Part 2

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.