether an Amendment was ratified is far less important than whether it can be enforced. And I remind you of the wisdom . . . the man was not a Sicilian, he was a Neapolitan, but he had tremendous wisdom in this area . . . Alphonse Capone, one of the great political philosophers in American history [audience laughter]. He said "You can go a long way in life with a smile, but you can go a lot farther with a smile and a gun." [audience laughter]. It's what you can enforce.

Now, what is the point, I might even ask what is the rationality of asking a gangster government, or particular gangsters in the government, to investigate and pass judgment on their own wrongdoing? Do you not already know what they will say? And whatever they say, will you believe them? Do you believe what they have told you about the Oklahoma City bombing? Do you believe what they've told you about Waco? About TWA flight 800? About Mena, Miny, and Mo? [audience laughter]. Well, that raises another question, though. What can common Americans do about this gangster government? After all, it is the government! And it's much more dangerous precisely because it's composed of gangsters.

Well, that's true. But also, this is a government around which hangs the smell of the Nuremburg and Tokyo war crimes trials, which set the precedent for prosecution of gangster governments. Looting a whole country for generations under color of an unratified Constitutional Amendment, constitutes a crime against the people, if anything does. That this crime is being committed by individuals who happen to hold official positions in the government, Nuremburg and Tokyo tell us, does not attenuate its criminality or immunize its perpetrators. But with all due deference to Dostoyevsky, crime is one thing, and punishment is another. And these criminals will never be punished until they are first pulled from office by an educated, disgusted, and incensed electorate [audience applause]. But to strip them of their offices, they must first be tried, and that in the court of public opinion, which is the only tribunal now sitting that will give these chargea fair hearing.

So, in what I call "the program of the four I's," Investigate, Inculpate, Indict, Incarcerate, [audience laughter] the first and most important step must be investigation. The machinery of investigation should center around a Citizen's Constitutional Investigatory Commission, composed of legal scholars, historians, other qualified individuals who are capable of assessing and arriving at correct conclusions from pertinent evidence. This Commission, however, must not seek any governmental direction, assistance, or other involvement. Public officials may appear before it as witnesses, and indeed many should be summoned to testify and to submit documentary evidence. But otherwise, no public official should be allowed to participate in such a Commission's work, as any such connection would raise insoluble conflicts of interest.

The Commission should be empowered to investigate at least four issues.

First, whether the 16th Amendment was validly ratified in 1913. That will require an in- depth analysis of all the materials that have been collected in "The Law That Never Was" and whatever else can be assembled and all of the circumstances that led to the generation of those materials.

Second, if the Commission determines that the alleged 16th Amendment was not validly ratified, the Commission should then determine whether a tax on incomes from individual's labor, professions, wages, and salaries, is a direct tax or an excise tax, as those terms are used in Article I, Section 8, Clause 1, and Article I, Section 9, Clause 4, of the Constitution. That's because, as one of the speakers pointed out earlier today, there is some dispute among the government, and also among constitutional scholars, as to what kind of tax an income tax is. And we're going to cover all the bases, or this Commission should cover all the bases. So such an investigation will entail an in-depth analysis of direct and indirect taxes in English and American Colonial law in the century or so preceding the War of Independence and ratification of the Constitution. Because we want to know what those words meant in 1789, not what they mean today to somebody in the Department of Justice or the Internal Revenue Service.

Third, if a tax on individual income from labor is held to be an excise by the Commission, then the Commission should determine an issue that was also broached earlier this morning, whether such a tax constitutes a badge or incidence of slavery or involuntary servitude, and is therefore unconstitutional under the 13th Amendment. I won't go into this in great detail, but you figure it out. The premise of this tax is that the tax is generated by labor, labor creates this tax. And the tax is taken, in principle, directly from the labor. Which, of course, to the government, has no value except in so far as it produces the wealth that can expropriated. This is precisely the master-slave theory of wealth generation. And I think if one went back to the antebellum American and Colonial literature, you would find a great deal of information on that subject which would verify that interpretation. In any event, that particular issue has to be settled.

And, finally, if the 16th Amendment was not validly ratified, if a tax on incomes from individual labor is a direct tax, or if such a tax is a badge or incident of slavery, then the Commission should determine why officials in all branches of the national government have enforced this tax since 1913, and in particular, why they have done so since publication of "The Law That Never Was" and all the litigation on the findings in that book brought in public view this issue.

One important aspect of such a Commission's work, would be a comprehensive search for documentary evidence, Federal and state Freedom of Information Acts could be used, national archives, state archives, Presidential libraries, compilations of papers of public figures that are maintained in universities, and so forth and so on, all of those need to be searched.

Another important aspect of the work must be public hearings, hopefully to be held in various places throughout the country, during which testimony will be taken and documentary evidence submitted. This, not only for the Commission's immediate work, but for the purpose of educating people in the various locales about what's going on and what these issues are.

And eventually the Commission should publish it's findings, together with all testimony and documentary evidence suitably printed and bound, what, forty, fifty, sixty, a hundred, volumes, right? Reminds me of that wonderful work that was produced in 1945-46, "Nazi Conspiracy and Aggression," we could almost use that title. These materials then should be presented immediately to Congress, the Secretary of State, the President, the Chief Justice of the Supreme Court, the Legislatures of the several states that were involved in the ratification of the 16th Amendment. If the Commission's findings establish the tax on individual income from labor is unconstitutional, each of these governmental recipients should be instructed to take appropriate action. Now, you note that the word I use is "instructed." Not, asked, petitioned, begged, or implored. For, faced with findings that the income tax is unconstitutional, theirs will be the constitutional duty to act. I presume, however, being something of a cynic, . . . you know people often call me a pessimist. And I like to ask then, you know, what's the definition of a pessimist? A pessimist is an optimist who knows the facts [audience laughter]. I've been in this business a while. And it gets dirtier the deeper you dig. So, I presume, that no matter what findings are presented to these public officials, they will not disestablish the individual income tax on their own, anymore than they would disestablish the Federal Reserve system, simply because someone such as myself proves that the constitutional dollar is a silver coin, not a piece of paper [audience applause]. Or any more than they will give up their fantastic dreams for a New World Order simply because the Declaration of Independence establishes the United States as a nation among nations, not as as a trophy of some global empire [audience applause].

Rather, I anticipate that they will do everything within their power to obstruct, obfuscate, and delay, if not derail entirely, the Commission's investigation, and then to criticize, belittle, and ridicule the Commission's findings. Because, let's face the facts, the income tax is one of the major props of the power structure. Enough said! At that point, though, finally armed with the whole truth on one side, and face to face with the political classes' intransigence on the other, the American people will be forced to decide whether they are sheep or men, whether they can mount a grass-roots political movement to throw these elitists out of office once and for all and reassert self-government in this country, or accept the other alternative.

It will be very interesting to see what happens. Thank you, ladies and gentlemen [audience applause].

[Bob Schulz' initial comment upon returning to podium] Well, I have a list of heroes. The list just got a little longer. Thank you very much Ed.



Thursday, November 20, 2025

Pope Leo promoting novelty trough a radical religious person.

https://english.katholisch.de/artikel/65770-synod-secretary-resistance-to-synodality-often-comes-from-outside


Becquart: The document reminds us that experimentation must be part of the discernment and decision-making processes provided for by the law and by the document itself. In his homily at the Jubilee, Pope Leo XIV emphasised that discernment requires inner freedom, humility, prayer, mutual trust and openness to the new. This is never merely the expression of personal or group opinions or the sum of individual views. The first task is therefore to promote and deepen a spirituality of synodality. Experiments must not just be technical answers or structures. Synodality must be embodied in the life of every baptised person and every community.


Sorry Pope Leo, count me in as a member of the One True Holy Roam Catholic and Apostolic Church but count me out when it comes to synodality with its novelties and denial of infallible truths led  by a woman of all people.

 My opposition comes from within the Catholic Church in defense of the Faith once delivered.

It will be helpful to cite the infallible dogmatic teaching of The First Vatican Council about The Faith once delivered and the Hierarchy of the Church established by Christ which excludes all novelty and compare the red bolded infallible truths with this so-called synodality


Decrees of the First Vatican Council

INTRODUCTION

This council was summoned by Pope Pius IX by the bull Aeterni Patris of 29 June 1868. The first session was held in St Peter’s basilica on 8 December 1869 in the presence and under the presidency of the pope.

The purpose of the council was, besides the condemnation of contemporary errors, to define the catholic doctrine concerning the church of Christ. In fact, in the three following sessions, there was discussion and approval of only two constitutions: Dogmatic Constitution On The Catholic Faith and First Dogmatic Constitution on the church of Christ, the latter dealing with the primacy and infallibility of the bishop of Rome. The discussion and approval of the latter constitution gave rise, particularly in Germany, to bitter and most serious controversies which led to the withdrawal from the church of those known as “Old Catholics”.

The outbreak of the Franco-Prussian war led to the interruption of the council. It was in fact never resumed, nor was it ever officially closed. As in other councils at which the pope was present and presided, the decrees were in the form of bulls, at the end of which was the clear declaration: “with the approval of the sacred council”. Very large numbers attended this council, including, for the first time, bishops from outside Europe and its neighbouring lands. Bishops from the eastern Orthodox churches were also invited, but did not come.

The decrees of the council were published in various simultaneous editions. Later they were included in volume 7 of Collectio Lacensis ( 1892) and in volumes 49-53 of Mansi’s collection (1923-1927). The collection which we use is that entitled Acta et decreta sacrosancti oecumenici concilii Vaticani in quatuor prionbus sessionibus, Rome 1872. Comparison with other editions reveals no discrepancies, indeed absolute agreement.

Return to Table of Contents

 

SESSION 1 : 8 December 1869

Decree of opening of the council

Pius, bishop, servant of the servants of God, with the approval of the sacred council, for an everlasting record. Most reverend fathers, is it your pleasure that,to the praise and glory of the holy and undivided Trinity, Father, Son and holy Spirit,

  • for the increase and exaltation of the catholic faith and religion,
  • for the uprooting of current errors,
  • for the reformation of the clergy and the christian people, and
  • for the common peace and concord of all,

the holy ecumenical Vatican council should be opened, and be declared to have been opened?

[They replied: Yes]

Pius, bishop, servant of the servants of God, with the approval of the sacred council, for an everlasting record. Most reverend fathers, is it your pleasure that

  • the next session of the holy ecumenical Vatican council should be held on the feast of the Epiphany of the Lord, that is 6 January 1870?

[They replied: Yes]

Return to Table of Contents

SESSION 2 : 6 January 1870

Profession of faith

  1. I, Pius, bishop of the catholic church, with firm faith believe and profess each and every article contained in the profession of faith which the holy Roman church uses, namely:
    • I believe in one God
      • the Father almighty,
        • maker of
          • heaven and
          • earth, of
        • all things
          • seen and
          • unseen. And in
      • one Lord Jesus Christ
        • the only-begotten Son of God.
          • Born of the Father before all ages.
            • God from God,
            • light from light,
            • true God from true God.
            • Begotten not made,
            • of one substance with the Father:
        • through whom all things were made.
        • Who for us humans and for our salvation
          • came down from heaven.
            • He was incarnate by the holy Spirit of the virgin Mary: and became man. He
          • was crucified also for us, he suffered under Pontius Pilate and was buried. The third day he
          • rose again according to the scriptures. He
          • ascended into heaven and sits at the right hand of the Father.
          • He shall come again with glory to judge the living and the dead, and of his kingdom there shall be no end. And in
      • the holy Spirit,
        • the lord and the giver of life, who
        • proceeds from the Father and the Son.
        • Who together with the Father and the Son is adored and glorified: who
        • spoke through the prophets. And
      • one holy, catholic and apostolic church.
        • I confess one baptism for the remission of Sins.
    • And I look for
      • the resurrection of the dead. And
      • the life of the world to come Amen.
  2. Apostolic and ecclesiastical traditions and all other observances and constitutions of that same church I most firmly accept and embrace.
  3. Likewise I accept sacred scripture
    • according to that sense which holy mother church held and holds,
      • since it is her right to judge of the true sense and interpretation of the holy scriptures;
    • nor will I ever receive and interpret them except according to the unanimous consent of the fathers.
  4. profess also that
    • there are seven sacraments of the new law,
      • truly and properly so called,
      • instituted by our lord Jesus Christ and
      • necessary for salvation,
        • though each person need not receive them all.
    • They are:
      1. baptism,
      2. confirmation,
      3. the Eucharist,
      4. penance,
      5. last anointing,
      6. order and
      7. matrimony; and
    • they confer grace.
    • Of these
      • baptism,
      • confirmation and
      • order

      may not be repeated without sacrilege.

  5. I likewise receive and accept the rites of the catholic church which have been received and approved in the solemn administration of all the aforesaid sacraments.
  6. embrace and accept the whole and every part of what was defined and declared by the holy council of Trent concerning original sin and justification. Likewise
  7. profess that
    • in the mass there is offered to God a true, proper and propitiatory sacrifice for the living and the dead; and that
    • in the most holy sacrament of the Eucharist there is truly, really and substantially the body and blood, together with the soul and divinity, of our lord Jesus Christ; and that there takes place the conversion of the whole substance of the bread into his body, and of the whole substance of the wine into his blood, and this conversion the catholic church calls transubstantiation.
  8. confess that under either species alone the whole and complete Christ and the true sacrament are received.
  9. I firmly hold that
    • purgatory exists, and that
    • the souls detained there are helped by the suffrages of the faithful. Likewise, that
    • the saints reigning with Christ are to be honoured and prayed to, and that
    • they offer prayers to God on our behalf, and that
    • their relics should be venerated.
  10. I resolutely assert that images of
    1. Christ and
    2. the ever virgin mother of God, and likewise those of
    3. the other saints,

    are to be kept and retained, and that due honour and reverence is to be shown them.

  11. affirm that the power of indulgences was left by Christ in the church, and that their use is eminently beneficial to the christian people.
  12. acknowledge the
    • holy,
    • catholic,
    • apostolic and
    • Roman

    church, the mother and mistress of all the churches [1] .

  13. Likewise
    • all other things which have been transmitted, defined and declared by the sacred canons and the ecumenical councils, especially the sacred Trent, I accept unhesitatingly and profess; in the same way
    • whatever is to the contrary, and whatever heresies have been condemned, rejected and anathematised by the church, I too condemn, reject and anathematise.

This true catholic faith, outside of which none can be saved, which I now freely profess and truly hold, is what I shall steadfastly maintain and confess, by the help of God, in all its completeness and purity until my dying breath, and I shall do my best to ensure [2] that all others do the same. This is what I, the same Pius, promise, vow and swear. So help me God and these holy gospels of God.

Return to Table of Contents

SESSION 3 : 24 April 1870

Dogmatic constitution on the catholic faith

Pius, bishop, servant of the servants of God, with the approval of the sacred council, for an everlasting record.

  1. The Son of God, redeemer of the human race, our lord Jesus Christ, promised, when about to return to his heavenly Father, that he would be with this church militant upon earth all days even to the end of the world [3] . Hence never at any time has he ceased to stand by his beloved bride,
    • assisting her when she teaches,
    • blessing her in her labours and
    • bringing her help when she is in danger.
  2. Now this redemptive providence appears very clearly in unnumbered benefits, but most especially is it manifested in the advantages which have been secured for the christian world by ecumenical councils, among which the council of Trent requires special mention, celebrated though it was in evil days.
  3. Thence came
    1. a closer definition and more fruitful exposition of the holy dogmas of religion and
    2. the condemnation and repression of errors; thence too,
    3. the restoration and vigorous strengthening of ecclesiastical discipline,
    4. the advancement of the clergy in zeal for
      • learning and
      • piety,
    5. the founding of colleges for the training of the young for the service of religion; and finally
    6. the renewal of the moral life of the christian people by
      • a more accurate instruction of the faithful, and
      • a more frequent reception of the sacraments. What is more, thence also came
    7. a closer union of the members with the visible head, and an increased vigour in the whole mystical body of Christ. Thence came
    8. the multiplication of religious orders and other organisations of christian piety; thence too
    9. that determined and constant ardour for the spreading of Christ’s kingdom abroad in the world, even at the cost of shedding one’s blood.
  4. While we recall with grateful hearts, as is only fitting, these and other outstanding gains, which the divine mercy has bestowed on the church especially by means of the last ecumenical synod, we cannot subdue the bitter grief that we feel at most serious evils, which have largely arisen either because
    • the authority of the sacred synod was held in contempt by all too many, or because
    • its wise decrees were neglected.
  5. Everybody knows that those heresies, condemned by the fathers of Trent, which rejected the divine magisterium of the church and allowed religious questions to be a matter for the judgment of each individual, (Synodality of our day)have gradually collapsed into a multiplicity of sects, either at variance or in agreement with one another; and by this means a good many people have had all faith in Christ destroyed.
  6. Indeed even the holy Bible itself, which they at one time claimed to be the sole source and judge of the christian faith, is no longer held to be divine, but they begin to assimilate it to the inventions of myth.
  7. Thereupon there came into being and spread far and wide throughout the world that doctrine of rationalism or naturalism, – utterly opposed to the christian religion, since this is of supernatural origin, – which spares no effort to bring it about that Christ, who alone is our lord and saviour, is shut out from the minds of people and the moral life of nations. Thus they would establish what they call the rule of simple reason or nature. The abandonment and rejection of the christian religion, and the denial of God and his Christ, has plunged the minds of many into the abyss of pantheism, materialism and atheism, and the consequence is that they strive to destroy rational nature itself, to deny any criterion of what is right and just, and to overthrow the very foundations of human society.
  8. With this impiety spreading in every direction, it has come about, alas, that many even among the children of the catholic church have strayed from the path of genuine piety, and as the truth was gradually diluted in them, their catholic sensibility was weakened. Led away by diverse and strange teachings [4] and confusing
    • nature and grace,
    • human knowledge and divine faith,

    they are found to distort the genuine sense of the dogmas which holy mother church holds and teaches, and to endanger the integrity and genuineness of the faith.

  9. At the sight of all this, how can the inmost being of the church not suffer anguish? For
    • just as God wills all people to be saved and come to the knowledge of the truth [5] , just as Christ came to save what was lost [6] and to gather into one the children of God who were scattered abroad [7] ,
    • so the church, appointed by God to be mother and mistress of nations, recognises her obligations to all and is always ready and anxious
      • to raise the fallen,
      • to steady those who stumble,
      • to embrace those who return, and
      • to strengthen the good and urge them on to what is better.

    Thus she can never cease from witnessing to the truth of God which heals all [8 ] and from declaring it, for she knows that these words were directed to her: My spirit which is upon you, and my words which I have put in your mouth, shall not depart out of your mouth from this time forth and for evermore [9] .

  10. And so we, following in the footsteps of our predecessors, in accordance with our supreme apostolic office, have never left off
    • teaching and defending catholic truth and
    • condemning erroneous doctrines.

But now it is our purpose to

  • profess and declare from this chair of Peter before all eyes the saving teaching of Christ, and, by the power given us by God, to
  • reject and condemn the contrary errors.

This we shall do

  • with the bishops of the whole world as our co-assessors and fellow-judges, gathered here as they are in the holy Spirit by our authority in this ecumenical council, and
  • relying on the word of God
    • in scripture
    • and tradition as we have received it,
    • religiously preserved and authentically expounded by the catholic church

Return to Table of Contents

Chapter 1 On God the creator of all things

  1. The holy, catholic, apostolic and Roman church believes and acknowledges that there is one true and living God,
    • creator and lord of heaven and earth,
    • almighty,
    • eternal,
    • immeasurable,
    • incomprehensible,
    • infinite in
      • will,
      • understanding and
      • every perfection.
  2. Since he is
    • one,
    • singular,
    • completely simple and
    • unchangeable
    • spiritual
    • substance,

    he must be declared to be in reality and in essence,

    • distinct from the world,
    • supremely happy in himself and from himself, and
    • inexpressibly loftier than anything besides himself which either exists or can be imagined.
  3. This one true God,
    • by his goodness and almighty power,
    • not with the intention of increasing his happiness,
    • nor indeed of obtaining happiness,
    • but in order to manifest his perfection by the good things which he bestows on what he creates,
    • by an absolutely free plan,
    • together from the beginning of time
    • brought into being from nothing
      • the twofold created order, that is
        • the spiritual and the bodily,
        • the angelic and the earthly,
      • and thereafter the human which is, in a way, common to both since it is composed of spirit and body [10].
  4. Everything that God has brought into being he protects and governs by his providence, which reaches from one end of the earth to the other and orders all things well [11] . All things are open and laid bare to his eyes [12] , even those which will be brought about by the free activity of creatures.

Return to Table of Contents

Chapter 2 On revelation

  1. The same holy mother church holds and teaches that God, the source and end of all things,
    • can be known
      • with certainty from the consideration of created things,
      • by the natural power of human reason : ever since the creation of the world, his invisible nature has been clearly perceived in the things that have been made. [13]
  2. It was, however, pleasing to his wisdom and goodness to reveal
    • himself and
    • the eternal laws of his will

    to the human race by another, and that a supernatural, way.

    • This is how the Apostle puts it : In many and various ways God spoke of old to our fathers by the prophets; but in these last days he has spoken to us by a Son [14] .
  3. It is indeed thanks to this divine revelation, that those matters concerning God
    • which are not of themselves beyond the scope of human reason,
    • can, even in the present state of the human race, be known
      • by everyone
      • without difficulty,
      • with firm certitude and
      • with no intermingling of error.
  4. It is not because of this that one must hold revelation to be absolutely necessary; the reason is that God directed human beings to a supernatural end,
    • that is a sharing in the good things of God that utterly surpasses the understanding of the human mind; indeed eye has not seen, neither has ear heard, nor has it come into our hearts to conceive what things God has prepared for those who love him [15] .
  5. Now this supernatural revelation, according to the belief of the universal church, as declared by the sacred council of Trent, is contained in
    • written books and
    • unwritten traditions,

    which were

    • received by the apostles from the lips of Christ himself,
    • or came to the apostles by the dictation of the holy Spirit,
    • and were passed on as it were from hand to hand until they reached us [16].
  6. The complete books of the old and the new Testament with all their parts, as they are listed in the decree of the said council and as they are found in the old Latin Vulgate edition, are to be received as sacred and canonical.
  7. These books the church holds to be sacred and canonical
    • not because she subsequently approved them by her authority after they had been composed by unaided human skill,
    • nor simply because they contain revelation without error,
    • but because,
      • being written under the inspiration of the holy Spirit,
      • they have God as their author,
      • and were as such committed to the church.
  8. Now since the decree on the interpretation of holy scripture, profitably made by the council of Trent, with the intention of constraining rash speculation, has been wrongly interpreted by some, we renew that decree and declare its meaning to be as follows: that
    • in matters of faith and morals,
    • belonging as they do to the establishing of christian doctrine,
    • that meaning of holy scripture must be held to be the true one,
    • which holy mother church held and holds,
      • since it is her right to judge of the true meaning and interpretation of holy scripture.
  9. In consequence, it is not permissible for anyone to interpret holy scripture in a sense contrary to this, or indeed against the unanimous consent of the fathers.

Return to Table of Contents

Chapter 3 On faith

  1. Since human beings are totally dependent on God as their creator and lord, and created reason is completely subject to uncreated truth, we are obliged to yield to God the revealer full submission of intellect and will by faith.
  2. This faith, which is the beginning of human salvation, the catholic church professes to be
    • a supernatural virtue,
    • by means of which,
      • with the grace of God inspiring and assisting us,
    • we believe to be true what He has revealed,
      • not because we perceive its intrinsic truth by the natural light of reason,
      • but because of the authority of God himself, who makes the revelation and can neither deceive nor be deceived.
  3. Faith, declares the Apostle, is the assurance of things hoped for, the conviction of things not seen [17].
  4. Nevertheless, in order that the submission of our faith should be in accordance with reason, it was God’s will that there should be linked to the internal assistance of the holy Spirit external indications of his revelation, that is to say divine acts, and
    • first and foremost miracles and prophecies,
      • which clearly demonstrating as they do the omnipotence and infinite knowledge of God, are
        • the most certain signs of revelation and are
        • suited to the understanding of all.
  5. Hence
    • Moses
    • and the prophets,
    • and especially Christ our lord himself,
    • worked many absolutely clear miracles and delivered prophecies;
    • while of the apostles we read:
      • And they went forth and preached every, while the Lord worked with them and confirmed the message by the signs that attended it [18] . Again it is written:
      • We have the prophetic word made more sure; you will do well to pay attention to this as to a lamp shining in a dark place [19] .
  6. Now,
    • although the assent of faith is by no means a blind movement of the mind,
    • yet no one can accept the gospel preaching
      • in the way that is necessary for achieving salvation
    • without the inspiration and illumination of the holy Spirit,
      • who gives to all facility in accepting and believing the truth [20] .
  7. And so faith in itself,
    • even though it may not work through charity,
    • is a gift of God,
    • and its operation is a work belonging to the order of salvation,
      • in that a person yields true obedience to God himself when he accepts and collaborates with his grace which he could have rejected.
  8. Wherefore, by divine and catholic faith all those things are to be believed
    • which are contained in the word of God as found in scripture and tradition,
    • and which are proposed by the church as matters to be believed as divinely revealed,
    • whether by her solemn judgment
    • or in her ordinary and universal magisterium.
  9. Since, then, without faith it is impossible to please God [21] and reach the fellowship of his sons and daughters, it follows that
    • no one can ever achieve justification without it,
    • neither can anyone attain eternal life unless he or she perseveres in it to the end.
  10. So that we could fulfil our duty of embracing the true faith and of persevering unwaveringly in it, God, through his only begotten Son,
    • founded the church,
    • and he endowed his institution with clear notes to the end that she might be recognised by all as the guardian and teacher of the revealed word.
  11. To the catholic church alone belong all those things, so many and so marvellous, which have been divinely ordained to make for the manifest credibility of the christian faith.
  12. What is more,
    • the church herself
        by reason of

        • her astonishing propagation,
        • her outstanding holiness and
        • her inexhaustible fertility in every kind of goodness, by
        • her catholic unity and
        • her unconquerable stability,
    • is a kind of great and perpetual motive of credibility and an incontrovertible evidence of her own divine mission.
  13. So it comes about that,
    • like a standard lifted up for the nations [22] ,
    • she both invites to herself those who have not yet believed,
    • and likewise assures her sons and daughters that the faith they profess rests on the firmest of foundations.
  14. To this witness is added the effective help of power from on high. For,
    • the kind Lord stirs up those who go astray and helps them by his grace
      • so that they may come to the knowledge of the truth [23] ;
    • and also confirms by his grace those whom he has translated into his admirable light [24],
      • so that they may persevere in this light,
      • not abandoning them unless he is first abandoned.
  15. Consequently,
    • the situation of those, who
      • by the heavenly gift of faith
    • have embraced the catholic truth,
    • is by no means the same as that of those who,
      • led by human opinions,
    • follow a false religion;
    • for those who have accepted the faith under the guidance of the church can never have any just cause for changing this faith or for calling it into question.

This being so, giving thanks to God the Father who has made us worthy to share with the saints in light [25] let us not neglect so great a salvation [26] , but looking unto Jesus the author and finisher of our faith [27] , let us hold the unshakeable confession of our hope [28].

Return to Table of Contents

Chapter 4. On faith and reason

  1. The perpetual agreement of the catholic church has maintained and maintains this too: that
    • there is a twofold order of knowledge, distinct
      • not only as regards its source,
      • but also as regards its object.
  2. With regard to the source,
    • we know at the one level by natural reason,
    • at the other level by divine faith.
  3. With regard to the object,
    • besides those things to which natural reason can attain,
    • there are proposed for our belief mysteries hidden in God
      • which, unless they are divinely revealed, are incapable of being known.
    • Wherefore, when the Apostle, who witnesses that God was known to the gentiles from created things [29] , comes to treat of the grace and truth which came by Jesus Christ [30] , he declares: We impart a secret and hidden wisdom of God, which God decreed before the ages for our glorification. None of the rulers of this age understood this. God has revealed it to us through the Spirit. For the Spirit searches everything, even the depths of God [31] . And the Only-begotten himself, in his confession to the Father, acknowledges that the Father has hidden these things from the wise and prudent and revealed them to the little ones [32] .
  4. Now reason,
    • does indeed
      • when it seeks persistently, piously and soberly,
    • achieve
      • by God’s gift
    • some understanding,
      • and that most profitable,
    • of the mysteries,
      • whether by analogy from what it knows naturally,
      • or from the connexion of these mysteries
        • with one another and
        • with the final end of humanity;

    but reason

    • is never rendered capable of penetrating these mysteries
    • in the way in which it penetrates those truths which form its proper object.
    • For
      • the divine mysteries,
      • by their very nature,
      • so far surpass the created understanding
      • that, even when a revelation has been given and accepted by faith,
      • they remain covered by the veil of that same faith and wrapped, as it were, in a certain obscurity,
      • as long as in this mortal life we are away from the Lord,
      • for we walk by faith, and not by sight [33] .
  5. Even though faith is above reason, there can never be any real disagreement between faith and reason, since
    • it is the same God
      • who reveals the mysteries and infuses faith, and
      • who has endowed the human mind with the light of reason.
  6. God cannot deny himself, nor can truth ever be in opposition to truth.
    • The appearance of this kind of specious contradiction is chiefly due to the fact that either
      • the dogmas of faith are not understood and explained in accordance with the mind of the church, or
      • unsound views are mistaken for the conclusions of reason.
  7. Therefore we define that every assertion contrary to the truth of enlightened faith is totally false [34] .
  8. Furthermore the church which,
    • together with its apostolic office of teaching,
    • has received the charge of preserving the deposit of faith,
    • has
      • by divine appointment
        • the right
        • and duty
      • of condemning
      • what wrongly passes for knowledge,
      • lest anyone be led astray by philosophy and empty deceit [35] .
  9. Hence all faithful Christians
    • are forbidden to defend as the legitimate conclusions of science those opinions which are known to be contrary to the doctrine of faith,
      • particularly if they have been condemned by the church; and furthermore they
    • are absolutely bound to hold them to be errors which wear the deceptive appearance of truth.
  10. Not only can faith and reason never be at odds with one another but they mutually support each other, for
    • on the one hand right reason
      • established the foundations of the faith
      • and, illuminated by its light, develops the science of divine things;
    • on the other hand, faith
      • delivers reason from errors and
      • protects it and furnishes it with knowledge of many kinds.
  11. Hence, so far is the church from hindering the development of human arts and studies, that in fact she assists and promotes them in many ways. For
    • she is neither ignorant nor contemptuous of the advantages which derive from this source for human life, rather
    • she acknowledges that those things flow from God, the lord of sciences, and, if they are properly used, lead to God by the help of his grace.
  12. Nor does the church forbid these studies to employ, each within its own area, its own proper principles and method:
    • but while she admits this just freedom,
    • she takes particular care that they do not
      • become infected with errors by conflicting with divine teaching, or,
      • by going beyond their proper limits, intrude upon what belongs to faith and
    • engender confusion.
  13. For the doctrine of the faith which God has revealed is put forward
    • not as some philosophical discovery capable of being perfected by human intelligence,
    • but as a divine deposit committed to the spouse of Christ to be faithfully protected and infallibly promulgated.
  14. Hence, too,that meaning of the sacred dogmas is ever to be maintained which has once been declared by holy mother church, and there must never be any abandonment of this sense under the pretext or in the name of a more profound understanding.

May understanding, knowledge and wisdom increase as ages and centuries roll along, and greatly and vigorously flourish, in each and all, in the individual and the whole church: but this only in its own proper kind, that is to say, in the same doctrine, the same sense, and the same understanding [36] .

Return to Table of Contents

CANONS

1. On God the creator of all things

  • 1. If anyone denies the one true God, creator and lord of things visible and invisible: let him be anathema.
  • 2. If anyone is so bold as to assert that
    • there exists nothing besides matter:

    let him be anathema.

  • 3. If anyone says that
    • the substance or essence of God and that of all things are one and the same:

    let him be anathema.

  • 4. If anyone says
    • that finite things, both corporal and spiritual, or at any rate, spiritual, emanated from the divine substance; or
    • that the divine essence, by the manifestation and evolution of itself becomes all things or, finally,
    • that God is a universal or indefinite being which by self determination establishes the totality of things distinct in genera, species and individuals:

    let him be anathema.

  • 5. If anyone
    • does not confess that the world and all things which are contained in it, both spiritual and material, were produced, according to their whole substance, out of nothing by God; or
    • holds that God did not create by his will free from all necessity, but as necessarily as he necessarily loves himself; or
    • denies that the world was created for the glory of God:

    let him be anathema.

Return to Table of Contents

2. On revelation

  • 1. If anyone says that
    • the one, true God, our creator and lord, cannot be known with certainty
      • from the things that have been made,
      • by the natural light of human reason:

    let him be anathema.

  • 2. If anyone says that it is
    • impossible, or
    • not expedient,
    • that human beings should be taught by means of divine revelation about
      • God and
      • the worship that should be shown him :

    let him be anathema.

  • 3. If anyone says that a human being
    • cannot be divinely elevated to a
      • knowledge and
      • perfection

      which exceeds the natural, but

    • of himself can and must reach finally the possession of all
      • truth and
      • goodness

      by continual development:

    let him be anathema.

  • 4. If anyone
    • does not receive as sacred and canonical the complete books of sacred scripture with all their parts, as the holy council of Trent listed them, or
    • denies that they were divinely inspired :

    let him be anathema.

Return to Table of Contents

3. On faith

  • 1. If anyone says that
    • human reason is so independent that faith cannot be commanded by God:

    let him be anathema.

  • 2. If anyone says that
    • divine faith is not to be distinguished from natural knowledge about God and moral matters, and consequently that
    • for divine faith it is not required that revealed truth should be believed because of the authority of God who reveals it:

    let him be anathema.

  • 3. If anyone says that
    • divine revelation cannot be made credible by external signs, and that therefore
    • men and women ought to be moved to faith only by each one’s internal experience or private inspiration:

    let him be anathema.

  • 4. If anyone says that
    • all miracles are impossible, and that therefore
    • all reports of them, even those contained in sacred scripture, are to be set aside as fables or myths; or that
    • miracles can never be known with certainty,
    • nor can the divine origin of the christian religion be proved from them:

    let him be anathema.

  • 5. If anyone says that
    • the assent to christian faith is
      • not free, but is
      • necessarily produced by arguments of human reason; or that
    • the grace of God is necessary only for living faith which works by charity:

    let him be anathema.

  • 6. If anyone says that
    • the condition of the faithful and those who have not yet attained to the only true faith is alike, so that
    • Catholics may have a just cause for calling in doubt, by suspending their assent, the faith which they have already received from the teaching of the church, until they have completed a scientific demonstration of the credibility and truth of their faith:

    let him be anathema.

    Return to Table of Contents

  • 4. On faith and reason

    • 1. If anyone says that
      • in divine revelation there are contained no true mysteries properly so-called, but that
      • all the dogmas of the faith can be understood and demonstrated by properly trained reason from natural principles:

      let him be anathema.

    • 2. If anyone says that
      • human studies are to be treated with such a degree of liberty that their assertions may be maintained as true even when they are opposed to divine revelation, and that
      • they may not be forbidden by the church:

      let him be anathema.

    • 3. If anyone says that
      • it is possible that at some time, given the advancement of knowledge, a sense may be assigned to the dogmas propounded by the church which is different from that which the church has understood and understands:

      let him be anathema.

    And so in the performance of our supreme pastoral office, we beseech for the love of Jesus Christ and we command, by the authority of him who is also our God and saviour, all faithful Christians, especially those in authority or who have the duty of teaching, that they contribute their zeal and labour to the warding off and elimination of these errors from the church and to the spreading of the light of the pure faith.

    But since it is not enough to avoid the contamination of heresy unless those errors are carefully shunned which approach it in greater or less degree, we warn all of their duty to observe the constitutions and decrees in which such wrong opinions, though not expressly mentioned in this document, have been banned and forbidden by this holy see.

Return to Table of Contents

SESSION 4 : 18 July 1870

First dogmatic constitution on the church of Christ

Pius, bishop, servant of the servants of God, with the approval of the sacred council, for an everlasting record.

  1. The eternal shepherd and guardian of our souls [37] ,
    • in order to render permanent the saving work of redemption,
    • determined to build a church
    • in which,
      • as in the house of the living God,
    • all the faithful should be linked by the bond of one
      • faith and
      • charity.
  2. Therefore, before he was glorified,
    • he besought his Father,
      • not for the apostles only,
      • but also for those who were to believe in him through their word,

      that they all might be one as the Son himself and the Father are one [38] .

  3. So then,
    • just as he sent apostles, whom he chose out of the world [39] ,
    • even as he had been sent by the Father [40],
    • in like manner it was his will that in his church there should be shepherds and teachers until the end of time.
  4. In order, then, that
    • the episcopal office should be one and undivided and that,
    • by the union of the clergy,
    • the whole multitude of believers should be held together in the unity of
      • faith and
      • communion,
    • he set blessed Peter over the rest of the apostles and
    • instituted in him the permanent principle of both unities and
    • their visible foundation.
  5. Upon the strength of this foundation was to be built the eternal temple, and the church whose topmost part reaches heaven was to rise upon the firmness of this foundation [41] .
  6. And since the gates of hell trying, if they can, to overthrow the church, make their assault with a hatred that increases day by day against its divinely laid foundation,
    • we judge it necessary,
      • with the approbation of the sacred council, and
      • for the protection, defence and growth of the catholic flock,
    • to propound the doctrine concerning the
      1. institution,
      2. permanence and
      3. nature
    • of the sacred and apostolic primacy,
    • upon which the strength and coherence of the whole church depends.
  7. This doctrine is to be believed and held by all the faithful in accordance with the ancient and unchanging faith of the whole church.
  8. Furthermore, we shall proscribe and condemn the contrary errors which are so harmful to the Lord’s flock.

Return to Table of Contents

Chapter 1 On the institution of the apostolic primacy in blessed Peter

  1. We teach and declare that,
    • according to the gospel evidence,
    • a primacy of jurisdiction over the whole church of God
    • was immediately and directly
      • promised to the blessed apostle Peter and
      • conferred on him by Christ the lord.

    [PROMISED]

  2. It was to Simon alone,
    • to whom he had already said
      • You shall be called Cephas [42] ,

    that the Lord,

    • after his confession, You are the Christ, the son of the living God,

    spoke these words:

    • Blessed are you, Simon Bar-Jona. For flesh and blood has not revealed this to you, but my Father who is in heaven.
    • And I tell you, you are Peter, and on this rock I will build my church, and the gates of the underworld shall not prevail against it. I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven [43] .

    [CONFERRED]

  3. And it was to Peter alone that Jesus,
    • after his resurrection,

    confided the jurisdiction of supreme pastor and ruler of his whole fold, saying:

    • Feed my lambs, feed my sheep [44] .
  4. To this absolutely manifest teaching of the sacred scriptures, as it has always been understood by the catholic church, are clearly opposed the distorted opinions of those who misrepresent the form of government which Christ the lord established in his church and deny that Peter, in preference to the rest of the apostles, taken singly or collectively, was endowed by Christ with a true and proper primacy of jurisdiction.
  5. The same may be said of those who assert that this primacy was not conferred immediately and directly on blessed Peter himself, but rather on the church, and that it was through the church that it was transmitted to him in his capacity as her minister.
  6. Therefore,
    • if anyone says that
      • blessed Peter the apostle was not appointed by Christ the lord as prince of all the apostles and visible head of the whole church militant; or that
      • it was a primacy of honour only and not one of true and proper jurisdiction that he directly and immediately received from our lord Jesus Christ himself:

      let him be anathema.

Return to Table of Contents

Chapter 2. On the permanence of the primacy of blessed Peter in the Roman pontiffs

  1. That which our lord Jesus Christ, the prince of shepherds and great shepherd of the sheep, established in the blessed apostle Peter, for the continual salvation and permanent benefit of the church, must of necessity remain for ever, by Christ’s authority, in the church which, founded as it is upon a rock, will stand firm until the end of time [45] .
  2. For no one can be in doubt, indeed it was known in every age that the holy and most blessed Peter, prince and head of the apostles, the pillar of faith and the foundation of the catholic church, received the keys of the kingdom from our lord Jesus Christ, the saviour and redeemer of the human race, and that to this day and for ever he lives and presides and exercises judgment in his successors the bishops of the holy Roman see, which he founded and consecrated with his blood [46] .
  3. Therefore whoever succeeds to the chair of Peter obtains by the institution of Christ himself, the primacy of Peter over the whole church. So what the truth has ordained stands firm, and blessed Peter perseveres in the rock-like strength he was granted, and does not abandon that guidance of the church which he once received [47] .
  4. For this reason it has always been necessary for every church–that is to say the faithful throughout the world–to be in agreement with the Roman church because of its more effective leadership. In consequence of being joined, as members to head, with that see, from which the rights of sacred communion flow to all, they will grow together into the structure of a single body [48] .
  5. Therefore,
    • if anyone says that
      • it is not by the institution of Christ the lord himself (that is to say, by divine law) that blessed Peter should have perpetual successors in the primacy over the whole church; or that
      • the Roman pontiff is not the successor of blessed Peter in this primacy:

      let him be anathema.

Return to Table of Contents

Chapter 3. On the power and character of the primacy of the Roman pontiff

  1. And so,
    • supported by the clear witness of holy scripture, and
    • adhering to the manifest and explicit decrees both of our predecessors
      • the Roman pontiffs and of
      • general councils,
    • we promulgate anew the definition of the ecumenical council of Florence [49] ,
    • which must be believed by all faithful Christians, namely that
      • the apostolic see and the Roman pontiff hold a world-wide primacy, and that
      • the Roman pontiff is the successor of blessed Peter,
        • the prince of the apostles,
        • true vicar of Christ,
        • head of the whole church and
        • father and teacher of all christian people.
      • To him, in blessed Peter, full power has been given by our lord Jesus Christ to
        • tend,
        • rule and govern
        • the universal church.

    All this is to be found in the acts of the ecumenical councils and the sacred canons.

  2. Wherefore we teach and declare that,
    • by divine ordinance,
    • the Roman church possesses a pre-eminence of ordinary power over every other church, and that
    • this jurisdictional power of the Roman pontiff is both
      • episcopal and
      • immediate.
    • Both clergy and faithful,
      • of whatever rite and dignity,
      • both singly and collectively,
    • are bound to submit to this power by the duty of hierarchical subordination and true obedience, and this
      • not only in matters concerning faith and morals,
      • but also in those which regard the discipline and government of the church throughout the world.
  3. In this way, by unity with the Roman pontiff in communion and in profession of the same faith , the church of Christ becomes one flock under one supreme shepherd [50] .
  4. This is the teaching of the catholic truth, and no one can depart from it without endangering his faith and salvation.
  5. This power of the supreme pontiff by no means detracts from that ordinary and immediate power of episcopal jurisdiction, by which bishops, who have succeeded to the place of the apostles by appointment of the holy Spirit, tend and govern individually the particular flocks which have been assigned to them. On the contrary, this power of theirs is asserted, supported and defended by the supreme and universal pastor; for St Gregory the Great says: “My honour is the honour of the whole church. My honour is the steadfast strength of my brethren. Then do I receive true honour, when it is denied to none of those to whom honour is due.” [51]
  6. Furthermore, it follows from that supreme power which the Roman pontiff has in governing the whole church, that he has the right, in the performance of this office of his, to communicate freely with the pastors and flocks of the entire church, so that they may be taught and guided by him in the way of salvation.
  7. And therefore we condemn and reject the opinions of those who hold that
    • this communication of the supreme head with pastors and flocks may be lawfully obstructed; or that
    • it should be dependent on the civil power, which leads them to maintain that what is determined by the apostolic see or by its authority concerning the government of the church, has no force or effect unless it is confirmed by the agreement of the civil authority.
  8. Since the Roman pontiff, by the divine right of the apostolic primacy, governs the whole church, we likewise teach and declare that
    • he is the supreme judge of the faithful [52] , and that
    • in all cases which fall under ecclesiastical jurisdiction recourse may be had to his judgment [53] .
    • The sentence of the apostolic see (than which there is no higher authority) is not subject to revision by anyone,
    • nor may anyone lawfully pass judgment thereupon [54] . And so
    • they stray from the genuine path of truth who maintain that it is lawful to appeal from the judgments of the Roman pontiffs to an ecumenical council as if this were an authority superior to the Roman pontiff.
  9. So, then,
    • if anyone says that
      • the Roman pontiff has merely an office of supervision and guidance, and
        • not the full and supreme power of jurisdiction over the whole church, and this
        • not only in matters of
          • faith and morals, but also in those which concern the
          • discipline and government of the church dispersed throughout the whole world; or that
      • he has only the principal part, but not the absolute fullness, of this supreme power; or that
      • this power of his is not ordinary and immediate both over all and each of the churches and over all and each of the pastors and faithful:

      let him be anathema.

Return to Table of Contents

Chapter 4. On the infallible teaching authority of the Roman pontiff

  1. That apostolic primacy which the Roman pontiff possesses as successor of Peter, the prince of the apostles, includes also the supreme power of teaching.
    • This holy see has always maintained this,
    • the constant custom of the church demonstrates it, and
    • the ecumenical councils, particularly those in which East and West met in the union of faith and charity, have declared it.

    [councils]

  2. So the fathers of the fourth council of Constantinople, following the footsteps of their predecessors, published this solemn profession of faith:
    • The first condition of salvation is to maintain the rule of the true faith. And since that saying of our lord Jesus Christ, You are Peter, and upon this rock I will build my church [55] , cannot fail of its effect, the words spoken are confirmed by their consequences. For in the apostolic see the catholic religion has always been preserved unblemished, and sacred doctrine been held in honour. Since it is our earnest desire to be in no way separated from this faith and doctrine, we hope that we may deserve to remain in that one communion which the apostolic see preaches, for in it is the whole and true strength of the christian religion [56] .

    What is more, with the approval of the second council of Lyons, the Greeks made the following profession:

    • “The holy Roman church possesses the supreme and full primacy and principality over the whole catholic church. She truly and humbly acknowledges that she received this from the Lord himself in blessed Peter, the prince and chief of the apostles, whose successor the Roman pontiff is, together with the fullness of power. And since before all others she has the duty of defending the truth of the faith, so if any questions arise concerning the faith, it is by her judgment that they must be settled.” [57]

    Then there is the definition of the council of Florence:

    • “The Roman pontiff is the true vicar of Christ, the head of the whole church and the father and teacher of all Christians; and to him was committed in blessed Peter, by our lord Jesus Christ, the full power of tending, ruling and governing the whole church.” [58]

    [Holy See]

  3. To satisfy this pastoral office, our predecessors strove unwearyingly that the saving teaching of Christ should be spread among all the peoples of the world; and with equal care they made sure that it should be kept pure and uncontaminated wherever it was received.[Custom]
  4. It was for this reason that the bishops of the whole world, sometimes individually, sometimes gathered in synods, according to the long established custom of the churches and the pattern of ancient usage referred to this apostolic see those dangers especially which arose in matters concerning the faith. This was to ensure that any damage suffered by the faith should be repaired in that place above all where the faith can know no failing [59] .[Holy See]
  5. The Roman pontiffs, too, as the circumstances of the time or the state of affairs suggested,
    • sometimes by
      • summoning ecumenical councils or
      • consulting the opinion of the churches scattered throughout the world, sometimes by
      • special synods, sometimes by
      • taking advantage of other useful means afforded by divine providence,
    • defined as doctrines to be held those things which, by God’s help, they knew to be in keeping with
      • sacred scripture and
      • the apostolic traditions.
  6. For the holy Spirit was promised to the successors of Peter
    • not so that they might, by his revelation, make known some new doctrine,
    • but that, by his assistance, they might religiously guard and faithfully expound the revelation or deposit of faith transmitted by the apostles.

    Indeed, their apostolic teaching was

    • embraced by all the venerable fathers and
    • reverenced and followed by all the holy orthodox doctors,

    for they knew very well that this see of St. Peter always remains unblemished by any error, in accordance with the divine promise of our Lord and Saviour to the prince of his disciples: I have prayed for you that your faith may not fail; and when you have turned again, strengthen your brethren [60] .

  7. This gift of truth and never-failing faith was therefore divinely conferred on Peter and his successors in this see so that they might discharge their exalted office for the salvation of all, and so that the whole flock of Christ might be kept away by them from the poisonous food of error and be nourished with the sustenance of heavenly doctrine. Thus the tendency to schism is removed and the whole church is preserved in unity, and, resting on its foundation, can stand firm against the gates of hell.
  8. But since in this very age when the salutary effectiveness of the apostolic office is most especially needed, not a few are to be found who disparage its authority, we judge it absolutely necessary to affirm solemnly the prerogative which the only-begotten Son of God was pleased to attach to the supreme pastoral office.
  9. Therefore,
    • faithfully adhering to the tradition received from the beginning of the christian faith,
    • to the glory of God our saviour,
    • for the exaltation of the catholic religion and
    • for the salvation of the christian people,
    • with the approval of the sacred council,

    • we teach and define as a divinely revealed dogma that
      • when the Roman pontiff speaks EX CATHEDRA,
        • that is, when,
        • in the exercise of his office as shepherd and teacher of all Christians,
        • in virtue of his supreme apostolic authority,
        • he defines a doctrine concerning faith or morals to be held by the whole church,
      • he possesses,
        • by the divine assistance promised to him in blessed Peter,
      • that infallibility which the divine Redeemer willed his church to enjoy in defining doctrine concerning faith or morals.
      • Therefore, such definitions of the Roman pontiff are of themselves, and not by the consent of the church, irreformable.

    So then, should anyone, which God forbid, have the temerity to reject this definition of ours: let him be anathema.

Return to Table of Contents

FOOTNOTES

  • 1 The Profession of faith of the other fathers added: and I pledge and swear true obedience to the Roman pontiff, successor of blessed Peter the prince of the apostles, and vicar of Jesus Christ
  • 2 The profession of faith of the other fathers continues: my subjects, or those for whom I have responsibility in virtue of my office, hold, teach and preach the same
  • 3 See Mt 28, 20.
  • 4 See Heb 13, 9
  • 5 1 Tm 2, 4.
  • 6 Lk 19, 10.
  • 7 Jn 11, 52.
  • 8 See Wis 16, 12
  • 9 Is 59, 21
  • 10 See Lateran council IV, const. 1 (see above, p. 230).
  • 11 Wis 8, 1.
  • 12 Heb 4, 13.
  • 13 Rm 1, 20.
  • 14 Heb 1, 1-2
  • 15 1 Cor 2, 9.
  • 16 Council of Trent, session 4, first decree (see above p. 663).
  • 17 Heb 11, 1
  • 18 Mk 16, 20.
  • 19 2 Pt 1, 19.
  • 20 Council of Orange II(529), canon 7 (Bruns 2, 178; Msi 8, 713)
  • 21 Heb 11, 6.
  • 22 Is 11, 12
  • 23 1 Tm 2, 4
  • 24 1 Pt 2, 9; Col 1, 13
  • 25 Col 1, 12
  • 26 Heb 2, 3
  • 27 Heb 12, 2
  • 28 Heb 10, 12
  • 29 Rm 1, 20
  • 30 Jn 1, 17
  • 31 i Cor 2, 7-8, 10
  • 32 Mt 11, 25
  • 33 2 Cor 5, 6-7
  • 34 See Lateran council V, session 8 (see above p. 605).
  • 35 See Col 2, 8
  • 36 Vincent of Lerins, Commonitorium (Notebook), 28 (PL 50, 668).
  • 37 1 Pt 2,25
  • 38 Jn 17, 20-21
  • 39 Jn 15, 19
  • 40 Jn 20, 21
  • 41 Leo 1, Serm. (Sermons), 4 (elsewhere 3), ch. 2 for the day of his birth (PL 54, 150).
  • 42 Jn 1, 42.
  • 43 Mt 16, 16 19
  • 44 Jn 21, 15-17
  • 45 See Mt 7, 25; Lk 6, 48
  • 46 From the speech of Philip, the Roman legate, at the 3rd session of the council of Ephesus (D no. 112).
  • 47 Leo 1, Serm. (Sermons), 3 (elsewhere 2), ch. 3 (PL 54, 146).
  • 48 Irenaeus, Adv. haeres. (Against Heresies) 1113 (PG 7, 849), Council of Aquilea (381), to be found among: Ambrose, Epistolae (Letters), 11 (PL 16, 946).
  • 49 Council of Florence, session 6 (see above p. 528).
  • 50 See Jn 10, 16.
  • 51 Ep. ad Eulog. Alexandrin. (Letter to Eulogius of Alexandria), Vlll 29 (30) (MGH, Ep. 2, 31 28-30, PL 77, 933).
  • 52 Pius VI, Letter Super soliditate dated 28 Nov. 1786.
  • 53 From Michael Palaeologus’s profession of faith which was read out at the second council of Lyons (D no. 466).
  • 54 Nicholas 1, Ep. ad Michaelem imp. (Letter to the emperor Michael) (PL 119, 954).
  • 55 Mt 16, 18.
  • 56 From Pope Hormisdas’s formula of the year 517 (D no. 171), see above p. 157 n. 1.
  • 57 From Michael Palaeologus’s profession of faith which was read out at the second council of Lyons (D no. 466).
  • 58 Council of Florence, session 6 (see above p. 528). S Bernard, Ep. (Letters) 190 (PL 182, 1053).
  • 59 Bernard, Ep. (Letters) 190 (PL 182, 1053).
  • 60 Lk 22, 32.Return to Table of Contents