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Christian Democracy

ENCYCLICAL LETTER

POPE LEO XIII
With Discussion Club Outure

P\Ev. Gerald CTreacy, S. J.



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CHRISTIAN DEMOCRACY

Encyclical Letter

of

Pope Leo XIII

Graves de Communi

(With Discussion Club Outline
by Rev, Gerald C, Treacy^ S.J,)

New York
THE PAULIST PRESS
401 West 59th Street



For Discussion Club Outline

Imprimi Potest:

James P. Sweeney, S.J.,
Provincial, Maryland-New York.

Discussion Club Outline, Copyright, 1941, by

The Missionary Society or St. Paul the Apostle in the
State oe New York

PRINTED AND PUBLISHED IN THE U. S. A.

BY THE PAULIST PRESS, NEW YORK, N. Y.



GRAVES DE COMMUNI

ENCYCLICAL LETTER OF OUR HOLY FATHER
BY DIVINE PROVIDENCE

POPE LEO XIII
ON

Christian Democracy
To Our Venerable Brethren, All Patriarchs, Primates,

Archbishops and Bishops of the

Catholic World,

In Grace and Communion with the Apostolic See,

POPE LEO XIII
Venerable Brethren,

Health and Apostolic Benediction

Causes of Present Unrest

1. The grave discussions on economical questions which for
some time past have disturbed the peace of several countries of

the world are growing in frequency and intensity to such a de-

gree that the minds of thoughtful men are filled, and rightly so,
with worry and alarm. These discussions take their rise in the

bad philosophical and ethical teaching which is now widespread
among the people. The changes also which the mechanical in-
ventions of the age have introduced, the rapidity of communi-

cation between places and the devices of every kind for diminish-

ing labor and increasing gain all add bitterness to the strife; and

lastly matter have been brought to such a pass by the struggle

between capital and labor, fomented as it is by professional

agitators, that the countries where these disturbances most fre-

quently occur, find themselves confronted with ruin and disaster.

[3 ]



The Social Efforts of the Pope

2. At the very beginning of Our Pontificate We clearly
pointed out what the peril was which confronted society on
this head, and We deemed it Our duty to warn Catholics, in un-
mistakable language, how great the error was which was lurk-
ing in the utterances of socialism, and how great the danger
was that threatened not only their temporal possessions, but

also their morality and religion. That was the purpose of Our
Encyclical Letter Quod Apostolici Muneris which We published
on the 28th of December in the year 1878; but as these dangers
day by day threatened still greater disaster, both to individuals

and the commonwealth. We strove with all the more energy to
avert them. This was the object of Our Encyclical Rerum No-
varum of the ISth of May, 1891, in which We dwelt at length
on the rights and duties which both classes of society—those
namely, who control capital, and those who contribute labor

—

are bound in relation to each other; and at the same time, We
made it evident that the remedies which are most useful to pro-
tect the cause of religion, and to terminate the contest between

the different classes of society, were to be found in the precepts

of the Gospel.

Results Achieved

3. Nor, with God’s grace, were Our hopes entirely frustrat-

ed. Even those who are not Catholics, moved by the power of
truth, avowed that the Church must be credited with a watchful

care over all classes of society, and and especially those whom
fortune had least favored. Catholics of course profited abun-

dantly by these Letters, for they not only received encourage-

ment and strength for the admirable enterprises in which they

were engaged but also obtained the light which they desired, by

the help of which they were able with greater safety and with

more plentiful blessings to continue the efforts which they had

been making in the matter of which We are now speaking.
Hence it happened that the differences of opinion which pre-

vailed among them were either removed or their acrimony dim-

inished and the discussion laid aside. In the work which they

had undertaken this was effected, viz.: that in their efforts for

the elevation of the poorer classes, especially in those places

where the trouble is greatest, many new enterprises were set on

[ 4 ]



foot; those which were already established were increased and

all reaped the blessing of a greater stability imparted to them.

Some of these works were called Bureaus of the People, their
object being to supply information. Rural savings banks had

been established, and various associations, some for mutual aid,

others, of relief, were organized. There were working men^s

societies and other enterprises for work or beneficence. Thus
under the auspices of the Church, united action of Catholics was

secured as well as wise discrimination exercised in the distribu-

tion of help for the poor who are often as badly dealt with by
chicanery and exploitation of their necessities, as they are op-

pressed by indigence and toil.

A Name Wanted for Social Action

4. These schemes of popular benevolence were, at first, dis-

tinguished by no articular appellation. The name of Christian
Socialism with its derivatives which was adopted by some was

very properly allowed to fall into disuse. Afterwards some

asked to have it called The Popular Christian Movement. In
the countries most concerned with this matter, there are some

who are known as Christian Socialists. Elsewhere the move-
ment is described as Christian Democracy, and its partisans

Christian Democrats, in contradistinction to those who are des-
ignated as Socialists, and whose system is known as Social
Democracy. Not much exception is taken to the former, i. e.,
Christian Socialism, but many excellent men find the term
Christian Democracy objectionable. They hold it to be very
ambiguous and for this reason open to two objections. It seems

by implication to covertly favor popular government, and to dis-

parage other methods of political administration. Secondly, it

appears to belittle religion by restricting its scope to the care

of the poor, as if the other sections of society were not of its

concern. More than that, under the shadow of its name, there
might easily lurk a design to attack all legitimate power either

civil or sacred. Wherefore, since this discussion is now so
widespread, so exaggerated and so bitter, the consciousness of

duty warns Us to put a check on this controversy and to define
what Catholics are to think on this matter. We also propose to
describe how the movement may extend its scope and be made
more useful to the commonwealth.



Social Democracy

5. What Social Democracy is and what Christian Democ-
racy ought to be, assuredly no one can doubt. The first, with
due consideration to the greater or less intemperance of its utter-

ance, is carried to such an excess by many as to maintain that
there is really nothing existing above the natural order of things,

and that the acquirement and enjoyment of corporal and ex-

ternal goods constitute man’s happiness. It aims at putting all

government in the hands of the people, reducing all ranks to the

same level, abolishing all distinction of class, and finally intro-

ducing community of goods. Hence, the right of ownership is

to be abrogated, and whatever property a man possesses, or
whatever means of livelihood he has, is to be common to all.

Christian Democracy

6. As against this, Christian Democracy, by the fact that
it is Christian, is built, and necessarily so, on the basic prin-

ciples of divine faith, and provides for the betterment of the

masses, with the ulterior object of availing itself of the occasion

to fashion their minds for things which are everlasting. Hence,

for Christian Democracy justice is sacred; it must maintain that
the right of acquiring and possessing property cannot be im-

pugned, and it must safeguard the various distinctions and de-

grees which are indispensable in every well-ordered common-
wealth. Finally it must endeavor to preserve in every human so-
ciety the form and the character which God ever impresses on it.
It is clear, therefore, that there is nothing in common between
Social and Christian Democracy. They differ from each other
as much as the sect of Socialism differs from the profession of
Christianity.

Not Political Democracy

7. Moreover it would be a crime to distort this name of
Christian Democracy to politics, for although democracy, both
in its philological and philosophical significations, implies popu-

lar government, yet in its present application it is so to be em-

ployed that, removing from it all political significance, it is to

mean nothing else than a benevolent and Christian movement
in behalf of the people. For the laws of nature and of the

Gospel, which by right are superior to all human contingencies,

[ 6 ]



are necessarily independent of all modifications of civil govern-

ment, while at the same time they are in concord with every-

thing that is not repugnant to morality and justice. They are,
therefore, and they must remain absolutely free from political

parties, and have nothing to do with the various changes of ad-

ministration which may occur in a nation; so that Catholics may
and ought to be citizens according to the constitution of any

State, guided as they are by those laws which command them
to love God above all things, and their neighbors as themselves.
This has always been the discipline of the Church. The Roman
Pontiffs acted upon this principle, whenever they dealt with dif-

ferent countries, no matter what might be the character of their

governments. Hence, the mind and the action of Catholics who
are devoted to the amelioration of the working classes, can never

be actuated with the purpose of favoring and introducing one

government in place of another.

Christian Democracy All-Inclusive

8. In the same manner, from Christian Democracy

^

We
must remove another possible subject of reproach, namely: that

while looking after the advantage of the working people they

should act in such a manner as to forget the upper classes of

society; for they also are of the greatest use in preserving and

perfecting the commonwealth. As We have explained, the
Christian law of charity will prevent Us from so doing. For it
extends to all classes of society, and all should be treated as

members of the same family, as children of the same heavenly
Father, as redeemed by the same Saviour, and called to the same

eternal heritage. Hence the doctrine of the Apostle who warns
us that: ‘We are one body and one spirit called to the one hope
in our vocation; one Lord, one Faith and one Baptism; one

God and the Father of all Who is above all, and through all. and
in us all.’^ Wherefore on account of the nature of the union

which exists between the different classes of society and which

Christian brotherhood makes still closer, it follows that no matter

how great Our devotion may be in helping the people, We should
all the more keep Our hold upon the upper classes, because asso-
ciation with them is proper and necessary, as We shall explain
later on, for the happy issue of the work in which We are
engaged.

r 71



Christian Obedience

9. Let there be no question of fostering under this name of
Christian Democracy any intention of diminishing the spirit of
obedience, or of withdrawing people from their lawful rulers.

Both the natural and the Christian law command us to revere
those who, in their various grades are above us in the State, and

to submit ourselves to their just commands. It is quite in keep-

ing with our dignity as men and Christians to obey, not only ex-
teriorly but from the heart, as the Apostle expresses it, jor con-

science, sake, when he commands us to keep our soul subject to
the higher powers. It is abhorrent to the profession of a Chris-

tian for any one to be unwilling to be subject and obedient to

those who rule in the Church, and first of all to the bishops
whom (without prejudice to the universal power of the Roman
Pontiff) the Holy Ghost has placed to rule the Church of God
which Christ has purchased by His Blood} He who thinks or
acts otherwise is guilty of ignoring the grave precept of the

Apostle who bids us to obey our rulers and to be subject to them,
for they watch, having to give an account of our souls. Let the

faithful everywhere implant these principles deep in their souls,

and put them in practice in their daily life, and let the ministers

of the Gospel meditate them profoundly, and incessantly labor

not merely by exhortation but especially by example to make
them enter into the souls of others.

Object of Christian Democracy

10. We have recalled these matters which on other occasions
We have made the subject of Our instructions, in the hope that
all dissension about the name of Christian Democracy will cease
and that all suspicion of any danger coming from what the name
signifies will be put at rest. And with reason do We hope so;
for neglecting the opinions of certain men, with regard to the

power and efficacy of this kind of Christian Democracy, Which

at times are exaggerated and are not free from error, let no one,

however, condemn that zeal which, according to the natural and

divine law, has this for its object, viz.: to make the condition
of those who toil more tolerable; to enable them to obtain, little
by little, those means by which they may provide for the future;

1 Acts XX. 28.

[ 8 ]



to help them to practice in public and in private the duties
which morality and religion inculcate; to aid them to feel that

they are not animals but men, not heathens but Christians, and

so to enable them to strive more zealously and more eagerly for

the one thing which is necessary, viz,\ that ultimate good for

which we are all born into this world. This is the intention; this
is the work of those who wish that the people should be animated
by Christian sentiments and should be protected from the con-

tamination of socialism which threatens them.

The Social Question a Moral Question

11. We have designedly made mention here of virtue and
religion. For, it is the opinion of some, and the error is already

very common, that the social question is merely an economic one,
whereas in point of fact, it is above all a moral and religious

matter, and for that reason must be settled by the principles of

morality and according to the dictates of religion. For even

though wages are doubled and the hours of labor are shortened

and food is cheapened, yet if the working man hearkens to the
doctrines that are taught on this subject, as he is prone to do,

and is prompted by the examples set before him to throw off re-

spect for God and to enter upon a life of immorality, his labors
and his gain will avail him naught.

Religion Necessary for o Solution

12. Trial and experience have made it abundantly clear that
many a workman lives in cramped and miserable quarters, in
spite of his shorter hours and larger wages, simply because he

has cast aside the restraints of morality and religion. Take

away the instinct which Christian virtue has planted and nur-
tured in men^s hearts, take away prudence, temperance, frugal-
ity, patience, and other correct, natural habits, no matter how
much he may strive, he will never achieve prosperity. That is
the reason why We have incessantly exhorted Catholics to enter
these associations for bettering the condition of the laboring

classes, and to organize other undertakings with the same object

in view; but We have likewise warned them that all this should
be done under the auspices of religion, with its help and under

its guidance.

[91



Active Charity Needed

13. The zeal of Catholics on behalf of the masses is especially
noteworthy by the fact that it is engaged in the very field in

which, under the benign inspiration of the Church, the active

industry of charity has always labored, adapting itself in all

cases to the varying exigencies of the times. For the law of

mutual charity perfects, as it were, the law of justice, not merely

by giving each man his due and in not impeding him in the exer-
cise of his rights, but also by befriending him in case of need,

“not with the word alone, or the lips, but in deed and in truth^’;

being mindful of what Christ so lovingly said to His own: “A
new commandment I give unto you, that you love one another as
I have loved you, that you love also one another. By this shall
all men know that you are My disciples, if you have love one for
the other.” This zeal in coming to the rescue of Our fellow men
should, of course, be solicitous, first for the imperishable good of

the soul, but it must not neglect what is necessary and helpful for

the body.

Our Lord^s Test

14. We should remember what Christ said to the disciples
of the Baptist who asked him: “Art Thou He that art to come
or look we for another?” He invoked, as the proof of the mission
given to Him among men. His exercise of charity, quoting for
them the text of Isaias: The blind see, the lame walk, the lepers

are cleansed, the deaf hear, the dead rise again, the poor have the

Gospel preached to them? And speaking also of the Last Judg-
ment and of the rewards and punishments He will assign. He de-
clared that He would take special account of the charity men
exercised towards each other. And in that discourse there is
one thing that especially excites our surprise, viz.: that Christ

omits those works of mercy which comfort the soul and refers

only to external works which, although done in behalf of men.

He regards as being done to Himself. For I was hungry and you
gave Me to eat; I was thirsty and you gave Me to drink; 1 was a
stranger and you took Me in; naked and you covered Me; sick
and you visited Me; I was in prison and you came to Me?

2 Matt. xi. 5. 3 Matt. xxv. 35.

[ 10 ]

• 0-



The Example of Christ

15. To the teachings which enjoin the twofold charity of
spiritual and corporal works, Christ adds His own example so that
no one may fail to recognize the importance which He attaches
to it. In the present instance we recall the sweet words that
came from His paternal heart: I have pity on the multitude,"^ as

well as the desire He had to assist them even if it were neces-
sary to invoke His miraculous power. Of His tender compassion

we have the proclamation made in Holy Writ, viz.: that He went
about doing good and healing all that were oppressed by the

devil.^ This law of charity which He imposed upon His apostles,
they in the most holy and zealous way put into practice; and
after them those who embraced Christianity originated that won-
derful variety of institutions for alleviating all the miseries by

which mankind is afflicted. And these institutions carried on
and continually increased their -powers of relief and were the

especial glories of Christianity and of the civilization of which

it was the source, so that right-minded men never fail to admire
those foundations, aware as they are of the proneness of men to
concern themselves about their own and neglect the needs of
others.

Precept of Almsgiving

16. Nor are we to eliminate from the list of good works the
giving of money for charity, in pursuance of what Christ has
said: But yet that which remaineth, give alms.^ Against this,

the Socialist cries out and demands its abolition as injurious to

the native dignity of man. But if it is done in the manner which

the Scripture enjoins,^ and in conformity with the true Christian

spirit, it neither connotes pride in the giver nor inflicts shame

upon the one who receives. Far from being dishonorable for man
it draws closer the bonds of human society of augmenting the
force of the obligation of the duties which men are under with
regard to each other. No one is so rich that he does not need
another's help; no one so poor as not to be useful in some way
to his fellow man; and the disposition to ask assistance from
others with confidence, and to grant it with kindness is part of

our very nature. Thus justice and charity are so linked with

4 Mark vii. 2.
6 Luke xi. 41.

[ 11 ]

5 Acts X. 38.

7 Matt. vi. 2,



each other, under the equable and sweet law of Christ, as to form

an admirable cohesive power in human society and to lead all of
its members to exercise a sort of providence in looking after their
own and in seeking the common good as well.

Teaching Self-Help

17. As regards not merely the temporary aid given to the

laboring classes, but the establishment of permanent institutions

in their behalf, it is most commendable for charity to undertake
them. It will thus see that more certain and more reliable means

of assistance will be afforded to the necessitous. That kind of

help is especially worthy of recognition which forms the minds of

mechanics and laborers to thrift and foresight so that in course

of time they may be able, in part at least to look out for them-
selves. To aim at that is not only to dignify the duty of the
rich towards the poor, but to elevate the poor themselves; for

while it urges them to work for a better degree of comfort in

their manner of living, it preserves them meantime from danger

by checking extravagance in their desires, and acts as a spur in

the practice of the virtues proper to their state. Since, there-

fore, this is of such great avail and so much in keeping with the
spirit of the times, it is a worthy object for charity to undertake

with all prudence and zeal.

Catholic Unity

18. Let it be understood, therefore, that this devotion of

Catholics to comfort and elevate the mass of the people is in

keeping with the spirit of the Church and is most conformable to

the examples which the Church has always held up for imita-

tion. It matters very little whether it goes under the name of
^^The Popular Christian Movement or Christian Democracy

y*

if the instructions that have been given by Us be fully carried out
with the submission that is due. But it is of the greatest impor-

tance that Catholics should be one in mind, will, and action in a

matter of such great moment. And it is also of importance that
the influence of these undertakings should be extended by the

multiplication of men and means devoted to the same object.

The Duties of the Wealthy

19. Especially must there be appeals to the kindly assist-

ance of those whose rank, worldly wealth, and culture give them

[ 12 ]



importance in the community. If their help is extended, scarcely

anything can be done which will be of any assistance for the

wants which now clamor for satisfaction in this matter of the
well-being of the people. Assuredly the more earnestly many of
those who are prominent in the State conspire effectively to at-
tain that object the quicker and surer will the end be reached.

We wish them to understand that they are not at all free to look
after or neglect those who happen to be beneath them, but that
it is a strict duty which binds them. For no one lives only for

his personal advantage in a community; he lives for the common
good as well, so that when others cannot contribute their share
for the general object, those who can do so are obliged to make
up the deficiency. The very extent of the benefits they have re-
ceived increases the burden of their responsibility, and a stricter

account will have to be rendered to God who bestowed those
blessings upon them. What should also urge all to the fulfill-
ment of their duty in this regard is the widespread disaster which

will eventually fall upon all classes of society if this assistance

does not arrive in time; and therefore is it that he who neglects
the cause of the distressed poor is not doing his duty to himself

or to the State.

Blending the New and the Old

20. If this social movement extends its scope far and wide
in a true Christian fashion, and grows in its proper and genuine

spirit, there will be no danger, as is feared, that those other insti-

tutions, which the piety of our ancestors have established and

which are now flourishing, will decline or be absorbed by new
foundations. Both of them spring from the same root of charity

and religion, and not only do not conflict with each other, but

can be made to coalesce and combine so perfectly as to provide by
a union of their benevolent resources in a more efficacious man-
ner against the graver perils and necessities of the people which

confront us today.

The Threat of Socialism

21. The condition of things at present proclaims, and pro-
claims vehemently, that there is need for a union of brave minds

with all the resources they can command. The harvest of misery
is before Our eyes, and the dreadful projects of the most dis-
astrous national upheavals are threatening Us from the growing

[ 13 ]



power of the socialistic movement. They have insidiously worked
their way into the very heart of the State, and in the darkness
of their secret gatherings, and in the open light of day, in their

writings and their harangues, they are urging the masses onward

to sedition; they fling aside religious discipline, they scorn duties

the clamor only for rights; they are working incessantly on

the multitudes of the needy which daily grow greater, and

which, because of their poverty are easily deluded and hur-

ried off into ways that are evil. It is equally the concern of

the State and of religion, and all good men should deem it a
sacred duty to preserve and guard both in the honor which is

their due.

No Place for Dissension

22. That this most desirable agreement of wills should be

maintained, it is essential that all refrain from giving any causes

of dissension in hurting and alienating the minds of others.

Hence in newspapers and in speeches to the people, let them

avoid subtle and useless questions which are neither easy to

solve nor to understand except by minds of unusual ability and
only after the most serious study. It is quite natural for people

to think differently in doubtful questions, but those who address
themselves to these subjects in a proper spirit will preserve their

mental calm and not forget the respect which is due to those who
differ from them. If minds see things in another light it is not

necessary to become alienated forthwith. To whatever opinion
a man’s judgment may incline, if the matter is yel open to dis-
cussion let him keep it, provided his mental attitude is such that

he is ready to yield if the Holy See should otherwise decide.

Leadership Essential

23. This Catholic action, of whatever description it may be,
will work with greater effect if all of the various associations,

while preserving their individual rights, move together under one
primary and directive force.

The Bishops' Task

24. In Italy We desire that this directive force should ema-
nate from the Catholic Congresses and Reunions so often praised

by Us, to further which Our predecessor and We Ourselves have
ordered that these meetings should be controlled and guided by

[ 14 ]



the bishops of the country. So let it be for other nations, in case

there be any leading organization of this description to which

this matter has been legitimately entrusted.

The Clergy's Aid

25. Now in. all questions of this sort where the interests of
the Church and the Christian people are so closely allied, it is

evident what they who are in the sacred ministry should do, and
it is clear how industrious they should be in inculcating right
doctrine and in teaching the duties of prudence and charity. To
go out and move among the people, to exert a healthy influence
on them by adopting themselves to the present condition of things

is what more than once in addressing the clergy We have advised.
More frequently also in writing to the bishops and other digni-
taries of the Church, and especially of late (to the Minister

General of the Minorities, November 25, 1898) We have lauded
this affectionate solicitude for the people and declared it to be

the especial duty of both the secular and regular clergy. But

in the fulfillment of this obligation let there be the greatest cau-

tion and prudence exerted, and let it be done after the fashion

of the saints. Francis, who was poor and humble, Vincent of
Paul, the Father of the afflicted classes, and very many others
whom the Church keeps ever in her memory, were wont to lavish
their care upon the people, but in such wise as not to be en-

grossed overmuch or to be unmindful of themselves or to let it

prevent them from laboring with the same assiduity in the per-

fection of their own soul and the cultivation of virtue.

Five Principles to Be Taught

26. There remains one thing upon which We desire to insist
very strongly, in which not only the ministers of the Gospel, but

also all those who are devoting themselves to the cause of the
people, can with very little difficulty bring about a most com-

mendable result. That is to inculcate in the minds of the people,
in a brotherly way and whenever the opportunity presents itself,
the following principles, viz.: to keep aloof on all occasions from

seditious acts and seditious men; to guard inviolate the rights
of others; to show a proper respect to superiors; to willingly per-
form the work in which they are employed

;
not to grow weary of

the restraint of family life which in many ways is so advan-

[ 15 ]



tageous; to keep to their religious practices above all, and in

their hardships and trials to have recourse to the Church for con-

solation. In the furtherance of all this, it is very efficacious to

propose the splendid example of the Holy Family of Nazareth,

and to advise the invocation of its protection, and it also helps

to remind the people of the examples of sanctity which have

shone in the midst of poverty, and to hold up before them the

reward that awaits them in the better life to come.

Episcopol Authority and Guidance

27. Finally, We recur again to what We have already de-
clared and We insist upon it most solemnly, viz.: that whatever
projects individuals or associations form in this matter should

be done with due regard to Episcopal authority and absolutely

under Episcopal guidance. Let them not be led astray by an

excessive zeal in the cause of charity. If it leads them to be

wanting in proper submission it is not a sincere zeal; it will not

have any useful result and cannot be acceptable to God. God
delights in the souls of those who put aside their own designs
and obey the rulers of His Church as if they were obeying Him;
He assists them even when they attempt difficult things and be-
nignly leads them to their desired end. Let them show also

examples of virtue, so as to prove that a Christian is a hater of

idleness and indulgence, that he gives willingly from his goods

for the help of others, and that he stands firm and unconquered

in the midst of adversity. Examples of that kind have a power

of moving people to dispositions of soul that make for salvation,
and have all the greater force as the condition of those who give
them is higher in the social scale.

Appeal to the Hierarchy

28. We exhort you. Venerable Brethren, to provide for all
this, as the necessities of men and of places may require, accord-
ing to your prudence and your zeal, meeting as usual in council

to combine with each other in your plans for the furtherance of

these projects. Let your solicitude watch and let your authority

be effective in controlling, compelling, and also in preventing,

lest any one under the pretext of good should cause the vigor of

sacred discipline to be relaxed or the order which Christ has es-

tablished in His Church to be disturbed. Thus by the correct,

r 16 1



concurrent, and ever-increasing labor of all Catholics, the truth

will flash out more brilliantly than ever, viz.: that truth and true

prosperity flourish especially among those peoples whom the
Church controls and influences: and that she holds it as her

sacred duty to admonish every one of what the law of God en-
joins to unite the rich and the poor in the bonds of fraternal

charity, and to lift up and strengthen men’s souls in the times

when adversity presses heavily upon them.

St. Pours Injunction

29. Let Our commands and Our wishes be confirmed by the
words which are so full of apostolic charity which the blessed

Paul addressed to the Romans: “I beseech you therefore breth-
ren, be reformed in the newness of your mind; he that giveth,

with simplicity; he that ruleth, with carefulness; he that show-

eth mercy, with cheerfulness. Let love be without dissimula-

tion—hating that which is evil; clinging to that which is good;
loving one another with the charity of brotherhood; with honor

preventing one another; in carefulness, not slothful; rejoicing in

hope; patient in tribulation; instant in prayer. Communicating

to the necessities of the saints. Pursuing hospitality. Rejoice

with them that rejoice; weep with them that weep; being of one

mind to one another; to no man rendering evil for evil; provid-
ing good things not only in the sight of God but also in the sight
of men.”

30. As a pledge of these benefits receive the Apostolic Bene-

diction which, Venerable Brethren, We grant most lovingly in the
Lord to you and your clergy and people.

31. Given at St. Peter’s in Rome, the eighteenth day of Janu-
ary, 1901, the thirteenth year of Our Pontificate.

LEO XTII, Pope,

I 17]



DISCUSSION CLUB OUTLINE

By Rev. Gerald C. Treacy, S.J.

Numerals Indicate Paragraphs

LESSON I

Paragraphs 1 to 6

Thinking men are concerned with the widespread economic disputes
that are raging in one nation after another. These disputes owe their
origin to wrong principles both moral and philosophical. There is today a
keener struggle for existence due to the greater productivity of labor, and

there is general discontent as the gulf between rich and poor h^s widened.

At the very beginning of our pontificate we called attention to these
dangers threatening society. We warned Catholics against the errors of
Socialism, and the destruction with which they threatened not merely

the general welfare but morality and religion. That was the theme of our
encyclical Quod Apostolici Muneris, issued on December 28, 1878. As
the danger increased we did all in our power to provide against it. On
May 15, 1891, we issued the encyclical Rerum Novarum wherein we ex-
plained the rights and duties of employers and employees, and urged a
return to the precepts of the Gospel as the only remedy that could allay
the strife between classes.

As a result of our apostolic endeavors Catholics and non-Catholics
have benefited. Catholic action has been better organized and in places where
poverty was most prevalent remedial measures have been applied, such
as land banks for making loans and other societies for helping the needy.
So under the guidance of the Church the poor have been aided and pro-
tected, for it must be realized that they are often as much the victims
of dangerous propagandists as they are sufferers from hardship and poverty.
Many names have been given to these various forms of Catholic action.
One name Christian Democracy calls for an explanation as there has been
much dispute among Catholics about its meaning. We think it well to end
the controversy by defining what Catholics should think; moreover we
intend to give some directions on Catholic action that it may be more
widespread in scope and more beneficial to the State.

Christian Democracy is the opposite of Social Democracy. For So-
cial Democracy rejects the supernatural, and makes bodily and material
possessions the goal of life, and places human happiness in the attain-
ment of these alone. It aims at the abolition of all classes, and with
this achieved, all wealth will be distributed equally, and all private property
abolished.

Christian Democracy on the other hand is founded on the teachings
of divine Faith and while it labors for the human betterment of man,
it does not neglect his eternal welfare. Christian Democracy is built on
justice. It stands for the right of private property. It maintains the

necessity of classes in a well-ordered State. It asserts that society must
have the form and character that has been given it by The Creator. It
is clear then that there can be nothing in common between Christian and
Social Democracy. They are poles apart.

r 18 ]



QUESTIONS

What is the cause of the economic disputes referred to by Pope Leo

XIII?

What has been the result of the present intense struggle for existence?

Why has the gulf between rich and poor widened?

State the theme of the encyclical Quod Apostolici Muneris alluded to by
the Pope.

State the theme of the Rerum Novarum mentioned by Pope Leo XIII.

What conclusions must be drawn by those who have read these en-
cyclicals ?

State some practical results following from the issuance of these docu-

ments.

Have the poor been victims only of poverty?

Define Christian Democracy.

Explain the errors of Social Democracy.

Is Christian Democracy concerned only with the material betterment
of the people?

State the three main tenets of Christian Democracy.

Social and Christian Democracy are in no sense the same. Explain.

LESSON II

Paragraphs 7 to 10

It is wrong to use the term Christian Democracy in a political sense.
While by its name it denotes popular rule, what it really means is
beneficent Christian action in behalf of the people. As it is the applica-

tion of the principles of the Natural Law and the Gospel to human life,
it cannot be bound up with any particular form of civil government but
must adapt itself to every just form of civic rule. It remains outside
the field of party rivalries and political changes, and calls for Christian
living by the people no matter what the form of government may be. So
Catholics interested in the welfare of the people must not aim at estab-
lishing one form of government rather than another.

It is not exclusively dedicated to one class of society. It is dedicated

to all for it is Christian charity in action. It looks on all men as mem-
bers of one family who have God for their Father and Christ for their
Redeemer. While laboring for the workers, it knows that its labor must
benefit other classes in society as well. It strives to co-ordinate all classes

in society. The harmony of all classes not the conflict of classes is ac-
cording to God’s Law and the Law of Nature.

Obedience to authority civil and ecclesiastical is one of the first duties
of the true Christian. Civic obedience to all who hold office in the State
is binding on the Christian conscience. This is the clear teaching of our

[19]



Lord, of St. Paul and of the Church. Obedience to the Pope, the bishops

and all wielding Church authority is also fundamental in Christian life.

Without this two-fold obedience there can be no Christian Democracy.

We hope that the meaning of the name of Christian Democracy is
now clear to all. We trust all will understand that the efforts of Chris-
tian Democracy to better the conditions of the workers are worth while.
For these efforts aim at making the workers’ condition more tolerable
enaibling them gradually to rise above pressing poverty, to lead human
lives as Christians should, and so reach the destiny that God has given
them. For the workers are men and' not mere animals, Christians not
pagans. Christian Democracy must help the worker attain the one thing
necessary and protect him against the poison of Socialism.

QUESTIONS

Has Christian Democracy a political meaning?

Why are the precepts of the Natural Law and of the Gospel not de-
pendent on particular forms of government?

Sum up these precepts.
Should Catholics engaged in social action aim at a special form of gov-

ernment?

Is Christian Democracy exclusively concerned with the poor?

What follows from the fact that Christian Democracy must follow
the law of charity?

How did St. Paul express this law?
State St. Paul’s teaching on civic obedience and on obedience to Church

authority.

Mention the aims of Christian Democracy as detailed by the Pope.

LESSON III

Paragraphs 11 to 16

The social question is not merely economic. It is first of all a moral
and religious question and only moral and religious principles will solve
it. For suppose the productivity of capital doubled, working hours were
shortened, and food prices reduced, and yet the worker listened to teach-
ings against God and religion—^as he often does and acts upon them

—

what follows? His labor deteriorates and his earnings decrease. Prac-
tical experience shows that many a worker is in a sorry plight in spite
of high wages and short hours, because religion has lost its hold on him
and so he is not living according to God’s Law. Without the influence
of religion on human character, you may try as you will but you cannot
provide prosperity. That is why we have not encouraged plans for the
betterment of the workers unless those plans have back of them the
spirit of religion.

However, Catholic interest in the workers is worthy of all commenda-
tion as it is a development of Catholic charity, and the fulfillment of that

[ 20 ]



new commandment that Christ gave to His followers. For it must be
remembered that the law of charity completes the law of justice. While

it is primarily concerned with eternal values it does not neglect the

temporal. For our Lord Himself when asked by the disciples of John
the Baptist if He were the Messias, grounded His claim to the office of
Messias on the corporal works of mercy He was doing. And when He
spoke of the final judgment He declared He would examine the charity
that men showed one another. For whatever works of kindness they did
for each other, they did for Him. The poor man is Christ poor.

Our Lord then not only taught charity in the full sense of the word,
He practiced it, for “He went about doing good and healing all that
were oppressed by the devil” (Acts x. 38). At the foundation of Christi-

anity the Apostles emulated His example and so did the first Christians.

The permanence of the tradition of charity is evidenced in the history of
the Church, and the institutions that she founded for the alleviation of

human misery. Wherever her influence was felt, the beauty of charity
shone, in contrast to the dull drab selfishness that was characteristic of
paganism. This has been the peculiar glory of Christian civilization.

Almsgiving a peculiarly Christian virtue which enobles the giver and

the recipient is a praiseworthy practice befitting the follower of Christ.

It is according to Christian tradition and makes for friendliness in human
relationships. For truly there is none so rich that he does not need

something, none so poor that he cannot help someone who is poorer.
So justice and charity blended as they should be, according to the

kindly law of the Gospel, maintain the bonds of human society.

QUESTIONS

The social question is not merely economic. Explain.

Where does its solution lie?

Will shorter hours, and reduction of food prices, solve the problem of
Labor?

Many a worker lives poorly in spite of shorter hours and higher pay.
Explain.

What must be the center of all Catholic social action?

The law of charity completes the law of justice. Explain.

State the meaning of the New Commandment.
Is it applicable only to eternal interests?

What did our Lord point to in proof of His office as Messias?

What did our Lord say would be the test of reward and punishment
on the Last Day?

What type of compassion did Christ say would receive a reward?

What are the signal examples that our Saviour gave in His own Life?
How did the Apostles exemplify Christ’s teaching?
How has the Church exemplified it through the ages?
The Socialists condemn almsgiving as derogatory to man. Refute this.

State the effects of justice and charity on human society.

[21 ]



LESSON IV

Paragraphs 17 to 22

Permanent help for the workers is one of the best forms of charity.
To teach them thrift and the habit of saving, is to develop their power
of self-help and enable them to provide for the needs of the future.
And besides helping the worker this form of charity helps the better-off
to fulfill their duties in regard to the poor.

Be it remembered that the Catholic social apostolate, by whatever name
it is called must be Catholic. Its action must be united action under the
direction of the Holy See. Its scope must be continually broadened. And
unless the most influential classes in the State are interested in Catholic

social action, little can be done to better the condition of the working

classes.

We remind the rich that they have a duty to the poor. They cannot
in good conscience consider this duty lightly. For men live in society
not only for their individual good but for the common good. As some are
too poor to contribute to the common good, it is the duty of those who
have the means to contribute more generously. The extent of this obliga-
tion is measured by the amount of wealth possessed. The larger the amount

the greater the obligation of supplying the needs of the poor. Failure to

realize this will bring catastrophe not only to the poor, but to the rich

themselves and to the whole body politic.

If an enterprise such as we describe should really take hold and flourish,
it does not mean that our older organizations of Christian charity would
be abandoned or absorbed by the new organization. All having the same
aim should work in unison for the betterment of the people. For the
people have need of help in these times when the poison of Socialism is
spreading more and more, openly and secretly directed at making the people

discontented and rebellious. It finds a fertile field among the very poor
whose lot is such a hard one, with the result that not only religion but

the State at present is in danger, and it is the plain duty of every right-

minded man to be active in defending the one and the other.
To achieve necessary unity of Catholic action there must be no dis-

agreement in principles. A difference of view in questions of policy is to
be expected. But this difference should not lead to acrimonious disputes

that do nothing but harm the sublime cause that is at stake. And when-
ever differences of opinion arise and cannot be adjusted, all must remember
that the final decision as to policy rests with the Apostolic See.

QUESTIONS

Show that the teaching of self-help is true charity.

Zeal for the relief of the people must be in keeping with the mind of
the Church. Explain.

Show how the help of the well-to-do is necessary in Catholic popular
action.

[22 ]



Are the rich free to help or not to help those who are in need?

He who neglects the poor acts against his personal interest. Explain.

What does the Pope say of the methods of Socialism in dealing with
the poor?

Compare these methods with those of present day Communism.

How much liberty of opinion should be allowed in Catholic social action ?

LESSON V

Paragraphs 23 to 31

All Catholic action will be more effective, if its different parts or organi-
zations have one guiding head. The Institute of Catholic Congresses and
Assemblies in Italy serves this purpose, acting of course under the guidance

of the several bishops. This should be done in other nations.

It is evident that in an enterprise of this kind the priesthood should

be actively concerned. Again and again in speaking to the clergy We
have urged them to get out among the people and make their priestly
influence felt. And in their apostolate among the poor let them follow
the example of St. Francis and St. Vincent de Paul who while wholly
absorbed in work for the people, never neglected the one thing important,
namely the salvation and perfection of their own souls.

There are five lessons that not only priests but all who engage in the
apostolate among the workers must teach: The avoidance of violence and
the advocates of violence; respect for everyone’s rights; loyalty to em-
ployers by doing an honest day’s work; treasuring the home life which is
so fruitful of good; and above all the practice of religion as the one
sure consolation in the hardships of life. The great ideal of the working
family is the Holy Family of Nazareth, Finally we enjoin that whatever
plans are undertaken in the interest of the people must meet with episcopal

approval. No good can come from any scheme that is attempted with-
out the blessing of obedience. Moreover, let the leaders who are working for
the betterment of the people, set them the example of real Christian living.
The more influential the position of the leader, the more forceful will be
his good example. We urge the bishops to take the lead in these enter-
prises, guiding them with their fatherly authority, and keeping them under

the protection of the Church, whose office it is to direct all according to

the command of Christ, to unite rich and poor in fraternal charity, and to
uplift and strengthen the hearts of men in their battle with the problems
of life.

QUESTIONS

What part should a central society play in the Catholic social aposto-
late?

What part should the bishops and clergy take in this?

Why are St. Francis and St. Vincent the exemplars of the clergy in
social work ?

[ 23 ]



Name the five points that the Pope wishes stressed with the people.

What above all things should those who engage in social work keep
in mind?

In what matters should the Christian social worker give example?

What does the Pope say to the bishops in regard to social work?

How does St. Paul express the Catholic social ideal?

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[ 24 ]



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