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Title: |
Sapientiae Christianae
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Descr.: |
On Christians As Citizens
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Pope: |
Pope Leo XIII
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Date: |
January 10, 1890
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To
the Patriarchs, Primates, Archbishops, and Bishops of the Catholic
World in Grace and Communion with the Apostolic See.
1.
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 of
the 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 be 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 that 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 cooperation on the part of the laity has seemed to the
Fathers of the [First] 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 Savior,
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 [First] 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 cooperation,
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 the
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 is the
true religion. With such a purpose in hand 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 fain 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 fain 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 not 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 time-honored 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) [Note: One
should not get the impression that Catholics are to be blindly
obedient. Obedience is not due when a superior enjoins an inferior
to commit sin.]
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 of 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 neighbor,
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 vouchsafed 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.
Endnotes:
1.
Tobias 1:2. | 2. Mark 16:16. | 3. Matt. 6:24. | 4. Acts 5:29. | 5.
Note the extreme importance of this principle which 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, art. 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. 1 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-IIae, 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. Judith 5:21-22. | 39. Prov. 14:34. | 40.
Isa. 5:20. | 41. Col. 3:14. | 42. 1 John 4:21. | 43. 1 John 4:20.
| 44. Luke 9:26.
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