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Sapientiae Christianae

THE CHIEF DUTIES

CHRISTIANS AS CITIZENS

ENCYCLICAL LETTER

POPE LEO XIII

With Discussion Club OirmnE



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The Chief Duties of Christians

as Citizens

Encyclical Letter

of

Pope Leo XIII

Sapientiae Christianae

(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 of St. Paul the Apostle in the

State of New York

printed and published in the u. s. a.

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



SAPIENTIAE CHRISTIANAE

ENCYCLICAL LETTER OF OUR HOLY FATHER
BY DIVINE PROVIDENCE

POPE LEO XIII

ON

The Chief Duties of Christians

as Citizens

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

Christian Living Necessary

1. From day to day it becomes more and more evident how

needful it is that the principles of Christian wisdom should be

ever borne in mind, and that the life, the morals, and the insti-

tutions of nations should be wholly conformed to them. From

the fact of these principles having been disregarded, mischiefs so

vast have accrued that no rightminded man can face the trials

of the time being without grave solicitude, nor contemplate the

future without serious alarm. Progress, not inconsiderable in-

deed, has been made towards securing the well-being of the body,

and of material things; but all natural advantages that admin-

ister to the senses of man, while bringing in their train the pos-

session of wealth, power, and limitless resources may indeed

greatly avail to procure the comforts and increase the enjoy-

ments of life, but are incapable of satisfying the soul created for

higher and more glorious benefits. To fix the gaze on God, and

to aim earnestly at becoming like Him, is the supreme law of

the life of man. For we were created in the divine image and

m



likeness, and are vehemently urged, by our very nature, to return

to Him from Whom we have origin. But not by bodily motion
or effort do we make advance towards God, but through acts of

the soul, that is, through knowledge and love. God is, in very

deed, the primal and supreme truth, and truth the food on which

alone the soul is nourished; and God is holiness in perfection

and the sovereign good, to which solely the will may aspire and

which it may attain, when virtue is its guide.

The State Should Help Toward Christian Living

2. But what applies to individual men applies equally to

society—-domestic alike and civil. Nature did not fashion so-
ciety with intent that man should seek in it his last end, but

that in it and through it he should find suitable aids whereby to

attain to his own perfection. If, then, a civil government strives

after external advantages merely, and the attainment of such ob-

jects as adorn 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 such a gathering together and

association of men be accounted as a commonwealth, but only as

a deceitful imitation and make-believe of civil organization.

Christianity the Security of the State

3. As to what We have termed the well-being of the soul,

which consists chiefly in the practice of the true religion and

unswerving observance of the Christian precepts, We perceive

that it is daily losing esteem among men, either by reason of

forgetfulness or disregard, in such wise that the greater the ad-

vance made in the well-being of the body, the greater is the

falling away in that of the soul. A striking proof of the lessen-

ing and enfeebling of Christian faith is seen in the insults that

are, alas! so frequently, in open day, and before Our very eyes,

offered to the Catholic Church—insults, indeed, to which an
age cherishing religion would on no account have submitted.

For these reasons how great a multitude of men is involved in

danger as to their eternal salvation surpasses belief; but, more

than this, nations and even vast empires themselves cannot long

remain unharmed, since upon the lapsing of Christian institu-

tions and morality, the main foundation of human society must

[ 4 ]



necessarily be uprooted. Force alone will remain to preserve

public tranquillity and order; force, however, 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

notable disasters, nor is it clear 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 re-

ligion. In this lies the sole means of freeing us from the ills

now weighing us down, of forestalling the dangers now threaten-

ing the world. For the accomplishment of this end, Venerable

Brothers, 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 in other Letters, We deem it expedient in this

message to you, to define more in detail the duties of Catholics,

inasmuch as these would, if strictly observed, avail with won-

drous power to save society in all its length and breadth. We
are engaged, as regards matters of highest moment, in a violent

and well-nigh daily struggle, wherein it is hard at times for the

minds of many not to be deluded, not to go astray, not to yield.

It behooves Us, Venerable Brothers, to warn, instruct, and exhort

each of the faithful with an earnestness befitting the occasion:

that none may abandon the way of truth .

Duties of Catholics Defined
m

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. Con-

sidering 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 bap-

tized shall be saved; but he that believeth not
,

shall be con-

demned. 1 But the man who has embraced the Christian faith,

l Mark xvi. 16.

[ s ]



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.

Love for the Church Necessary

5. Now, if the natural law enjoins us to love devotedly and to

defend the country in which he 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 to-

wards 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 pil-

grimage, 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.

Love of Church and Love of Nation Not in Conflict

6. Moreover, if we would judge aright, the supernatural love

for the Church* and the natural love of our own country pro-

ceed from the same eternal principle, since God Himself is their

Author and originating Cause. Consequently it follows that be-

tween the duties they respectively enjoin, neither can come into

collision with the other. We can, certainly, and should love our-

selves, bear ourselves kindly towards our fellowmen, nourish af-

fection for the State and the governing powers; but at the same

time we can and must cherish towards 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 re-

[ 6 ]



ligion, 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 con-

flict, 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

,

2
for to please the one amounts

to contemning the other.

God to be Obeyed Before Men

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 wicked-

ness to break the laws of Jesus Christ, in order to yield obedience

to earthly rulers, or, under pretext of keeping the civil law, to ig-

nore the rights of the Church; we ought to obey God rather than

men? 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.

Duty to God Is Not Rebellion

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 author-

ity 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 fellowmen; 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.

2 Matt. vi. 24. 8 Acts v. 29.

[7]



Christian Reverence for Authority

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 con-

sciousness of duty; for God hath not given us the spirit of feat .
4

When Resistance Is a Duty

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 reli-

gion, or if they violate in the person of the supreme Pontiff the

authority of Jesus Christ, then truly, to resist becomes a posi-

tive 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 ad-

versely to the honor due to God, and hence are beyond the scope

of justice, mut 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. 5 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?

First Loyalty Is Loyalty to God

11. Wherefore, to love both countries, that of earth below and

that of heaven above, yet in such mode that the love of our

4 2 Timothy i. 7. 6 Tit. iii. 1. 6 Acts iv. 19, 20.

[ 8 ]



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 fountain-head, 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 1

should give testimony to the truth

?

In like manner, I am come

to cast fire upon earth , and what will I but that it be kindled

?

8

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.
9

Efforts to Supplant God by Nature

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 rea-

son 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 em-

pire 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 prin-

ciple 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 obe-

dience 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 State. 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 peo-

ple influenced ‘in accordance with them. Whence it comes to pass

that in many countries Catholicism is either openly assailed or

7 John xviii. 37. 8 Luke xii. 49.

[ 9 ]



else secretly interfered with, full impunity being granted to the

most pernicious doctrines, while the public profession of Chris-

tian truth is shackled oftentimes with manifold constraints.

Preserving and Strengthening Faith

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 de-
clare it to be very profitable and consistent with the requirements

of the time, that each one, according to the measure of his ca-

pacity 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: In-

crease our jaith .
9

#

Militant Faith Needed Today

14. But in this same matter, touching Christian faith, there

are other duties whose exact and religious observance, neces-

sary 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 com-

pels, 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.”
10 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

9 Luke xvii. 5. 10 2a 2ae Q. ii, a. 2 ad. 2.

[ 10 ]



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 exert-

ing 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; 1

have overcome the world:11 Nor is there any ground for alleg-

ing 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 as-

sign to us a share in obtaining and applying the fruits of salva-

tion procured through His grace.

Ignorance of the Faith Fatal

IS. The chief elements of this duty consist in professing

openly and unflinchingly the Catholic doctrine, and in propa-

gating it to the utmost of our power. For, as is often said, with

the greatest truth, there is nothing so hurtful to Christian wis-

dom 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 hearings and

hearing by the word of Christ.
12

Since, then, faith is neces-

sary for salvation, it follows that the word of Christ must be

11 John xvi. 33. 12 Rom. x. 14, 17.

[in



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 Ghost has placed to rule the Church of

God.
13

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.

The Apostolate of the Laity

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 them-

selves, not indeed the office of the pastor, but the task of com-

municating to others what they have themselves received, be-

coming, as it were, living echoes of their masters in the faith.

Such co-operation on the part of the laity has seemed to the

Fathers of the Vatican Council so opportune and fruitful of good

that they thought well to invite it. “All faithful Christians, but

those chiefly who are in a prominent position, or engaged in

teaching, we entreat, by the compassion of Jesus Christ, and en-

join by the authority of the same God and Saviour, that they

bring aid to ward off and eliminate these errors from Holy

Church, and contribute their zealous help m spreading abroad
the light of undefiled faith.”

14
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 re-

spect consequently to the duties that bind us to God and the

Church, it should be borne earnestly in mind that in propagat-

ing Christian truth and warding off errors, the zeal of the laity

should, as far as possible, be brought actively into play.

Corporate Christian Action Needed

17. The faithful would not, however, so completely and ad-

vantageously 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

13 Acts xx. 28. 14 Const. Dei Filius, sub fine.

[ 12 ]



shown in like degree towards 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

Churchy 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.
16 Hence it follows that not only is the

Church a perfect society far excelling every other, but it is en-

joined by her Founder that for the salvation of mankind she is to

contend as an army drawn up in battle array} 1 The organiza-

tion 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.
18

Harmony of Views Called For

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 ,

19

Unity of Action Follows Unity of Thought

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, nor similarity of action, if people all

think differently one from the other.

15 Coloss. i. 24.

16 As in one body we have many members, but all the members have not the same

office.—Rom. xii. 4, 5.
17 Canticles vi. 9.

18 Who is not with Me, is against Me, and he who gathereth not with Me, scat-
tered.—Luke xi. 22.

19 1 Cor. i. 10.

[ 13 ]



Reason Not Enough for Unity of Doctrine

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 impres-

sions coming from without; and furthermore, the influence of

the passions oftentimes takes away, or certainly at least dimin-

ishes, the capacity for grasping the truth. On this account, in

controlling State affairs means are often to keep those together

by force who cannot agree in their way of thinking.

One Lord, One Faith, One Will, One Action

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 be-

yond question attained to truth. Consequently as the Church

is one, because Jesus Christ is one, £0 throughout the whole

Christian world there is, and ought to be, but one doctrine: One

Lord
,
one faith;

20
but having the same spirit of faith,

21
they

possess the saving principle whence proceed spontaneously one

and the same will in all, and one and the same tenor of action.

Perfect Unity in Faith and Obedience

22. Now, as the Apostle Paul urges, this unanimity ought

to be perfect. Christian faith reposes not on human but on di-

vine 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.”
22

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

20 Eph. iv. 5. 21 2 Cor. iv. 13. 22 Cone. Vat. Const. Dei Filius.

[ 14 ]



Church, to whom God has entrusted the safe-keeping and in-

terpretation of His utterances. But the supreme teacher in the

Church is the Roman Pontiff. Union of minds, therefore, re-

quires, 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, how-

ever, 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 obedi-

ence that it has been, and will ever be, accounted the distin-

guishing mark by which we are able to recognize Catholics.

Admirably does the following passage from St. Thomas of Aquin

set before us the right view: “The formal object of faith is pri-

mary truth, as it is shown forth in the Holy Scriptures, and in

the teaching of the Church, which proceeds from the fountain-

head of truth. It follows, therefore, that he who does not ad-

here, 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 mat-

ters of faith he holds otherwise than true faith. Now it is evi-

dent 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.” 23

The Pope's Authority Supreme

23. “The faith of the whole Church should be one, accord-

ing to the precept (1 Corinthians i. 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 Pon-

tiff does it pertain to publish a new revision of the Symbol, as

also to decree all other matters that concern the universal

Church.”
24

23 2a 2ae, q. v. art. 3. 24 2a 2ae, q. i. art. 10.

[ IS]



Guidance in Belief and Action Belongs to the Church

24. In defining the limits of the obedience owed to the pas-

tors 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 dis-

joined from the crime of heresy. Nay, further, it is not enough

sincerely and firmly to assent to doctrines which, though not de-

fined by any solemn pronouncement of the Church, are by her

proposed to belief, as divinely revealed, in her common and uni-

versal teaching, and which the Vatican Council declared are to

be believed with Catholic and divine jaith. 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 per-

ceive. For the things contained in the divine oracles have ref-

erence 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 authorita-

tively 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 inter-

preter of the commands of God, nor would there be any safe

guide showing man the way he should live.

The Nature of the Church

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

[ 16 ]



method, fixed and conformable to her nature, of governing Chris-

tian peoples. But the exercise of such governing power is diffi-

cult, 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 in-

cumbent 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.

The Powers of Church and State

26. The tracing out of these rights and duties being thus set

forth, it is plainly evident that the governing powers are wholly

free to carry out the business of the State; and this not only not

against the wish of the Church, but manifestly with her co-

operation, inasmuch as she strongly urges to tjie practice of piety,

which implies right feeling towards God, and by that very fact

inspires a right-mindedness towards 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 ,
25

a task she is wholly bent

upon accomplishing.

The Church Alone Has Spiritual Power

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 au-

thority. 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.

Difference Between Church and State

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 distin-

guished from it by its origin, principle, and essence. The Church,

25 Matt. vi. 33.

[ 17 ]



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, prompted

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 prov-

ince 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.

Freedom in Political Opinion

29. There is no doubt but 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 pub-

lic 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 mat-

ter somewhat more in detail.

Church and State Not Mutually Hostile

30. The Church alike and the State, doubtless, both pos-

sess individual sovereignty; hence, in the carrying out of public

affairs, neither obeys the other within the limits to which each

[ 18 ]



is restricted by its constitution. It does not hence follow, how-

ever, 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, whose immediate purpose is civil

society, man expects that this may be able to secure all his

needful well-being, and still more supply the sheltering care

which perfects his moral life, which consists mainly in the knowl-

edge 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, which consists 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 con-

sistent 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 in so

far 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.

The Church Obliged to Resist State Tyranny

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 coun-

tenance 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 ai!m 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 im-

bued with the right way of thinking as to the relations between

[ 19 ]



Church and State, and who strive to make them work in perfect

accord for the common good. These precepts contain the abid-

ing 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 them-

selves 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.

Unity of Minds Imperative

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 ,
26

will easily

steer clear of masters who are lying and promising them liberty
,

when they themselves are slaves of corruption ,
27 Nay, mone,

having made themselves sharers in the divine virtue which resides

in the Church, they will triumph over the craft of their adver-

saries 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 itis 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
28 had been generally more energetic

and lively in the souls of men, and had there not been so univer-

sal 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 actipg in the future.

Two Excesses to be Shunned

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, opposi-

28 1 Tim. iii. 15. 27 2 Peter ii. 1, 19. 28 Gal. v. 6.

[ 20 ]



tion 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 mis-

chief 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.

False Prudence

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 ,
29

Nothing is less calculated to amend such ills than pru-

dence 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 is alone 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 con-

querors, 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.

i

False Courage

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
*

29 The wisdom of the flesh is an enemy to God; for it is not subject to the law

of God; neither can it be.—Rom. viii. 6, 7.

[ 21 ]



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, who-

ever he may be.

Militant1 Catholicity True Catholicity

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 in-

vested 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 Sov-

ereign 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,™

We greatly desire to fix deep in the minds of each one that which

Paul calls the wisdom of the spirit?
1

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 over-much 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

30 James i.

[ 22 ]

31 Rom. viii. 6.



wholly in carrying out faithfully the orders issued by lawful

authority.
32

Unity of Pope, Bishops and Laity

37. The like disposition and the same order should prevail

in every Christian State 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 imitate the practical

political wisdom of the ecclesiastical authority. Now the ad-

ministration 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 admin-

isters a particular church, they are “as master-workers ... in

the spiritual edifice,”
33

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 him-

self 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

32 Prudence proceeds from reason, and to reason it specially pertains to guide and

govern. Whence it follows that insomuch as any one takes part in the control and gov-

ernment 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, so far as 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 according to the degree which reason determines,

it is fitting that in such proportion he should possess the virtue of prudence. Whence

it manifestly results that prudence exists in the ruler, as it exists in the architect with

regard to the building he has to construct, just as is expressed in the sixth Book of

Morals, and that it exists in the subject, as it exists in the workman employed in the

construction.”—St. Thomas. 2a 2ae, Q. ii. 2, 4, 7, art. 12.
33 St. Thomas, Quodlib 1, xiv.

[ 23 ]



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 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 auda-

cious 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.” 34

Catholic Life Must Precede Catholic Action

38. However, all endeavors will avail but little unless our

life be regulated conformably with the discipline of the Chris-

tian 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 th'erein, they were destroyed in

battles by many nations , 35 Now the nation of the Jews bore

an inchoate semblance to the Christian people, and the vicissi-

tudes 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.

Sin the Destroyer of the Body Politic

39. The Church, it is certain, at no time and in no particu-

lar 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 .
36

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

34 Reg. Pastor, p. iii. cap. iv. 35 Judith v. 21, 22.

[ 24 ]

36 Prov. xiv. 34.



many of them in sad plight from intestine disorders, and not one

entirely exempt. But should those leagued together in wicked-

ness 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 misgiv-

ings be removed by any mere human effort, especially as a vast

number of men, having rejected the Christian faith, are on that

account justly incurring the penalty of their pride, since blinded

by their passions they search in vain for truth, laying hold on

the false for the true, and thinking themselves wise when they

call evil good
,
and good evil, and put darkness in the place of

light, and light in the place of darkness ,
37

It is therefore neces-

sary that God come to the rescue, and that, mindful of His

mercy, He turn an eye of compassion on human society.

Charity Above Everything Else

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 St. 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 ,

38
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 .39 If any man

say I love God, and he hateth his brother, he is a liarA0 And

this commandment concerning charity its divine proclaimer

styled new, not in the sense that a previous law, or even nature

37 Isaias v. 20. 88 Coloss. iii. 14.

39 1 John iv. 21. 40 Ibid. iv. 20.

[ 25 ]



itself, had not enjoined that men should love one another, but

because the Christian precept of loving each other in that man-

ner 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 dis-

ciples 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.

Results of Charity

41. No one is unaware how deeply and from the very be-

ginning that precept has been implanted in the breast of

Christians, and what abundant fruits of concord, mutual benev-

olence, 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 char-

ity, 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 en-

gaged 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.

Importance of the Family

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 train-

ing 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 State 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 them-

selves 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

[ 26 ]



children to whom they have given birth, with the obligation su-

peraded 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 fore-

most 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 dis-

cipline of Christian virtues, the future welfare of the State will

in great measure be guaranteed.

All-Out Practice of Christian Principles

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 au-

thority 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 Our-
selves 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

127]



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.* 1 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.

44. 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.

45. Given at St. Peter’s in Rome, the tenth day of January,

1890, the twelfth year of Our Pontificate.

LEO XIII, Pope.

41 Luke ix. 26.

[ 28 ]



*

DISCUSSION CLUB OUTLINE

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

Numerals Indicate Paragraphs

LESSON I

Paragraphs 1 to 5

Day by day it becomes clearer that the nations need to be recalled to

the teachings of the Gospel. For to neglect these teachings will spell ruin

and unhappiness. Material progress and prosperity are not enough to

satisfy men’s souls. They have been created for God and only in God

will they rest happily,
S
as St. Augustine said 1,500 years ago. What

is true of men individually is likewise true of society. Man is not for so-

ciety, family or State, but society is for man, that in it and through it

he may find suitable help to his own perfection. If any State makes

material interests its only concern, if it neglects God and the moral law,

then it is no longer a society in the true sense of the word, but only a

society or community in appearance. We see today Christ’s teachings

neglected because of the forgetfulness or pride of men. The weakening and

loss of Christian faith is seen in the wrongs that are publicly done to God’s

Church.

So it is that the salvation of souls and the welfare of states themselves

are in danger. When Christian life and faith fail, the real fundation of

society fails. Then nothing is left but force to maintain public peace and

order. And force without religion is incapable of inculcating real, loyal

obedience to the laws of the State. If we are to ward off the dangers

threatening society, we must bring Christ and His teaching back to private

and public life. We have said this more than once, but we think it neces-
sary in this letter to teach Catholics their duties as citizens with all possi-

ble clarity. If they will fulfill these duties they will confer inestimable

benefits upon the State.

Catholics have greater responsibilities in life than others. For they are

blessed with the true faith and in consequence know more about their

God-given duties. By baptism they become citizens of the Kingdom

of God, the Church. And just as they are bound to love and defend

their country because they are citizens of the country, so is it much more

their duty to love and defend the Church of which they are citizens. We
must love our country that has given us our mortal lives. All the more

must we love the Church that has given us life unending.

QUESTIONS

What has followed from the neglect of Christian principles in social life?

Why has material progress failed to satisfy the souls of men?

What powers in men impel them toward God?

State the end of society, the family, the State.

Indicate the signs pointing to loss of Christian faith.

Is force a sufficient foundation for the social order?

[29]



What rule of action is needed in private and public life?

What has impelled the Pope to write this letter?

Are the duties of Catholics greater than the duties of others?

What effect follows from embracing the Catholic faith?

What is the duty of the Catholic in regard to the Church?

Explain the duties of the Catholic citizen to the State and to the

Church.

LESSON II

Paragraphs 6 to 10

Love for country and love for nation are not opposed, one to the

other. For God Himself is the Author and Cause of both loves. We are
able to love ourselves, our neighbor, our nation and the authority that

rules it. At the same time we must look upon the Church as our mother

and love God with all our hearts. This is our plain duty as men and

citizens. At times these duties are set aside by the rulers of the State

who not infrequently call for a line of action that is opposed to religion.

In this instance it is our duty to disobey the ruler or the law, for in the

words of St. Peter, “We ought to obey God rather than men” (Acts v.

29). There is no better citizen than the Christian who is mindful of his

duty. And he must be willing to suffer everything, even death itself, rather

than disobey God or the Church.

Law is the rule of right reason, proceeding from legitimate authority

for the common good. All true authority comes from God Who alone

has power to give man authority over his fellow-man. So Christians hold

public authority as sacred even when it is in unworthy hands, because

it images God’s authority. Duty nor fear impels them to obey the laws

of the land. But if the laws of the State conflict with the laws of God

or of the Church, it is a duty to disobey them. Obedience in this case

would be a sin, and would be a wrong done to the State itself, because

every wrong done to religion is also an offense against the State.

Nor is this disobedience rebellion, for it is not refusal to obey law.

It is refusal to obey the commands of rulers which they have no power to

issue, because clashing with God’s law, they are not laws at all. This

doctrine goes back to the days of the early Church and was taught by

St. Peter and St. Paul.

QUESTIONS

God is the source of patriotism and religion. What follows from this?

Account for the conflict that sometimes arises between Church and

State.

May a Christian transgress the laws of the Church in obeying state

laws?

What did St. Peter and the other Apostles teach about civic obedience?

Define law.

Why should Christians hold public authority as sacred?

Explain the difference between rebellion and disobedience to an unjust

law.

Cite the teaching of St. Paul in this matter.

[30]



LESSON III

Paragraphs 11 to 14

The chief duty of every Christian and the source of all other duties

is to love God and country. First things first. And first must come God

and His law. After this the law of the land, when it is as it should be,

in keeping with God’s law. From the explicit teaching of Christ, more-

over we know that the whole life and liberty of Christians consist in the

knowledge of God’s truth and in the practice of God’s charity.

Some today because of the rapid strides made by scientific investiga-

tion, think they can banish God from their daily lives. They claim that

nature alone is the foundation and rule of all truth, and that all duties

of religion derive from it. From this it follows that there is no such

thing as divinely revealed truth, and there is no place for the Church

in human life. So everywhere the Catholic religion is either openly at-

tacked or secretly assailed. (Note: This was the time when Materialism

was in full swing in its drive against Religion, wrongly alleging that Re-

ligion was antagonistic to science. We have the counterpart today in the
societies of the Godless sponsored by the Atheistic Russian government.)

The sad state of affairs in the modern world is a challenge to the

children of the Faith. They must be on their guard against the sophisms

and fallacies of the day. They must deepen their knowledge of their

religion by more diligent study, and pray as the Apostles prayed: “Lord

increase our faith” (Luke xviii. 5). It is a time that calls for more

activity on the part of the laity in defense of the Faith. This is no time

for apathy. For the slothful and indifferent Catholic is an ally of the

enemies of the Church. Each member of God’s army must do battle

valiantly in the cause of truth. Christ our Lord and King calls for our

co-operation in His campaign for the salvation of souls.

QUESTIONS

What is the chief duty of every Christian and the source of all other

duties ?

In what does the whole life and liberty of Christians consist?

What has led men into the error of rejecting divine authority?

What follows if nature alone is the foundation and rule of all truth?

It is the duty of everyone to defend the faith in these times. Explain

how.

LESSON IV

Paragraphs 15 to 19

The first duty of every Catholic is to openly profess the Faith and

aid in spreading it, as far as lies in his power. Nothing is a greater

obstacle to the truth of God than ignorance of that truth. Now the truth
of God, our Faith is known through the hearing of it. “How shall they
believe him when they have not heard? How shall they hear without a
preacher? . . . Therefore faith cometh by hearing, and hearing by the

[ 31 ]



word of Christ” (Rom. x. 14, 17). Preaching of course is the duty of

those whom “the Holy Ghost has placed as bishops to rule the Church
of God.” But each member of the Church has a duty of teaching the

faith which he has received. First and foremost he must make his “light

shine before men” by the force of good example and the consistency of

a good life.

As a member of God’s Church everyone should go forth to battle for

God’s truth. For this is the Divine Plan, that Christ wishes to win

followers not as separate individuals but as members of one body, “which

is the Church” (Col. i. 24), of which He is the Head. So the life of

Christ circulates through the whole body, nourishing and uniting all the

members, and directing them to the same end. “For as in one body we

have many members, but all the members have not the same office; so

we being many, are one body in Christ, and everyone members one of

another” (Rom. xii. 4, 5). It is only in and through the Church that

the individual can carry out the lay apostolate.

This calls for unity of heart and mind. “I beseech you, brethren, by

the name of our Lord Jesus Christ, . . . that you be perfect in the same

mind and in the same judgment” (1 Cor. i. 10), are the words of St.

Paul. The mind is the principle of action. Without unity of thought

there can be no unity of action. In the government of states because

there are differences of opinion, unity must be obtained in all things neces-

sary for the common good, by the power of the State. Not so among

Christians. They have the infallible Church to guide them in the unity

of truth. As the Church is one, Christ being one, so the truth Christians

hold must be “One Lord, one faith” (Eph. iv. 5).

But as St. Paul says, it is necessary that this union should be perfect.

The Christian believes God’s truth on God’s authority. The Christian

gets this truth from the Church established by God to teach this truth.

And as the supreme teacher is the Vicar of Christ, appointed by Christ

to teach and to rule, agreement of minds in accepting the teaching, and

agreement of wills in obeying the commands of the Vicar of Christ, is of

obligation on everyone calling himself a Christian.

Obedience to be real must be all-inclusive. It has this point in common

with faith that it is indivisible. There is one faith for the whole church,

as St. Paul expressed it: “I beseech you that you all speak the same thing,

and that there be no schism among you” (1 Cor. i. 10). In questions of

faith it is for the Roman Pontiff to decide. And what he decides the whole

Church holds firmly. This is clearly stated by St. Thomas (2a, 2ae, q. 1.

a. 10).

QUESTIONS

What is the strong ally to the wickedness of the faithless?

Nothing is so great an obstacle to Christian truth as ignorance of it.

Explain.

How is the groundwork of faith known?

Are the official teachers of the faith the only teachers?

What did the Vatican Council say of the lay apostolate?

What is the strongest weapon to be used in spreading the faith?

[32]



Did our Lord plan the winning of individual followers to His doctrine?

The Church is like an army set in array. Explain.

He scatters and gathers not, who gathers not with the Church and

Christ. Explain.

How can Christians attain unity of minds and action in spreading

the faith?

What is St. Paul’s command in this apostolate of the laity?

Why cannot there be unity of action independent of unity of mind?

Why cannot reason alone achieve unity of doctrine?

“One Lord, one faith,” said St. Paul. Explain.

May I reject some of the doctrines of faith?

Whose task is it to declare what is divine teaching?

The Roman Pontiff is the supreme teacher in the Church. What

obedience may he claim?

What has obedience in common with faith?

Is the authority of the Pope and the bishops only to be respected in

matters of dogma?

LESSON V

Paragraphs 20 to 24

In matters of doctrine it is not only the authority of the Pope and

bishops that is to be accepted whole-heartedly. What has been held as

“of Catholic and divine faith,” even though not solemnly defined, is to

be accepted by Catholics, as the Vatican Council decreed. It is moreover

a chief duty of Christians gladly to submit to the rule of their bishops

and of the Apostolic See. It is according to God’s plan that His vicar

the Supreme Pontiff should hhve the power to decide authoritatively the

meaning of Holy Scripture, what is virtuous and what is sinful, what is to

be done or not to be done in the work of salvation. If this were not

his prerogative, he could not be a sure interpreter of the word of God

nor a safe guide to men.

The Church is a true society founded by Christ to bring peace and

holiness to the souls of men. These men are scattered over the whole

earth, belonging to every nation and living under the laws of every nation.

So they are subjects of both Church and State. However, there should be

no conflict either between these two powers or discord among subjects

owing allegiance to both. Rulers of states should guide their affairs, not

expecting the opposition of the Church, but its assistance. And this they

can count on for it is the Church that teaches men the practice of piety,

which is justice toward God, and the practice of civil loyalty which is

justice toward their rulers. But the Church has this far nobler aim,

namely, to direct the minds of men along the paths to the “kingdom of

God and His justice” (Matt. vi. 33). The care of souls has been given to

the Church alone, and no political power has the right to interfere with

this mission, for not to Caesar but to Peter did our Lord give the keys of

the kingdom of heaven.

[ 33 ]



QUESTIONS

Are Catholics only bound to believe what is defined or what is of

“Catholic and divine faith?”

The words of God refer in part to God, in part to man. Who is to

interpret these words?

Explain the nature of the Church as Leo XIII does, in a paragraph.

Why is the course of Church government difficult?

Church and State have mutual rights and functions. How is the
Church a help to the State?

Explain the different aims of Church and State.

LESSON VI

Paragraphs 25 to 32

The Church differs from all political societies. She is truly a king-

dom but a kingdom not of this world. And as her destiny is far and

above any merely human society, she refuses to side with any political

party or pledge allegiance to the fleeting and changeable politics of the

civil order. She is not concerned with any special form of government.

She disapproves of none as long as religion and morality five untouched by

state interference. Men have every right to advocate one form of gov-

ernment in preference to another. But to bring the Church into party

and political strife is merely to abuse religion. For religion should be held

sacred by members of all parties. As religion is the highest good of the

community, its defense and promotion should be the concern of all parties.

It must be remembered that both Church and State have each an indi-

vidual domain, and in fulfilling their separate duties neither is subject

to the other within the limits fixed by their boundaries. This does not

mean that they have separate and distinct aims, much less that they are in

conflict, one with the other. By nature we live and we also live together.

So a man has a right to demand from the State that it should be his

benefactor and much more that it should supply efficient means for en-

forcing purity of morals, which consists in the knowledge and practice

of virtue. At the same time he has the right to find help from the

Church in gaining the gift of piety which consists in the knowledge and

practice of true religion.

It is the duty of the Church to see that human laws are in keeping

with the precepts of the Gospel. If they are hostile to religion the Church

is bound to oppose them. The same holds true of civil rulers. The

Church supports those who rule justly and in accordance with God’s law;

she opposes those who violate her rights and who strive to suppress or

hinder religion. This rule should be followed by Catholics in civic and

public life.

If Catholics had always done their duty in this regard, Christian

life would not be as weak as it is at present in our world. It is our hope

that the children of fight, learning from the past, may be wiser in the

future.

[ 34 ]



QUESTIONS

Why does not the Church sponsor political parties and policies?

Why does the Church not prefer one form of government to another?

What does the Church demand from every form of government?

If the aims of Church and State are different, are they separate, dis-

tinct and in conflict?

What right has man to demand from the State?

What assistance has he a right to from the Church?

Why must the Church concern herself with State laws?

What must her attitude be toward State rulers as well as State laws?

If the faith of Catholics had been stronger, how would it have affected

the enemies of the Faith?

May our past experience benefit us. What does the Pope mean by this?

LESSON VII

Paragraphs 33 to 37

Two dangers must be avoided by Catholics in public life; namely

false prudence and rashness. Some fear to oppose the evildoer lest he

become irritated and do further harm to religion. It is hard to say

whether men holding to such a policy are for or against the Church.

They claim to be Catholics and at the same time would have the Church

condone heresy. They lament the decline of faith and morals, yet fail

to apply a remedy. Indeed they often increase these evils either by exces-

sive tolerance or by deceit. They proclaim their allegiance to the Apos-

tolic See, and yet they are never without some grievance against the

Sovereign Pontiff. Their prudence is what St. Paul calls “the wisdom

of the flesh” and the “death” of the soul (Rom. viii. 6, 7). Followers

of this kind of strategy are in fact aiding the enemies who openly boast

of their plans to oppress the Catholic faith. Every Christian must be

a valiant soldier of Christ ever ready for battle. These Christians of so-

called prudence are in fact cowards, whose cowardice makes the attack of

the enemy easy of success.

There are others who are swayed by false zeal and assume to them-

selves authority that belongs to the Church, endeavoring to subject the

government of the Church to their own ideas. This is altogether wrong

and in violation of the order established by God in His Church. No man

may violate this order with impunity. Only those deserve honor who

battle for the rights of religion and the Church under the guidance of

Church authority. All Catholics should so act. For this is according

“to the wisdom of the spirit” which St. Paul speaks of. This is the happy

and holy mean between the cowardice that would lead to defeat and

despair and the presumption of rashness that is equally ruinous.

There is too a wisdom proper to the ruler, and a wisdom proper to the

subject. The civil wisdom of the subject consists in loyally obeying

lawful authority. In the Church, as is evident, the wisdom of the subject

consists in heeding the commands of the Sovereign Pontiff, not only in

[35]



matters of faith and morals, but likewise in matters of policy. After

the Pope come the bishops who share in his authority and rule the

people of each diocese, and with the bishops are the clergy who share

their labors and carry out their decisions. As the bishops must be united

to the Pope, priests and people must be united to the bishops. This is

the constitution of the Church which no one may alter. If any one is

to be corrected for his conduct or his theories, this is not to be done

by any private individual but by the Supreme Pastor of all the faithful.

Criticism of lawful authority is entirely out of place in the Church, even

though those representing authority give evidence of human frailty.

QUESTIONS

By what two dangers are Catholics in public life menaced?

Cite an example of false prudence that is harmful to the Church.

How does St. Paul characterize this prudence?

How are the enemies of the Church affected by timid Catholics?

What does Pope Leo mean by stating that every Christian must be a

soldier of Christ?

Explain the effects of the false zeal which Pope Leo condemns.

What type of Catholic does the Pope commend?

These Catholics exemplify “the wisdom of the spirit.” Explain.

Show the difference between wisdom in public life and in private life.

In what does the civil wisdom of the citizen consist?

How does this apply to the citizen of Christ’s Kingdom, the Church?

State the position of the bishops in the Church.

How must the clergy and laity act in respect to the bishop’s directions?

Sum up St. Gregory’s statement about subjects and rulers.

LESSON VIII

Paragraphs 38 to 45

All this implies true Christian living. It was said of the Jews of old,

“As long as they sinned not in the sight of their God, it was well with

them” (Judith v. 21). The same is even more true of the Christian people

who have received so many more blessings from God. God will never

abandon His Church. She has nothing to fear from the attacks of men.

But Christians not leading Christian lives have no such guarantee. “Sin

maketh people miserable” (Prov. xiv. 34). There are signs present to-

day that due punishment is hanging over our heads. (Note: How the

muddled modern world has fulfilled these predictions!) Internal strife

threatens most governments. No government feels completely secure. If

factional strife continues the social structure will be shaken to its founda-

tions. Mere human means are powerless to meet this dangerous situation.

God alone can save society.
.
May He, in His mercy do so.

We renew our plea to all Christians to lead truly Christian lives, by
returning to the practice of Christian virtues. We urge upon all the duty

[36]



of more fervent prayer to a merciful God. And above all we plead

for the practice of charity which is the foundation of Christian life, and

without which other virtues cannot exist. “Above all things have charity

which is the bond of perfection,” says St. Paul. For by charity the soul

receives its life from God, living with God and for God. But this love is

not separated from the love of neighbor. “And this commandment we

have from God, that he who loveth God, love also his brother.—If any
many say, I love God, and hateth his brother, he is a liar” (1 John iv.

20, 21). This has been called the new commandment because Christ

wished that we should love each other with the same love with which

He loved men. He wishes us to be one with Him and the Father. This

it is, that made the early Christians so noteworthy in the world of their

day. Today we should emulate them, with our minds united in faith,

our hearts in charity, that our lives may be centered in love of God and of

mankind.

We appeal especially to the fathers of families to govern their house-

holds as true Christians should, and to see to the right education of their

children. The family is the true cradle of society. The destiny of the

State depends upon the home. The education of the child belongs by

right to the parents. This is their prime duty and they must resist any

attempt to invade their rights of education. They must not allow their

children to attend schools where their religion is in danger. For that

reason credit is due to those Catholics of all nationalities, who have shown

their zeal and their piety by establishing Catholic schools, at the cost of

great personal sacrifice. May their example be imitated, wherever circum-

stances call for it. It must never be forgotten, however, that the home is

the first and greatest educator. If the home is as it should be, a practical

school of Christian virtue, the future safety of society is in great part

assured.

We urge the bishops of the Catholic world to lead their people to
practice what has been taught in this letter. By authority and by ex-

ample let them bring the faithful to renewed efforts in practical Christi-

anity. In this struggle all labor is to be endured, all danger to be faced.

We must be with Christ, not against Him, lest we be numbered among

those whom He will deny before His Father because they did not con-

fess Him during their earthly lives. Be assured our authority, advice,

and care will be given to Christ’s flock as long as our life lasts. Nor do

we doubt that the merciful God will aid in this struggle both the flock

and its pastors.

QUESTIONS

Why are the sins of Christians greater than were those of the Jews ol
old?

Has the individual Catholic the same guarantee of God’s protection as

the Church has?

Why does the Pope fear for the very foundations of the social order?
Why are human resources inadequate to meet the evils threatening so-

ciety?

What virtue does the Pope single out as especially necessary in the

present crisis?

[ 37 ]



This virtue is the bond of perfection, according to St. Paul. Explain.

What does St. John say of this virtue?

Our Lord said: “A new commandment I give you.” Explain.

What fruits are produced by the observance of this commandment?

All Catholic life must be centered in the practice of a twofold love.

Explain.

Why is the family important in the renovation of society?

How do the enemies of God act in respect to the family?

. What supreme natural right belongs to parents?

How are they to exercise this right?

Cite the Pope’s words on the power for good exercised by the home.

What does the Pontiff say of those Catholics who have erected their

own schools?

Summarize the encyclical.

I

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"Blessed be those who realize that great

work for a new and just order is not pos-

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keeper and ordainer of all human events,

initial source, guardian and avenger of

all justice and right”—Pope Pius XII.

A SET OF 0 PAMPHLETS ON

fed in tHe 'Ptet-'KJein THonld

"GOD—MAN'S FIRST NEED"
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"GOD IN THE HOME"
Rev. John A. O'Brien, Ph.D., LL.D.

"GOD IN EDUCATION"
Rev. Robert I. Gannon, S.J.

"GOD IN SOCIETY"
Rev. Gerald C. Treacy, S.J.

"GOD IN ECONOMIC LIFE"
Rev. Wilfrid Parsons, S.J.

"GOD IN GOVERNMENT"
Rev. James M. Gillis, C.S.P.

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