Pius X, 1903-1914

solely to the apriorism of the agnostic and evolutionist philosopher, and the germ itself is so gratuitously defined by them as to fit in with their case.

2102. Yet while by reciting arguments the new apologists struggle to proclaim and bring conviction to the Catholic religion, of their own accord they grant and concede that there is much in it which offends. With a kind of ill-concealed pleasure they even declare repeatedly and openly that they find errors and contradictions also in the field of dogma; yet they add that these not only admit of an excuse, but, which should be an object of wonder, that these have been produced rightly and lawfully. Thus, even according to themselves much in the Sacred Books within the field of science and history is affected by error. But they say that here it is not a question of science or history, but only of religion and morals. There science and history are a kind of covering with which the religious and moral experiences are bound, so that they may be more easily spread among the masses; since, indeed, the masses would not understand this otherwise, a more perfect kind of science and history would not have been a help but a harm to them. But, they add, the Sacred Books, because they are religious by nature, necessarily possess life; now, life also has its own truth and logic, quite different from rational truth and rational logic, rather of an entirely different order, namely, the truth of comparison and proportion not only with reference to the medium (so they themselves call it) in which it is lived, but also with reference to the end for which it is lived. Finally, they proceed to such a point that, abandoning all restraint, they assert that whatever is evolved through life, is entirely true and legitimate.—Now We, Venerable Brethren, for whom there is one, unique truth, and who regard the Sacred Books thus, "that written under the inspiration of the Holy Spirit they have God as their author" [see n. 1787], declare that this is the same as giving the lie of utility, or the officious lie to God Himself, and We assert in the words of St. Augustine: "Once some officious lie is admitted against so high an authority, there will remain not a clause in those books which, according as it will appear to anyone difficult to practise or incredible of belief, is not referred according to this same pernicious rule to the plan and purpose of a lying author." ¹ Therefore it will happen, as the same Holy Doctor adds: "In these, namely the Scriptures, everyone will believe what he wishes; what he does not wish, he will not believe."—But the modernist apologists move forward rapidly. They also concede that in the Sacred Books such reasonings are frequently discovered which attempt to prove a certain doctrine without rational foundation; such kind are those which rest upon the prophecies. And they defend these as a kind of artifice for preaching, which are made legitimate by life. What more? They admit, rather, they assert that Christ