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Giiven by
Pope Pius X to the French Bishops
August 15, 1910
Our Apostolic
Mandate requires from Us that We watch over the purity of the Faith and
the integrity of Catholic discipline. It requires from Us that We
protect the faithful from evil and error; especially so when evil and
error are presented in dynamic language which, concealing vague notions
and ambiguous expressions with emotional and high-sounding words, is
likely to set ablaze the hearts of men in pursuit of ideals which,
whilst attractive, are nonetheless nefarious. Such were not so long ago
the doctrines of the so-called philosophers of the 18th century, the
doctrines of the Revolution and Liberalism which have been so often
condemned; such are even today the theories of the Sillon which, under
the glowing appearance of generosity, are all too often wanting in
clarity, logic and truth. These theories do not belong to the Catholic
or, for that matter, to the French Spirit.
We have long debated, Venerable Brethren, before We decided to solemnly
and publicly speak Our mind on the Sillon. Only when your concern
augmented Our own did We decide to do so. For We love, indeed, the
valiant young people who fight under the Sillon's banner, and We deem
them worthy of praise and admiration in many respects. We love their
leaders, whom We are pleased to acknowledge as noble souls on a level
above vulgar passions, and inspired with the noblest form of enthusiasm
in their quest for goodness. You have seen, Venerable Brethren, how,
imbued with a living realization of the brotherhood of men, and
supported in their selfless efforts by their love of Jesus Christ and a
strict observance of their religious duties, they sought out those who
labor and suffer in order to set them on their feet again.
This was shortly after Our Predecessor Leo XIII of happy memory had
issued his remarkable Encyclical on the condition of the working class.
Speaking through her supreme leader, the Church had just poured out of
the tenderness of her motherly love over the humble and the lowly, and
it looked as though she was calling out for an ever growing number of
people to labor for the restoration of order and justice in our uneasy
society. Was it not opportune, then, for the leaders of the Sillon to
come forward and place at the service of the Church their troops of
young believers who could fulfill her wishes and her hopes? And, in
fact, the Sillon did raise among the workers the standard of Jesus
Christ, the symbol of salvation for peoples and nations. Nourishing its
social action at the fountain of divine grace, it did impose a respect
for religion upon the least willing groups, accustoming the ignorant
and the impious to hearing the Word of God. And, not seldom, during
public debates, stung by a question, or sarcasm, you saw them jumping
to their feet and proudly proclaiming their faith in the face of a
hostile audience. This was the heyday of the Sillon; its brighter side
accounts for the encouragement, and tokens of approval, which the
bishops and the Holy See gave liberally when this religious fervor was
still obscuring the true nature of the Sillonist movement.
For it must be said, Venerable Brethren, that our expectations have
been frustrated in large measure. The day came when perceptive
observers could discern alarming trends within the Sillon; the Sillon
was losing its way. Could it have been otherwise? Its leaders were
young, full of enthusiasm and self-confidence. But they were not
adequately equipped with historical knowledge, sound philosophy, and
solid theology to tackle without danger the difficult social problems
in which their work and their inclinations were involving them. They
were not sufficiently equipped to be on their guard against the
penetration of liberal and Protestant concepts on doctrine and
obedience.
They were given no small measure of advice. Admonition came after the
advice but, to Our sorrow, both advice and reproaches ran off the
sheath of their elusive souls, and were of no avail. Things came to
such a pass that We should be failing in Our duty if kept silence any
longer. We owe the truth to Our dear sons of the Sillon who are carried
away by their generous ardor along the path strewn with errors and
dangers. We owe the truth to a large number of seminarists and priests
who have been drawn away by the Sillon, if not from the authority, at
least from the guidance and influence of the bishops. We owe it also to
the Church in which the Sillon is sowing discord and whose interests it
endangers.
In the first place We must take up sharply the pretension of the Sillon
to escape the jurisdiction of ecclesiastical authority. Indeed, the
leaders of the Sillon claim that they are working in a field which is
not that of the Church; they claim that they are pursuing aims in the
temporal order only and not those of the spiritual order; that the
Sillonist is simply a Catholic devoted to the betterment of the working
class and to democratic endeavors by drawing from the practice of his
faith the energy for his selfless efforts. They claim that, neither
more nor less than a Catholic craftsman, farmer, economist or
politician, the Sillonist is subject to common standards of behavior,
yet without being bound in a special manner by the authority of the
Church.
To reply to these fallacies is only to easy; for whom will they make
believe that the Catholic Sillonists, the priests and seminarists
enrolled in their ranks have in sight in their social work, only the
temporal interests of the working class? To maintain this, We think,
would be an insult to them. The truth is that the Sillonist leaders are
self-confessed and irrepressible idealists; they claim to regenerate
the working class by first elevating the conscience of Man; they have a
social doctrine, and they have religious and philosophical principles
for the reconstruction of society upon new foundations; they have a
particular conception of human dignity, freedom, justice and
brotherhood; and, in an attempt to justify their social dreams, they
put forward the Gospel, but interpreted in their own way; and what is
even more serious, they call to witness Christ, but a diminished and
distorted Christ. Further, they teach these ideas in their study
groups, and inculcate them upon their friends, and they also introduce
them into their working procedures. Therefore they are really
professors of social, civic, and religious morals; and whatever
modifications they may introduce in the organization of the Sillonist
movement, we have the right to say that the aims of the Sillon, its
character and its action belong to the field of morals which is the
proper domain of the Church. In view of all this, the Sillonist are
deceiving themselves when they believe that they are working in a field
that lies outside the limits of Church authority and of its doctrinal
and directive power.
Even if their doctrines were free from errors, it would still be a very
serious breach of Catholic discipline to decline obstinately the
direction of those who have received from heaven the mission to guide
individuals and communities along the straight path of truth and
goodness. But, as We have already said, the evil lies far deeper; the
Sillon, carried away by an ill-conceived love for the weak, has fallen
into error.
Indeed, the Sillon proposes to raise up and re-educate the working
class. But in this respect the principles of Catholic doctrine have
been defined, and the history of Christian civilization bears witness
to their beneficent fruitfulness. Our Predecessor of happy memory
re-affirmed them in masterly documents, and all Catholics dealing with
social questions have the duty to study them and to keep them in mind.
He taught, among other things, that “Christian Democracy must preserve
the diversity of classes which is assuredly the attribute of a soundly
constituted State, and it must seek to give human society the form and
character which God, its Author, has imparted to it.” Our Predecessor
denounced “A certain Democracy which goes so far in wickedness as to
place sovereignty in the people and aims at the suppression of classes
and their leveling down.” At the same time, Leo XIII laid down for
Catholics a program of action, the only program capable of putting
society back onto its centuries old Christian basis. But what have the
leaders of the Sillon done? Not only have they adopted a program and
teaching different from that of Leo XIII (which would be of itself a
singularly audacious decision on the part of laymen thus taking up,
concurrent with the Sovereign Pontiff, the role of director of social
action in the Church); but they have openly rejected the program laid
out by Leo XIII, and have adopted another which is diametrically
opposed to it. Further, they reject the doctrine recalled by Leo XIII
on the essential principles of society; they place authority in the
people, or gradually suppress it and strive, as their ideal, to effect
the leveling down of the classes. In opposition to Catholic doctrine,
therefore, they are proceeding towards a condemned ideal.
We know well that they flatter themselves with the idea of raising
human dignity and the discredited condition of the working class. We
know that they wish to render just and perfect the labor laws and the
relations between employers and employees, thus causing a more complete
justice and a greater measure of charity to prevail upon earth, and
causing also a profound and fruitful transformation in society by which
mankind would make an undreamed-of progress. Certainly, We do not blame
these efforts; they would be excellent in every respect if the
Sillonist did not forget that a person’s progress consists in
developing his natural abilities by fresh motivations; that it consists
also in permitting these motivations to operate within the frame of,
and in conformity with, the laws of human nature. But, on the contrary,
by ignoring the laws governing human nature and by breaking the bounds
within which they operate, the human person is lead, not toward
progress, but towards death. This, nevertheless, is what they want to
do with human society; they dream of changing its natural and
traditional foundations; they dream of a Future City built on different
principles, and they dare to proclaim these more fruitful and more
beneficial than the principles upon which the present Christian City
rests.
No, Venerable Brethren, We must repeat with the utmost energy in these
times of social and intellectual anarchy when everyone takes it upon
himself to teach as a teacher and lawmaker - the City cannot be built
otherwise than as God has built it; society cannot be setup unless the
Church lays the foundations and supervises the work; no, civilization
is not something yet to be found, nor is the New City to be built on
hazy notions; it has been in existence and still is: it is Christian
civilization, it is the Catholic City. It has only to be set up and
restored continually against the unremitting attacks of insane
dreamers, rebels and miscreants. OMNIA INSTAURARE IN CHRISTO.
Now, lest We be accused of judging too hastily and with unjustified
rigor the social doctrines of the Sillon, We wish to examine their
essential points.
The Sillon has a praise-worthy concern for human dignity, but it
understands human dignity in the manner of some philosophers, of whom
the Church does not at all feel proud. The first condition of that
dignity is liberty, but viewed in the sense that, except in religious
matters, each man is autonomous. This is the basis principle from which
the Sillon draws further conclusions: today the people are in tutelage
under an authority distinct from themselves; they must liberate
themselves: political emancipation. They are also dependent upon
employers who own the means of production, exploit, oppress and degrade
the workers; they must shake off the yoke: economic emancipation.
Finally, they are ruled by a caste preponderance in the direction of
affairs. The people must break away from this dominion: intellectual
emancipation. The leveling-down of differences from this three-fold
point of view will bring about equality among men, and such equality is
viewed as true human justice. A socio-political set-up resting on these
two pillars of Liberty and Equality (to which Fraternity will presently
be added), is what they call Democracy.
However, liberty and equality are, so to speak, no more than a negative
side. The distinctive and positive aspect of Democracy is to be found
in the largest possible participation of everyone in the government of
public affairs. And this, in turn, comprises a three-fold aspect,
namely political, economical, and moral.
At first, the Sillon does not wish to abolish political authority; on
the contrary, it considers it necessary; but it wishes to divide it, or
rather to multiply it in such a way that each citizen will become a
kind of king. Authority, so they concede, comes from God, but it
resides primarily in the people and expresses itself by means of
elections or, better still, by selection. However, it still remains in
the hands of the people; it does not escape their control. It will be
an external authority, yet only in appearance; in fact, it will be
internal because it will be an authority assented to.
All other things being equal, the same principle will apply to
economics. Taken away from a specific group, management will be so well
multiplied that each worker will himself become a kind of employer. The
system by which the Sillon intends to actualize this economic ideal is
not Sillonism, they say; it is a system of guilds in a number large
enough to induce a healthy competition and to protect the workers’
independence; in this manner, they will not be bound to any guild in
particular.
We come now to the principal aspect, the moral aspect. Since, as we
have seen, authority is much reduced, another force is necessary to
supplement it and to provide a permanent counterweight against
individual selfishness. This new principle, this force, is the love of
professional interest and of public interest, that is to say, the love
of the very end of the profession and of society. Visualize a society
in which, in the soul of everyone, along with the innate love of
personal interest and family welfare, prevails love for one’s
occupation and for the welfare of the community. Imagine this society
in which, in the conscience of everyone, personal and family interests
are so subordinate that a superior interest always takes precedence
over them. Could not such a society almost do without any authority?
And would it not be the embodiment of the ideal of human dignity, with
each citizen having the soul of a king, and each worker the soul of a
master? Snatched away from the pettiness of private interests, and
raised up to the interests of the profession and, even higher, to those
of the whole nation and, higher still, to those of the whole human race
(for the Sillon's field of vision is not bound by the national borders,
it encompasses all men even to the ends of the earth), the human heart,
enlarged by the love of the common-wealth, would embrace all comrades
of the same profession, all compatriots, all men. Such is the ideal of
human greatness and nobility to be attained through the famous popular
trilogy: LIBERTY, EQUALITY, FRATERNITY.
These three elements, namely political, economic, and moral, are
inter-dependent and, as We have said, the moral element is dominant.
Indeed, no political Democracy can survive if it is not anchored to an
economic Democracy. But neither one nor the other is possible if it is
not rooted in awareness by the human conscience of being invested with
moral responsibilities and energies mutually commensurate. But granted
the existence of that awareness, so created by conscious
responsibilities and moral forces, the kind of Democracy arising from
it will naturally reflect in deeds the consciousness and moral forces
from which it flows. In the same manner, political Democracy will also
issue from the trade-guild system. Thus, both political and economic
Democracies, the latter bearing the former, will be fastened in the
very consciousness of the people to unshakable bases.
To sum up, such is the theory, one could say the dream of the Sillon;
and that is what its teaching aims at, what it calls the democratic
education of the people, that is, raising to its maximum the conscience
and civic responsibility of every one, from which will result economic
and political Democracy and the reign of JUSTICE, LIBERTY, EQUALITY,
FRATERNITY.
This brief explanation, Venerable Brethren, will show you clearly how
much reason We have to say that the Sillon opposes doctrine to
doctrine, that it seeks to build its City on a theory contrary to
Catholic truth, and that falsifies the basis and essential notions
which regulate social relations in any human society. The following
considerations will make this opposition even more evident.
The Sillon places public authority primarily in the people, from whom
it then flows into the government in such a manner, however, that it
continues to reside in the people. But Leo XIII absolutely condemned
this doctrine in his Encyclical “Diuturnum Illud” on political
government in which he said:
“Modern writers in great numbers, following in the footsteps of those
who called themselves philosophers in the last century, declare that
all power comes from the people; consequently those who exercise power
in society do not exercise it from their own authority, but from an
authority delegated to them by the people and on the condition that it
can be revoked by the will of the people from whom they hold it. Quite
contrary is the sentiment of Catholics who hold that the right of
government derives from God as its natural and necessary principle.”
Admittedly, the Sillon holds that authority - which first places in the
people - descends from God, but in such a way: “as to return from below
upwards, whilst in the organization of the Church power descends from
above downwards.”
But besides its being abnormal for the delegation of power to ascend,
since it is in its nature to descend, Leo XIII refuted in advance this
attempt to reconcile Catholic Doctrine with the error of philosophism.
For, he continues: “It is necessary to remark here that those who
preside over the government of public affairs may indeed, in certain
cases, be chosen by the will and judgment of the multitude without
repugnance or opposition to Catholic doctrine. But whilst this choice
marks out the ruler, it does not confer upon him the authority to
govern; it does not delegate the power, it designates the person who
will be invested with it.”
For the rest, if the people remain the holders of power, what becomes
of authority? A shadow, a myth; there is no more law properly
so-called, no more obedience. The Sillon acknowledges this: indeed,
since it demands that threefold political, economic, and intellectual
emancipation in the name of human dignity, the Future City in the
formation of which it is engaged will have no masters and no servants.
All citizens will be free; all comrades, all kings. A command, a
precept would be viewed as an attack upon their freedom; subordination
to any form of superiority would be a diminishment of the human person,
and obedience a disgrace. Is it in this manner, Venerable Brethren,
that the traditional doctrine of the Church represents social
relations, even in the most perfect society? Has not every community of
people, dependent and unequal by nature, need of an authority to direct
their activity towards the common good and to enforce its laws? And if
perverse individuals are to be found in a community (and there always
are), should not authority be all the stronger as the selfishness of
the wicked is more threatening? Further, - unless one greatly deceives
oneself in the conception of liberty - can it be said with an atom of
reason that authority and liberty are incompatible? Can one teach that
obedience is contrary to human dignity and that the ideal would be to
replace it by “accepted authority”? Did not St. Paul the Apostle
foresee human society in all its possible stages of development when he
bade the faithful to be subject to every authority? Does obedience to
men as the legitimate representatives of God, that is to say in the
final analysis, obedience to God, degrade Man and reduce him to a level
unworthy of himself? Is the religious life which is based on obedience,
contrary to the ideal of human nature? Were the Saints - the most
obedient men, just slaves and degenerates? Finally, can you imagine
social conditions in which Jesus Christ, if He returned to earth, would
not give an example of obedience and, further, would no longer say:
“Render to Caesar the things that are Caesar’s and to God the things
that are God’s” ?
Teaching such doctrines, and applying them to its internal
organization, the Sillon, therefore, sows erroneous and fatal notions
on authority, liberty and obedience, among your Catholic youth. The
same is true of justice and equality; the Sillon says that it is
striving to establish an era of equality which, by that very fact,
would be also an era of greater justice. Thus, to the Sillon, every
inequality of condition is an injustice, or at least, a diminution of
justice? Here we have a principle that conflicts sharply with the
nature of things, a principle conducive to jealously, injustice, and
subversive to any social order. Thus, Democracy alone will bring about
the reign of perfect justice! Is this not an insult to other forms of
government which are thereby debased to the level of sterile
makeshifts? Besides, the Sillonists once again clash on this point with
the teaching of Leo XIII. In the Encyclical on political government
which We have already quoted, they could have read this: “Justice being
preserved, it is not forbidden to the people to choose for themselves
the form of government which best corresponds with their character or
with the institutions and customs handed down by their forefathers.”
And the Encyclical alludes to the three well-known forms of government,
thus implying that justice is compatible with any of them. And does not
the Encyclical on the condition of the working class state clearly that
justice can be restored within the existing social set-up - since it
indicates the means of doing so? Undoubtedly, Leo XIII did not mean to
speak of some form of justice, but of perfect justice. Therefore, when
he said that justice could be found in any of the three aforesaid forms
of government, he was teaching that in this respect Democracy does not
enjoy a special privilege. The Sillonists who maintain the opposite
view, either turn a deaf ear to the teaching of the Church or form for
themselves an idea of justice and equality which is not Catholic.
The same applies to the notion of Fraternity which they found on the
love of common interest or, beyond all philosophies and religions, on
the mere notion of humanity, thus embracing with an equal love and
tolerance all human beings and their miseries, whether these are
intellectual, moral, or physical and temporal. But Catholic doctrine
tells us that the primary duty of charity does not lie in the
toleration of false ideas, however sincere they may be, nor in the
theoretical or practical indifference towards the errors and vices in
which we see our brethren plunged, but in the zeal for their
intellectual and moral improvement as well as for their material
well-being. Catholic doctrine further tells us that love for our
neighbor flows from our love for God, Who is Father to all, and goal of
the whole human family; and in Jesus Christ whose members we are, to
the point that in doing good to others we are doing good to Jesus
Christ Himself. Any other kind of love is sheer illusion, sterile and
fleeting.
Indeed, we have the human experience of pagan and secular societies of
ages past to show that concern for common interests or affinities of
nature weigh very little against the passions and wild desires of the
heart. No, Venerable Brethren, there is no genuine fraternity outside
Christian charity. Through the love of God and His Son Jesus Christ Our
Saviour, Christian charity embraces all men, comforts all, and leads
all to the same faith and same heavenly happiness.
By separating fraternity from Christian charity thus understood,
Democracy, far from being a progress, would mean a disastrous step
backwards for civilization. If, as We desire with all Our heart, the
highest possible peak of well being for society and its members is to
be attained through fraternity or, as it is also called, universal
solidarity, all minds must be united in the knowledge of Truth, all
wills united in morality, and all hearts in the love of God and His Son
Jesus Christ. But this union is attainable only by Catholic charity,
and that is why Catholic charity alone can lead the people in the march
of progress towards the ideal civilization.
Finally, at the root of all their fallacies on social questions, lie
the false hopes of Sillonists on human dignity. According to them, Man
will be a man truly worthy of the name only when he has acquired a
strong, enlightened, and independent consciousness, able to do without
a master, obeying only himself, and able to assume the most demanding
responsibilities without faltering. Such are the big words by which
human pride is exalted, like a dream carrying Man away without light,
without guidance, and without help into the realm of illusion in which
he will be destroyed by his errors and passions whilst awaiting the
glorious day of his full consciousness. And that great day, when will
it come? Unless human nature can be changed, which is not within the
power of the Sillonists, will that day ever come? Did the Saints who
brought human dignity to its highest point, possess that kind of
dignity? And what of the lowly of this earth who are unable to raise so
high but are content to plow their furrow modestly at the level where
Providence placed them? They who are diligently discharging their
duties with Christian humility, obedience, and patience, are they not
also worthy of being called men? Will not Our Lord take them one day
out of their obscurity and place them in heaven amongst the princes of
His people?
We close here Our observations on the errors of the Sillon. We do not
claim to have exhausted the subject, for We should yet draw your
attention to other points that are equally false and dangerous, for
example on the manner to interpret the concept of the coercive power of
the Church. But We must now examine the influence of these errors upon
the practical conduct and upon the social action of the Sillon.
The Sillonist doctrines are not kept within the domain of abstract
philosophy; they are taught to Catholic youth and, even worse, efforts
are made to apply them in everyday life. The Sillon is regarded as the
nucleus of the Future City and, accordingly, it is being made to its
image as much as possible. Indeed, the Sillon has no hierarchy. The
governing elite has emerged from the rank and file by selection, that
is, by imposing itself through its moral authority and its virtues.
People join it freely, and freely they may leave it. Studies are
carried out without a master, at the very most, with an adviser. The
study groups are really intellectual pools in which each member is at
once both master and student. The most complete fellowship prevails
amongst its members, and draws their souls into close communion: hence
the common soul of the Sillon. It has been called a "friendship". Even
the priest, on entering, lowers the eminent dignity of his priesthood
and, by a strange reversal of roles, becomes a student, placing himself
on a level with his young friends, and is no more than a comrade.
In these democratic practices and in the theories of the Ideal City
from which they flow, you will recognize, Venerable Brethren, the
hidden cause of the lack of discipline with which you have so often had
to reproach the Sillon. It is not surprising that you do not find among
the leaders and their comrades trained on these lines, whether
seminarists or priests, the respect, the docility, and the obedience
which are due to your authority and to yourselves; not is it surprising
that you should be conscious of an underlying opposition on their part,
and that, to your sorrow, you should see them withdraw altogether from
works which are not those of the Sillon or, if compelled under
obedience, that they should comply with distaste. You are the past;
they are the pioneers of the civilization of the future. You represent
the hierarchy, social inequalities, authority, and obedience - worn out
institutions to which their hearts, captured by another ideal, can no
longer submit to. Occurrences so sad as to bring tears to Our eyes bear
witness to this frame of mind. And we cannot, with all Our patience,
overcome a just feeling of indignation. Now then! Distrust of the
Church, their Mother, is being instilled into the minds of Catholic
youth; they are being taught that after nineteen centuries She has not
yet been able to build up in this world a society on true foundations;
She has not understood the social notions of authority, liberty,
equality, fraternity and human dignity; they are told that the great
Bishops and Kings, who have made France what it is and governed it so
gloriously, have not been able to give their people true justice and
true happiness because they did not possess the Sillonist Ideal!
The breath of the Revolution has passed this way, and We can conclude
that, whilst the social doctrines of the Sillon are erroneous, its
spirit is dangerous and its education disastrous.
But then, what are we to think of its action in the Church? What are we
to think of a movement so punctilious in its brand of Catholicism that,
unless you embrace its cause, you would almost be regarded as an
internal enemy of the Church, and you would understand nothing of the
Gospel and of Jesus Christ! We deem it necessary to insist on that
point because it is precisely its Catholic ardor which has secured for
the Sillon until quite recently, valuable encouragements and the
support of distinguished persons. Well now! judging the words and the
deeds, We feel compelled to say that in its actions as well as in its
doctrine, the Sillon does not give satisfaction to the Church.
In the first place, its brand of Catholicism accepts only the
democratic form of government which it considers the most favorable to
the Church and, so to speak, identifies it with her. The Sillon ,
therefore, subjects its religion to a political party. We do not have
to demonstrate here that the advent of universal Democracy is of no
concern to the action of the Church in the world; we have already
recalled that the Church has always left to the nations the care of
giving themselves the form of government which they think most suited
to their needs. What We wish to affirm once again, after Our
Predecessor, is that it is an error and a danger to bind down
Catholicism by principle to a particular form of government. This error
and this danger are all the greater when Religion is associated with a
kind of Democracy whose doctrines are false. But this is what the
Sillon is doing. For the sake of a particular political form, it
compromises the Church, it sows division among Catholics, snatches away
young people and even priests and seminarists from purely Catholic
action, and is wasting away as a dead loss part of the living forces of
the nation.
And, behold, Venerable Brethren, an astounding contradiction: It is
precisely because religion ought to transcend all parties, and it is in
appealing to this principle, that the Sillon abstains from defending
the beleaguered Church. Certainly, it is not the Church that has gone
into the political arena: they have dragged here there to mutilate and
to despoil her. Is it not the duty of every Catholic, then, to use the
political weapons which he holds, to defend her? Is it not a duty to
confine politics to its own domain and to leave the Church alone except
in order to give her that which is her due? Well, at the sight of the
violences thus done to the Church, we are often grieved to see the
Sillonists folding their arms except when it is to their advantage to
defend her; we see them dictate or maintain a program which nowhere and
in no degree can be called Catholic. Yet this does not prevent the same
men, when fully engaged in political strife and spurred by provocation,
from publicly proclaiming their faith. What are we to say except that
there are two different men in the Sillonist; the individual, who is
Catholic, and the Sillonist, the man of action, who is neutral!
There was a time when the Sillon, as such, was truly Catholic. It
recognized but one moral force - Catholicism; and the Sillonists were
wont to proclaim that Democracy would have to be Catholic or would not
exist at all. A time came when they changed their minds. They left to
each one his religion or his philosophy. They ceased to call themselves
Catholics and, for the formula "Democracy will be Catholic" they
substituted "Democracy will not be anti-Catholic", any more than it
will be anti-Jewish or anti-Buddhist. This was the time of "the Greater
Sillon". For the construction of the Future City they appealed to the
workers of all religions and all sects. These were asked but one thing:
to share the same social ideal, to respect all creeds, and to bring
with them a certain supply of moral force. Admittedly: they declared
that “The leaders of the Sillon place their religious faith above
everything. But can they deny others the right to draw their moral
energy from whence they can? In return, they expect others to respect
their right to draw their own moral energy from the Catholic Faith.
Accordingly they ask all those who want to change today's society in
the direction of Democracy, not to oppose each other on account of the
philosophical or religious convictions which may separate them, but to
march hand in hand, not renouncing their convictions, but trying to
provide on the ground of practical realities, the proof of the
excellence of their personal convictions. Perhaps a union will be
effected on this ground of emulation between souls holding different
religious or philosophical convictions.” And they added at the same
time (but how could this be accomplished?) that “the Little Catholic
Sillon will be the soul of the Greater Cosmopolitan Sillon.”
Recently, the term “Greater Sillon” was discarded and a new
organization was born without modifying, quite the contrary, the spirit
and the substratum of things: “In order to organize in an orderly
manner the different forces of activity, the Sillon still remains as a
Soul, a Spirit, which will pervade the groups and inspire their work.”
Thus, a host of new groups, Catholic, Protestant, Free-Thinking, now
apparently autonomous, are invited to set to work: “Catholic comrades
will work between themselves in a special organization and will learn
and educate themselves. Protestant and Free-Thinking Democrats will do
likewise on their own side. But all of us, Catholics, Protestants and
Free-Thinkers will have at heart to arm young people, not in view of
the fratricidal struggle, but in view of a disinterested emulation in
the field of social and civic virtues.”
These declarations and this new organization of the Sillonist action
call for very serious remarks.
Here we have, founded by Catholics, an inter-denominational association
that is to work for the reform of civilization, an undertaking which is
above all religious in character; for there is no true civilization
without a moral civilization, and no true moral civilization without
the true religion: it is a proven truth, a historical fact. The new
Sillonists cannot pretend that they are merely working on “the ground
of practical realities” where differences of belief do not matter.
Their leader is so conscious of the influence which the convictions of
the mind have upon the result of the action, that he invites them,
whatever religion they may belong to, “to provide on the ground of
practical realities, the proof of the excellence of their personal
convictions.” And with good reason: indeed, all practical results
reflect the nature of one’s religious convictions, just as the limbs of
a man down to his finger-tips, owe their very shape to the principle of
life that dwells in his body.
This being said, what must be thought of the promiscuity in which young
Catholics will be caught up with heterodox and unbelieving folk in a
work of this nature? Is it not a thousand-fold more dangerous for them
than a neutral association? What are we to think of this appeal to all
the heterodox, and to all the unbelievers, to prove the excellence of
their convictions in the social sphere in a sort of apologetic contest?
Has not this contest lasted for nineteen centuries in conditions less
dangerous for the faith of Catholics? And was it not all to the credit
of the Catholic Church? What are we to think of this respect for all
errors, and of this strange invitation made by a Catholic to all the
dissidents to strengthen their convictions through study so that they
may have more and more abundant sources of fresh forces? What are we to
think of an association in which all religions and even Free-Thought
may express themselves openly and in complete freedom? For the
Sillonists who, in public lectures and elsewhere, proudly proclaim
their personal faith, certainly do not intend to silence others nor do
they intend to prevent a Protestant from asserting his Protestantism,
and the skeptic from affirming his skepticism. Finally, what are we to
think of a Catholic who, on entering his study group, leaves his
Catholicism outside the door so as not to alarm his comrades who,
“dreaming of disinterested social action, are not inclined to make it
serve the triumph of interests, coteries and even convictions whatever
they may be”? Such is the profession of faith of the New Democratic
Committee for Social Action which has taken over the main objective of
the previous organization and which, they say, “breaking the double
meaning which surround the Greater Sillon both in reactionary and
anti-clerical circles”, is now open to all men “who respect moral and
religious forces and who are convinced that no genuine social
emancipation is possible without the leaven of generous idealism.”
Alas! yes, the double meaning has been broken: the social action of the
Sillon is no longer Catholic. The Sillonist, as such, does not work for
a coterie, and “the Church”, he says, “cannot in any sense benefit from
the sympathies that his action may stimulate.” A strange situation,
indeed! They fear lest the Church should profit for a selfish and
interested end by the social action of the Sillon, as if everything
that benefited the Church did not benefit the whole human race! A
curious reversal of notions! The Church might benefit from social
action! As if the greatest economists had not recognized and proved
that it is social action alone which, if serious and fruitful, must
benefit the Church! But stranger still, alarming and saddening at the
same time, are the audacity and frivolity of men who call themselves
Catholics and dream of re-shaping society under such conditions, and of
establishing on earth, over and beyond the pale of the Catholic Church,
"the reign of love and justice" with workers coming from everywhere, of
all religions and of no religion, with or without beliefs, so long as
they forego what might divide them - their religious and philosophical
convictions, and so long as they share what unites them - a "generous
idealism and moral forces drawn from whence they can" When we consider
the forces, knowledge, and supernatural virtues which are necessary to
establish the Christian City, and the sufferings of millions of
martyrs, and the light given by the Fathers and Doctors of the Church,
and the self-sacrifice of all the heroes of charity, and a powerful
hierarchy ordained in heaven, and the streams of Divine Grace - the
whole having been built up, bound together, and impregnated by the life
and spirit of Jesus Christ, the Wisdom of God, the Word made man - when
we think, I say, of all this, it is frightening to behold new apostles
eagerly attempting to do better by a common interchange of vague
idealism and civic virtues. What are they going to produce? What is to
come of this collaboration? A mere verbal and chimerical construction
in which we shall see, glowing in a jumble, and in seductive confusion,
the words Liberty, Justice, Fraternity, Love, Equality, and human
exultation, all resting upon an ill-understood human dignity. It will
be a tumultuous agitation, sterile for the end proposed, but which will
benefit the less Utopian exploiters of the people. Yes, we can truly
say that the Sillon, its eyes fixed on a chimera, brings Socialism in
its train.
We fear that worse is to come: the end result of this developing
promiscuousness, the beneficiary of this cosmopolitan social action,
can only be a Democracy which will be neither Catholic, nor Protestant,
nor Jewish. It will be a religion (for Sillonism, so the leaders have
said, is a religion) more universal than the Catholic Church, uniting
all men become brothers and comrades at last in the "Kingdom of God". -
"We do not work for the Church, we work for mankind."
And now, overwhelmed with the deepest sadness, We ask Ourselves,
Venerable Brethren, what has become of the Catholicism of the Sillon?
Alas! this organization which formerly afforded such promising
expectations, this limpid and impetuous stream, has been harnessed in
its course by the modern enemies of the Church, and is now no more than
a miserable affluent of the great movement of apostasy being organized
in every country for the establishment of a One-World Church which
shall have neither dogmas, nor hierarchy, neither discipline for the
mind, nor curb for the passions, and which, under the pretext of
freedom and human dignity, would bring back to the world (if such a
Church could overcome) the reign of legalized cunning and force, and
the oppression of the weak, and of all those who toil and suffer.
We know only too well the dark workshops in which are elaborated these
mischievous doctrines which ought not to seduce clear-thinking minds.
The leaders of the Sillon have not been able to guard against these
doctrines. The exaltation of their sentiments, the undiscriminating
good-will of their hearts, their philosophical mysticism, mixed with a
measure of illuminism, have carried them away towards another Gospel
which they thought was the true Gospel of Our Savior. To such an extent
that they speak of Our Lord Jesus Christ with a familiarity supremely
disrespectful, and that - their ideal being akin to that of the
Revolution - they fear not to draw between the Gospel and the
Revolution blasphemous comparisons for which the excuse cannot be made
that they are due to some confused and over-hasty composition.
We wish to draw your attention, Venerable Brethren, to this distortion
of the Gospel and to the sacred character of Our Lord Jesus Christ, God
and man, prevailing within the Sillon and elsewhere. As soon as the
social question is being approached, it is the fashion in some quarters
to first put aside the divinity of Jesus Christ, and then to mention
only His unlimited clemency, His compassion for all human miseries, and
His pressing exhortations to the love of our neighbor and to the
brotherhood of men. True, Jesus has loved us with an immense, infinite
love, and He came on earth to suffer and die so that, gathered around
Him in justice and love, motivated by the same sentiments of mutual
charity, all men might live in peace and happiness. But for the
realization of this temporal and eternal happiness, He has laid down
with supreme authority the condition that we must belong to His Flock,
that we must accept His doctrine, that we must practice virtue, and
that we must accept the teaching and guidance of Peter and his
successors. Further, whilst Jesus was kind to sinners and to those who
went astray, He did not respect their false ideas, however sincere they
might have appeared. He loved them all, but He instructed them in order
to convert them and save them. Whilst He called to Himself in order to
comfort them, those who toiled and suffered, it was not to preach to
them the jealousy of a chimerical equality. Whilst He lifted up the
lowly, it was not to instill in them the sentiment of a dignity
independent from, and rebellious against, the duty of obedience. Whilst
His heart overflowed with gentleness for the souls of good-will, He
could also arm Himself with holy indignation against the profaners of
the House of God, against the wretched men who scandalized the little
ones, against the authorities who crush the people with the weight of
heavy burdens without putting out a hand to lift them. He was as strong
as he was gentle. He reproved, threatened, chastised, knowing, and
teaching us that fear is the beginning of wisdom, and that it is
sometimes proper for a man to cut off an offending limb to save his
body. Finally, He did not announce for future society the reign of an
ideal happiness from which suffering would be banished; but, by His
lessons and by His example, He traced the path of the happiness which
is possible on earth and of the perfect happiness in heaven: the royal
way of the Cross. These are teachings that it would be wrong to apply
only to one's personal life in order to win eternal salvation; these
are eminently social teachings, and they show in Our Lord Jesus Christ
something quite different from an inconsistent and impotent
humanitarianism.
As for you, Venerable Brethren, carry on diligently with the work of
the Saviour of men by emulating His gentleness and His strength.
Minister to every misery; let no sorrow escape your pastoral
solicitude; let no lament find you indifferent. But, on the other hand,
preach fearlessly their duties to the powerful and to the lowly; it is
your function to form the conscience of the people and of the public
authorities. The social question will be much nearer a solution when
all those concerned, less demanding as regards their respective rights,
shall fulfill their duties more exactingly.
Moreover, since in the clash of interests, and especially in the
struggle against dishonest forces, the virtue of man, and even his
holiness are not always sufficient to guarantee him his daily bread,
and since social structures, through their natural interplay, ought to
be devised to thwart the efforts of the unscrupulous and enable all men
of good will to attain their legitimate share of temporal happiness, We
earnestly desire that you should take an active part in the
organization of society with this objective in mind. And, to this end,
whilst your priests will zealously devote efforts to the sanctification
of souls, to the defense of the Church, and also to works of charity in
the strict sense, you shall select a few of them, level-headed and of
active disposition, holders of Doctors’ degrees in philosophy and
theology, thoroughly acquainted with the history of ancient and modern
civilizations, and you shall set them to the not-so-lofty but more
practical study of the social science so that you may place them at the
opportune time at the helm of your works of Catholic action. However,
let not these priests be misled, in the maze of current opinions, by
the miracles of a false Democracy. Let them not borrow from the
Rhetoric of the worst enemies of the Church and of the people, the
high-flown phrases, full of promises; which are as high-sounding as
unattainable. Let them be convinced that the social question and social
science did not arise only yesterday; that the Church and the State, at
all times and in happy concert, have raised up fruitful organizations
to this end; that the Church, which has never betrayed the happiness of
the people by consenting to dubious alliances, does not have to free
herself from the past; that all that is needed is to take up again,
with the help of the true workers for a social restoration, the
organisms which the Revolution shattered, and to adapt them, in the
same Christian spirit that inspired them, to the new environment
arising from the material development of today’s society. Indeed, the
true friends of the people are neither revolutionaries, nor innovators:
they are traditionalists.
We desire that the Sillonist youth, freed from their errors, far from
impeding this work which is eminently worthy of your pastoral care,
should bring to it their loyal and effective contribution in an orderly
manner and with befitting submission.
We now turn towards the leaders of the Sillon with the confidence of a
father who speaks to his children, and We ask them for their own good,
and for the good of the Church and of France, to turn their leadership
over to you. We are certainly aware of the extent of the sacrifice that
We request from them, but We know them to be of a sufficiently generous
disposition to accept it and, in advance, in the Name of Our Lord Jesus
Christ whose unworthy representative We are, We bless them for this. As
to the rank and file of the Sillon, We wish that they group themselves
according to dioceses in order to work, under the authority of their
respective bishops, for the Christian and Catholic regeneration of the
people, as well as for the improvement of their lot. These diocesan
groups will be independent from one another for the time being. And, in
order to show clearly that they have broken with the errors of the
past, they will take the name of “Catholic Sillon”, and each of the
members will add to his Sillonist title the “Catholic” qualification.
It goes without saying that each Catholic Sillonist will remain free to
retain his political preferences, provided they are purified of
everything that is not entirely conformable to the doctrine of the
Church. Should some groups refuse, Venerable Brethren, to submit to
these conditions, you should consider that very fact that they are
refusing to submit to your authority. Then, you will have to examine
whether they stay within the limits of pure politics or economics, or
persist in their former errors. In the former case, it is clear that
you will have no more to do with them than with the general body of the
faithful; in the latter case, you will have to take appropriate
measures, with prudence but with firmness also. Priests will have to
keep entirely out of the dissident groups, and they shall be content to
extend the help of their sacred ministry to each member individually,
applying to them in the tribunal of penitence the common rules of
morals in respect to doctrine and conduct. As for the catholic groups,
whilst the priests and the seminarists may favor and help them, they
shall abstain from joining them as members; for it is fitting that the
priestly phalanx should remain above lay associations even when these
are most useful and inspired by the best spirit. Such are the practical
measures with which We have deemed necessary to confirm this letter on
the Sillon an the Sillonists. From the depths of Our soul We pray that
the Lord may cause these men and young people to understand the grave
reasons which have prompted it. May He give them the docility of heart
and the courage to show to the Church the sincerity of their Catholic
fervor. As for you, Venerable Brethren, may the Lord inspire in your
hearts towards them - since they will be yours henceforth - the
sentiments of a true fatherly love.
In expressing this hope, and to obtain these results which are so
desirable, We grant to you, to your clergy and to your people, Our
Apostolic benediction with all Our heart.
Given at St. Peter’s, Rome, on the 25th August 1910, the eighth year of
Our Pontificate.
Pius X, Pope.
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