The Sun.
London, England, 1868-07-01 00:00:00

SPIRITUAL AND TEMPORAL POWER.

The Civilta Cattolica has a remarkable article
on the relations of the spiritual and temporal
powers. If the basis of society be shaken, it
says,- in the present day, we owe it to the
doctrine of the independence of the civil
power ; a doctrine whose birth was contem-
poraneous with Protestantism, and which is
even admitted by certain Catholics, who may
be sincere indeed, but are very insufficiently
informed. A temporal prince may be sove-
reign in a certain sense; but it by no means
follows from thence that his sovereignty is
not subordinate to an authority of a higher
order, such as the spiritual power. Non est
potestas nisi a Deo. Gallicans and Royalists
pervert the sense of this text, and apply it
to the independence of the civil power. Bat
such an error is refuted by the words that
follow : Quce autem sent, a Deo ordinatce sent;
and which the Doctors of the Church and the
greatest theologians have interpreted in the
sense that there must be two powers, the
civil and ecclesiastic ; that there must also be
relations between these powers. But it would
be absurd to suppose that the ecclesiastical
power should be subservient to the civil, be-
cause that would be to reverse the natural
order of things. Nothing remains, therefore,
but the contrary rule ; which is, that the tem-
poral power be subservient to the spiritual;
just as the body is to the soul. It is neces-
sary, therefore, that he who possesses even
sovereign power to govern temporally should
Ibe directed by the Roman Pontiff, who is
placed by God at the head of the Church, and
ap
truth and of thepointedsupreme master and guardian of j
the immutable rules of jus-
tice. The opposite opinion, which emanci-
pates the civil power from dependence on the
Church, was developed, the civata Cattolica
says, in all its foree, by the famous Defence de
la declaration du clerge Gallican ; and this is
the reason why that work has always been
considered worthy of reprobation by the best
theologians, and, what is graver still, by the
Sovereign Pontiff's. Then, addressing " liberal
Catholics," the same journal assures them that
" they will gain nothing by interpreting the
decrees of the Holy See after their own ima-
ginations ; and exhorts them to " put a stop
to heterodox laughter at such attempts," by
adopting the Catholic doctrine without com-
mentary. It goes on then to declare, once
more, that the Roman Pontiffs have pro-
nounced " all liberty of public worship, liberty
of the press," to be " madness, poison, pesti-
lence ;" that " nothing of the kind could exist
which was not in itself an immoderate, perni-
cious, and deadly thing." Whereas " liberal
Catholics" imagine that such definitions relate
only to a " degree of liberty which amounts
really to license, folly, and ruin," and that
the Popes have not condemned a liberty
which is not unbridled, but sage, and therefore
not only not offensive, but advantageous."
But, says the Civilta, Cattolica, " this other
sort of liberty is a mere creation of the reason
which only exists in the brain of liberal
Catholics, and lives only in the desire for
that imaginary
reconciliation between the
Church and the world which exposes them to
ridicule."

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