Pope Pius Ix Quotes

the Catholic Church not only didn’t oppose abortion but actually regulated it until the mid-nineteenth century. It was made a mortal sin mostly for population reasons.8 Napoleon III wanted more soldiers, and Pope Pius IX wanted all the teaching positions in the French schools—plus the doctrine of papal infallibility—so they traded. Also,

Divine revelation is perfect and, therefore, it is not subject to continual and indefinite progress of human reason.

Quickening was crucial, because most people believed that the fetus did not receive a soul until the time when it could be felt moving (Hull, 1996:105). This understanding of ensoulment didn't change until the nineteenth century, when Pope Pius IX decided that souls entered the embryo at conception (Simon, 1998:2).

The civil liberty of every mode of worship, and full power given to all of openly and publicly manifesting their opinions and their ideas conduce more easily to corrupt the morals and minds of the people... The Roman Pontiff cannot and ought not to reconcile himself or agree with, progress, liberalism and modern civilization.

During the investigation, he tried a brief defense of his medical practice on the grounds that he had once assisted a vivisectionist in Tampa, Florida; and when this failed, he settled down to sullen grumbling about the Jews, earthly vanity, and quoted bits from Ecclesiastes, Alfonso Liguori, and Pope Pius IX, in answer to any accusatory question.

Dayananda’s contemporary, Pope Pius IX, had much more conservative views about women, but shared Dayananda’s admiration for superhuman authority. Pius led a series of reforms in Catholic dogma and established the novel principle of papal infallibility, according to which the Pope can never err in matters of faith (this seemingly medieval idea became binding Catholic dogma only in 1870, eleven years after Charles Darwin published On the Origin of Species).

Pope Pius IX promulgated the dogma of the immaculate conception of Mary in his bull Ineffabilis Deus (December 8, 1854), and Pope Pius XII promulgated the dogma of the bodily assumption of Mary in his bull Munifi-centissimus Deus (November 1, 1950). The result of this view of divine revelation is “that the Church does not draw her certainty about all revealed truths from the holy Scriptures alone.

Introduction THE TRUTH of the Second Coming of Jesus at the end of time has proved to be difficult for many Catholics to relate to. It is an area of theology that many find irrelevant to their everyday lives; something perhaps best left to the placard-wielding doom merchants. However, the clarity of this teaching is to be found throughout the pages of Sacred Scripture, through the Tradition of the Church Fathers, notably St. Augustine and St. Irenaeus, and in the Magisterium of the popes. A possible reason for this attitude of incredulity is the obvious horror at the prospect of the end of the world. In envisioning this end, the focus of many consists of an image of universal conflagration where the only peace is the peace of death, not only for man but the physical world also. But is that scenario one that is true to the plans of Divine Providence as revealed by Jesus? In truth it is not. It is a partial account of the wondrous work that the Lord will complete on the last day. The destiny of humanity and all creation at the end of time will consist of the complete renewal of the world and the universe, in which the Kingdom of God will come. Earth will become Heaven and the Holy Trinity will dwell with the community of the redeemed in an endless day illuminated by the light that is God—the Father, the Son and the Holy Spirit. I suspect that the ignorance of many stems from the lack of clear teaching coming from the clergy. There is no real reason for confusion in this area as the Second Vatican Council document, Lumen Gentium, and the Catholic Catechism make the authentic teaching very clear. With the knowledge that the end will give way to a new beginning, the Christian should be filled with hope, not fear, expectation, not apprehension. It is important to stress at this point that it is not my intention to speculate as to specific times and dates, as that knowledge belongs to God the Father himself; rather the intention is to offer the teachings and guidance of the recent popes in this matter, and to show that they are warning of the approaching Second Coming of the Lord. Pope Pius XII stated in his Easter Message of 1957: “Come, Lord Jesus. There are numerous signs that Thy return is not far off.” St. Peter warns us that “everything will soon come to an end” (1 Pet. 4:7), while at the same time exercising caution: “But there is one thing, my friends, that you must never forget: that with the Lord, a “day” can mean a thousand years, and a thousand years is like a day” (2 Pet. 3:8). So let us leave the time scale open, that way controversy can be avoided and the words of the popes will speak for themselves.

Pope Pius IX, the very same pope who declared papal infallibility,

In 1879, the English theologian John Henry Newman addressed “liberalism in religion” in his so-called “Biglietto Speech,” given in Rome on the occasion of his being named a cardinal by Pope Leo XIII. His analysis of the subject—the “one great mischief” that he had resisted for fifty years—remains unsurpassed.4 The directness of Newman’s assault on liberal religion surprised many people. He had been seen as ill at ease with the Catholic Church’s direction during the pontificate of Leo’s predecessor, Pius IX, and his misgivings about the opportuneness of the definition of papal infallibility by the First Vatican Council (1869–1870) were well known. But those who had followed Newman’s thought over the course of his career would have recognized the opposition to liberalism that had been there from the beginning. In his Biglietto Speech, Newman identified a number of doctrines of liberal religion: (1) “that there is no positive truth in religion,” (2) “that one creed is as good as another,” (3) that no religion can be recognized as true for “all are matters of opinion,” (4) that “revealed religion is not a truth, but a sentiment and a taste; not an objective faith, not miraculous,” and (5) that “it is the right of each individual to make it say just what strikes his fancy.

(Gal.4:4) which will be revealed at the second coming of the Lord. The exhortation “Be not afraid” (Jos. 1:9) is also accompanied by a similar message “Give thanks to the Lord, for he is good; for his mercy endures for ever!

Tradition was rejected, leaving Sacred Scripture as the sole source of divine Revelation; the fact that the teaching magisterium was also rejected meant that anyone was free to interpret Scripture as they wished.

vast extent of our territory,

misery, sorrow, and tribulation, which are the portion even of those who seem most prosperous.

In an ironic sense, the more the world goes away from God, the closer he draws it to himself; preparing in a decisive way, its complete renewal at the end of time.

sine macula et sine ruga

there is no need for a defense, only the strength to bear the sufferings to come.

Pope Leo XIII, in his encyclical Divinum Illud Munus, spoke beautifully of the invocation of the Divine Paraclete,

And the Apostle suggests the main line we should follow: “Be not overcome by evil, but overcome evil with good.

The Council came from God, of that there is no doubt.

Advocate

This was to continue until 1866 when, as we have seen, the Holy Office under Pius IX still declared that slavery as such was not against human or divine law. What was wrong with these Church leaders? Were they heartless creatures who were not moved by the plight of helpless slaves in so many countries? The answer is that they were caught by their misguided awe for this solid 'tradition', which we know to be a cuckoo chick, but which they saw confirmed in the writings of the Fathers, the decrees of Church councils, the sanction of previous popes. They did not stop to think, 'What is the basis for all this?

A Catholic family had hidden a Jewish boy from the Nazis, and had learned that the Germans had murdered the child’s parents. They brought the youngster to Wojtyla and asked him to baptize the child. In contrast to Pope Pius IX and his abductions and forced baptisms of two Jewish boys, Wojtyla refused. The boy should be raised Jewish in the tradition of his parents, Wojtyla told the parents.

Pope John Paul I spoke of the greatness of matrimony to a group of newlyweds. He told them the following story: Last century there was in France a great professor, Frederick Ozanam. He taught at the Sorbonne, and was so eloquent, so capable! His friend Lacordaire said: ‘He is so gifted, he is so good, he will become a priest; he will become a great bishop, this fellow!’ But no! He met a nice girl and they got married. Lacordaire was disappointed and said: ‘Poor Ozanam! He too has fallen into the trap!’ But two years later, Lacordaire came to Rome and was received by Pius IX. ‘Come, come, Father,’ the Pope said, ‘I have always heard that Jesus established seven sacraments. Now you come along and change everything. You tell me that He established six sacraments, and a trap! No, Father, marriage is not a trap – it is a great sacrament!’[425

...writers gave up the essential idea of the Enlightenment: freedom of thought, speech, and communication. Not all of them were so outspoken as Comte and Lenin; but they all, in declaring that freedom means only the right to say the correct things, not also the right to say the wrong things, virtually converted the ideas of freedom of thought and conscience into their opposite. It was not the Syllabus of Pope Pius IX that paved the way for the return of intolerance and the persecution of dissenters. It was the writings of the socialists.