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Title: |
E Supremi
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Descr.: |
On The Restoration Of All Things In Christ
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Pope: |
Pope St. Pius X
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Date: |
October 7, 1903
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To
the Patriarchs, Primates, Archbishops, Bishops, and Other
Ordinaries in Peace and Communion with the Apostolic See
Venerable
Brethren, Health and the Apostolic Benediction.
1.
In addressing you for the first time from the Chair of the supreme
apostolate to which We have, by the inscrutable disposition of
God, been elevated, it is not necessary to remind you with what
tears and warm instance We exerted Ourselves to ward off this
formidable burden of the Pontificate. Unequal in merit though We
be with St. Anselm, it seems to us that We may with truth make Our
own the words in which he lamented when he was constrained against
his will and in spite of his struggles to receive the honor of the
episcopate. For to show with what dispositions of mind and will We
subjected Ourselves to the most serious charge of feeding the
flock of Christ, We can well adduce those same proofs of grief
which he invokes in his own behalf. "My tears are
witnesses," he wrote, "and the sounds and moanings
issuing from the anguish of my heart, such as I never remember
before to have come from me for any sorrow, before that day on
which there seemed to fall upon me that great misfortune of the
archbishop of Canterbury. And those who fixed their gaze on my
face that day could not fail to see it...I, in color more like a
dead than a living man, was pale for amazement and alarm. Hitherto
I have resisted as far as I could, speaking the truth, my election
or rather the violence done me. But now I am constrained to
confess, whether I will or no, that the judgments of God oppose
greater and greater resistance to my efforts, so that I see no way
of escaping them. Wherefore vanquished as I am by the violence not
so much of men as of God, against which there is no providing, I
realize that nothing is left for me, after having prayed as much
as I could and striven that this chalice should if possible pass
from me without my drinking it, but to set aside my feeling and my
will and resign myself entirely to the design and the will of
God."
2.
In truth reasons both numerous and most weighty were not lacking
to justify this resistance of Ours. For, beside the fact that We
deemed Ourselves altogether unworthy through Our littleness of the
honor of the Pontificate; who would not have been disturbed at
seeing himself designated to succeed him who, ruling the Church
with supreme wisdom for nearly twenty-six years, showed himself
adorned with such sublimity of mind, such luster of every virtue,
as to attract to himself the admiration even of adversaries, and
to leave his memory stamped in glorious achievements?
3.
Then again, to omit other motives, We were terrified beyond all
else by the disastrous state of human society today. For who can
fail to see that society is at the present time, more than in any
past age, suffering from a terrible and deep-rooted malady which,
developing every day and eating into its inmost being, is dragging
it to destruction? You understand, Venerable Brethren, what this
disease is - apostasy from God, than which in truth nothing is
more allied with ruin, according to the word of the Prophet:
"For behold they that go far from Thee shall perish"
(Ps. 1xxii., 17). We saw therefore that, in virtue of the ministry
of the Pontificate, which was to be entrusted to Us, We must
hasten to find a remedy for this great evil, considering as
addressed to Us that Divine command: "Lo, I have set thee
this day over the nations and over kingdoms, to root up, and to
pull down, and to waste, and to destroy, and to build, and to
plant" (Jerem. i., 10). But, cognizant of Our weakness, We
recoiled in terror from a task as urgent as it is arduous.
4.
Since, however, it has been pleasing to the Divine Will to raise
Our lowliness to such sublimity of power, We take courage in Him
who strengthens Us; and setting Ourselves to work, relying on the
power of God, We proclaim that We have no other program in the
Supreme Pontificate but that "of restoring all things in
Christ" (Ephes. i., 10), so that "Christ may be all and
in all" (Coloss. iii, 2). Some will certainly be found who,
measuring Divine things by human standards will seek to discover
secret aims of Ours, distorting them to an earthly scope and to
partisan designs. To eliminate all vain delusions for such, We say
to them with emphasis that We do not wish to be, and with the
Divine assistance never shall be aught before human society but
the Minister of God, of whose authority We are the depositary. The
interests of God shall be Our interest, and for these We are
resolved to spend all Our strength and Our very life. Hence,
should anyone ask Us for a symbol as the expression of Our will,
We will give this and no other: "To renew all things in
Christ." In undertaking this glorious task, We are greatly
quickened by the certainty that We shall have all of you,
Venerable Brethren, as generous cooperators. Did We doubt it We
should have to regard you, unjustly, as either unconscious or
heedless of that sacrilegious war which is now, almost everywhere,
stirred up and fomented against God. For in truth, "The
nations have raged and the peoples imagined vain things" (Ps.ii.,
1) against their Creator, so frequent is the cry of the enemies
of God: "Depart from us" (Job. xxi., 14). And as might
be expected we find extinguished among the majority of men all
respect for the Eternal God, and no regard paid in the
manifestations of public and private life to the Supreme Will -
nay, every effort and every artifice is used to destroy utterly
the memory and the knowledge of God.
5.
When all this is considered there is good reason to fear lest this
great perversity may be as it were a foretaste, and perhaps the
beginning of those evils which are reserved for the last days; and
that there may be already in the world the "Son of
Perdition" of whom the Apostle speaks (II. Thess. ii., 3).
Such, in truth, is the audacity and the wrath employed everywhere
in persecuting religion, in combating the dogmas of the faith, in
brazen effort to uproot and destroy all relations between man and
the Divinity! While, on the other hand, and this according to the
same apostle is the distinguishing mark of Antichrist, man has
with infinite temerity put himself in the place of God, raising
himself [above God]; in such wise that although
he cannot utterly extinguish in himself all knowledge of God, he
has contemned God's majesty and, as it were, made of the universe
a temple wherein he himself is to be adored. "He sitteth in
the temple of God, showing himself as if he were God" (II.
Thess. ii., 2).
6.
Verily no one of sound mind can doubt the issue of this contest
between man and the Most High. Man, abusing his liberty, can
violate the right and the majesty of the Creator of the Universe;
but the victory will ever be with God - nay, defeat is at hand at
the moment when man, under the delusion of his triumph, rises up
with most audacity. Of this we are assured in the holy books by
God Himself. Unmindful, as it were, of His strength and greatness,
He "overlooks the sins of men" (Wisd. xi., 24), but
swiftly, after these apparent retreats, "awaked like a mighty
man that hath been surfeited with wine" (Ps. lxxvii., 65),
"He shall break the heads of his enemies" (Ps. lxxvii.,
22), that all may know "that God is the king of all the
earth" (Ib. lxvi, 8), "that the Gentiles may know
themselves to be men" (Ib. ix., 20).
7.
All this, Venerable Brethren, We believe and expect with
unshakable faith. But this does not prevent us also, according to
the measure given to each, from exerting ourselves to hasten the
work of God - and not merely by praying assiduously: "Arise,
O Lord, let not man be strengthened" (Ib. ix., 19), but, more
important still, by affirming both by word and deed and in the
light of day, God's supreme dominion over man and all things, so
that His right to command and His authority may be fully realized
and respected. This is imposed upon us not only as a natural duty,
but by our common interest. For, Venerable Brethren, who can avoid
being appalled and afflicted when he beholds, in the midst of a
progress in civilization which is justly extolled, the greater
part of mankind fighting among themselves so savagely as to make
it seem as though strife were universal? The desire for peace is
certainly harbored in every breast, and there is no one who does
not ardently invoke it. But to want peace without God is an
absurdity, seeing that where God is absent thence too justice
flies, and when justice is taken away it is vain to cherish the
hope of peace. "Peace is the work of justice" (Is. xxii.,
17). There are many, We are well aware, who, in their yearning for
peace, that is for the tranquillity of order, band themselves into
societies and parties, which they style parties of order. Hope and
labor lost. For there is but one party of order capable of
restoring peace in the midst of all this turmoil, and that is the
party of God. It is this party, therefore, that we must advance,
and to it attract as many as possible, if we are really urged by
the love of peace.
8.
But, Venerable Brethren, we shall never, however much we exert
ourselves, succeed in calling men back to the majesty and empire
of God, except by means of Jesus Christ. "No one," the
Apostle admonishes us, "can lay a foundation other than that
which has been laid, which is Jesus Christ." (I. Cor., iii.,
11) It is Christ alone "whom the Father sanctified and sent
into this world" (Is. x., 36), "the splendor of the
Father and the image of His substance" (Hebr. i., 3), true God
and true man: without whom nobody can know God with the knowledge
for salvation, "neither doth anyone know the Father but the
Son, and he to whom it shall please the Son to reveal Him." (Matth.
xi., 27) Hence it follows that to restore all things in Christ
and to lead men back to submission to God is one and the same aim.
To this, then, it behoves Us to devote Our care - to lead back
mankind under the dominion of Christ; this done, We shall have
brought it back to God. When We say to God We do not mean to that
inert being heedless of all things human which the dream of
materialists has imagined, but to the true and living God, one in
nature, triple in person, Creator of the world, most wise Ordainer
of all things, Lawgiver most just, who punishes the wicked and has
reward in store for virtue.
9.
Now the way to reach Christ is not hard to find: it is the Church.
Rightly does Chrysostom inculcate: "The Church is thy hope,
the Church is thy salvation, the Church is thy refuge." (Hom.
de capto Euthropio, n. 6.) It was for this that Christ founded it,
gaining it at the price of His blood, and made it the depositary
of His doctrine and His laws, bestowing upon it at the same time
an inexhaustible treasury of graces for the sanctification and
salvation of men. You see, then, Venerable Brethren, the duty that
has been imposed alike upon Us and upon you of bringing back to
the discipline of the Church human society, now estranged from the
wisdom of Christ; the Church will then subject it to Christ, and
Christ to God. If We, through the goodness of God Himself, bring
this task to a happy issue, We shall be rejoiced to see evil
giving place to good, and hear, for our gladness, " a loud
voice from heaven saying: Now is come salvation, and strength, and
the kingdom of our God and the power of his Christ." (Apoc.
xii., 10) But if our desire to obtain this is to be fulfilled, we
must use every means and exert all our energy to bring about the
utter disappearance of the enormous and detestable wickedness, so
characteristic of our time - the substitution of man for God; this
done, it remains to restore to their ancient place of honor the
most holy laws and counsels of the gospel; to proclaim aloud the
truths taught by the Church, and her teachings on the sanctity of
marriage, on the education and discipline of youth, on the
possession and use of property, the duties that men owe to those
who rule the State; and lastly to restore equilibrium between the
different classes of society according to Christian precept and
custom. This is what We, in submitting Ourselves to the
manifestations of the Divine will, purpose to aim at during Our
Pontificate, and We will use all our industry to attain it. It is
for you, Venerable Brethren, to second Our efforts by your
holiness, knowledge and experience and above all by your zeal for
the glory of God, with no other aim than that Christ may be formed
in all.
10.
As to the means to be employed in attaining this great end, it
seems superfluous to name them, for they are obvious of
themselves. Let your first care be to form Christ in those who are
destined from the duty of their vocation to form Him in others. We
speak of the priests, Venerable Brethren. For all who bear the
seal of the priesthood must know that they have the same mission
to the people in the midst of whom they live as that which Paul
proclaimed that he received in these tender words: "My little
children, of whom I am in labor again until Christ be formed in
you" (Gal. iv., 19). But how will they be able to perform
this duty if they be not first clothed with Christ themselves? And
so clothed with Christ as to be able to say with the Apostle:
"I live, yet not I, but Christ lives in me" (Ibid. ii.,
20). "For me to live is Christ" (Phlipp. i., 21). Hence
although all are included in the exhortation "to advance
towards the perfect man, in the measure of the age of the fullness
of Christ" (Ephes. iv., 3), it is addressed before all others
to those who exercise the sacerdotal ministry; thus these are
called another Christ, not merely by the communication of power
but by reason of the imitation of His works, and they should
therefore bear stamped upon themselves the image of Christ.
11.
This being so, Venerable Brethren, of what nature and magnitude is
the care that must be taken by you in forming the clergy to
holiness! All other tasks must yield to this one. Wherefore the
chief part of your diligence will be directed to governing and
ordering your seminaries aright so that they may flourish equally
in the soundness of their teaching and in the spotlessness of
their morals. Regard your seminary as the delight of your hearts,
and neglect on its behalf none of those provisions which the
Council of Trent has with admirable forethought prescribed. And
when the time comes for promoting the youthful candidates to holy
orders, ah! do not forget what Paul wrote to Timothy: "Impose
not hands lightly upon any man" (I. Tim. v., 22), bearing
carefully in mind that as a general rule the faithful will be such
as are those whom you call to the priesthood. Do not then pay heed
to private interests of any kind, but have at heart only God and
the Church and the eternal welfare of souls so that, as the
Apostle admonishes, "you may not be partakers of the sins of
others" (Ibid.). Then again be not lacking in solicitude for
young priests who have just left the seminary. From the bottom of
Our heart, We urge you to bring them often close to your breast,
which should burn with celestial fire - kindle them, inflame them,
so that they may aspire solely after God and the salvation of
souls. Rest assured, Venerable Brethren, that We on Our side will
use the greatest diligence to prevent the members of the clergy
from being drawn to the snares of a certain new and fallacious
science, which savoureth not of Christ, but with masked and
cunning arguments strives to open the door to the errors of
rationalism and semi-rationalism; against which the Apostle warned
Timothy to be on his guard, when he wrote: "Keep that which
is committed to thy trust, avoiding the profane novelties of
words, and oppositions of knowledge falsely so called which some
promising have erred concerning the faith" (I. Tim. vi., 20). This does not prevent Us from esteeming worthy of praise
those young priests who dedicated themselves to useful studies in
every branch of learning the better to prepare themselves to
defend the truth and to refute the calumnies of the enemies of the
faith. Yet We cannot conceal, nay, We proclaim in the most open
manner possible that Our preference is, and ever will be, for
those who, while cultivating ecclesiastical and literary
erudition, dedicate themselves more closely to the welfare of
souls through the exercise of those ministries proper to a priest
jealous of the divine glory. "It is a great grief and a
continual sorrow to our heart" (Rom. ix., 2) to find
Jeremiah's lamentation applicable to our times: "The little
ones asked for bread, and there was none to break it to them"
(Lam. iv., 4). For there are not lacking among the clergy those
who adapt themselves according to their bent to works of more
apparent than real solidity - but not so numerous perhaps are
those who, after the example of Christ, take to themselves the
words of the Prophet: "The Spirit of the Lord hath anointed
me, hath sent me to evangelize the poor, to heal the contrite of
heart, to announce freedom to the captive, and sight to the
blind" (Luke iv., 18-19).
12.
Yet who can fail to see, Venerable Brethren, that while men are
led by reason and liberty, the principal way to restore the empire
of God in their souls is religious instruction? How many there are
who mimic Christ and abhor the Church and the Gospel more through
ignorance than through badness of mind, of whom it may well be
said: "They blaspheme whatever things they know not"
(Jude ii., 10). This is found to be the case not only among the
people at large and among the lowest classes, who are thus easily
led astray, but even among the more cultivated and among those
endowed moreover with uncommon education. The result is for a
great many the loss of the faith. For it is not true that the
progress of knowledge extinguishes the faith; rather is it
ignorance, and the more ignorance prevails the greater is the
havoc wrought by incredulity. And this is why Christ commanded the
Apostles: "Going forth teach all nations" (Matth. xxvii.,
19).
13.
But in order that the desired fruit may be derived from this
apostolate and this zeal for teaching, and that Christ may be
formed in all, be it remembered, Venerable Brethren, that no means
is more efficacious than charity. "For the Lord is not in the
earthquake" (III Kings xix., 2) - it is vain to hope to
attract souls to God by a bitter zeal. On the contrary, harm is
done more often than good by taunting men harshly with their
faults, and reproving their vices with asperity. True the Apostle
exhorted Timothy: "Accuse, beseech, rebuke," but he took
care to add: "with all patience" (II. Tim. iv., 2). Jesus
has certainly left us examples of this. "Come to me," we
find Him saying, "come to me all ye that labor and are
burdened and I will refresh you" (Matth. xi., 28). And by
those that labor and are burdened he meant only those who are
slaves of sin and error. What gentleness was that shown by the
Divine Master! What tenderness, what compassion towards all kinds
of misery! Isaias has marvelously described His heart in the
words: "I will set my spirit upon him; he shall not contend,
nor cry out; the bruised reed he will not break, he will not
extinguish the smoldering wick" (Is. xlii., 1-3). This
charity, "patient and kind" (I. Cor. xiii., 4), will
extend itself also to those who are hostile to us and persecute
us. "We are reviled," thus did St. Paul protest,
"and we bless; we are persecuted and we suffer it; we are
blasphemed and we entreat" (I. Cor., iv., 12). They
perhaps seem to be worse than they really are. Their associations
with others, prejudice, the counsel, advice and example of others,
and finally an ill-advised shame have dragged them to the side of
the impious; but their wills are not so depraved as they
themselves would seek to make people believe. Who will prevent us
from hoping that the flame of Christian charity may dispel the
darkness from their minds and bring to them light and the peace of
God? It may be that the fruit of our labors may be slow in coming,
but charity wearies not with waiting, knowing that God prepares
His rewards not for the results of toil but for the good will
shown in it.
14.
It is true, Venerable Brethren, that in this arduous task of the
restoration of the human race in Christ neither you nor your
clergy should exclude all assistance. We know that God recommended
every one to have a care for his neighbor (Eccli. xvii., 12). For
it is not priests alone, but all the faithful without exception,
who must concern themselves with the interests of God and souls -
not, of course, according to their own views, but always under the
direction and orders of the bishops; for to no one in the Church
except you is it given to preside over, to teach, to "govern
the Church of God which the Holy Ghost has placed you to
rule" (Acts xx., 28). Our predecessors have long since
approved and blessed those Catholics who have banded together in
societies of various kinds, but always religious in their aim. We,
too, have no hesitation in awarding Our praise to this great idea,
and We earnestly desire to see it propagated and flourish in town
and country. But We wish that all such associations aim first and
chiefly at the constant maintenance of Christian life, among those
who belong to them. For truly it is of little avail to discuss
questions with nice subtlety, or to discourse eloquently of rights
and duties, when all this is unconnected with practice. The times
we live in demand action - but action which consists entirely in
observing with fidelity and zeal the divine laws and the precepts
of the Church, in the frank and open profession of religion, in
the exercise of every kind of charitable works, without regard to
self-interest or worldly advantage. Such luminous examples given
by the great army of soldiers of Christ will be of much greater
avail in moving and drawing men than words and sublime
dissertations; and it will easily come about that when human
respect has been driven out, and prejudices and doubting laid
aside, large numbers will be won to Christ, becoming in their turn
promoters of His knowledge and love which are the road to true and
solid happiness. Oh! when in every city and village the law of the
Lord is faithfully observed, when respect is shown for sacred
things, when the Sacraments are frequented, and the ordinances of
Christian life fulfilled, there will certainly be no more need for
us to labor further to see all things restored in Christ. Nor is
it for the attainment of eternal welfare alone that this will be
of service - it will also contribute largely to temporal welfare
and the advantage of human society. For when these conditions have
been secured, the upper and wealthy classes will learn to be just
and charitable to the lowly, and these will be able to bear with
tranquillity and patience the trials of a very hard lot; the
citizens will obey not lust but law, reverence and love will be
deemed a duty towards those that govern, "whose power comes
only from God" (Rom. xiii., 1). And then? Then, at last, it
will be clear to all that the Church, such as it was instituted by
Christ, must enjoy full and entire liberty and independence from
all foreign dominion; and We, in demanding that same liberty, are
defending not only the sacred rights of religion, but are also
consulting the common weal and the safety of nations. For it
continues to be true that "piety is useful for all
things" (I. Tim. iv., 8) - when this is strong and
flourishing the people will truly "sit in the
fullness of peace" (Is. xxxii., 18).
15.
May God, "who is rich in mercy" (Ephes. ii., 4), benignly
speed this restoration of the human race in Jesus Christ for
"it is not of him that willeth, or of him that runneth, but
of God that showeth mercy" (Rom. ix., 16). And let us,
Venerable Brethren, "in the spirit of humility" (Dan.
iii., 39), with continuous and urgent prayer ask this of Him
through the merits of Jesus Christ. Let us turn, too, to the most
powerful intercession of the Divine Mother - to obtain which We,
addressing to you this Letter of Ours on the day appointed
especially for commemorating the Holy Rosary, ordain and confirm
all Our Predecessor's prescriptions with regard to the dedication
of the present month to the august Virgin, by the public
recitation of the Rosary in all churches; with the further
exhortation that as intercessors with God appeal be also made to
the most pure Spouse of Mary, the Patron of the Catholic Church,
and the holy Princes of the Apostles, Peter and Paul.
16.
And that all this may be realized in fulfillment of Our ardent
desire, and that everything may be prosperous with you, We invoke
upon you the most bountiful gifts of divine grace. And now in
testimony of that most tender charity wherewith We embrace you and
all the faithful whom Divine Providence has entrusted to Us, We
impart with all affection in the Lord, the Apostolic Blessing to
you, Venerable Brethren, to the clergy and to your people.
Given
at Rome at St. Peter's, on the 7th day of October, 1903, in the
first year of Our Pontificate.
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