What, then, have we to do but to demonstrate that the Syllabus is by itself, and independently of the pontifical acts which supply the matter of it, a veritable teaching; that this teaching obliges consciences because it issues from the infallible authority of the head of the church? We shall not have omitted, it seems to us, any of the considerations calculated to throw light on this important subject if, after having thus followed it through all its windings and discussed all its difficulties, we succeed in illustrating the triple character of the pontifical act--its doctrinal character, its obligatory character, and its character of infallibility.
To assert that Pius IX., when he denounced with so much firmness to the Christian world the errors of our time, did not propose to teach us anything, that he had no intention of instructing us, was, even at the time of the appearance of the Syllabus, to advance a sufficiently hardy paradox; but to state it, to maintain it, at this time of day, when we are the fortunate witnesses of the effects produced by that immortal act, is to speak against evidence. Undoubtedly--we stated it at the commencement--the Syllabus is not sufficiently known nor sufficiently studied. Little known as it may be, however, it cannot be denied that it has already set right many ideas, and corrected and enlightened many minds. Thanks to it, not learned men only and those who are close observers of events, but Catholics generally, perceive more clearly the dangers with which certain doctrines threaten their faith. They have been warned, they keep themselves on their guard, they see more distinctly the course they must follow and the shoals they must avoid. Pius IX. has lighted a torch and placed it in their hands.
That being the case, what is the use of playing with words, as if vain subtleties could destroy the striking evidence of this fact? Let them say, as often as they please, “The Syllabus is only a list, a catalogue, a table of contents, a memorial of previously condemned propositions”--what good will they have done? What matter these denominations, more or less disrespectful, if it be otherwise demonstrated that this list, catalogue, or table of contents explains to us exactly what we must believe or reject, and is imposed upon us as a rule to which we owe subjection. The imprudent persons who speak thus would seem never to have studied the monuments of our beliefs. Had they considered their nature more attentively, would they have allowed themselves to indulge in such intemperance of language? If they would more closely examine them, their illusions would soon be dissipated. Are not all the series of propositions condemned by the Popes, veritable lists? Did not Martin V. and the Council of Constance, Leo X. and S. Pius V., when they smote with their anathemas the errors of Wycliffe, John Huss, Luther, Baïus, draw out catalogues? Are not the canons of our councils tables in which are inscribed an abridgment, summary, or epitome of the impious doctrines of heretics? Is not every solemn definition, every symbol of the faith, a memorial designed to remind the Christian what he is obliged to believe? It is, then, useless to shelter one’s self behind words of doubtful meaning, and which can only perplex the mind without enlightening it. It is to assume gratuitously the air of men who wish to deceive others and to deceive themselves. What is the use of it?