I know Kepha has blocked me, but he did ask for this. Official evidence of Catholic heresy....though the rest of you may find it interesting. Oh, and this is just one small sample from the late 19th century...there is another 1500 odd years worth yet to come if anyone's interested.
The Syllabus of Errors of Pope Pius IX
Here is a quote from the authoritative "Catholic" Encyclopedia:
For the Syllabus, as appears from the official communication of Cardinal Antonelli, is a decision given by the pope speaking as universal teacher and judge to Catholics the world over. All Catholics, therefore, are bound to accept the Syllabus. Exteriorly they may neither in word nor in writing oppose its contents; they must also assent to it interiorly. (Catholic Encyclopedia article Syllabus).
Errors Concerning the Church and Her Rights.
19. The Church is not a true and perfect society, entirely free- nor is she endowed with proper and perpetual rights of her own, conferred upon her by her Divine Founder; but it appertains to the civil power to define what are the rights of the Church, and the limits within which she may exercise those rights. —Allocution "Singulari quadam," Dec. 9, 1854, etc. (Condemned as error).
20. The ecclesiastical power ought not to exercise its authority without the permission and assent of the civil government. —Allocution "Meminit unusquisque," Sept. 30, 1861. (Condemned as error).
21. The Church has not the power of defining dogmatically that the religion of the Catholic Church is the only true religion. —Damnatio "Multiplices inter," June 10, 1851.(Condemned as error).
22. The obligation by which Catholic teachers and authors are strictly bound is confined to those things only which are proposed to universal belief as dogmas of faith by the infallible judgment of the Church. —Letter to the Archbishop of Munich, "Tuas libenter," Dec. 21, 1863. (Condemned as error).
23. Roman pontiffs and ecumenical councils have wandered outside the limits of their powers, have usurped the rights of princes, and have even erred in defining matters of faith and morals. —Damnatio "Multiplices inter," June 10, 1851. (Condemned as error).
24. The Church has not the power of using force, nor has she any temporal power, direct or indirect. —Apostolic Letter "Ad Apostolicae," Aug. 22, 1851. (Condemned as error).
25. Besides the power inherent in the episcopate, other temporal power has been attributed to it by the civil authority granted either explicitly or tacitly, which on that account is revocable by the civil authority whenever it thinks fit. —Ibid.
26. The Church has no innate and legitimate right of acquiring and possessing property. —Allocution "Nunquam fore," Dec. 15, 1856; Encyclical "Incredibili," Sept. 7, 1863. (Condemned as error).
27. The sacred ministers of the Church and the Roman pontiff are to be absolutely excluded from every charge and dominion over temporal affairs. —Allocution "Maxima quidem," June 9, 1862. (Condemned as error).
28. It is not lawful for bishops to publish even letters Apostolic without the permission of Government. —Allocution "Nunquam fore," Dec. 15, 1856.
29. Favours granted by the Roman pontiff ought to be considered null, unless they have been sought for through the civil government. —Ibid. (Condemned as error).
30. The immunity of the Church and of ecclesiastical persons derived its origin from civil law. —Damnatio "Multiplices inter," June 10, 1851. (Condemned as error).
31. The ecclesiastical forum or tribunal for the temporal causes, whether civil or criminal, of clerics, ought by all means to be abolished, even without consulting and against the protest of the Holy See. —Allocution "Nunquam fore," Dec. 15, 1856; Allocution "Acerbissimum," Sept. 27, 1852. (Condemned as error).
32. The personal immunity by which clerics are exonerated from military conscription and service in the army may be abolished without violation either of natural right or equity. Its abolition is called for by civil progress, especially in a society framed on the model of a liberal government. —Letter to the Bishop of Monreale "Singularis nobisque," Sept. 29, 1864. (Condemned as error).
33. It does not appertain exclusively to the power of ecclesiastical jurisdiction by right, proper and innate, to direct the teaching of theological questions. —Letter to the Archbishop of Munich, "Tuas libenter," Dec. 21, 1863.
34. The teaching of those who compare the Sovereign Pontiff to a prince, free and acting in the universal Church, is a doctrine which prevailed in the Middle Ages. —Apostolic Letter "Ad Apostolicae," Aug. 22, 1851. (Condemned as error).
35. There is nothing to prevent the decree of a general council, or the act of all peoples, from transferring the supreme pontificate from the bishop and city of Rome to another bishop and another city. —"Ad Apostolicae," Aug. 22, 1851. (Condemned as error).
36. The definition of a national council does not admit of any subsequent discussion, and the civil authority can assume this principle as the basis of its acts.—"Ad Apostolicae," Aug. 22, 1851.
37. National churches, withdrawn from the authority of the Roman pontiff and altogether separated, can be established. —Allocution "Multis gravibusque," Dec. 17, 1860. (Condemned as error).
38. The Roman pontiffs have, by their too arbitrary conduct, contributed to the division of the Church into Eastern and Western. —Apostolic Letter "Ad Apostolicae," Aug. 22, 1851. (Condemned as error).
VI. Errors About Civil Society, Considered Both in itself and in its Relation to the Church.
39. The State, as being the origin and source of all rights, is endowed with a certain right not circumscribed by any limits. —Allocution "Maxima quidem," June 9, 1862. (Condemned as error).
40. The teaching of the Catholic Church is hostile to the well- being and interests of society. —Encyclical "Qui pluribus," Nov. 9, 1846; Allocution "Quibus quantisque," April 20, 1849. (Condemned as error).
41. The civil government, even when in the hands of an infidel sovereign, has a right to an indirect negative power over religious affairs. It therefore possesses not only the right called that of "exsequatur," but also that of appeal, called "appellatio ab abusu." —Apostolic Letter "Ad Apostolicae," Aug. 22, 1851
42. In the case of conflicting laws enacted by the two powers, the civil law prevails. —Apostolic Letter "Ad Apostolicae," Aug. 22, 1851 (Condemned as error).
43. The secular Power has authority to rescind, declare and render null, solemn conventions, commonly called concordats, entered into with the Apostolic See, regarding the use of rights appertaining to ecclesiastical immunity, without the consent of the Apostolic See, and even in spite of its protest. —Allocution "Multis gravibusque," Dec. 17, 1860; Allocution "In consistoriali," Nov. 1, 1850. (Condemned as error).
44. The civil authority may interfere in matters relating to religion, morality and spiritual government: hence, it can pass judgment on the instructions issued for the guidance of consciences, conformably with their mission, by the pastors of the Church. Further, it has the right to make enactments regarding the administration of the divine sacraments, and the dispositions necessary for receiving them. —Allocutions "In consistoriali," Nov. 1, 1850, and "Maxima quidem," June 9, 1862. (Condemned as error).
45. The entire government of public schools in which the youth of a Christian state are educated, except (to a certain extent) in the case of episcopal seminaries, may and ought to appertain to the civil power, and belong to it so far that no other authority whatsoever shall be recognized as having any right to interfere in the discipline of the schools, the arrangement of the studies, the conferring of degrees, in the choice or approval of the teachers. —Allocutions "Quibus luctuosissimis," Sept. 5, 1851, and "In consistoriali," Nov. 1, 1850. (Condemned as error).
46. Moreover, even in ecclesiastical seminaries, the method of studies to be adopted is subject to the civil authority. —Allocution "Nunquam fore," Dec. 15,1856.
47. The best theory of civil society requires that popular schools open to children of every class of the people, and, generally, all public institutes intended for instruction in letters and philosophical sciences and for carrying on the education of youth, should be freed from all ecclesiastical authority, control and interference, and should be fully subjected to the civil and political power at the pleasure of the rulers, and according to the standard of the prevalent opinions of the age. —Epistle to the Archbishop of Freiburg, "Cum non sine," July 14, 1864. (Condemned as error).
48. Catholics may approve of the system of educating youth unconnected with Catholic faith and the power of the Church, and which regards the knowledge of merely natural things, and only, or at least primarily, the ends of earthly social life. —Ibid. (Condemned as error).
49. The civil power may prevent the prelates of the Church and the faithful from communicating freely and mutually with the Roman pontiff. —Allocution "Maxima quidem," June 9, 1862. (Condemned as error).
50. Lay authority possesses of itself the right of presenting bishops, and may require of them to undertake the administration of the diocese before they receive canonical institution, and the Letters Apostolic from the Holy See. —Allocution "Nunquam fore," Dec. 15, 1856.
51. And, further, the lay government has the right of deposing bishops from their pastoral functions, and is not bound to obey the Roman pontiff in those things which relate to the institution of bishoprics and the appointment of bishops. —Allocution "Acerbissimum," Sept. 27, 1852, Damnatio "Multiplices inter," June 10, 1851.
52. Government can, by its own right, alter the age prescribed by the Church for the religious profession of women and men; and may require of all religious orders to admit no person to take solemn vows without its permission. —Allocution "Nunquam fore," Dec. 15, 1856. (Condemned as error).
53. The laws enacted for the protection of religious orders and regarding their rights and duties ought to be abolished; nay, more, civil Government may lend its assistance to all who desire to renounce the obligation which they have undertaken of a religious life, and to break their vows. Government may also suppress the said religious orders, as likewise collegiate churches and simple benefices, even those of a advowson and subject their property and revenues to the administration and pleasure of the civil power. —Allocutions "Acerbissimum," Sept. 27, 1852; "Probe memineritis," Jan. 22, 1855; "Cum saepe," July 26, 1855. (Condemned as error).
54. Kings and princes are not only exempt from the jurisdiction of the Church, but are superior to the Church in deciding questions of jurisdiction. —Damnatio "Multiplices inter," June 10, 1851. (Condemned as error).
55. The Church ought to be separated from the State, and the State from the Church. —Allocution "Acerbissimum," Sept. 27, 1852. (Condemned as error).
VII. Errors Concerning Natural and Christian Ethics.
56. Moral laws do not stand in need of the divine sanction, and it is not at all necessary that human laws should be made conformable to the laws of nature and receive their power of binding from God. —Allocution "Maxima quidem," June 9, 1862. (Condemned as error).
57. The science of philosophical things and morals and also civil laws may and ought to keep aloof from divine and ecclesiastical authority. —Ibid.
58. No other forces are to be recognized except those which reside in matter, and all the rectitude and excellence of morality ought to be placed in the accumulation and increase of riches by every possible means, and the gratification of pleasure. —Ibid.
59. Right consists in the material fact. All human duties are an empty word, and all human facts have the force of right. —Allocution "Maxima quidem," June 9, 1862.
60. Authority is nothing else but numbers and the sum total of material forces. —Ibid.
61. The injustice of an act when successful inflicts no injury on the sanctity of right. —Allocution "Jamdudum cernimus," March 18, 1861.
62. The principle of non-intervention, as it is called, ought to be proclaimed and observed. —Allocution "Novos et ante," Sept. 28, 1860. (Condemned as error).
63. It is lawful to refuse obedience to legitimate princes, and even to rebel against them. —Encyclical "Qui pluribus," Nov. 9, 1864; Allocution "Quibusque vestrum," Oct. 4, 1847; "Noscitis et Nobiscum," Dec. 8, 1849; Apostolic Letter "Cum Catholica." (Condemned as error).
64. The violation of any solemn oath, as well as any wicked and flagitious action repugnant to the eternal law, is not only not blamable but is altogether lawful and worthy of the highest praise when done through love of country. —Allocution "Quibus quantisque," April 20, 1849.
VIII. Errors Concerning Christian Marriage.
65. The doctrine that Christ has raised marriage to the dignity of a sacrament cannot be at all tolerated. —Apostolic Letter "Ad Apostolicae," Aug. 22, 1851. (Condemned as error).
66. The Sacrament of Marriage is only a something accessory to the contract and separate from it, and the sacrament itself consists in the nuptial benediction alone. —Ibid.
67. By the law of nature, the marriage tie is not indissoluble, and in many cases divorce properly so called may be decreed by the civil authority. —Ibid.; Allocution "Acerbissimum," Sept. 27, 1852. (Condemned as error).
68. The Church has not the power of establishing diriment impediments of marriage, but such a power belongs to the civil authority by which existing impediments are to be removed. —Damnatio "Multiplices inter," June 10, 1851.
69. In the dark ages the Church began to establish diriment impediments, not by her own right, but by using a power borrowed from the State. —Apostolic Letter "Ad Apostolicae," Aug. 22, 1851.
70. The canons of the Council of Trent, which anathematize those who dare to deny to the Church the right of establishing diriment impediments, either are not dogmatic or must be understood as referring to such borrowed power. —Ibid.
71. The form of solemnizing marriage prescribed by the Council of Trent, under pain of nullity, does not bind in cases where the civil law lays down another form, and declares that when this new form is used the marriage shall be valid.—Apostolic Letter, "Ad Apostolicae", August, 22, 1851.
72. Boniface VIII was the first who declared that the vow of chastity taken at ordination renders marriage void. —Ibid.
73. In force of a merely civil contract there may exist between Christians a real marriage, and it is false to say either that the marriage contract between Christians is always a sacrament, or that there is no contract if the sacrament be excluded. —Ibid.; Letter to the King of Sardinia, Sept. 9, 1852; Allocutions "Acerbissimum," Sept. 27, 1852, "Multis gravibusque," Dec. 17, 1860.
74. Matrimonial causes and espousals belong by their nature to civil tribunals. —Encyclical "Qui pluribus," Nov. 9 1846; Damnatio "Multiplices inter," June 10, 1851, "Ad Apostolicae," Aug. 22, 1851; Allocution "Acerbissimum," Sept. 27, 1852.
IX. Errors Regarding the Civil Power of the Sovereign Pontiff.
75. The children of the Christian and Catholic Church are divided amongst themselves about the compatibility of the temporal with the spiritual power. — "Ad Apostolicae," Aug. 22, 1851. (Condemned as error).
76. The abolition of the temporal power of which the Apostolic See is possessed would contribute in the greatest degree to the liberty and prosperity of the Church. —Allocutions "Quibus quantisque," April 20, 1849, "Si semper antea," May 20, 1850. (Condemned as error).
X. Errors Having Reference to Modern Liberalism.
77. In the present day it is no longer expedient that the Catholic religion should be held as the only religion of the State, to the exclusion of all other forms of worship.— Allocution "Nemo vestrum," July 26, 1855. (Condemned as error).
78. Hence it has been wisely decided by law, in some Catholic countries, that persons coming to reside therein shall enjoy the public exercise of their own peculiar worship. —Allocution "Acerbissimum," Sept. 27, 1852. (Condemned as error).
79. Moreover, it is false that the civil liberty of every form of worship, and the full power, given to all, of overtly and publicly manifesting any opinions whatsoever and thoughts, conduce more easily to corrupt the morals and minds of the people, and to propagate the pest of indifferentism. —Allocution "Nunquam fore," Dec. 15, 1856. (Condemned as error).
80. The Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization.—Allocution "Jamdudum cernimus," March 18, 1861. (Condemned as error).
The faith teaches us and human reason demonstrates that a double order of things exists, and that we must therefore distinguish between the two earthly powers, the one of natural origin which provides for secular affairs and the tranquility of human society, the other of supernatural origin, which presides over the City of God, that is to say the Church of Christ, which has been divinely instituted for the sake of souls and of eternal salvation.... The duties of this twofold power are most wisely ordered in such a way that to God is given what is God's (Matt. 22:21), and because of God to Caesar what is Caesar's, who is great because he is smaller than heaven. Certainly the Church has never disobeyed this divine command, the Church which always and everywhere instructs the faithful to show the respect which they should inviolably have for the supreme authority and its secular rights....
. . . Venerable Brethren, you see clearly enough how sad and full of perils is the condition of Catholics in the regions of Europe which We have mentioned. Nor are things any better or circumstances calmer in America, where some regions are so hostile to Catholics that their governments seem to deny by their actions the Catholic faith they claim to profess. In fact, there, for the last few years, a ferocious war on the Church, its institutions and the rights of the Apostolic See has been raging.... Venerable Brothers, it is surprising that in our time such a great war is being waged against the Catholic Church. But anyone who knows the nature, desires and intentions of the sects, whether they be called Masonic or bear another name, and compares them with the nature the systems and the vastness of the obstacles by which the Church has been assailed almost everywhere, cannot doubt that the present misfortune must mainly be imputed to the frauds and machinations of these sects. It is from them that the synagogue of Satan, which gathers its troops against the Church of Christ, takes its strength. In the past Our predecessors, vigilant even from the beginning in Israel, had already denounced them to the kings and the nations, and had condemned them time and time again, and even We have not failed in this duty. If those who would have been able to avert such a deadly scourge had only had more faith in the supreme Pastors of the Church! But this scourge, winding through sinuous caverns . . . deceiving many with astute frauds, finally has arrived at the point where it comes forth impetuously from its hiding places and triumphs as a powerful master. Since the throng of its propagandists has grown enormously, these wicked groups think that they have already become masters of the world and that they have almost reached their pre-established goal. Having sometimes obtained what they desired, and that is power, in several countries, they boldly turn the help of powers and authorities which they have secured to trying to submit the Church of God to the most cruel servitude, to undermine the foundations on which it rests, to contaminate its splendid qualities; and, moreover, to strike it with frequent blows, to shake it, to overthrow it, and, if possible, to make it disappear completely from the earth.
Things being thus, Venerable Brothers, make every effort to defend the faithful which are entrusted to you against the insidious contagion of these sects and to save from perdition those who unfortunately have inscribed themselves in such sects. Make known and attack those who, whether suffering from, or planning, deception, are not afraid to affirm that these shady congregations aim only at the profit of society, at progress and mutual benefit. Explain to them often and impress deeply on their souls the Papal constitutions on this subject and teach, them that the Masonic associations are anathematized by them not only in Europe but also in America and wherever they may be in the whole world.
To the Archbishops and Bishops of Prussia concerning the situation of the Catholic Church faced with persecution by that Government....
But although they (the bishops resisting persecution) should be praised rather than pitied, the scorn of episcopal dignity, the violation of the liberty and the rights of the Church, the ill treatment which does not only oppress those dioceses, but also the others of the Kingdom of Prussia, demand that We, owing to the Apostolic office with which God has entrusted us in spite of Our insufficient merit, protest against laws which have produced such great evils and make one fear even greater ones; and as far as we are able to do so with the sacred authority of divine law, We vindicate for the Church the freedom which has been trodden underfoot with sacrilegious violence. That is why by this letter we intend to do Our duty by announcing openly to all those whom this matter concerns and to the whole Catholic world, that these laws are null and void because they are absolutely contrary to the divine constitution of the Church. In fact, with respect to matters which concern the holy ministry, Our Lord did not put the mighty of this century in charge, but Saint Peter, whom he entrusted not only with feeding his sheep, but also the goats; therefore no power in the world, however great it may be, can deprive of the pastoral office those whom the Holy Ghost has made Bishops in order to feed the Church of God.