St. Pius X Pray For Us
Collect:
Deus,
qui ad tuéndam cathólicam fidem, et univérsa in Christo instauránda
sanctum Pium, Summum Pontíficem, cælésti sapiéntia et apostólica
fortitúdine replevísti: concéde propítius; ut, ejus institúta et
exémpla sectántes, præmia consequámur ætérna. Per eúmdem
Dóminum...
O God,
who, for the defence of the Catholic faith and the restoration of all
things in Christ, didst fill Saint Pius, Supreme Pontiff, with
heavenly wisdom and apostolic fearlessness, mercifully grant that,
by following his teachings and examples, we may receive thine
eternal recompence. Through the same...
THE OATH AGAINST MODERNISM
Given by His Holiness Pope St. Pius X
September 1, 1910.
To
be sworn to by all clergy, pastors, confessors, preachers, religious
superiors, and professors in philosophical-theological seminaries.
I
N. firmly embrace and accept each and every definition that has been
set forth and declared by the unerring teaching authority of the Church,
especially those principal truths which are directly opposed to the
errors of this day. And first of all, I profess that God, the origin and
end of all things, can be known with certainty by the natural light of
reason from the created world (cf. Rom. 1:19-20), that is, from the
visible works of creation, as a cause from its effects, and that,
therefore, his existence can also be demonstrated: Secondly, I accept
and acknowledge the external proofs of revelation, that is, divine acts
and especially miracles and prophecies as the surest signs of the divine
origin of the Christian religion and I hold that these same proofs are
well adapted to the understanding of all eras and all men, even of this
time. Thirdly, I believe with equally firm faith that the Church, the
guardian and teacher of the revealed word, was personally instituted by
the real and historical Christ when he lived among us, and that the
Church was built upon Peter, the prince of the apostolic hierarchy, and
his successors for the duration of time. Fourthly, I sincerely hold that
the doctrine of faith was handed down to us from the apostles through
the orthodox Fathers in exactly the same meaning and always in the same
purport. Therefore, I entirely reject the heretical' misrepresentation
that dogmas evolve and change from one meaning to another different from
the one which the Church held previously. I also condemn every error
according to which, in place of the divine deposit which has been given
to the spouse of Christ to be carefully guarded by her, there is put a
philosophical figment or product of a human conscience that has
gradually been developed by human effort and will continue to develop
indefinitely. Fifthly, I hold with certainty and sincerely confess that
faith is not a blind sentiment of religion welling up from the depths of
the subconscious under the impulse of the heart and the motion of a
will trained to morality; but faith is a genuine assent of the intellect
to truth received by hearing from an external source. By this assent,
because of the authority of the supremely truthful God, we believe to be
true that which has been revealed and attested to by a personal God,
our Creator and Lord.
Furthermore, with due reverence, I submit
and adhere with my whole heart to the condemnations, declarations, and
all the prescripts contained in the encyclical Pascendi and in the
decree Lamentabili, especially those concerning what is known as the
history of dogmas. I also reject the error of those who say that the
faith held by the Church can contradict history, and that Catholic
dogmas, in the sense in which they are now understood, are
irreconcilable with a more realistic view of the origins of the
Christian religion. I also condemn and reject the opinion of those who
say that a well-educated Christian assumes a dual personality-that of a
believer and at the same time of a historian, as if it were permissible
for a historian to hold things that contradict the faith of the
believer, or to establish premises which, provided there be no direct
denial of dogmas, would lead to the conclusion that dogmas are either
false or doubtful. Likewise, I reject that method of judging and
interpreting Sacred Scripture which, departing from the tradition of the
Church, the analogy of faith, and the norms of the Apostolic See,
embraces the misrepresentations of the rationalists and with no prudence
or restraint adopts textual criticism as the one and supreme norm.
Furthermore, I reject the opinion of those who hold that a professor
lecturing or writing on a historico-theological subject should first put
aside any preconceived opinion about the supernatural origin of
Catholic tradition or about the divine promise of help to preserve all
revealed truth forever; and that they should then interpret the writings
of each of the Fathers solely by scientific principles, excluding all
sacred authority, and with the same liberty of judgment that is common
in the investigation of all ordinary historical documents.
Finally,
I declare that I am completely opposed to the error of the modernists
who hold that there is nothing divine in sacred tradition; or what is
far worse, say that there is, but in a pantheistic sense, with the
result that there would remain nothing but this plain simple fact-one to
be put on a par with the ordinary facts of history-the fact, namely,
that a group of men by their own labor, skill, and talent have continued
through subsequent ages a school begun by Christ and his apostles. I
firmly hold, then, and shall hold to my dying breath the belief of the
Fathers in the charism of truth, which certainly is, was, and always
will be in the succession of the episcopacy from the apostles. The
purpose of this is, then, not that dogma may be tailored according to
what seems better and more suited to the culture of each age; rather,
that the absolute and immutable truth preached by the apostles from the
beginning may never be believed to be different, may never be understood
in any other way. I promise that I shall keep all these articles
faithfully, entirely, and sincerely, and guard them inviolate, in no way
deviating from them in teaching or in any way in word or in writing.
Thus I promise, this I swear, so help me God. . .
Prayer to Saint Joseph:
Glorious Saint Joseph, model of all who are devoted to labor, obtain for me the grace to work in the spirit of penance in expiation of my many sins; to work conscientiously by placing love of duty above my inclinations; to gratefully and joyously deem it an honor to employ and to develop by labor the gifts I have received from God, to work methodically, peacefully, and in moderation and patience, without ever shrinking from it through weariness or difficulty to work; above all, with purity of intention and unselfishness, having unceasingly before my eyes death and the account I have to render of time lost, talents unused, good not done, and vain complacency in success, so baneful to the work of God. All for Jesus, all for Mary, all to imitate thee, O patriarch Saint Joseph! This shall be my motto for life and eternity.
Pope Saint Pius X
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