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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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