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Title: |
Acerbo Nimis
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Descr.: |
On Teaching Christian Doctrine
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Pope: |
Pope St. Pius X |
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Date: |
April 15, 1905
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Venerable
Brethren, Health and the Apostolic Blessing.
1.
At this very troublesome and difficult time, the hidden designs of
God have conducted Our poor strength to the office of Supreme
pastor, to rule the entire flock of Christ. The enemy has, indeed,
long been prowling about the fold and attacking it with such
subtle cunning that now, more than ever before, the prediction of
the Apostle to the elders of the Church of Ephesus seems to be
verified: "I know that ...fierce wolves will get in among you
[and will not spare the faithful]."(1) Those who still are
zealous for the glory of God are seeking the causes and reasons
for this decline in religion. Coming to a different explanation,
each points out, according to his own view, a different plan for
the protection and restoration of the kingdom of God on earth. But
it seems to Us, Venerable Brethren, that while we should not
overlook other considerations, We are forced to agree with those
who hold that the chief cause of the present indifference and, as
it were, infirmity of soul, and the serious evils that result from
it, is to be found above all in ignorance of things divine. This
is fully in accord with what God Himself declared through the
Prophet Osee: "And there is no knowledge of God in the land.
Cursing and lying and killing and theft and adultery have
overflowed: and blood hath touched blood. Thereafter shall the
land mourn, and everyone that dwelleth in it shall
languish."(2)
2.
It is a common complaint, unfortunately too well founded, that
there are large numbers of Christians in our own time who are
entirely ignorant of those truths necessary for salvation. And
when we mention Christians, We refer not only to the masses or to
those in the lower walks of life - for these find some excuse for
their ignorance in the fact that the demands of their harsh
employers hardly leave them time to take care of themselves or of
their dear ones - but We refer to those especially who do not lack
culture or talents and, indeed, are possessed of abundant
knowledge regarding things of the world but live rashly and
imprudently with regard to religion. It is hard to find words to
describe how profound is the darkness in which they are engulfed
and, what is most deplorable of all, how tranquilly they repose
there. They rarely give thought to God, the Supreme Author and
Ruler of all things, or to the teachings of the faith of Christ.
They know nothing of the Incarnation of the Word of God, nothing
of the perfect restoration of the human race which He
accomplished. Grace, the greatest of the helps for attaining
eternal things, the Holy Sacrifice and the Sacraments by which we
obtain grace, are entirely unknown to them. They have no
conception of the malice and baseness of sin; hence they show no
anxiety to avoid sin or to renounce it. And so they arrive at
life's end in such a condition that, lest all hope of salvation be
lost, the priest is obliged to give in the last few moments of
life a summary teaching of religion, a time which should be
devoted to stimulating the soul to greater love for God. And even
this too often happens only when the dying man is not so
sinfully ignorant as to look upon the ministration of the priest
as useless, and then calmly faces the fearful passage to eternity
without making his peace with God. And so Our Predecessor,
Benedict XIV, had just cause to write: "We declare that a
great number of those who are condemned to eternal punishment
suffer that everlasting calamity because of ignorance of those
mysteries of faith which must be known and believed in order to be
numbered among the elect."(3)
3.
There is then, Venerable Brethren, no reason for wonder that the
corruption of morals and depravity of life is already so great,
and ever increasingly greater, not only among uncivilized peoples
but even in those very nations that are called Christian. The
Apostle Paul, writing to the Ephesians, repeatedly admonished them
in these words: "But immorality and every uncleanness or
covetousness, let it not even be named among you, as becomes
saints; or obscenity or foolish talk."(4) He also places the
foundation of holiness and sound morals upon a knowledge of divine
things - which holds in check evil desires: "See to it
therefore, brethren, that you walk with care: not as unwise but as
wise...Therefore, do not become foolish, but understand what the
will of the Lord is."(5) And rightly so. For the will of man
retains but little of that divinely implanted love of virtue and
righteousness by which it was, as it were, attracted strongly
toward the real and not merely apparent good. Disordered by the
stain of the first sin, and almost forgetful of God, its Author,
it improperly turns every affection to a love of vanity and
deceit. This erring will, blinded by its own evil desires, has
need therefore of a guide to lead it back to the paths of justice
whence it has so unfortunately strayed. The intellect itself is
this guide, which need not be sought elsewhere, but is provided by
nature itself. It is a guide, though, that, if it lack its
companion light, the knowledge of divine things, will be only an
instance of the blind leading the blind so that both will fall
into the pit. The holy king David, praising God for the light of
truth with which He had illumined the intellect, exclaimed:
"The light of Thy countenance, O Lord, is signed upon
us."(6) Then he described the effect of this light by adding:
"Thou hast given gladness in my heart," gladness, that
is, which enlarges our heart so that it runs in the way of God's
Commandments.
4.
All this becomes evident on a little reflection. Christian
teaching reveals God and His infinite perfection with far greater
clarity than is possible by the human faculties alone. Nor is that
all. This same Christian teaching also commands us to honor God by
faith, which is of the mind, by hope, which is of the will, by
love, which is of the heart; and thus the whole man is subjected
to the supreme Maker and Ruler of all things. The truly remarkable
dignity of man as the son of the heavenly Father, in Whose image
he is formed, and with Whom he is destined to live in eternal
happiness, is also revealed only by the doctrine of Jesus Christ.
From this very dignity, and from man's knowledge of it, Christ
showed that men should love one another as brothers, and should
live here as becomes children of light, "not of revelry and
drunkenness, not in debauchery and wantonness, not in strife and
jealousy."(7) He also bids us to place all our anxiety and
care in the hands of God, for He will provide for us; He tells us
to help the poor, to do good to those who hate us, and to prefer
the eternal welfare of the soul to the temporal goods of this
life. Without wishing to touch on every detail, nevertheless is it
not true that the proud man is urged and commanded by the teaching
of Christ to strive for humility, the source of true glory?
"Whoever, therefore, humbles himself...he is the greatest in
the kingdom of heaven."(8) From that same teaching we learn
prudence of the spirit, and thereby we avoid prudence of the
flesh; we learn justice, by which we give to every man his due;
fortitude, which prepares us to endure all things and with a steadfast heart, suffer all things for the sake of God and eternal
happiness; and, last of all, temperance through which we cherish
even poverty borne out of love for God, nay, we even glory in the
cross itself, unmindful of its shame. In fine, Christian teaching
not only bestows on the intellect the light by which it attains
truth, but from it our will draws that ardor by which we are
raised up to God and joined with Him in the practice of virtue.
5.
We by no means wish to conclude that a perverse will and unbridled
conduct may not be joined with a knowledge of religion. Would to
God that facts did not too abundantly prove the contrary! But We
do maintain that the will cannot be upright nor the conduct good
when the mind is shrouded in the darkness of crass ignorance. A
man who walks with open eyes may, indeed, turn aside from the
right path, but a blind man is in much more imminent danger of
wandering away. Furthermore, there is always some hope for a
reform of perverse conduct so long as the light of faith is not
entirely extinguished; but if lack of faith is added to depraved
morality because of ignorance, the evil hardly admits of remedy,
and the road to ruin lies open.
6.
How many and how grave are the consequences of ignorance in
matters of religion! And on the other hand, how necessary and how
beneficial is religious instruction! It is indeed vain to expect a
fulfillment of the duties of a Christian by one who does not even
know them.
7.
We must now consider upon whom rests the obligation to dissipate
this most pernicious ignorance and to impart in its stead the
knowledge that is wholly indispensable. There can be no doubt,
Venerable Brethren, that this most important duty rests upon all
who are pastors of souls. On them, by command of Christ, rest the
obligations of knowing and of feeding the flocks committed to
their care; and to feed implies, first of all, to teach. "I
will give you pastors according to my own heart," God
promised through Jeremias, "and they shall feed you with
knowledge and doctrine."(9) Hence the Apostle Paul said:
"Christ did not send me to baptize, but to preach the
gospel,"(10) thereby indicating that the first duty of all
those who are entrusted in any way with the government of the
Church is to instruct the faithful in the things of God.
8.
We do not think it necessary to set forth here the praises of such
instruction or to point out how meritorious it is in God's sight.
If, assuredly, the alms with which we relieve the needs of the
poor are highly praised by the Lord, how much more precious in His
eyes, then, will be the zeal and labor expended in teaching and
admonishing, by which we provide not for the passing needs of the
body but for the eternal profit of the soul! Nothing, surely, is
more desirable, nothing more acceptable to Jesus Christ, the
Savior of souls, Who testifies of Himself through Isaias: "To
bring good news to the poor he has sent me."(11)
9.
Here then it is well to emphasize and insist that for a priest
there is no duty more grave or obligation more binding than this.
Who, indeed, will deny that knowledge should be joined to holiness
of life in the priest? "For the lips of the priest shall keep
knowledge."(12) The Church demands this knowledge of those
who are to be ordained to the priesthood. Why? Because the
Christian people expect from them knowledge of the divine law, and
it was for that end that they were sent by God. "And they
shall seek the law at his mouth; because he is the angel of the
Lord of hosts."(13) Thus the bishop speaking to the
candidates for the priesthood in the ordination ceremony says:
"Let your teaching be a spiritual remedy for God's people;
may they be worthy fellow-workers of our order; and thus
meditating day and night on His law, they may believe what they
read, and teach what they shall believe."(14)
10.
If what We have just said is applicable to all priests, does it
not apply with much greater force to those who possess the title
and the authority of parish priests, and who, by virtue of their
rank and in a sense by virtue of a contract, hold the office of
pastors of souls? These are, to a certain extent, the pastors and
teachers appointed by Christ in order that the faithful might not
be as "children, tossed to and fro and carried about by every
wind of doctrine devised in the wickedness of men," but that
practicing "the truth in love," they may, "grow up
in all things in him who is the head, Christ."(15)
11.
For this reason the Council of Trent, treating of the duties of
pastors of souls, decreed that their first and most important work
is the instruction of the faithful.(16) It therefore prescribes
that they shall teach the truths of religion on Sundays and on the
more solemn feast days; moreover during the holy seasons of Advent
and Lent they are to give such instruction every day or at least
three times a week. This, however, was not considered enough. The
Council provided for the instruction of youth by adding that the
pastors, either personally or through others, must explain the
truths of religion at least on Sundays and feast days to the
children of the parish, and inculcate obedience to God and to
their parents. When the Sacraments are to be administered, it
enjoins upon pastors the duty to explain their efficacy in plain
and simple language.
12.
These prescriptions of the Council of Trent have been summarized
and still more clearly defined by Our Predecessor, Benedict XIV,
in his Constitution Esti minime. "Two chief
obligations," he wrote, "have been imposed by the
Council of Trent on those who have the care of souls: first, that
of preaching the things of God to the people on the feast days;
and second, that of teaching the rudiments of faith and of the
divine law to the youth and others who need such
instruction." Here the wise Pontiff rightly distinguishes
between these two duties: one is what is commonly known as the
explanation of the Gospel and the other is the teaching of
Christian doctrine. Perhaps there are some who, wishing to lessen
their labors, would believe that the homily on the Gospel can take
the place of catechetical instruction. But for one who reflects a
moment, such is obviously impossible. The sermon on the holy
Gospel is addressed to those who should have already received
knowledge of the elements of faith. It is, so to speak, bread
broken for adults. Catechetical instruction, on the other hand, is
that milk which the Apostle Peter wished the faithful to desire in
all simplicity like newborn babes.
13.
The task of the catechist is to take up one or other of the truths
of faith or of Christian morality and then explain it in all its
parts; and since amendment of life is the chief aim of his
instruction, the catechist must needs make a comparison between
what God commands us to do and what is our actual conduct. After
this, he will use examples appropriately taken from the Holy
Scriptures, Church history, and the lives of the saints - thus
moving his hearers and clearly pointing out to them how they are
to regulate their own conduct. He should, in conclusion, earnestly
exhort all present to dread and avoid vice and to practice virtue.
14.
We are indeed aware that the work of teaching the Catechism is
unpopular with many because as a rule it is deemed of little
account and for the reason that it does not lend itself easily to
the winning of public praise. But this in Our opinion is a
judgment based on vanity and devoid of truth. We do not disapprove
of those pulpit orators who, out of genuine zeal for the glory of
God, devote themselves to defense of the faith and to its spread,
or who eulogize the saints of God. But their labor presupposes
labor of another kind, that of the catechist. And so if this be
lacking, then the foundation is wanting; and they labor in vain
who build the house. Too often it happens that ornate sermons
which receive the applause of crowded congregations serve but to
tickle the ears and fail utterly to touch the hearts of the
hearers. Catechetical instruction, on the other hand, plain and
simple though it be, is the word of which God Himself speaks
through the lips of the prophet Isaias: "And as the rain and
the snow come down from heaven, and return no more thither, but
soak the earth and water it, and make it to spring and give seed
to the sower and bread to the eater: so shall my word be, which
shall go forth from my mouth. It shall not return to me void, but
it shall do whatsoever I please and shall prosper in the things
for which I sent it."(17) We believe the same may be said of
those priests who work hard to produce books which explain the
truths of religion. They are surely to be commended for their
zeal, but how many are there who read these works and take from
them a fruit commensurate with the labor and intention of the
writers? The teaching of the Catechism, on the other hand, when
rightly done, never fails to profit those who listen to it.
15.
In order to enkindle the zeal of the ministers of God, We again
insist on the need to reach the ever-increasing numbers of those
who know nothing at all of religion, or who possess at most only
such knowledge of God and Christian truths as befits idolaters.
How many there are, alas, not only among the young, but among
adults and those advanced in years, who know nothing of the chief
mysteries of faith; who on hearing the name of Christ can only
ask? "Who is he...that I may believe in him?"(18) In
consequence of this ignorance, they do not consider it a crime to
excite and nourish hatred against their neighbor, to enter into
most unjust contracts, to do business in dishonest fashion, to
hold the funds of others at an exorbitant interest rate, and to
commit other iniquities no less reprehensible. They are, moreover,
ignorant of the law of Christ which not only condemns immoral
actions but also forbids deliberate immoral thoughts and desires.
Even when for some reason or other they avoid sensual pleasures,
they nevertheless entertain evil thoughts without the least
scruple, thereby multiplying their sins above the number of the
hairs of the head. These persons are found, we deem it necessary
to repeat, not merely among the poorer classes of the people or in
sparsely settled districts, but also among those in the higher
walks of life, even, indeed, among those puffed up with learning,
who, relying upon a vain erudition, feel free to ridicule religion
and to "deride whatever they do not know."(19)
16.
Now, if we cannot expect to reap a harvest when no seed has been
planted, how can we hope to have a people with sound morals if
Christian doctrine has not been imparted to them in due time? It
follows, too, that if faith languishes in our days, if among large
numbers it has almost vanished, the reason is that the duty of
catechetical teaching is either fulfilled very superficially or
altogether neglected. It will not do to say, in excuse, that faith
is a free gift of God bestowed upon each one at Baptism. True
enough, when we are baptized in Christ, the habit of faith is
given, but this most divine seed, if left entirely to itself, by
its own power, so to speak, is not like the mustard seed which
"grows up...and puts out great branches."(20) Man has
the faculty of understanding at his birth, but he also has need of
his mother's word to awaken it, as it were, and to make it active.
So too, the Christian, born again of water and the Holy Spirit,
has faith within him, but he requires the word of the teaching
Church to nourish and develop it and to make it bear fruit. Thus
wrote the Apostle: "Faith then depends on hearing, and
hearing on the word of Christ";(21) and to show the necessity
of instruction, he added, "How are they to hear, if no one
preaches?"(22)
17.
What We have said so far demonstrates the supreme importance of
religious instruction. We ought, therefore, to do all that lies in
our power to maintain the teaching of Christian doctrine with full
vigor, and where such is neglected, to restore it; for in the
words of Our Predecessor, Benedict XIV, "There is nothing
more effective than catechetical instruction to spread the glory
of God and to secure the salvation of souls."(23)
18.
We, therefore, Venerable Brethren, desirous of fulfilling this
most important obligation of Our Teaching Office, and likewise
wishing to introduce uniformity everywhere in so weighty a matter,
do by Our Supreme Authority enact the following regulations and
strictly command that they be observed and carried out in all
dioceses of the world.
19.
I. On every Sunday and holy day, with no exception, throughout the
year, all parish priests and in general all those having the care
of souls, shall instruct the boys and girls, for the space of an
hour from the text of the Catechism on those things they must
believe and do in order to attain salvation.
20.
II. At certain times throughout the year, they shall prepare boys
and girls to receive properly the Sacraments of Penance and
Confirmation, by a continued instruction over a period of days.
21.
III. With a very special zeal, on every day in Lent and, if
necessary, on the days following Easter, they shall instruct with
the use of apt illustrations and exhortations the youth of both
sexes to receive their first Communion in a holy manner.
22.
IV. In each and every parish the society known as the
Confraternity of Christian Doctrine is to be canonically
established. Through this Confraternity, the pastors, especially
in places where there is a scarcity of priests, will have lay
helpers in the teaching of the Catechism, who will take up the
work of imparting knowledge both from a zeal for the glory of God
and in order to gain the numerous Indulgences granted by the
Sovereign Pontiffs.
23.
V. In the larger cities, and especially where universities,
colleges and secondary schools are located, let classes in
religion be organized to instruct in the truths of faith and in
the practice of Christian life the youths who attend the public
schools from which all religious teaching is banned.
24.
VI. Since it is a fact that in these days adults need instruction
no less than the young, all pastors and those having the care of
souls shall explain the Catechism to the people in a plain and
simple style adapted to the intelligence of their hearers. This
shall be carried out on all holy days of obligation, at such time
as is most convenient for the people, but not during the same hour
when the children are instructed, and this instruction must be in
addition to the usual homily on the Gospel which is delivered at
the parochial Mass on Sundays and holy days. The catechetical
instruction shall be based on the Catechism of the Council of
Trent; and the matter is to be divided in such a way that in the
space of four or five years, treatment will be given to the
Apostles' Creed, the Sacraments, the Ten Commandments, the Lord's
Prayer and the Precepts of the Church.
25.
Venerable Brethren, We decree and command this by virtue of Our
Apostolic Authority. It now rests with you to put it into prompt
and complete execution in your respective dioceses, and by the
power of your authority to see to it that these prescriptions of
Ours be not neglected or, what amounts to the same thing, that
they be not carried out carelessly or superficially. That this may
be avoided, you must exhort and urge your pastors not to impart
these instructions without having first prepared themselves in the
work. Then they will not merely speak words of human wisdom, but
"in simplicity and godly sincerity,"(24) imitating the
example of Jesus Christ, Who, though He revealed "things
hidden since the foundation of the world,"(25) yet spoke
"all ...things to the crowds in parables, and without
parables ...did not speak to them."(26) We know that the
Apostles, who were taught by the Lord, did the same; for of them
Pope Saint Gregory wrote: "They took supreme care to preach
to the uninstructed simple truths easy to understand, not things
deep and difficult."(27) In matters of religion, the majority
of men in our times must be considered uninstructed.
26.
We do not, however, wish to give the impression that this studied
simplicity in imparting instruction does not require labor and
meditation - on the contrary, it demands both more than any other
kind of preaching. It is much easier to find a preacher capable of
delivering an eloquent and elaborate discourse than a catechist
who can impart a catechetical instruction which is praiseworthy in
every detail. No matter what natural facility a person may have in
ideas and language, let him always remember that he will never be
able to teach Christian doctrine to children or to adults without
first giving himself to very careful study and preparation. They
are mistaken who think that because of inexperience and lack of
training of the people the work of catechizing can be performed in
a slipshod fashion. On the contrary, the less educated the
hearers, the more zeal and diligence must be used to adapt the
sublime truths to their untrained minds; these truths, indeed, far
surpass the natural understanding of the people, yet must be known
by all - the uneducated and the cultured - in order that they may
arrive at eternal happiness.
27.
And now, Venerable Brethren, permit Us to close this letter by
addressing to you these words of Moses: "If any man be on the
Lord's side, let him join with me."(28) We pray and entreat
you to reflect on the great loss of souls due solely to ignorance
of divine things. You have doubtless accomplished many useful and
most praiseworthy works in your respective dioceses for the good
of the flock entrusted to your care, but before all else, and with
all possible zeal and diligence and care, see to it and urge on
others that the knowledge of Christian doctrine pervades and
imbues fully and deeply the minds of all. Here, using the words of
the Apostle Peter, We say, "According to the gift that each
has received, administer it to one another as good stewards of the
manifold grace of God."(29)
28.
Through the intercession of the Most Blessed Immaculate Virgin,
may your diligent efforts be made fruitful by the Apostolic
Blessing which, in token of Our affection and as a pledge of
heavenly favors, We wholeheartedly impart to you and to your
clergy and people.
Given
at Rome, at Saint Peter's, on the fifteenth day of April, 1905, in
the second year of Our Pontificate.
Endnotes:
1.
Acts 20:29 | 2. Osee 4:1-3 | 3. Instit., 27:18 | 4. Eph. 5:34 | 5.
Eph. 5:15-16 | 6. Ps. 4:7 | 7. Rom. 13:13 | 8. Matt. 18:4 | 9. Jer.
3:15 | 10. 1 Cor. 1:17 | 11. Luke 4:18 | 12. Mal. 2:7 | 13. Ibid
| 14. Roman Pontifical | 15. Eph. 4:14, IS | 16. Sess. V, cap. 2,
De Reform.; Sess. XXII, cap. 8; Sess. XXIV, cap. 4 & 7, De
Reform | 17. Is. 55:10-11 | 18. Jn. 9:36 | 19. Jude 10 | 20. Mk.
4:32 | 21. Rom. 10:17 | 22. Ibid., 14 | 23. Constitution, Etsi
minime, 13 | 24. 2 Cor. 1:12 | 25. Matt. 13:35 | 26. Ibid., 34 |
27. Morals, I, 17, cap. 26 | 28. Ex. 32:26 | 29. 1 Pet. 4:10
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