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Given by His
Holiness Leo XIII
January 10, 1890
To the Patriarchs,
Primates, Archbishops, and Bishops of the Catholic world in Grace and Communion
with the Apostolic See.
From day to day it becomes more and more evident how needful it is that the
principles of Christian wisdom should ever be borne in mind, and that the
life, the morals, and the institutions of nations should be wholly conformed
to them. For, when these principles have been disregarded, evils so vast
have accrued that no right-minded man can face the trials of the time being
without grave anxiety or consider the future without alarm. Progress, not
inconsiderable indeed, has been made towards securing the well-being of the
body and of material things, but the material world, with the possession
of wealth, power, and resources, although it may well procure comforts and
increase the enjoyment of life, is incapable of satisfying our soul created
for higher and more glorious things. To contemplate God, and to tend to Him,
is the supreme law of the life of man. For we were created in the divine
image and likeness, and are impelled, by our very nature, to the enjoyment
of our Creator. But not by bodily motion or effort do we make advance toward
God, but through acts of the soul, that is, through knowledge and love. For,
indeed, God is the first and supreme truth, and the mind alone feeds on truth.
God is perfect holiness and the sovereign good, to which only the will can
desire and attain, when virtue is its guide.
2. But what applies to individual men applies equally to society-domestic
alike and civil. Nature did not form society in order that man should seek
in it his last end, but in order that in it and through it he should find
suitable aids whereby to attain to his own perfection. If, then, a political
government strives after external advantages only, and the achievement of
a cultured and prosperous life; if, in administering public affairs, it is
wont to put God aside, and show no solicitude for the upholding of moral
law, it deflects woefully from its right course and from the injunctions
of nature; nor should it be accounted as a society or a community of men,
but only as the deceitful imitation or appearance of a society.
3. As to what We have called the goods of the soul, which consist chiefly
in the practice of the true religion and in the unswerving observance of
the Christian precepts, We see them daily losing esteem among men, either
by reason of forgetfulness or disregard, in such wise that all that is gained
for the well-being of the body seems to be lost for that of the soul. A striking
proof ofthe lessening and weakening of the Christian faith is seen in the
insults too often done to the Catholic Church, openly and publicly-insults,
indeed, which an age cherishing religion would not have tolerated. For these
reasons, an incredible multitude of men is in danger of not achieving salvation;
and even nations and empires themselves cannot long remain unharmed, since,
when Christian institutions and morality decline, the main foundation of
human society goes together with them. Force alone will remain to preserve
public tranquillity and order. But force is very feeble when the bulwark
of religion has been removed, and, being more apt to beget slavery than
obedience, it bears within itself the germs of ever-increasing troubles.
The present century has encountered memorable disasters, and it is not certain
that some equally terrible are not impending. The very times in which we
live are warning us to seek remedies there where alone they are to be
found-namely, by re-establishing in the family circle and throughout the
whole range of society the doctrines and practices of the Christian religion.
In this lies the sole means of freeing us from the ills now weighing us down,
of forestalling the dangers now threatening the world. For the accomplishment
of this end, venerable brethren, We must bring to bear all the activity and
diligence that lie within Our power. Although we have already, under other
circumstances, and whenever occasion required, treated of these matters,
We deem it expedient in this letter to define more in detail the duties of
the Catholics, inasmuch as these would, if strictly observed, wonderfully
contribute to the good of the commonwealth. We have fallen upon times when
a violent and well-nigh daily battle is being fought about matters of highest
moment, a battle in which it is hard not to be sometimes deceived, not to
go astray and, for many, not to lose heart. It behooves us, venerable brethren,
to warn, instruct, and exhort each of the faithful with an earnestness befitting
the occasion: that none may abandon the way of truth.(1)
4. It cannot be doubted that duties more numerous and of greater moment devolve
on Catholics than upon such as are either not sufficiently enlightened in
relation to the Catholic faith, or who are entirely unacquainted with its
doctrines. Considering that forthwith upon salvation being brought out for
mankind, Jesus Christ laid upon His Apostles the injunction to "preach the
Gospel to every creature," He imposed, it is evident, upon all men the duty
of learning thoroughly and believing what they were taught. This duty is
intimately bound up with the gaining of eternal salvation: "He that believeth
and is baptized shall be saved; but he that believeth not, shall be
condemned."(2) But the man who has embraced the Christian faith, as in duty
bound, is by that very fact a subject of the Church as one of the children
born of her, and becomes a member of that greatest and holiest body, which
it is the special charge of the Roman Pontiff to rule with supreme power,
under its invisible head, Jesus Christ.
5. Now, if the natural law enjoins us to love devotedly and to defend the
country in which we had birth, and in which we were brought up, so that every
good citizen hesitates not to face death for his native land, very much more
is it the urgent duty of Christians to be ever quickened by like feelings
toward the Church. For the Church is the holy City of the living God, born
of God Himself, and by Him built up and established. Upon this earth, indeed,
she accomplishes her pilgrimage, but by instructing and guiding men she summons
them to eternal happiness. We are bound, then, to love dearly the country
whence we have received the means of enjoyment this mortal life affords,
but we have a much more urgent obligation to love, with ardent love, the
Church to which we owe the life of the soul, a life that will endure forever.
For fitting it is to prefer the good of the soul to the well-being of the
body, inasmuch as duties toward God are of a far more hallowed character
than those toward men.
6. Moreover, if we would judge aright, the supernatural love for the Church
and the natural love of our own country proceed from the same eternal principle,
since God Himself is their Author and originating Cause. Consequently, it
follows that between the duties they respectively enjoin, neither can come
into collision with the other. We can, certainly, and should love ourselves,
bear ourselves kindly toward our fellow men, nourish affection for the State
and the governing powers; but at the same time we can and must cherish toward
the Church a feeling of filial piety, and love God with the deepest love
of which we are capable. The order of precedence of these duties is, however,
at times, either under stress of public calamities, or through the perverse
will of men, inverted. For, instances occur where the State seems to require
from men as subjects one thing, and religion, from men as Christians, quite
another; and this in reality without any other ground, than that the rulers
of the State either hold the sacred power of the Church of no account, or
endeavor to subject it to their own will. Hence arises a conflict, and an
occasion, through such conflict, of virtue being put to the proof. The two
powers are confronted and urge their behests in a contrary sense; to obey
both is wholly impossible. No man can serve two masters,(3) for to please
the one amounts to contemning the other.
7. As to which should be preferred no one ought to balance for an instant.
It is a high crime indeed to withdraw allegiance from God in order to please
men, an act of consummate wickedness to break the laws of Jesus Christ, in
order to yield obedience to earthly rulers, or, under pretext of keeping
the civil law, to ignore the rights of the Church; "we ought to obey God
rather than men."(4) This answer, which of old Peter and the other Apostles
were used to give the civil authorities who enjoined unrighteous things,
we must, in like circumstances, give always and without hesitation. No better
citizen is there, whether in time of peace or war, than the Christian who
is mindful of his duty; but such a one should be ready to suffer all things,
even death itself, rather than abandon the cause of God or of the
Church.
8. Hence, they who blame, and call by the name of sedition, this steadfastness
of attitude in the choice of duty have not rightly apprehended the force
and nature of true law. We are speaking of matters widely known, and which
We have before now more than once fully explained. Law is of its very essence
a mandate of right reason, proclaimed by a properly constituted authority,
for the common good. But true and legitimate authority is void of sanction,
unless it proceed from God, the supreme Ruler and Lord of all. The Almighty
alone can commit power to a man over his fellow men;(5) nor may that be accounted
as right reason which is in disaccord with truth and with divine reason;
nor that held to be true good which is repugnant to the supreme and unchangeable
good, or that wrests aside and draws away the wills of men from the charity
of God.
9. Hallowed, therefore, in the minds of Christians is the very idea of public
authority, in which they recognize some likeness and symbol as it were of
the Divine Majesty, even when it is exercised by one unworthy. A just and
due reverence to the laws abides in them, not from force and threats, but
from a consciousness of duty; "for God hath not given us the spirit of fear.
"(6)
10. But, if the laws of the State are manifestly at variance with the divine
law, containing enactments hurtful to the Church, or conveying injunctions
adverse to the duties imposed by religion, or if they violate in the person
of the supreme Pontiff the authority of Jesus Christ, then, truly, to resist
becomes a positive duty, to obey, a crime; a crime, moreover, combined with
misdemeanor against the State itself, inasmuch as every offense leveled against
religion is also a sin against the State. Here anew it becomes evident how
unjust is the reproach of sedition; for the obedience due to rulers and
legislators is not refused, but there is a deviation from their will in those
precepts only which they have no power to enjoin. Commands that are issued
adversely to the honor due to God, and hence are beyond the scope of justice,
must be looked upon as anything rather than laws. You are fully aware, venerable
brothers, that this is the very contention of the Apostle St. Paul, who,
in writing to Titus, after reminding Christians that they are "to be subject
to princes and powers, and to obey at a word," at once adds: "And to be ready
to every good work."(7) Thereby he openly declares that, if laws of men contain
injunctions contrary to the eternal law of God, it is right not to obey them.
In like manner, the Prince of the Apostles gave this courageous and sublime
answer to those who would have deprived him of the liberty of preaching the
Gospel: "If it be just in the sight of God to hear you rather than God, judge
ye, for we cannot but speak the things which we have seen and
heard."(8)
11. Wherefore, to love both countries, that of earth below and that of heaven
above, yet in such mode that the love of our heavenly surpass the love of
our earthly home, and that human laws be never set above the divine law,
is the essential duty of Christians, and the fountainhead, so to say, from
which all other duties spring. The Redeemer of mankind of Himself has said:
"For this was I born, and for this came I into the world, that I should give
testimony to the truth."(9) In like manner: "I am come to cast fire upon
earth, and what will I but that it be kindled?"(10) In the knowledge of this
truth, which constitutes the highest perfection of the mind; in divine charity
which, in like manner, completes the will, all Christian life and liberty
abide. This noble patrimony of truth and charity entrusted by Jesus Christ
to the Church she defends and maintains ever with untiring endeavor and
watchfulness.
12. But with what bitterness and in how many guises war has been waged against
the Church it would be ill-timed now to urge. From the fact that it has been
vouchsafed to human reason to snatch from nature, through the investigations
of science, many of her treasured secrets and to apply them befittingly to
the divers requirements of life, men have become possessed with so arrogant
a sense of their own powers as already to consider themselves able to banish
from social life the authority and empire of God. Led away by this delusion,
they make over to human nature the dominion of which they think God has been
despoiled; from nature, they maintain, we must seek the principle and rule
of all truth; from nature, they aver, alone spring, and to it should be referred,
all the duties that religious feeling prompts. Hence, they deny all revelation
from on high, and all fealty due to the Christian teaching of morals as well
as all obedience to the Church, and they go so far as to deny her power of
making laws and exercising every other kind of right, even disallowing the
Church any place among the civil institutions of the commonweal. These men
aspire unjustly, and with their might strive, to gain control over public
affairs and lay hands on the rudder of the State, in order that the legislation
may the more easily be adapted to these principles, and the morals of the
people influenced in accordance with them. Whence it comes to pass that in
many countries Catholicism is either openly assailed or else secretly interfered
with, full impunity being granted to the most pernicious doctrines, while
the public profession of Christian truth is shackled oftentimes with manifold
constraints.
13. Under such evil circumstances therefore, each one is bound in conscience
to watch over himself, taking all means possible to preserve the faith inviolate
in the depths of his soul, avoiding all risks, and arming himself on all
occasions, especially against the various specious sophisms rife among
non-believers. In order to safeguard this virtue of faith in its integrity,
We declare it to be very profitable and consistent with the requirements
of the time, that each one, according to the measure of his capacity and
intelligence, should make a deep study of Christian doctrine, and imbue his
mind with as perfect a knowledge as may be of those matters that are interwoven
with religion and lie within the range of reason. And as it is necessary
that faith should not only abide untarnished in the soul, but should grow
with ever painstaking increase, the suppliant and humble entreaty of the
apostles ought constantly to be addressed to God: "Increase our
faith."(11)
14. But in this same matter, touching Christian faith, there are other duties
whose exact and religious observance, necessary at all times in the interests
of eternal salvation, become more especially so in these our days. Amid such
reckless and widespread folly of opinion, it is, as We have said, the office
of the Church to undertake the defense of truth and uproot errors from the
mind, and this charge has to be at all times sacredly observed by her, seeing
that the honor of God and the salvation of men are confided to her keeping.
But, when necessity compels, not those only who are invested with power of
rule are bound to safeguard the integrity of faith, but, as St. Thomas maintains:
"Each one is under obligation to show forth his faith, either to instruct
and encourage others of the faithful, or to repel the attacks of
unbelievers."(12) To recoil before an enemy, or to keep silence when from
all sides such clamors are raised against truth, is the part of a man either
devoid of character or who entertains doubt as to the truth of what he professes
to believe. In both cases such mode of behaving is base and is insulting
to God, and both are incompatible with the salvation of mankind. This kind
of conduct is profitable only to the enemies of the faith, for nothing emboldens
the wicked so greatly as the lack of courage on the part of the good. Moreover,
want of vigor on the part of Christians is so much the more blameworthy,
as not seldom little would be needed on their part to bring to naught false
charges and refute erroneous opinions, and by always exerting themselves
more strenuously they might reckon upon being successful. After all, no one
can be prevented from putting forth that strength of soul which is the
characteristic of true Christians, and very frequently by such display of
courage our enemies lose heart and their designs are thwarted. Christians
are, moreover, born for combat, whereof the greater the vehemence, the more
assured, God aiding, the triumph: "Have confidence; I have overcome the
world."(13) Nor is there any ground for alleging that Jesus Christ, the Guardian
and Champion of the Church, needs not in any manner the help of men. Power
certainly is not wanting to Him, but in His loving kindness He would assign
to us a share in obtaining and applying the fruits of salvation procured
through His grace.
15. The chief elements of this duty consist in professing openly and
unflinchingly the Catholic doctrine, and in propagating it to the utmost
of our power. For, as is often said, with the greatest truth, there is nothing
so hurtful to Christian wisdom as that it should not be known, since it
possesses, when loyally received, inherent power to drive away error. So
soon as Catholic truth is apprehended by a simple and unprejudiced soul,
reason yields assent. Now, faith, as a virtue, is a great boon of divine
grace and goodness; nevertheless, the objects themselves to which faith is
to be applied are scarcely known in any other way than through the hearing.
"How shall they believe Him of whom they have not heard? and how shall they
hear without a preacher? Faith then cometh by hearing, and hearing by the
word of Christ."(14) Since, then, faith is necessary for salvation, it follows
that the word of Christ must tie preached. The office, indeed, of preaching,
that is, of teaching, lies by divine right in the province of the pastors,
namely, of the bishops whom "the Holy Spirit has placed to rule the Church
of God."(15) It belongs, above all, to the Roman Pontiff, vicar of Jesus
Christ, established as head of the universal Church, teacher of all :hat
pertains to morals and faith.
16. No one, however, must entertain the notion that private individuals are
prevented from taking some active part in this duty of teaching, especially
those on whom God has bestowed gifts of mind with the strong wish of rendering
themselves useful. These, so often as circumstances demand, may take upon
themselves, not, indeed, the office of the pastor, but the task of communicating
to others what they have themselves received, becoming, as it were, living
echoes of their masters in the faith. Such co-operation on the part of the
laity has seemed to the Fathers of the Vatican Council so opportune and fruitful
of good that they thought well to invite it. "All faithful Christians, but
those chiefly who are in a prominent position, or engaged in teaching, we
entreat, by the compassion of Jesus Christ, and enjoin by the authority of
the same God and Saviour, that they bring aid to ward off and eliminate these
errors from holy Church, and contribute their zealous help in spreading abroad
the light of undefiled faith."(16) Let each one, therefore, bear in mind
that he both can and should, so far as may be, preach the Catholic faith
by the authority of his example, and by open and constant profession of the
obligations it imposes. In respect, consequently, to the duties that bind
us to God and the Church, it should be borne earnestly in mind that in
propagating Christian truth and warding off errors the zeal of the laity
should, as far as possible, be brought actively into play.
17. The faithful would not, however, so completely and advantageously satisfy
these duties as is fitting they should were they to enter the field as isolated
champions of the faith. Jesus Christ, indeed, has clearly intimated that
the hostility and hatred of men, which He first and foremost experienced,
would be shown in like degree toward the work founded by Him, so that many
would be barred from profiting by the salvation for which all are indebted
to His loving kindness. Wherefore, He willed not only to train disciples
in His doctrine, but to unite them into one society, and closely conjoin
them in one body, "which is the Church,"(17) whereof He would be the head.
The life of Jesus Christ pervades, therefore, the entire framework of this
body, cherishes and nourishes its every member, uniting each with each, and
making all work together to the same end, albeit the action of each be not
the same.(l8) Hence it follows that not only is the Church a perfect society
far excelling every other, but it is enjoined by her Founder that for the
salvation of mankind she is to contend "as an army drawn up in battle array."(19)
The organization and constitution of Christian society can in no wise be
changed, neither can any one of its members live as he may choose, nor elect
that mode of fighting which best pleases him. For, in effect, he scatters
and gathers not who gathers not with the Church and with Jesus Christ, and
all who fight not jointly with him and with the Church are in very truth
contending against God.(20)
18. To bring about such a union of minds and uniformity of action-not without
reason so greatly feared by the enemies of Catholicism-the main point is
that a perfect harmony of opinion should prevail; in which intent we find
Paul the Apostle exhorting the Corinthians with earnest zeal and solemn weight
of words: "Now I beseech you, brethren, by the name of our Lord Jesus Christ,
that you all speak the same thing, and that there be no schisms among you:
but that you be perfectly in the same mind, and in the same
judgment."(21)
19. The wisdom of this precept is readily apprehended. In truth, thought
is the principle of action, and hence there cannot exist agreement of will,
or similarity of action, if people all think differently one from the
other.
20. In the case of those who profess to take reason as their sole guide,
there would hardly be found, if, indeed, there ever could be found, unity
of doctrine. Indeed, the art of knowing things as they really are is exceedingly
difficult; moreover, the mind of man is by nature feeble and drawn this way
and that by a variety of opinions, and not seldom led astray by impressions
coming from without; and, furthermore, the influence of the passions oftentimes
takes away, or certainly at least diminishes, the capacity for grasping the
truth. On this account, in controlling State affairs means are often used
to keep those together by force who cannot agree in their way of
thinking.
21. It happens far otherwise with Christians; they receive their rule of
faith from the Church, by whose authority and under whose guidance they are
conscious that they have beyond question attained to truth. Consequently,
as the Church is one, because Jesus Christ is one, so throughout the whole
Christian world there is, and ought to be, but one doctrine: "One Lord, one
faith;"(22) "but having the same spirit of faith,"(23) they possess the saving
principle whence proceed spontaneously one and the same will in all, and
one and the same tenor of action.
22. Now, as the Apostle Paul urges, this unanimity ought to be perfect. Christian
faith reposes not on human but on divine authority, for what God has revealed
"we believe not on account of the intrinsic evidence of the truth perceived
by the natural light of our reason, but on account of the authority of God
revealing, who cannot be deceived nor Himself deceive."(24) It follows as
a consequence that whatever things are manifestly revealed by God we must
receive with a similar and equal assent. To refuse to believe any one of
them is equivalent to rejecting them all, for those at once destroy the very
groundwork of faith who deny that God has spoken to men, or who bring into
doubt His infinite truth and wisdom. To determine, however, which are the
doctrines divinely revealed belongs to the teaching Church, to whom God has
entrusted the safekeeping and interpretation of His utterances. But the supreme
teacher in the Church is the Roman Pontiff. Union of minds, therefore, requires,
together with a perfect accord in the one faith, complete submission and
obedience of will to the Church and to the Roman Pontiff, as to God Himself.
This obedience should, however, be perfect, because it is enjoined by faith
itself, and has this in common with faith, that it cannot be given in shreds;
nay, were it not absolute and perfect in every particular, it might wear
the name of obedience, but its essence would disappear. Christian usage attaches
such value to this perfection of obedience that it has been, and will ever
be, accounted the distinguishing mark by which we are able to recognize
Catholics. Admirably does the following passage from St. Thomas Aquinas set
before us the right view: "The formal object of faith is primary truth, as
it is shown forth in the holy Scriptures, and in the teaching of the Church,
which proceeds from the fountainhead of truth. It follows, therefore, that
he who does not adhere, as to an infallible divine rule, to the teaching
of the Church, which proceeds from the primary truth manifested in the holy
Scriptures, possesses not the habit of faith; but matters of faith he holds
otherwise than true faith. Now, it is evident that he who clings to the doctrines
of the Church as to an infallible rule yields his assent to everything the
Church teaches; but otherwise, if with reference to what the Church teaches
he holds what he likes but does not hold what he does not like, he adheres
not to the teaching of the Church as to an infallible rule, but to his own
will."(25)
23. "The faith of the whole Church should be one, according to the precept
(1 Cor. 1:10): "Let all speak the same thing, and let there be no schisms
among you"; and this cannot be observed save on condition that questions
which arise touching faith should be determined by him who presides over
the whole Church, whose sentence must consequently be accepted without wavering.
And hence to the sole authority of the supreme Pontiff does it pertain to
publish a new revision of the symbol, as also to decree all other matters
that concern the universal Church."(26)
24. In defining the limits of the obedience owed to the pastors of souls,
but most of all to the authority of the Roman Pontiff, it must not be supposed
that it is only to be yielded in relation to dogmas of which the obstinate
denial cannot be disjoined from the crime of heresy. Nay, further, it is
not enough sincerely and firmly to assent to doctrines which, though not
defined by any solemn pronouncement of the Church, are by her proposed to
belief, as divinely revealed, in her common and universal teaching, and which
the Vatican Council declared are to be believed "with Catholic and divine
faith."(27) But this likewise must be reckoned amongst the duties of Christians,
that they allow themselves to be ruled and directed by the authority and
leadership of bishops, and, above all, of the apostolic see. And how fitting
it is that this should be so any one can easily perceive. For the things
contained in the divine oracles have reference to God in part, and in part
to man, and to whatever is necessary for the attainment of his eternal salvation.
Now, both these, that is to say, what we are bound to believe and what we
are obliged to do, are laid down, as we have stated, by the Church using
her divine right, and in the Church by the supreme Pontiff. Wherefore it
belongs to the Pope to judge authoritatively what things the sacred oracles
contain, as well as what doctrines are in harmony, and what in disagreement,
with them; and also, for the same reason, to show forth what things are to
be accepted as right, and what to be rejected as worthless; what it is necessary
to do and what to avoid doing, in order to attain eternal salvation. For,
otherwise, there would be no sure interpreter of the commands of God, nor
would there be any safe guide showing man the way he should live.
25. In addition to what has been laid down, it is necessary to enter more
fully into the nature of the Church. She is not an association of Christians
brought together by chance, but is a divinely established and admirably
constituted society, having for its direct and proximate purpose to lead
the world to peace and holiness. And since the Church alone has, through
the grace of God, received the means necessary to realize such end, she has
her fixed laws, special spheres of action, and a certain method, fixed and
conformable to her nature, of governing Christian peoples. But the exercise
of such governing power is difficult, and leaves room for numberless conflicts,
inasmuch as the Church rules peoples scattered through every portion of the
earth, differing in race and customs, who, living under the sway of the laws
of their respective countries, owe obedience alike to the civil and religious
authorities. The duties enjoined are incumbent on the same persons, as already
stated, and between them there exists neither contradiction nor confusion;
for some of these duties have relation to the prosperity of the State, others
refer to the general good of the Church, and both have as their object to
train men to perfection.
26. The tracing out of these rights and duties being thus set forth, it is
plainly evident that the governing powers are wholly free to carry out the
business of the State; and this not only not against the wish of the Church,
but manifestly with her co-operation, inasmuch as she strongly urges to the
practice of piety, which implies right feeling towards God, and by that very
fact inspires a right-mindedness toward the rulers in the State. The spiritual
power, however, has a far loftier purpose, the Church directing her aim to
govern the minds of men in the defending of the "kingdom of God, and His
justice,"(28) a task she is wholly bent upon accomplishing.
27. No one can, however, without risk to faith, foster any doubt as to the
Church alone having been invested with such power of governing souls as to
exclude altogether the civil authority. In truth, it was not to Caesar but
to Peter that Jesus Christ entrusted the keys of the kingdom of Heaven. From
this doctrine touching the relations of politics and religion originate important
consequences which we cannot pass over in silence.
28. A notable difference exists between every kind of civil rule and that
of the kingdom of Christ. If this latter bear a certain likeness and character
to a civil kingdom, it is distinguished from it by its origin, principle,
and essence. The Church, therefore, possesses the right to exist and to protect
herself by institutions and laws in accordance with her nature. And since
she not only is a perfect society in herself, but superior to every other
society of human growth, she resolutely refuses, promoted alike by right
and by duty, to link herself to any mere party and to subject herself to
the fleeting exigencies of politics. On like grounds, the Church, the guardian
always of her own right and most observant of that of others, holds that
it is not her province to decide which is the best amongst many diverse forms
of government and the civil institutions of Christian States, and amid the
various kinds of State rule she does not disapprove of any, provided the
respect due to religion and the observance of good morals be upheld. By such
standard of conduct should the thoughts and mode of acting of every Catholic
be directed.
29. There is no doubt that in the sphere of politics ample matter may exist
for legitimate difference of opinion, and that, the single reserve being
made of the rights of justice and truth, all may strive to bring into actual
working the ideas believed likely to be more conducive than others to the
general welfare. But to attempt to involve the Church in party strife, and
seek to bring her support to bear against those who take opposite views is
only worthy of partisans. Religion should, on the contrary, be accounted
by every one as holy and inviolate; nay, in the public order itself of
States-which cannot be severed from the laws influencing morals and from
religious duties-it is always urgent, and indeed the main preoccupation,
to take thought how best to consult the interests of Catholicism. Wherever
these appear by reason of the efforts of adversaries to be in danger, all
differences of opinion among Catholics should forthwith cease, so that, like
thoughts and counsels prevailing, they may hasten to the aid of religion,
the general and supreme good, to which all else should be referred. We think
it well to treat this matter somewhat more in detail.
30. The Church alike and the State, doubtless, both possess individual
sovereignty; hence, in the carrying out of public affairs, neither obeys
the other within the limits to which each is restricted by its constitution.
It does not hence follow, however, that Church and State are in any manner
severed, and still less antagonistic, Nature, in fact, has given us not only
physical existence, but moral life likewise. Hence, from the tranquillity
of public order, which is the immediate purpose of civil society, man expects
to derive his well-being, and still more the sheltering care necessary to
his moral life, which consists exclusively in the knowledge and practice
of virtue. He wishes, moreover, at the same time, as in duty bound, to find
in the Church the aids necessary to his religious perfection, in the knowledge
and practice of the true religion; of that religion which is the queen of
virtues, because in binding these to God it completes them all and perfects
them. Therefore, they who are engaged in framing constitutions and in enacting
laws should bear in mind the moral and religious nature of man, and take
care to help him, but in a right and orderly way, to gain perfection, neither
enjoining nor forbidding anything save what is reasonably consistent with
civil as well as with religious requirements. On this very account, the Church
cannot stand by, indifferent as to the import and significance of laws enacted
by the State; not insofar, indeed, as they refer to the State, but in so
far as, passing beyond their due limits, they trench upon the rights of the
Church.
31. From God has the duty been assigned to the Church not only to interpose
resistance, if at any time the State rule should run counter to religion,
but, further, to make a strong endeavor that the power of the Gospel may
pervade the law and institutions of the nations. And inasmuch as the destiny
of the State depends mainly on the disposition of those who are at the head
of affairs, it follows that the Church cannot give countenance or favor to
those whom she knows to be imbued with a spirit of hostility to her; who
refuse openly to respect her rights; who make it their aim and purpose to
tear asunder the alliance that should, by the very nature of things, connect
the interests of religion with those of the State. On the contrary, she is
(as she is bound to be) the upholder of those who are themselves imbued with
the right way of thinking as to the relations between Church and State, and
who strive to make them work in perfect accord for the common good. These
precepts contain the abiding principle by which every Catholic should shape
his conduct in regard to public life. In short, where the Church does not
forbid taking part in public affairs, it is fit and proper to give support
to men of acknowledged worth, and who pledge themselves to deserve well in
the Catholic cause, and on no account may it be allowed to prefer to them
any such individuals as are hostile to religion.
32. Whence it appears how urgent is the duty to maintain perfect union of
minds, especially at these our times, when the Christian name is assailed
with designs so concerted and subtle. All who have it at heart to attach
themselves earnestly to the Church, which is "the pillar and ground of the
truth,"(29) will easily steer clear of masters who are "lying and promising
them liberty, when they themselves are slaves of corruption."(30) Nay, more,
having made themselves sharers in the divine virtue which resides in the
Church, they will triumph over the craft of their adversaries by wisdom,
and over their violence by courage. This is not now the time and place to
inquire whether and how far the inertness and internal dissensions of Catholics
have contributed to the present condition of things; but it is certain at
least that the perverse-minded would exhibit less boldness, and would not
have brought about such an accumulation of ills, if the faith "which worketh
by charity"(31) had been generally more energetic and lively in the souls
of men, and had there not been so universal a drifting away from the divinely
established rule of morality throughout Christianity. May at least the lessons
afforded by the memory of the past have the good result of leading to a wiser
mode of acting in the future.
33. As to those who mean to take part in public affairs, they should avoid
with the very utmost care two criminal excesses: so-called prudence and false
courage. Some there are, indeed, who maintain that it is not opportune boldly
to attack evil-doing in its might and when in the ascendant, lest, as they
say, opposition should exasperate minds already hostile. These make it a
matter of guesswork as to whether they are for the Church or against her,
since on the one hand they give themselves out as professing the Catholic
faith, and yet wish that the Church should allow certain opinions, at variance
with her teaching, to be spread abroad with impunity. They moan over the
loss of faith and the perversion of morals, yet trouble themselves not to
bring any remedy; nay, not seldom, even add to the intensity of the mischief
through too much forbearance or harmful dissembling. These same individuals
would not have any one entertain a doubt as to their good will towards the
holy see; yet they have always a something by way of reproach against the
supreme Pontiff.
34. The prudence of men of this cast is of that kind which is termed by the
Apostle Paul 'wisdom of the flesh" and "death" of the soul, `because it is
not subject to the law of God, neither can it be."(32) Nothing is less calculated
to emend such ills than prudence of this kind. For he enemies of the Church
have for their object-and they hesitate not to proclaim it, and many among
them boast of it-to destroy outright, if possible, the Catholic religion,
which alone the true religion. With such a purpose in and they shrink from
nothing, for they are fully conscious that the more faint-hearted those who
withstand them become, the more easy will it be to work out their wicked
will. Therefore, they who cherish the "prudence of the flesh" and who pretend
to be unaware that every Christian ought to be a valiant soldier of Christ;
they who would faro obtain the rewards owing to conquerors, while they are
leading the lives of cowards, untouched in the fight, are so far from thwarting
the onward march of the evil-disposed that, on the contrary, they even help
it forward.
35. On the other hand, not a few, impelled by a false zeal, or-what is more
blameworthy still-affecting sentiments which their conduct belies, take upon
themselves to act a part which does not belong to them. They would faire
see the Church's mode of action influenced by their ideas and their judgment
to such an extent that everything done otherwise they take ill or accept
with repugnance. Some, yet again, expend their energies in fruitless contention,
being worthy of blame equally with the former. To act in such manner is nor
to follow lawful authority but to forestall it, and, unauthorized, assume
the duties of the spiritual rulers, to the great detriment of the order which
God established in His Church to be observed forever, and which He does not
permit to be violated with impunity by any one, whoever he may be.
36. Honor, then, to those who shrink not from entering the arena as often
as need calls, believing and being convinced that the violence of injustice
will be brought to an end and finally give way to the sanctity of right and
religion! They truly seem invested with the dignity of timehonored virtue,
since they are struggling to defend religion, and chiefly against the faction
banded together to attack Christianity with extreme daring and without tiring,
and to pursue with incessant hostility the sovereign Pontiff, fallen into
their power. But men of this high character maintain without wavering the
love of obedience, nor are they wont to undertake anything upon their own
authority. Now, since a like resolve to obey, combined with constancy and
sturdy courage, is needful, so that whatever trials the pressure of events
may bring about, they may be "deficient in nothing,"(33)We greatly desire
to fix deep in the minds of each one that which Paul calls the "wisdom of
the spirit,(34) for in controlling human actions this wisdom follows the
excellent rule of moderation, with the happy result that no one either timidly
despairs through lack of courage or presumes overmuch from want to prudence.
There is, however, a difference between the political prudence that relates
to the general good and that which concerns the good of individuals. This
latter is shown forth in the case of private persons who obey the prompting
of right reason in the direction of their own conduct; while the former is
the characteristic of those who are set over others, and chiefly of rulers
of the State, whose duty it is to exercise the power of command, so that
the political prudence of private individuals would seem to consist wholly
in carrying out faithfully the orders issued by lawful authority.(35)
37. The like disposition and the same order should prevail in the Christian
society by so much the more that the political prudence of the Pontiff embraces
diverse and multiform things, for it is his charge not only to rule the Church,
but generally so to regulate the actions of Christian citizens that these
may be in apt conformity to their hope of gaining eternal salvation. Whence
it is clear that, in addition to the complete accordance of thought and deed,
the faithful should follow the practical political wisdom of the ecclesiastical
authority. Now, the administration of Christian affairs immediately under
the Roman Pontiff appertains to the bishops, who, although they attain not
to the summit of pontifical power, are nevertheless truly princes in the
ecclesiastical hierarchy; and as each one of them administers a particular
church, they are "as master-workers. . . in the spiritual edifice,"(36) and
they have members of the clergy to share their duties and carry out their
decisions. Every one has to regulate his mode of conduct according to this
constitution of the Church, which it is not in the power of any man to change.
Consequently, just as in the exercise of their episcopal authority the bishops
ought to be united with the apostolic see so should the members of the clergy
and the laity live in close union with their bishops. Among the prelates,
indeed, one or other there may be affording scope to criticism either in
regard to personal conduct or in reference to opinions by him entertained
about points of doctrine; but no private person may arrogate to himself the
office of judge which Christ our Lord has bestowed on that one alone whom
He placed in charge of His lambs and of His sheep. Let every one bear in
mind that most wise teaching of Gregory the Great: "Subjects should be admonished
not rashly to judge their prelates, even if they chance to see them acting
in a blameworthy manner, lest, justly reproving what is wrong, they be led
by pride into greater wrong. They are to be warned against the danger of
setting themselves up in audacious opposition to the superiors whose shortcomings
they may notice. Should, therefore, the superiors really have committed grievous
sins, their inferiors, penetrated with the fear of God, ought not to refuse
them respectful submission. The actions of superiors should not be smitten
by the sword of the word, even when they are rightly judged to have deserved
censure."(37)
38. However, all endeavors will avail but little unless our life be regulated
conformably with the discipline of the Christian virtues. Let us call to
mind what holy Scripture records concerning the Jewish nation: "As long as
they sinned not in the sight of their God, it was well with them: for their
God hateth iniquity. And even . . . when they had revolted from the way that
God had given them to walk therein, they were destroyed in battles by many
nations."(38) Now, the nation of the Jews bore an inchoate semblance to the
Christian people, and the vicissitudes of their history in olden times have
often foreshadowed the truth that was to come, saving that God in His goodness
has enriched and loaded us with far greater benefits, and on this account
the sins of Christians are much greater, and bear the stamp of more shameful
and criminal ingratitude.
39. The Church, it is certain, at no time and in no particular is deserted
by God; hence, there is no reason why she should be alarmed at the wickedness
of men; but in the case of nations falling away from Christian virtue there
is not a like ground of assurance, "for sin maketh nations miserable."(39)
If every bygone age has experienced the force of this truth, wherefore should
not our own? There are, in truth, very many signs which proclaim that just
punishments are already menacing, and the condition of modern States tends
to confirm this belief, since we perceive many of them in sad plight from
intestine disorders, and not one entirely exempt. But, should those leagued
together in wickedness hurry onward in the road they have boldly chosen,
should they increase in influence and power in proportion as they make headway
in their evil purposes and crafty schemes, there will be ground to fear lest
the very foundations nature has laid for States to rest upon be utterly
destroyed. Nor can such misgivings be removed by any mere human effort,
especially as a vast number of men, having rejected the Christian faith,
are on that account justly incurring the penalty of their pride, since blinded
by their passions they search in vain for truth, laying hold on the false
for the true, and thinking themselves wise when they call "evil good, and
good evil," and "put darkness in the place of light, and light in the place
of darkness."(40) It is therefore necessary that God come to the rescue,
and that, mindful of His mercy, He turn an eye of compassion on human
society.
40. Hence, We renew the urgent entreaty We have already made, to redouble
zeal and perseverance, when addressing humble supplications to our merciful
God, so that the virtues whereby a Christian life is perfected may be reawakened.
It is, however, urgent before all, that charity, which is the main foundation
of the Christian life, and apart from which the other virtues exist not or
remain barren, should be quickened and maintained. Therefore is it that the
Apostle Paul, after having exhorted the Colossians to flee all vice and cultivate
all virtue, adds: "Above all things, have charity, which is the bond of
perfection."(41) Yea, truly, charity is the bond of perfection, for it binds
intimately to God those whom it has embraced and with loving tenderness,
causes them to draw their life from God, to act with God, to refer all to
God. Howbeit, the love of God should not be severed from the love of our
neighbour, since men have a share in the infinite goodness of God and bear
in themselves the impress of His image and likeness. "This commandment we
have from God, that he who loveth God, love also his brother."(42) "If any
man say I love God, and he hateth his brother, he is a liar."(43) And this
commandment concerning charity its divine proclaimer styled new, not in the
sense that a previous law, or even nature itself, had not enjoined that men
should love one another, but because the Christian precept of loving each
other in that manner was truly new, and quite unheard of in the memory of
man. For, that love with which Jesus Christ is beloved by His Father and
with which He Himself loves men, He obtained for His disciples and followers
that they might be of one heart and of one mind in Him by charity, as He
Himself and His Father are one by their nature.
41. No one is unaware how deeply and from the very beginning the import of
that precept has been implanted in the breast of Christians, and what abundant
fruits of concord, mutual benevolence, piety, patience, and fortitude it
has produced. Why, then, should we not devote ourselves to imitate the examples
set by our fathers? The very times in which we live should afford sufficient
motives for the practice of charity. Since impious men are bent on giving
fresh impulse to their hatred against Jesus Christ, Christians should be
quickened anew in piety; and charity, which is the inspirer of lofty deeds,
should be imbued with new life. Let dissensions therefore, if there be any,
wholly cease; let those strifes which waste the strength of those engaged
in the fight, without any advantage resulting to religion, be scattered to
the winds; let all minds be united in faith and all hearts in charity, so
that, as it behooves, life may be spent in the practice of the love of God
and the love of men. 42. This is a suitable moment for us to exhort especially
heads of families to govern their households according to these precepts,
and to be solicitous without failing for the right training of their children.
The family may be regarded as the cradle of civil society, and it is in great
measure within the circle of family life that the destiny of the States is
fostered. Whence it is that they who would break away from Christian discipline
are working to corrupt family life, and to destroy it utterly, root and branch.
From such an unholy purpose they allow not themselves to be turned aside
by the reflection that it cannot, even in any degree, be carried out without
inflicting cruel outrage on the parents. These hold from nature their right
of training the children to whom they have given birth, with the obligation
super-added of shaping and directing the education of their little ones to
the end for which God vouch-safed the privilege of transmitting the gift
of life. It is, then, incumbent on parents to strain every nerve to ward
off such an outrage, and to strive manfully to have and to hold exclusive
authority to direct the education of their offspring, as is fitting, in a
Christian manner, and first and foremost to keep them away from schools where
there is risk of their drinking in the poison of impiety. Where the right
education of youth is concerned, no amount of trouble or labor can be undertaken,
how great soever, but that even greater still may not be called for. In this
regard, indeed, there are to be found in many countries Catholics worthy
of general admiration, who incur considerable outlay and bestow much zeal
in founding schools for the education of youth. It is highly desirable that
such noble example may be generously followed, where time and circumstances
demand, yet all should be intimately persuaded that the minds of children
are most influenced by the training they receive at home. If in their early
years they find within the walls of their homes the rule of an upright life
and the discipline of Christian virtues, the future welfare of society will
in great measure be guaranteed.
43. And now We seem to have touched upon those matters which Catholics ought
chiefly nowadays to follow, or mainly to avoid. It rests with you, venerable
brothers, to take measures that Our voice may reach everywhere, and that
one and all may understand how urgent it is to reduce to practice the teachings
set forth in this Our letter. The observance of these duties cannot be
troublesome or onerous, for the yoke of Jesus Christ is sweet, and His burden
is light. If anything, however, appear too difficult of accomplishment, you
will afford aid by the authority of your example, so that each one of the
faithful may make more strenuous endeavor, and display a soul unconquered
by difficulties. Bring it home to their minds, as We have Ourselves oftentimes
conveyed the warning, that matters of the highest moment and worthy of all
honor are at stake, for the safeguarding of which every most toilsome effort
should be readily endured; and that a sublime reward is in store for the
labors of a Christian life. On the other hand, to refrain from doing battle
for Jesus Christ amounts to fighting against Him; He Himself assures us "He
will deny before His Father in heaven those who shall have refused to confess
Him on earth."(44) As for Ourselves and you all, never assuredly, so long
as life lasts, shall We allow Our authority, Our counsels, and Our solicitude
to be in any wise lacking in the conflict. Nor is it to be doubted but that
especial aid of the great God will be vouchsafed, so long as the struggle
endures, to the flock alike and to the pastors. Sustained by this confidence,
as a pledge of heavenly gifts, and of Our loving kindness in the Lord to
you, venerable brothers, to your clergy and to all your people, We accord
the apostolic benediction.
Given at St. Peter's in Rome, the tenth day of January, 1890, the twelfth
year of Our pontificate..
REFERENCES:
1. Tobias 1:2.
2. Mark 16:16.
3. Matt. 6:24.
4. Acts 5:29.
5. Note the extreme importance of this principle; it justifies the doctrine
according to which the only conceivable foundation of political authority
must be divine in origin.
6. 2 Tim. 1:7.
7. Titus 3:1.
8. Acts 4:19-20.
9. John 18:37.
10. Luke 12:49.
11. Luke 17:5.
12. Summa theologiae, IIa-IIae, qu. iii, art. 2, ad 2m.
13. John 16:33.
14. Rom. 10:14, 17.
15. Acts 20:28.
16. Constitution Dei Filius, at end.
17. Col. 1:24.
18. Cf. Rom. 12:4-5.
19. Cant. 6:9.
20. Cf. Luke 11:22.
21. 1 Cor. 1:10.
22. Eph. 4:5.
23. 2 Cor. 4:13.
24. Constitution Dei Filius, cap. 3.
25. Summa theologiae, IIa-IIae, q. v, art. 3.
26. Ibid., q. i, arc. 10.
27. Vatican Council, Constit. de fide catholica, cap. 3, De fide. Cf. H.
Denziger, Enchiridion Symbolorium 11 ed., Freiburg i. Br., 1911), p.
476.
28. Matt. 6:33.
29. I Tim. 3:15.
30. 2 Peter 2:1, 19.
31. Gal. 5:6.
32. Cf. Rom. 8:6-7.
33. James 1:4.
34. Rom. 8:6.
35. "Prudence proceeds from reason, and to reason it specially pertains to
guide and govern. Whence it follows that, in so much as any one takes part
in the control and government of affairs, in so far ought he to be gifted
with reason and prudence. But it is evident that the subject, so far as subject,
and the servant ought neither to control nor govern, but rather to be controlled
and governed. Prudence, then, is not the special virtue of the servant, so
far as servant, nor of the subject, so far as subject. But because any man,
on account of his character of a reasonable being, may have some share in
the government on account of the rational choice which he exercises, it is
fitting that in such proportion he should possess the virture of prudence.
Whence it manifestly results that prudence exists in the ruler as the art
of building exists in the architect, whereas prudence exists in the subject
as the art of building exists in the hand of the workman employed in the
construction." Summa theologiae, IIa-Ilae, q. xlvii, art. 12, Answer. St.
Thomas Aquinas refers to Aristotle, Ethic. Nic., Bk. VI, 8, 1141b
21-29.
36. Thomas Aquinas Quaest Quodl., 1, G. 7, art. 2, Answer.
37. Regina pastorales, Part 3, cap. 4 (PL 77, 55).
38. ]udith 5:21-22.
39. Prov. 14:34.
40. Isa. 5:20.
41. Col. 3:14.
42. I John 4:21.
43. I John 4:20.
44. Luke 9:26
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