The Roman Index of Forbidden Books
BRIEFLY EXPLAINED
FOR CATHOLIC
BOOKLOVERS AND
STUDENTS
BY
FRANCIS S. BETTEN,
S.J.
WITH A SUMMARY OF
THE INDEX
Copyright, © 1909,
by Joseph Gummersbach.
—BECKTOLD—
PRINTING AND BOOK
MFG. CO.
ST. LOUIS, MO.
This work is in
the public domain in the United States because it was published before January
1, 1925.
The author died in
1942, so this work is also in the public domain in countries and areas where
the copyright term is the author's life plus 75 years or less. This work may
also be in the public domain in countries and areas with longer native
copyright terms that apply the rule of the shorter term to foreign works.
NOTE
This short treatise was written for the benefit of those who
cannot devote much time to the study of the Index. It appeared first in the
“Catholic Union and Times,” Buffalo, N. Y., and was reprinted in the “Catholic
Mind” series, Fordham University Press, New York, as numbers 23 and 24 of 1907.
Those who wish to make a deeper study of the subject are
referred to the following books:
·
Rev. Timothy Hurley.—A
Commentary on the Present Index Legislation. Dublin, Brown and Nolan. New York,
Benziger Bros. $1.35.
·
Rev. Arthur Vermeersch,
S.J.—De prohibitione et censura librorum. $0.85.
·
Rev. Jos. Hilgers, S.J.—Der
Index der verbotenen Bücher. St. Louis, Herder. $3.25.
—Die Bücherverbote in Papstbriefen. St. Louis, Herder.
$0.95.
·
Rev. Jos. Hilgers, S.J.—The
Roman Index and its Last Historian. A Critical Review of “The Censorship of the
Church of Rome” by George Haven Putnam. Techny, Ill. Society of the Divine
Word. 10 cents.
There is also a long article on “Censorship,” written by
Rev. J. Hilgers, S.J., in vol. III of the Catholic Encyclopedia.
An English translation of the Constitution “Officiorum ac
munerum” is contained in The Great Encyclical Letters of Pope Leo XIII, with
Preface by Rev. John J. Wynne, S.J. New York, Benziger Bros. $2.25.
SECTION I COMMENTARY
1. The Index.
In 1901, a reviewer of the Roman Index of Forbidden Books
opened his criticism by congratulating himself upon having before him a genuine
copy of that book, of which, he says, only a very limited number were printed
for the exclusive use of “the leaders of the Church.” Owing to its scarcity, he
thinks, the owner of the volume, which he had borrowed, must have paid at least
two hundred dollars for it. He could have bought a brand new copy for $2.25.
The Index of which he speaks, issued by order of Leo XIII, in 1900, is for sale
in this country by B. Herder, St. Louis, Mo. So are the three later editions
(1901, 1904, 1907), the last two issued under, and by order of, our gloriously
reigning Pontiff, Pius X. When the critic felt his heart beat with joy upon being
allowed to view with his own blessed eyes a book so rare, so expensive, and so
jealously guarded by “the leaders of the Church,” a whole edition of that same
book had already been sold, and a second was about to be put on the market. Its
title is now:
Index librorum prohibitorum, Leonis XIII Sum. Pont. auctoritate recognitus SS. D. N. Pii P. X
iussu editus. Præmittuntur Constitutiones Apostolicæ de examine et prohibitione
librorum. (Index of forbidden books, revised by the authority of Pope
Leo XIII, and issued by order of His Holiness Pope Pius X. Preceded by the
Apostolic Constitutions on the examination and prohibition of books.)
A glance at the neatly printed volume will disclose the
reason why it is called “Index”;—almost nine-tenths of it consists of a
catalogue of books condemned by the Roman authorities. Of still greater importance
than this catalogue are the first thirty-four pages, which give, in the
“Apostolic Constitutions,” the general laws of the Church regarding books.
There are only two “Constitutions.” But the whole work is
introduced by a brief of Leo XIII, in which the Pontiff declares that this
edition is to be the authentic one for the whole Church. It is to be binding on
all the faithful of the universe, regardless of race or language, nationality
or country, education, learning or station in life. In a preface headed “Lectori
S.,” the Secretary of the Roman “Congregatio Indicis” compares this edition of
the “Index” with the former ones, points out the changes that were made, and explains
the technical arrangement of the book.
After these preliminaries follow the “Constitutions.” The
first is the “Officiorum ac munerum” of Leo XIII, dated Jan. 25, 1896. This
document recasts the whole legislation of the Church regarding the production,
dissemination, reprinting and prohibition of such books as the Church may and
must concern herself with. It abrogates all former laws and regulations of
General Councils as well as of Sovereign Pontiffs, with one exception: the
Constitution Sollicita ac provida of Benedict XIV, also reprinted here, by
which this great pope established or rather sanctioned a method—the one still
in use—of examining and passing sentence on the books submitted to the Roman
authorities.
These two Constitutions contain the entire general
legislation of the Church on the head of books.
There is no “Index expurgatorius.” If there were, it would
consist of books condemned conditionally, donec corrigatur, “until amended.”
But such books are all entered in the ordinary Index, with those two Latin
words added. In Pope Leo’s edition they are, besides, marked with an asterisk.
2. The Power of the Church.
That the Church has the right to legislate on the
publication and use of all books that touch on questions of faith and morals,
must be evident to every Catholic. It is a truth clearly contained in the words
of Christ to St. Peter: “Feed my lambs, feed my sheep,” and in the duty imposed
on the Apostles of “teaching the faithful to observe all, whatsoever I have
commanded you.”
The fact that general councils as well as many popes have
issued laws and decrees regarding books, is sufficient evidence of their power
and of their commission to do this. This very fact must also convince us that
the observation of these laws must be salutary and conducive to the welfare of
the Church at large and of the individual Christian.
The inventions, discoveries and progress of our times can
introduce no change in this respect. The human mind is still as prone to err
and as much subject to the persuasive influence of books as it ever was. Good
books are as useful to-day as they were in olden times, and objectionable
writings have the same deplorable effects they had a thousand years ago.
Nor can the Church, possessing the power to watch over our
reading, neglect to make use of this power when the salvation of souls calls
for its exercise. Bad literature is one of the worst enemies of mankind. The
Church can never allow it to corrupt the hearts of her children or to undermine
the foundation of their faith, without at least raising a warning voice.
How great are the precautions the civil authorities take in
case of an epidemic; yet, no matter how seriously the precautions hamper
traffic and trade, we find them reasonable. We should even censure our
executive and legislative officers if they omitted to take proper precautions.
But, says Pope Leo, in the Constitution Officiorum ac munerum, nothing can be
conceived more pernicious, more apt to defile souls than uncurbed license in
the writing and disseminating of bad books. “Therefore,” he continues, “the
Church, whose office it is to watch over the integrity of faith and morals, has
ever striven, as far as in her power lay, to restrain the faithful from the
reading of bad books as from a deadly poison.”
3. Book Prohibitions Antedating the Roman Index.
“The early days of the Church witnessed the earnest zeal of
St. Paul,” when the Christians at Ephesus brought together all the
superstitious books they had in their possession and burned them publicly. This
example of loyalty to the Church cost them, as Holy Scripture says, between
eight and nine thousand dollars. Such was the policy in regard to bad books at
Ephesus at a time when the Apostle whom many love to call the most liberal and
broadminded, ruled that part of the Church.
Every subsequent age records similar measures of vigilance.
The first General Council of Nicæa, in 325, besides proscribing the heresy of
Arius, also issued a decree prohibiting the use of Arius’ book Thalia, which
contained his heresy; indeed, at all times the condemnation of a heresy by the
Church entailed the prohibition of the works propagating it. Pope St. Leo the
Great, 440–461, does not hesitate to declare that one who reads forbidden
8books cannot be considered a Catholic.
In the early days the Church had to direct her attention
largely to the many so-called apocryphal books, falsely claimed to have been
inspired by God and to form part of Holy Scripture. In 496, Pope Gelasius
issued his famous decree, in which he enumerates the true books of the Bible, a
number of the writings of the Fathers, (which he recommends,) together with a
short list of apocryphal and heretical books, the reading of which he forbids.
In 745, by order of the Pope, a Roman synod examined and
forbade a number of superstitious books sent by St. Boniface, who had found
them among the Germans.
In fact, already in those days the entire present-day book
legislation of the Church existed in all its essential features, though there
were few written decrees. It seems the loyal Christian’s duty of avoiding bad
books, and the power of the Church to prohibit them, were held to be so
self-evident that the need of written laws was not felt.
The necessity of watching over the mental food of the
faithful became more urgent when, in the fifteenth century, was invented
printing, which popes and bishops hailed as a “divine art” and eulogised as the
greatest blessing of God’s providence in the natural order. It spread rapidly.
Before the year 1500, the city of Rome alone had one hundred and ninety
printing establishments. The oldest of them, in the first seven years of its
existence, produced not less than twenty-eight works in forty-seven editions,
the total number of pages being one hundred and twenty-four millions.
As to the moral quality of the books printed at that period,
a German, Wimpheling, writes with pardonable pride in 1507: “We Germans
practically control the whole intellectual market of civilized Europe; the
books, however, which we bring to this market are for the most part high-class
works, tending to the honor of God, the salvation of souls, and the
civilisation of the people.” How soon, alas, was this to change! Even while
these words were written, the evil was already striking root, and steps had
been taken by the civil as well as by the ecclesiastical power, to prevent the
printing and spreading of noxious books.
But it was not until the beginning of the so-called
Reformation that the boundless increase of heretical and other pernicious
literature called for radical and extensive measures. They began in 1520 with
the solemn condemnation of Luther’s doctrine and the prohibition of his
writings. About that time the first indexes or catalogues of forbidden books
appeared. They were not issued by the popes, but emanated mostly from bishops,
provincial councils, or universities. The civil power was expected to enforce
them. In some cases the princes themselves or the magistrates of cities and
republics issued their own indexes, in full harmony and after consultation with
the clergy.
As the object of these measures was to safeguard the
faithful against imminent danger, we can easily understand that catalogues of
forbidden books were most numerous in those countries that were most exposed to
heresy, namely, Germany, Belgium, France, and Northern Italy.
It is remarkable that Henry VIII of England, who afterwards
fell away from the Church, was among the first to legislate against heretical
books, his index of forbidden books appearing as early as 1526. After his
apostasy he continued with increased severity the policy of prohibiting books
which he deemed objectionable.
4. The Roman Index.
More than thirty years after the first index of Henry VIII
had appeared, the first Roman Index of Forbidden Books was compiled and issued
by order of Paul IV. It remained in force only a few years, till 1564, when the
so-called Tridentine Index was published under Pius IV. It was called
“Tridentine,” because it had been drawn up by a commission appointed for this
purpose by the Council of Trent. It was milder than the Index of Paul IV, and
contained divers “Index rules,” the forerunners of the general decrees embodied
in the Constitution “Officiorum ac munerum.”
The Tridentine Index remained the Roman Index for more than
three hundred years. Its “rules” were occasionally modified, new regulations
were added or old ones abrogated, other books were inserted in the catalogue;
but the essential features remained the same.
In 1897, Leo XIII took the matter up again. The index of
forbidden books was thoroughly revised. About a thousand were dropped. The
“rules,” too, were overhauled, “to make them milder, without altering their
nature, so that it cannot be difficult or irksome for any person of good will
to obey them.”
This, then, represents the whole book legislation of the
Church. There are no other documents, except the decrees by which, as occasion
demanded, individual books were forbidden. The encyclical of Pius X on
Modernism merely enjoins on the bishops special vigilance in regard to
publications infected with modernistic views.
This universal legislation, however, does not preclude the
local prohibition of books by bishops or other ecclesiastical authorities. Thus
Spain had, until 1820, its own 13Index, controlled by the Spanish Inquisition.
5. Books Forbidden by General or Particular Decrees.
As we have already mentioned, the Constitution “Officiorum
ac munerum” establishes the general laws by which books are forbidden. As will
be seen in our Summary, these laws deal with classes of books. The only one
named expressly is the Bible. But all the books clearly contained in these
classes are as strictly, and sometimes even more strictly, condemned than those
listed singly in the second part of the Index.
Pope Leo changed the Tridentine rules “without altering
their nature.” It is, indeed, difficult to see how the nature of these
regulations could have been changed. They simply express the point of view from
which the Church must look upon objectionable publications. While opposing and
condemning spoken error, the Church surely cannot allow full sway to the
printed. In regard to the second part, or Index proper, many wrong notions are
current. One of these is, that this Index contains all the books forbidden by
the Church, and that there are no others which we are obliged to avoid. From
the foregoing remarks, it must, on the contrary, be concluded that there are
many other books forbidden by the laws of the Church. The worst of them are not
in this special Index at all, because they fall under the general decrees.
It is by no means the intention of the Roman authorities to
catalogue all the literary virus that has been vomited forth by printing
presses all over the world in the course of four and a half centuries. By means
of the general laws laid down in the “Officiorum ac munerum” we are in all
cases able to see our duty.
There are especially two purposes for which books are
prohibited separately and by name.
Whenever there is a doubt about the nature of a book,
recourse may be had to Rome; sometimes the Roman authorities appointed for this
purpose, will take up the matter without being appealed to. They will
investigate and decide by putting the book on the Index, or, by dismissing it.
This is the case with most books publicly censured. It was the case with the
books of Schell and Loisy, which, it was strongly urged by learned men,
propagated ideas contrary, or at least dangerous, to the faith, though a host of
followers admired them as orthodox masterpieces. Rome had to speak, and settled
the controversy by condemning the books in question.
Dismissal does not always mean that a book is unobjectionable.
The authorities may refrain from pronouncing deserved condemnation for reasons
of prudence and expediency.
Sometimes the preservation of discipline or religious unity
necessitates this step. Thus about two hundred years ago the Pope had imposed
silence on two factions that were carrying on a theological feud. This silence
was violated on both sides, a book appearing for the defence of either
position. What was more natural than that both books should be put on the
Index? These and similar cases could not be covered so clearly by the general
decrees.
What has thus far been said, offers a partial solution of
another current error. The Index is not a studiously selected, not even a
systematically arranged catalogue of objectionable books. It was the need of
the moment, doctrinal blunders, cavillations and heresies, grievous trespasses
against discipline and charity, proceeding from animosity or want of tact, that
caused the insertion of most of the books. In nearly all cases the Roman
authorities confine themselves to books concerning which they are appealed to;
and as there is no system in the making of these appeals, there can be no
system in the condemnations. In the new Leonine edition of the Index the books
are enumerated alphabetically by authors or pseudonyms; anonymous books are
listed according to titles.
It must now be obvious to the attentive reader why most of
the books put on the Index are works on theology, or on the history and
government of the Church, and why (as may be expected in the case of such
publications), a considerable percentage are written in Latin. However, a
goodly number of books are on the Index because they are detrimental to good
morals. There are very few there which treat of the natural sciences. The Index
will not busy itself with publications on electricity or X-rays, unless an
author on a subject of this sort devote a considerable part of his work to
attacks upon religion.
There are some well-meaning people who, while agreeing that
the productions of Zola, Dumas and other writers of the same sort, fully
deserve condemnation, cannot understand why works like Ranke’s History of the
Popes, which is an acknowledged authority in its line, should be proscribed.
Such works are not on the Index for the good things they contain, but for the
poison they mix with the wholesome food so cleverly that it takes more than
ordinary scholarship and discretion to separate the one from the other.
The Roman Committee of Cardinals, which has charge of this
part of ecclesiastical discipline, is not at all bent on proscribing books.
Works like the one mentioned are never put on the Index unless it is quite
clear that the mischief to be feared from them will far outweigh the good they
may do. Scholars and students well grounded in their faith, who have a real and
legitimate cause for reading a forbidden book can easily obtain a dispensation.
It is clear from the preceding explanations that a book may sometimes
be dropped from the Index. This is done when a book has long ceased to be
dangerous, or a cause of dissension, or if it has fallen into oblivion. Thus
Pope Leo XIII caused to be expunged about a thousand titles. This does not
imply a reproach for the authorities of former centuries, much less the giving
up of an iota of the old principles.
6. Duties Imposed by Law and by Nature.
Suppose a person were so well grounded in faith and virtue,
so thoroughly versed in theology, philosophy, and the natural sciences, that
the reading of books e. g. on Christian Science, or the works of Voltaire,
would not harm him. The Index prohibits these books; would he whom they could
not harm be allowed to read them? As we put the case, he would, by reading
them, not commit the sin of seriously endangering his soul. Yet he would sin by
disregarding a positive law of the Church. These laws are like the
precautionary measures taken by the civil authorities in times of epidemic; if
they are to have the desired effect, they must be observed by all. When the
community is under quarantine, those who declare themselves free from the
disease must observe the regulations as well as the rest.
Let those who think they have a good reason for reading a
forbidden book, and who are not mistaken in supposing that there is no danger
for them, humbly ask for permission, as did the Saints. By doing so they
declare that the standpoint of the Church is theirs, and that they willingly
submit to a power which was entrusted with the care of “teaching to observe
whatsoever I have commanded you.” “We have to develop a loving habit of loyalty
and obedience to the Church as to Christ, our Savior.”
Suppose, on the other hand, there were no Church laws
prohibiting pernicious reading. In that case should we be allowed to read any
book we pleased? By no means. We should then, it is true, by reading, e. g.,
Zola’s novels, not commit an act of disobedience to the Church. But, as already
hinted, there is another duty imposed on us by God Himself—the grave duty to
guard our soul from serious danger. This duty does not depend on any positive
law or decree of authority, and it equally binds the Christian and the
non-Christian. It is expressed in the fifth commandment: “Thou shalt not kill.”
This duty corresponds on our part to what we ask of God in the sixth petition
of the Our Father: “Lead us not into temptation.” We should undoubtedly violate
it by reading Zola’s filthy works. The prohibition of these works by the Church
merely adds another obligation to that imposed by the natural law, thereby
considerably strengthening our will and enabling us to resist every enticement
to read what can be read only at a serious risk to our soul.
This grave duty, therefore, is not imposed by the Church and
cannot be taken away by the Church. It is a natural duty and as such remains in
force even after we are granted a formal permission, which is neither intended
nor able to suppress temptations that may arise from the perusal of bad books.
If we have a good reason to apply for permission—curiosity is not a good
reason—then and then only can we expect a special protection from Divine
Providence. Of course, this protection does not dispense us from the necessity
of using all the means of self-protection, both natural and supernatural.
I know of a priest who was in every way a model man. He fell
suddenly away from the Church, married, and is now a foremost champion in the
ranks of the enemy. His apostasy is, not without reason, attributed to the
reading of infidel books, though no doubt he had the necessary dispensation.
There was another priest, who has meanwhile died the death of
the just, a celebrated author and art critic. In writing a work on Voltaire he
had to study the books of that arch-agnostic. He obtained the requisite
permission, but, while perusing Voltaire’s writings, he was on his knees, to
implore, as it were, by this humble posture the protection of God against the
wicked influence to which he was exposed.
St. Francis of Sales, the great and learned Bishop of
Geneva, had obtained permission to read the books of heretics in order to
refute them, and he is careful to let his readers know the fact, at the same
time thanking God in pathetic words that his soul had suffered no harm in so
great a danger.
This grave natural duty in the choice of our reading matter
extends much farther than the legislation of the Church. Parents and priests do
not comply with their obligation of controlling the reading of their charges if
they merely look up the Index to see whether a certain book is mentioned there.
If an otherwise unobjectionable book contains an obscene passage of a page or
so, no one will claim that it falls under the general law prohibiting obscene
books. Nor is it likely to be put on the Index. Yet such a book is apt to work
havoc in the innocent soul of your daughter or son, perhaps in your own. As
long as that passage is in it, the book—even though it is not on the
Index—cannot and must not, under pain of sin, be allowed in the hands of
children.
Would that this twofold duty were always faithfully complied
with, especially in our large cities, where books of every sort are within easy
reach. Do not many, perhaps all, public libraries offer among other books such
as are “derogatory to the Church, the hierarchy, the religious state,” and
especially novels which “defend as lawful or tolerable, freemasonry, suicide,
divorce”? How can we expect our young people to have Catholic views on
courtship and marriage, on the priesthood, on the veneration of the saints, if
we allow them to imbibe the ideas of such writers as Balzac or Dumas? It is
deplorable enough that the modern novel is the catechism of millions outside of
the Church. We must not allow it to displace the Catholic catechism or to
unteach, totally or in part, the truths taught by it.
7. Who Puts Books On The Index?
The popes have at all times exercised the prerogative of
their supreme office as guardians of the faith by condemning books opposed to
the faith. The latest of such condemnations is that, in 1862, of the works of
the Munich professor, Frohschammer, who answered this condemnation by falling
away from the Church. There are in all 144 books that were individually
proscribed by a papal document. In Pope Leo’s edition they are marked with a
dagger. Yet only in cases of the utmost importance did the popes act
themselves. To facilitate the government of the world-wide Church, in the
course of centuries special committees of cardinals were appointed, to whom
part of the pontiff’s various duties were entrusted. These committees are
styled Congregations. A larger or smaller number of learned priests and
bishops, generally called Consultors, assist the cardinals and practically do
the greater part of the work, though the final decision in all cases is
reserved to the cardinals.
The highest of these Roman Congregations is the Sacrum
Officium or “General Inquisition,” called also the “Congregation of the Holy
Office,” of which the Pope himself is Prefect. Its purpose is especially to
watch over the purity of faith. It is this august body that, after the Pope
himself, is in the first place called to judge the doctrines propounded in any
book. It was this Congregation that performed the preparatory work for the
first Index of Paul IV, and, although another congregation for the examining of
books was soon after established, the Sacrum Officium continued to exercise the
same power. As may be expected, especially such works as seemed to affect the
integrity of the faith, were submitted to this supreme court. In our days the
works of the French priest Loisy were proscribed by the Sacrum Officium.
But the bulk of this work is at present performed by the
Congregatio Indicis librorum prohibitorum, or “Congregation of the Index of
Forbidden Books.” It was founded by Saint Pius V in 1571, seven years after the
publication of the Tridentine Index. Since then about eighty per cent. of all
individual prohibitions of books have emanated from it. Its Prefect is a
cardinal. The present one is Cardinal Segna. The perpetual assistant and
secretary are always members of the Dominican order. Besides the seven or ten
cardinals there are about thirty consultors, many of whom are bishops.
Though three or four prohibitions of books have emanated
from other Roman authorities, the practice has been to let either the Sacrum
Officium or the Congregation of the Index decide in all cases. The latter
Congregation, moreover, had to register all condemnations pronounced by any of
the legitimate authorities and to see that they were entered in the new
editions of the Index.
Our present Holy Father, Pius X, has lately brought about a
long desired reform in the central government of the Church. The competency of
many of the Roman Congregations has been more clearly defined, and several of
those originally instituted have been either suppressed or united with others.
The Congregation of the Index has received a wider sphere and greater power.
While formerly it passed only on books in regard to which it was expressly
appealed to, it has now become a regular vigilance committee for the whole
Church. The Holy Father says: “For the future it shall be the province of this Sacred
Congregation not only to examine diligently the books reported to it, to
prohibit them, if this should seem well, and to concede dispensations; but also
to officially investigate in the best available way whether writings of any
kind that should be condemned are being circulated; and to remind the
ordinaries how strictly they are bound to condemn pernicious writings and to
denounce them to the Holy See.”
On the relation of the Congregation of the Index to that of
the Sacrum Officium (Holy Office) the Pope says: “As the prohibition of books
has very frequently the scope of defense of the Faith, which is also the object
of the Congregation of the Holy Office, we decree that in future in all things
relating to the prohibition of books, and in those alone, the Cardinals,
Consultors and officers of both congregations, may communicate with one
another, and that all of them shall be bound by the same secret.”
The Roman Congregations are not infallible. But they represent
the Pope in his highest capacity as shepherd of the entire flock of Christ.
Therefore we owe them obedience. Their regulations and orders must find us even
more willing to obey than those of our bishops and pastors, to whom only a
small portion of Christ’s kingdom is entrusted.
8. The Method of Examination.
Our confidence in the fairness of the verdicts of the S.
Congregation of the Index will be much increased, if we acquaint ourselves with
the method it follows in carrying out its arduous, odious and yet very
important task. This method is practically the same for both the Holy Office
and the Index. The usual procedure is based mainly on the regulations laid down
in the Bull of Pope Benedict XIV, “Sollicita ac provida.”
When a book is reported to the Index Congregation, the
secretary first tries to ascertain whether it is worth examining. He also
inquires by letter from bishops and other reliable persons about the
advisability of a condemnation. Several consultors assist him in this
preliminary investigation; but the Cardinal Prefect has to ratify their
decision.
If they think the book should be examined, it is handed to a
consultor, who has to study it carefully and to draw up a detailed report,
noting exactly the passages which he finds objectionable, and conscientiously
pointing out all redeeming features. His report together with the book is
passed on to other consultors, each of whom can thus satisfy himself whether
the first “examiner’s” verdict is fair, and has also an opportunity to formulate
his own view. One question they have to answer is, whether the condemnation is
likely to have a good effect.
After comparing the opinions of the consultors, the
secretary of the Congregation draws up an official statement of the reasons for
and against a prohibition, which statement together with the book is submitted
to the Cardinal Prefect, by whose orders it is printed and a copy sent to each
cardinal and consultor of the Congregation.
Next a preparatory meeting of the consultors is called for a
previous discussion. The consultor who examined the book speaks first, then all
the others, beginning with the youngest. The secretary carefully records the
views of each consultor, together with his reasons.
At least ten days must elapse between this meeting and the
solemn session of the whole Congregation, in which the question is finally
decided by a vote of the cardinals.
The decision arrived at is commonly given in one of these
four technical phrases: Damnetur, “condemned”; dimittatur, “dismissed”; donec
corrigatur, “forbidden until amended”; res dilata, “the case is postponed.” The
verdict donec corrigatur of course, can only be given when a book admits of
correction; when it is thoroughly bad (e. g. written for the sole purpose of
eulogizing Freemasonry or maligning Catholic bishops), a donec corrigatur would
have no meaning.
Finally, the secretary of the Congregation lays the whole
matter before the Pope, who, if he sees fit, authorizes the publication of the
decree.
Nobody will deny that this is a very excellent method of
procedure. Under it a book is examined at least three times, and twenty-five or
thirty picked scholars participate in the proceedings, each of whom has taken a
solemn oath never to allow himself to be influenced by sympathy or antipathy
and to have nothing in view but the eternal welfare of souls.
If the author is a Catholic, he must be informed before the
decree is published. If but a few copies of the book have been sold, and the
author promises either to suppress it, or to issue an amended edition, if
possible, the decree is not published. But even when this cannot be prevented,
e. g. when a whole edition is already in circulation, credit is given to the
author in the decree itself for declaring his submission, by adding the words:
auctor laudabiliter se subjecit, “the author has praiseworthily submitted.”
Great care is taken to have all books examined by men who
are not only well versed in the subject matter, but who also understand
thoroughly the language in which they happen to be written. Nor does the
Congregation in important cases confine itself to its regular consultors;
whenever it seems advisable, the services of other competent critics are
enlisted.
All the members of the Congregation are bound by oath to
keep absolute secrecy with regard to every detail of the official transactions,
no matter whether a book under discussion is finally condemned or not. By this
means each feels more free in giving his opinion, and the reputation of the
author is spared as long and as much as possible.
9. The Spirit of the Congregation of the Index.
As to the spirit that should actuate the members of the
Congregation of the Index, the rules laid down for its consultors by Benedict
XIV in the Bull “Sollicita ac provida” are instructive.
“Ipsos ... monemus ac vehementer hortamur ut in examine iudicioque
librorum sequentes regulas diligenter inspiciant accurateque custodiant.” “We
wish to admonish and exhort them most urgently to study carefully and observe
accurately the following rules for examining and judging books:
1. Let them not imagine that it is their duty to use every
means to bring about the condemnation of the books submitted to them. They
ought rather to study such books conscientiously, without passion or anxiety
(sedato animo), in order to furnish such well-found observations, such objective
reasons, as will enable the Congregation to pass a just verdict.
2. Should a consultor find that he is not competent to judge
a book which he is asked to examine, let him know that he will not be free from
guilt, either before God or man, unless he at once confesses his incompetence.
Far from damaging his reputation with the pope or the cardinals, such an avowal
will rather gain their esteem and praise for his straightforwardness and
honesty.
3. Let them set aside absolutely all prejudice in favor of nation,
family, school or order; let them relinquish all party spirit, and keep before
their minds the undoubted doctrine of the Church, as laid down in the decrees
of the councils, in papal documents, etc., knowing that there are opinions
that, while they seem certain to one nation, school, or order, are, with the
knowledge of the Holy See, opposed by others; the Holy See leaving all these
opinions in their degree of probability.
4. It must also be borne in mind that it is impossible to
judge fairly the meaning of a passage, unless the entire book is studied, and
unless the various statements found in different sections are compared with one
another, and the whole purpose of the book is steadily kept in view.
5. If an author who enjoys the reputation of sound
theological learning, has used expressions which might be understood in a wrong
as well as in a right meaning, fairness demands that they be, as far as
possible, interpreted in his favor.
These and similar rules ... must be kept before the minds of
the consultors, in order that they may have due regard for their own
conscience, the good name of authors, the interests of the Church, and the
welfare of souls.”
10. Further Explanations.
A. Why an Author is Not Permitted to Defend His
Book.
If an author could accompany every copy of his work that
leaves the bookstore or library, he would be able to explain obscure passages
and to show what meaning he wished doubtful phrases to convey to the reader. It
is precisely because he cannot multiply himself that he employs printer’s ink
to convey his ideas to others. It must, therefore, be supposed that his words
mean what he intends to say. The reader, at any rate, has no corrective. He has
only the book, not the author to fall back upon. It is impossible to recur to
the author when there is question of the correctness or incorrectness of a
book. If the author has to be called upon to explain the meaning of his book,
he should have left it unprinted.
Moreover, it is hardly credible, as Pope Benedict XIV points
out, that anything an author might advance in his favor, should escape so many
examiners without receiving due attention and emphasis.
The whole procedure is primarily not intended as a measure
against the author, although pecuniary loss may ensue, but to protect the
faithful. A condemnation is rather a warning to the would-be reader, than a
punishment inflicted upon the author. It is not an act of jurisdiction. Were
the author’s personal views under investigation, he would be summoned
personally before another tribunal and tried according to a method that would
give him the amplest opportunity to defend himself.
These considerations also show that the condemnation of a
book after its author’s death is not unreasonable. A book remains what it is
independently of its author. Nor would it change the nature of a book were the
author afterwards to prove his orthodoxy to the satisfaction of the
authorities, or to do penance in sackcloth and ashes, or for the rest of his
mortal life consort with the Trappists. Were it morally certain, however, that
almost all the copies of a book were destroyed, a prohibitory decree would fail
of its purpose.
B. The Index Does Not Advertise Bad Books.
Now and then there is expressed an apprehension lest the
Index, far from suppressing, rather advertises bad books and arouses a desire
to read them. It is even maintained that in some cases evil-minded authors have
intentionally written so as to get their books put on the Index.
Now, every prohibitory law may have the effect of increasing
the inclination of men towards the prohibited thing or act. Thus a person may
possibly feel a stronger appetite for meat on Friday than on any other day of
the week. We have inherited this tendency from Eve, who, when tempted, saw that
the forbidden fruit “was good to eat and fair to the eye and delightful to
behold,” and then proceeded to violate the first prohibitory law ever given.
But is that a reason to do away with every prohibitory law?
Who does not see at once that the Index must prove a very
poor advertising medium? Those who have it are certainly not the prospective
buyers of immoral novels or of works which propagate heretical views in
theology; while those who hanker after sensationalism or doubtful theology will
not invest $2.25 for a book list which contains, e. g. for the year 1898, fully
eight titles, four of which are German, and for 1903 fifteen, all French.
This side of the question, as we have remarked elsewhere, is
also in each case carefully weighed by the Sacred Congregation, before it
resolves upon a prohibition.
Even if the sale of a book should be increased by the fact
of its condemnation, the Index would nevertheless achieve its main purpose,
namely, to warn the faithful that the ideas advocated in the proscribed book
are contrary to faith and morals. This is enough for all men of good will to
enable them to shun the poison. Those who refuse to heed the warning will have
to blame their own ignorance or malice if the reading of a condemned book
results in spiritual hurt.
C. Index Decisions Not Omitted for Fear of
Apostasies.
A book, we are reminded, often represents the opinions not
only of its author, but of many of his disciples and admirers. By forbidding it
and thus branding such opinions as erroneous, it is said, many influential men
may become embittered and may even be driven into an attitude of open
hostility.
However, the Church is in duty bound to exercise her
guardianship; which she cannot do if every one is to have his own way. Nor can
the Church neglect the mass of her children in order to accommodate this or
that coterie or school, whose opinions are manifestly wrong.
Moreover, to be a trustworthy guide, the Church must state
the truth clearly and unmistakably. The faithful are not guided by ambiguous
circumlocutions, by terms that may be understood in two or perhaps more ways.
Neither may she keep exclusively in the lofty heights of theory; but she must
instruct with regard to the facts of everyday life. The dangers arising from
books are concrete not abstract, and they must be met by concrete measures.
This can be done effectively only by an energetic and unmistakable “thou shalt
not,” which makes men realize that they are “under authority.”
No one has ever stated the truth more clearly, more
unmistakably than Christ our Lord. Was it not precisely for this very fact that
“many of His disciples went back and walked no more with Him”? (John 6, 67.)
D. The “Good Catholic.”
“I am a Catholic. I live up to my religion and go regularly
to the sacraments. I have had a good Catholic education and hear a sermon every
Sunday. I do not see why I should be afraid to read any book, even if it belonged
to those forbidden by the Index.”
You may do so; but you may fare in consequence as David
fared—David who was a saint and yet committed adultery and murder. If you read
a forbidden book without permission, you are as good a Catholic as one who eats
meat on Friday. The object of the law of abstinence is to make sure that every
Christian performs at least a certain minimum of penance. Now there are saintly
persons who, in imitation of our crucified Savior, do more penance on ordinary
days than the average Catholic does by abstaining from meat on twenty or more
Fridays; and yet they are not exempted from the law of abstinence and would be
the last to claim such an exemption.
Similarly the object of the Index is to make sure that every
Christian avoids at least the worst books. By obeying its laws we declare that
our standpoint is that of the Church of God. This result cannot be obtained
unless the prohibition is made universal, exempting no one, no matter how pious
or learned he may be. Therefore, all Christians, good and bad, priests,
religious and lay people, students and professors, unless they have a
dispensation, are bound by the ecclesiastical laws regarding books. By asking
for a dispensation we implicitly acknowledge and approve of the official
position of the Church on the subject of wicked books, and, so far as in us
lies, ratify and sanction the reasons which lead to their condemnation.
You say you are a good Catholic, and therefore this law does
not bind you. Are there any commandments of the Church that bind only bad
Catholics?
E. A Mortal Sin.
“I am told that a transgression of the Index law is a mortal
sin. Can it be true that the Church, the kindest of mothers, should load us
down with such a severe obligation?”
According to the theologians, the reading of a forbidden
book, or of a considerable part of it, is a mortal sin. The selection of the
books on which our souls feed is a matter of no small importance. True, the
Church is the kindest of mothers; but she is also the wisest. To direct the
consciences of her children and “to restrain them from the reading of bad books
as from a deadly poison,” is the great object of her legislation. Under the
leadership of a mastermind like that of Leo XIII, the Roman authorities have
labored for years in formulating the present ecclesiastical laws about books.
These laws are the voice of the supreme pastor, the successor of St. Peter. Let
us not spurn it like the heathen and the publican.
F. The Galileo Case.
The Roman Congregations are no more infallible than our
bishops and pastors. And yet there is practically but one case, during more
than three centuries, in which they are accused of having made a mistake. It is
the condemnation, by both the Holy Office and the Index, of Galileo Galilei
Linceo (died 1639) for defending the theory that the earth moves around its own
axis and around the sun.
This teaching was according to the common belief of
Catholics and Protestants, at that time, clearly opposed to Holy Scripture,
which the Church was bound to vindicate. If Galileo’s theory was true, the
traditional interpretation of sundry Bible texts would have had to be
abandoned.
The Church had weighty reasons for not allowing this. The
new theory was not at all certain. Galileo himself admitted he could not
establish more than a probability. Several very obvious objections he was
unable to explain satisfactorily. None of the real proofs used in our days were
known to him. He was told by the Jesuit Cardinal Bellarmin, if he could advance
any convincing proof for his theory, the traditional interpretation of those
passages would be given up. But all Galileo had to offer was an ingenious
hypothesis. Had he advocated it as such with due respect for the time-honored
interpretation of the Book of Books, had he not used bold, sometimes bitter and
defying language, no steps would have been taken against him, who had until
then been a favorite of the pope and of many dignitaries. As matters stood,
“the Church could wait for the education of a physical system, but she could
not allow a change in the universally accepted interpretation of Scripture,
before the necessity of such a change was proved.” (Guggenberger, History of
the Christian Era. Vol. II, pp. 456, etc.)
“The marvelous unanimity of the enemies of the Church in
concentrating all their attacks against the Roman Congregation on the case of
Galileo, is a striking negative testimony to the value of the decisions of
courts which have been at work for centuries.” (Rome.)
G. State and Protestant Book Laws.
As we have already remarked, Henry VIII continued his policy
of proscribing books opposed to his views long after he had constituted himself
the head of the English Church. Between 1526 and 1546 there were issued by the
King’s authority nine catalogues of books which Englishmen were forbidden to
read. Among these books were the works of the continental “reformers”; for some
years the English Bible; also writings against the King’s matrimonial projects.
The Protestants on the continent followed the same system.
Calvin condemned a Spanish physician, who happened to come to Geneva, to be
burned at the stake, because he had written a heretical book. The Protestant princes
and republics had each its special book-legislation, which was made to serve
not only religious but also political purposes.
After the middle of the eighteenth century, in almost all
Catholic countries, the civil power usurped the monopoly of proscribing books,
and practiced it in a truly despotic way. Thus in Austria 639 books were
forbidden within five years. No book was allowed to be printed without previous
permission, not even on forestry or cattle-raising. Bishops were severely
reproved for enforcing the prohibitions of the Roman Index in their seminaries.
Napoleon I had a publisher shot, practically without trial,
for issuing a work contrary to his political plans. One book was publicly
burned because it contained the picture of Pius VII. To enable the authorities
to control the book trade more effectively, no printing establishment was
allowed to have, in Paris more than four, and in the provinces more than two,
presses.
Needless to remark, the civil authorities have the right to
prohibit books that seriously endanger the common welfare. If they use this
right in a reasonable way, their measures are likely to bring about good and
prevent evil. We all have occasional opportunities to observe this in the
measures taken against immoral literature by the police or the post-office
department.
H. Some Examples of Submission to the Index.
The first Roman Index, that of 1559, was considered rather
severe. One of the influential men who tried hard to have its provisions
softened, was Blessed Peter Canisius, the “Second Apostle of Germany.” Yet the
very letters he wrote to Rome for this purpose show that he scrupulously
observed all the regulations, though he himself, called the “Hammer of
Heretics,” surely incurred little personal risk by reading forbidden books.
About 1698, a book by Archbishop Fénelon was under
investigation at Rome. Fénelon was a great scholar and one of the greatest
preachers of all centuries, but he was also a loyal son of the Church. He knew
a condemnation of his book would mean his own condemnation in the eyes of
Catholic France. His friends as well as his antagonists were eagerly awaiting
Rome’s decision on one of the great churchman’s books. At last the verdict was
pronounced in the most solemn way by the Pope himself, and it was a
condemnation. Fénelon was just ascending his pulpit, March 25, 1699, when his
brother broke the news to him. The great Archbishop at once proceeded to read
to his own flock the papal document and preached an eloquent sermon on the
obedience every Christian owes to his superiors. We can imagine what a profound
impression his words must have made. His was a truly heroic example of
self-abnegation.
In 1861 there died in Munich Ernest von Lasaulx, a famous
professor of the University. In his writings he had now and then been very
bold, and it was rumored that the Congregation of the Index thought of
censuring some of his books. Von Lasaulx knew this. A few weeks before his
death he made an implicit retraction of the errors he might have involuntarily
committed, which was forwarded to Rome by his friends. Already some years
before he had declared that he had never intended to contravene the doctrine of
the Church, but that he feared there were many errors in his books. “If Rome
would think it advisable to put my books on the Index, I should consider the
verdict perfectly just, since I firmly believe that such measures are truly in
the interest of the Catholic Church in our times.” Four of his books were
really condemned after his death.
In July, 1906, an Italian novel, Il Santo, (The Saint) by
Fogazzaro, was put on the Index. The author “submitted himself.” An American
edition of the book had meanwhile appeared; “but the prohibition by the Roman
authorities was duly respected by the publishers of the leading Catholic papers
of America, which declined to accept advertisements of the book.” (Putnam.)
SECTION II A SUMMARY OF THE INDEX
1. Our Duties in Relation to Forbidden Books.
Rule 1. We are not allowed to read forbidden books, nor any
considerable portion of them, even if those portions be in themselves harmless.
If, however, a book is forbidden merely on account of the one or other
objectionable passage it contains, the objection ceases as soon as these
passages are expunged or rendered illegible.
Rule 2. No one, whether he be the owner or not, is allowed
to keep a forbidden book. He must either destroy it, or give or sell it to some
one who has permission, or he must obtain permission for himself.
Rule 3. It is not lawful for a Catholic publisher or printer
to issue, or print, or reprint forbidden books. Nor may a bookseller keep such
books in stock, unless he has obtained formal leave to do so.
Note 1. Although all the members of a Catholic family should
endeavor to keep forbidden books out of the home, the head of the household is
chiefly responsible before God. It is to be remarked, however, that Catholic
librarians or servants do not violate this law by keeping, handling, or
cataloguing forbidden books for their employers, e. g. in the latter’s house,
or in a public library.
Note 2. If a book or any particular issue of a forbidden
periodical calls for a speedy public refutation, and if permission to peruse it
cannot be waited for, any educated Catholic, who may be reasonably presumed to
be competent to refute it by sermon, lecture or newspaper article, may read
such book or periodical without awaiting special permission.
Note 3. In all other cases, each and every Catholic, be he
priest or layman, professor or student, must first obtain permission. Neither
piety, nor learning, nor position exempts one from this law. The permission is
granted by bishops and their vicars general, who can also delegate this power
to others. When asking for this permission the applicant should mention the
book which he thinks he has good reasons to read.
The juridical question, whether the bishop’s faculty is
ordinaria, or quasi-ordinaria, or extra-ordinaria, and how far it extends, is
not within the scope of this Summary.
Note 4. All who are dispensed from the Church law regarding
forbidden books, must apply every possible precaution, in order that they may
not suffer injury to their faith or purity of heart. Such precautions are: the
hearing of sermons, the reading of Catholic books, the frequenting of Catholic
society, regular prayers, and the frequent and humble reception of the
sacraments.
2. Forbidden Books.
Rule 4. General Rule.—Translations of a forbidden book into
any language, if they faithfully reproduce the original, are also forbidden.
A. The General Decrees Prohibit the Following
Publications.
Rule 5, a. Books defending heresies, i. e. doctrines contrary
to divine revelation.
b. Books derogatory to God, the Blessed Virgin, the Saints.
c. Books vilifying the sacraments, the clerical or religious
state, the hierarchy, the Church.
Rule 6. Books professedly treating of, narrating or teaching
lewdness and obscenity.
Rule 7. Books teaching or recommending sorcery, Spiritism,
Christian Science, or other superstitions.
Rule 8. Books defending as lawful or harmless Freemasonry,
divorce, Socialism, suicide, duelling.
Rule 9. Those newspapers and periodicals which, not only now
and then, but regularly and of set purpose, attack religion or morality, or
propagate anti-Catholic views.
Rule 10. Episcopal approbation, to be printed in the
beginning or at the end of the book, is required for all editions of the Bible
or parts of the Bible in any language, likewise for all prayer books, books of
devotion and of practical piety. Without episcopal authorization such
publications are forbidden, though they may have been issued by the most
learned and pious men.
Note 1. Leaflets which are so small that they cannot be
called books, or even booklets or pamphlets, do not fall under this law. But if
they are not approved by the bishop, the duty of making sure that they contain
nothing erroneous devolves upon those who use them.
Summaries of indulgences, however, no matter how small,
always need episcopal approbation and may not be circulated without it.
Note 2. All editions of the Bible, edited by non-Catholics,
in ancient as well as modern languages, are permitted to those, and those only,
who are engaged in serious theological or biblical studies, provided, however,
that the prolegomena and annotations do not of set purpose impugn the Catholic
faith. It is not enough that the text itself is faithfully and completely
rendered.
Note 3. An exception has also been made in favor of those
classics, ancient and modern, which on account of their obscenity fall under
rule 6. In as far as they are models of style they may be read by persons
engaged in teaching university or higher college classes of literature, by
those who are preparing for such a position in the near future, and by those
who, on account of their profession, e. g. as critics or authors of literary
works, cannot well do without them. (See note 4 above.)
Whenever we know, or discover while reading, that a book
undoubtedly belongs to any one of these classes, we may be sure that it is a
work which our Holy Mother the Church does not wish to see in our hands, and we
must then act according to the words of Christ: “He who heareth you, heareth
Me, and he who despiseth you despiseth Me.” No need of first looking up the
catalogue of forbidden books; whether the volume in question is mentioned there
or not, makes no difference. Nor does it matter what the literary character of
the book is. An apparently learned history of the seizure of Rome in 1870,
written with the obvious intention of maligning Pius IX, is forbidden just as
well as a novel written for the same purpose, or the prayer book of some
Protestant sect.
B. Books Forbidden by Particular Decrees.
The following list contains a number of titles which every
English-speaking Catholic ought to know. All the books that have been put on
the Index during the last few years have been mentioned, not so much for completeness’
sake, as because they contain the palmary error of our time, namely: Modernism,
and among its doctrines especially the unchristian treatment of the Bible. None
of these books are written in English. But some have been and others may soon
be translated. Their titles, as well as those of most other foreign books, are
given in English.
Addison, Jos.
Remarks on Several Parts of Italy.
Bacon, Francis.
De dignitate et
augmentis scientiarum.
(On the Dignity and Increase of Science.)
Balzac, Honoré de.
All novels.
Bentham, Jeremy.
Three Tracts, etc.
Deontology or the Science of Morality.
Bingham, Jos.
Origines Ecclesiasticæ, or The Antiquities of the Christian
Church.
Blunt, John James.
Vestiges of Ancient Manners and Customs, etc.
Bois, Jules.
Satanism.
Bruno, Giordano.
The Conflict of Religion, Morals and Science in Contemporary
Education.
Bunsen, Christian Chas. J.
Hippolytus and His Age, or The Doctrine and Practice of the
Church of Rome under Commodus and Alexander Severus, etc.
Bureau, Paul.
The Moral Crisis in Modern Times.
Preface by M. Alfred Croiset.
Burgess, Richard.
Lectures on the Insufficiency of Unrevealed Religion.
Cudworth, Ralph.
The True Intellectual System of the Universe, etc.
Darwin, Erasmus.
Zoönomia or the Laws of Organic Life.
Denis, Chas.
An Apologetic Lenten Course on the Fundamental Dogmas, 1903.
Church and State: The Lessons of the Present Hour, 1903.
Descartes, René.
Meditations on
Original Philosophy.
Dimnet, Ernest.
Catholic Thought in England.
Döllinger, John Joseph Ignatius.
The Pope and the Council.
Janus.
Draper, John William.
History of the Conflicts Between Religion and Science.
Duggan, James.
Steps towards Reunion.
Dumas, Alexander (father and son).
All novels, except The Count of Monte-cristo.
Earle, John Chas.
The Spiritual Body.
The Forty Days, or Christ Between His Resurrection and
Ascension.
Fénelon, François
de Salignac.
The Principles of
the Saints.
Ferrière, Émile.
The Soul a Function of the Brain.
The Apostles.
Darwinism.
The Scientific Blunders of the Bible.
Matter and Energy.
Paganism of the Hebrews.
Life and Soul.
The Myths of the Bible.
Ffoulkes, Edmund S.
Christendom’s Divisions.
The Church’s Creed or the Crown’s Creed.
Fogazzaro, Antonio.
The Saint (a novel).
Frohschammer, Jacob.
Origin of the Human Soul.
Introduction to Philosophy.
On the Liberty of Science.
Christianity and Modern Science.
The Right of One’s Own Conviction.
The New Knowledge and the New Faith.
Georgel, Michél.
Matter: Its Deification, Its Rehabilitation, and Its
Ultimate Destiny.
Gibbon, Edward.
History of the Decline and Fall of the Roman Empire.
Goblet d’Alviella, Eug.
The Idea of God.
Goldsmith, Oliver.
An Abridged History of England From the Invasion of Julius
Cæsar to the Death of George II.
Graf, Arthur.
The Devil.
Gregorovius, Ferdinand.
History of the City of Rome During the Middle Ages.
The Sepulchral Monuments of the Popes.
Urban VIII in Opposition to Spain and the Emperor.
Athenaïs: The History of a Byzantine Empress.
Wanderings in Italy (fifth volume),
Scenes in Apulia.
Hallam, Henry.
The Constitutional History of England, etc.
View of the State of Europe During the Middle Ages.
Heine, Heinrich.
De l’Allemagne.
De la France.
Reisebilder.
Neue Gedichte.
Hilaire de Paris.
Exposition of the Rule of St. Francis.
Hobbes, Thomas.
All works.
Houtin, Albert.
The Biblical Question among the Catholics of France in the
XIX Century.
The Biblical Question in the XX Century.
My Troubles with My Bishop.
Americanism.
The Crisis of the Clergy.
Hugo, Victor.
Notre Dame de
Paris.
Les Misérables.
Hume, David.
All works.
James I, King of England.
Basilikon dōron
(Royal Gift) divided into three books.
Triplici nodo
triplex cuneus, etc.
Meditatio in Orationem dominicam.
Meditatio in caput XXVII evangelii S. Matthali.
Kant, Immanuel.
Critique of Pure Reason.
Laberthonnière,
Lucien.
Essays on
Religious Philosophy.
Christian Realism and Grecian Idealism.
Lacaze, Félix.
To Lourdes with Zola.
Lang, Andrew.
Myth, Ritual and Religion.
Lasserre, Henri.
The Holy Gospels.
Lefranc, E. (pseudonym).
The Conflicts of Science and the Bible.
Le Morin, Jean.
Truths of Yesterday?
Lenau, Nicolaus.
Die Albigenser.
Lenormant,
François.
The Beginnings of History.
LeRoy, Edouard.
Dogma and Criticism.
Locke, John.
An Essay Concerning Human Understanding.
The Reasonableness of Christianity, etc.
Loisy, Alfred.
Gospel Studies.
The Gospel and the Church.
The Fourth Gospel.
Apropos of a Little Book.
The Religion of Israel.
Maurice, Frederick D.
Theological Essays.
Mill, John Stuart.
Principles of Political Economy.
Milton, John.
Literæ pseudo-senatus Anglicani, Cromwellii reliquorumque
perduellium nomine conscriptæ.
Mivart, St. George.
Happiness in Hell.
Montesquieu,
Chas. de Secondat de.
The Spirit of the Laws.
Persian Letters.
Müller, Joseph.
Reform Catholicism.
Negri, Ada.
Fatalism.
Olive, Jos.
Letters to the Members of the Pious and Devout Society of
the Heart of Jesus, etc.
Osborne, Francis.
Miscellaneous Works.
Payot, Jules.
About Faith.
Before Entering Life.
Program of Modernism (a reply to the encyclical).
Planchet, Franc. Regis.
Episcopal Absolutism in the Mexican Republic.
Pufendorf, Samuel von.
Introduction to the History of the Principal States of
Europe.
(Also four Latin works.)
Quiévreux, Camille.
Paganism in the XIX Century.
Ranke, Leopold.
The Roman Popes: Their Church and Their State in the XVI and
XVII Centuries.
Renan, Ernest.
Practically all his works (the Index names nineteen).
Renouf, Peter LePage.
The Condemnation of Pope Honorius.
Richardson, Samuel.
Pamela, or Virtue Rewarded.
Robertson, Wm.
The History of the Reign of the Emperor Charles V.
Rohling, August.
The Kingdom of the Future. (Der Zukunftsstaat.)
Roscoe, William.
The Life and Pontificate of Leo X.
Rosmini-Serbati, Antonio.
The Constitution according to Social Justice.
Of the Five Wounds of Holy Church.
Rousseau,
Jean-Jacques.
Emile, or About
Education.
The Social Contract.
Letter to Christopher de Beaumont, Archbishop of Paris.
Letters Written from a Mountain.
Julia, or the New Heloïse.
Sabatier, Paul.
Life of St. Francis of Assisi.
Saintyves, P.
The Intellectual Reform of the Clergy and the Freedom of
Education.
The Saints as Successors of the Gods.
Miracles and Historical Criticism.
Miracles and Scientific Criticism.
Sand, George (pseudonym).
All novels.
Schell, Hermann.
Catholic Dogma (Katholische Dogmatik).
Catholicism as a Principle of Progress.
The Divine Truth of Christianity.
The New Time and the Old Faith.
Seymour, Michael H.
A Pilgrimage to Rome.
Soulié, Frédéric.
All novels.
Stendhal, H.B. de.
All novels.
Sterne, Laurence.
A Sentimental Journey.
Strauss, David F.
The Life of Christ.
Stroud, William.
Treatise on the Physical Cause of the Death of Christ.
Sue, Eugène.
All novels.
Taine, H.-A.
A History of English Literature.
Tolstoy, Dmitry.
Roman Catholicism in Russia.
Vericour, L.R. de.
Historical Analysis of Christian Civilization.
Viollet, Paul.
The Infallibility of the Pope and the Syllabus.
Vogrinec, Anton.
Nostra maxima culpa (Our Greatest Fault).
Voltaire, F.-M. Arouet.
Practically all his works.
Whateley, Richard.
Elements of Logic.
White, Thomas.
All works.
Wiese, Sigismund.
Jesus (drama).
Zola, Emile.
All works.
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