Source: http://www.mycatholicsource.com/mcs/pd/sapientiae_christianae.htm
Timestamp: 2019-05-27 01:41:39
Document Index: 381013193

Matched Legal Cases: ['art. 2', 'art. 3', 'art. 10', 'art. 12', 'art. 2', 'art 3']

MyCatholicSource.com: Classic Encyclicals & Other Papal Documents (Sapientiae Christianae)
Classic Encyclicals (Sapientiae Christianae)
3. As to what We have called the goods of the soul, which consist chiefly in the practice of the true religion and in the unswerving observance of the Christian precepts, We see them daily losing esteem among men, either by reason of forgetfulness or disregard, in such wise that all that is gained for the well-being of the body seems to be lost for that of the soul. A striking proof of the lessening and weakening of the Christian faith is seen in the insults too often done to the Catholic Church, openly and publicly - insults, indeed, which an age cherishing religion would not have tolerated. For these reasons, an incredible multitude of men is in danger of not achieving salvation; and even nations and empires themselves cannot long remain unharmed, since, when Christian institutions and morality decline, the main foundation of human society goes together with them. Force alone will remain to preserve public tranquillity and order. But force is very feeble when the bulwark of religion has been removed, and, being more apt to beget slavery than obedience, it bears within itself the germs of ever-increasing troubles. The present century has encountered memorable disasters, and it is not certain that some equally terrible are not impending. The very times in which we live are warning us to seek remedies there where alone they are to be found - namely, by re-establishing in the family circle and throughout the whole range of society the doctrines and practices of the Christian religion. In this lies the sole means of freeing us from the ills now weighing us down, of forestalling the dangers now threatening the world. For the accomplishment of this end, venerable brethren, We must bring to bear all the activity and diligence that lie within Our power. Although we have already, under other circumstances, and whenever occasion required, treated of these matters, We deem it expedient in this letter to define more in detail the duties of the Catholics, inasmuch as these would, if strictly observed, wonderfully contribute to the good of the commonwealth. We have fallen upon times when a violent and well-nigh daily battle is being fought about matters of highest moment, a battle in which it is hard not to be sometimes deceived, not to go astray and, for many, not to lose heart. It behooves us, venerable brethren, to warn, instruct, and exhort each of the faithful with an earnestness befitting the occasion: that none may abandon the way of truth.(1)
9. Hallowed, therefore, in the minds of Christians is the very idea of public authority, in which they recognize some likeness and symbol as it were of the Divine Majesty, even when it is exercised by one unworthy. A just and due reverence to the laws abides in them, not from force and threats, but from a consciousness of duty; "for God hath not given us the spirit of fear."(6)
15. The chief elements of this duty consist in professing openly and unflinchingly the Catholic doctrine, and in propagating it to the utmost of our power. For, as is often said, with the greatest truth, there is nothing so hurtful to Christian wisdom as that it should not be known, since it possesses, when loyally received, inherent power to drive away error. So soon as Catholic truth is apprehended by a simple and unprejudiced soul, reason yields assent. Now, faith, as a virtue, is a great boon of divine grace and goodness; nevertheless, the objects themselves to which faith is to be applied are scarcely known in any other way than through the hearing. "How shall they believe Him of whom they have not heard? and how shall they hear without a preacher? Faith then cometh by hearing, and hearing by the word of Christ."(14) Since, then, faith is necessary for salvation, it follows that the word of Christ must be preached. The office, indeed, of preaching, that is, of teaching, lies by divine right in the province of the pastors, namely, of the bishops whom "the Holy Spirit has placed to rule the Church of God."(15) It belongs, above all, to the Roman Pontiff, vicar of Jesus Christ, established as head of the universal Church, teacher of all that pertains to morals and faith.
16. No one, however, must entertain the notion that private individuals are prevented from taking some active part in this duty of teaching, especially those on whom God has bestowed gifts of mind with the strong wish of rendering themselves useful. These, so often as circumstances demand, may take upon themselves, not, indeed, the office of the pastor, but the task of communicating to others what they have themselves received, becoming, as it were, living echoes of their masters in the faith. Such cooperation on the part of the laity has seemed to the Fathers of the [First] Vatican Council so opportune and fruitful of good that they thought well to invite it. "All faithful Christians, but those chiefly who are in a prominent position, or engaged in teaching, we entreat, by the compassion of Jesus Christ, and enjoin by the authority of the same God and Savior, that they bring aid to ward off and eliminate these errors from holy Church, and contribute their zealous help in spreading abroad the light of undefiled faith."(16) Let each one, therefore, bear in mind that he both can and should, so far as may be, preach the Catholic faith by the authority of his example, and by open and constant profession of the obligations it imposes. In respect, consequently, to the duties that bind us to God and the Church, it should be borne earnestly in mind that in propagating Christian truth and warding off errors the zeal of the laity should, as far as possible, be brought actively into play.
24. In defining the limits of the obedience owed to the pastors of souls, but most of all to the authority of the Roman Pontiff, it must not be supposed that it is only to be yielded in relation to dogmas of which the obstinate denial cannot be disjoined from the crime of heresy. Nay, further, it is not enough sincerely and firmly to assent to doctrines which, though not defined by any solemn pronouncement of the Church, are by her proposed to belief, as divinely revealed, in her common and universal teaching, and which the [First] Vatican Council declared are to be believed "with Catholic and divine faith."(27) But this likewise must be reckoned amongst the duties of Christians, that they allow themselves to be ruled and directed by the authority and leadership of bishops, and, above all, of the apostolic see. And how fitting it is that this should be so any one can easily perceive. For the things contained in the divine oracles have reference to God in part, and in part to man, and to whatever is necessary for the attainment of his eternal salvation. Now, both these, that is to say, what we are bound to believe and what we are obliged to do, are laid down, as we have stated, by the Church using her divine right, and in the Church by the supreme Pontiff. Wherefore it belongs to the Pope to judge authoritatively what things the sacred oracles contain, as well as what doctrines are in harmony, and what in disagreement, with them; and also, for the same reason, to show forth what things are to be accepted as right, and what to be rejected as worthless; what it is necessary to do and what to avoid doing, in order to attain eternal salvation. For, otherwise, there would be no sure interpreter of the commands of God, nor would there be any safe guide showing man the way he should live.
26. The tracing out of these rights and duties being thus set forth, it is plainly evident that the governing powers are wholly free to carry out the business of the State; and this not only not against the wish of the Church, but manifestly with her cooperation, inasmuch as she strongly urges to the practice of piety, which implies right feeling towards God, and by that very fact inspires a right-mindedness toward the rulers in the State. The spiritual power, however, has a far loftier purpose, the Church directing her aim to govern the minds of men in the defending of the "kingdom of God, and His justice,"(28) a task she is wholly bent upon accomplishing.
29. There is no doubt that in the sphere of politics ample matter may exist for legitimate difference of opinion, and that, the single reserve being made of the rights of justice and truth, all may strive to bring into actual working the ideas believed likely to be more conducive than others to the general welfare. But to attempt to involve the Church in party strife, and seek to bring her support to bear against those who take opposite views is only worthy of partisans. Religion should, on the contrary, be accounted by every one as holy and inviolate; nay, in the public order itself of States - which cannot be severed from the laws influencing morals and from religious duties - it is always urgent, and indeed the main preoccupation, to take thought how best to consult the interests of Catholicism. Wherever these appear by reason of the efforts of adversaries to be in danger, all differences of opinion among Catholics should forthwith cease, so that, like thoughts and counsels prevailing, they may hasten to the aid of religion, the general and supreme good, to which all else should be referred. We think it well to treat this matter somewhat more in detail.
34. The prudence of men of this cast is of that kind which is termed by the Apostle Paul "wisdom of the flesh" and death of the soul, "because it is not subject to the law of God, neither can it be."(32) Nothing is less calculated to emend such ills than prudence of this kind. For the enemies of the Church have for their object - and they hesitate not to proclaim it, and many among them boast of it - to destroy outright, if possible, the Catholic religion, which alone is the true religion. With such a purpose in hand they shrink from nothing, for they are fully conscious that the more faint-hearted those who withstand them become, the more easy will it be to work out their wicked will. Therefore, they who cherish the "prudence of the flesh" and who pretend to be unaware that every Christian ought to be a valiant soldier of Christ; they who would fain obtain the rewards owing to conquerors, while they are leading the lives of cowards, untouched in the fight, are so far from thwarting the onward march of the evil-disposed that, on the contrary, they even help it forward.
35. On the other hand, not a few, impelled by a false zeal, or - what is more blameworthy still - affecting sentiments which their conduct belies, take upon themselves to act a part which does not belong to them. They would fain see the Church's mode of action influenced by their ideas and their judgment to such an extent that everything done otherwise they take ill or accept with repugnance. Some, yet again, expend their energies in fruitless contention, being worthy of blame equally with the former. To act in such manner is not to follow lawful authority but to forestall it, and, unauthorized, assume the duties of the spiritual rulers, to the great detriment of the order which God established in His Church to be observed forever, and which He does not permit to be violated with impunity by any one, whoever he may be.
36. Honor, then, to those who shrink not from entering the arena as often as need calls, believing and being convinced that the violence of injustice will be brought to an end and finally give way to the sanctity of right and religion! They truly seem invested with the dignity of time-honored virtue, since they are struggling to defend religion, and chiefly against the faction banded together to attack Christianity with extreme daring and without tiring, and to pursue with incessant hostility the sovereign Pontiff, fallen into their power. But men of this high character maintain without wavering the love of obedience, nor are they wont to undertake anything upon their own authority. Now, since a like resolve to obey, combined with constancy and sturdy courage, is needful, so that whatever trials the pressure of events may bring about, they may be "deficient in nothing,"(33)We greatly desire to fix deep in the minds of each one that which Paul calls the "wisdom of the spirit,(34) for in controlling human actions this wisdom follows the excellent rule of moderation, with the happy result that no one either timidly despairs through lack of courage or presumes overmuch from want to prudence. There is, however, a difference between the political prudence that relates to the general good and that which concerns the good of individuals. This latter is shown forth in the case of private persons who obey the prompting of right reason in the direction of their own conduct; while the former is the characteristic of those who are set over others, and chiefly of rulers of the State, whose duty it is to exercise the power of command, so that the political prudence of private individuals would seem to consist wholly in carrying out faithfully the orders issued by lawful authority.(35)
37. The like disposition and the same order should prevail in the Christian society by so much the more that the political prudence of the Pontiff embraces diverse and multiform things, for it is his charge not only to rule the Church, but generally so to regulate the actions of Christian citizens that these may be in apt conformity to their hope of gaining eternal salvation. Whence it is clear that, in addition to the complete accordance of thought and deed, the faithful should follow the practical political wisdom of the ecclesiastical authority. Now, the administration of Christian affairs immediately under the Roman Pontiff appertains to the bishops, who, although they attain not to the summit of pontifical power, are nevertheless truly princes in the ecclesiastical hierarchy; and as each one of them administers a particular church, they are "as master-workers...in the spiritual edifice,"(36) and they have members of the clergy to share their duties and carry out their decisions. Every one has to regulate his mode of conduct according to this constitution of the Church, which it is not in the power of any man to change. Consequently, just as in the exercise of their episcopal authority the bishops ought to be united with the apostolic see so should the members of the clergy and the laity live in close union with their bishops. Among the prelates, indeed, one or other there may be affording scope to criticism either in regard to personal conduct or in reference to opinions by him entertained about points of doctrine; but no private person may arrogate to himself the office of judge which Christ our Lord has bestowed on that one alone whom He placed in charge of His lambs and of His sheep. Let every one bear in mind that most wise teaching of Gregory the Great: "Subjects should be admonished not rashly to judge their prelates, even if they chance to see them acting in a blameworthy manner, lest, justly reproving what is wrong, they be led by pride into greater wrong. They are to be warned against the danger of setting themselves up in audacious opposition to the superiors whose shortcomings they may notice. Should, therefore, the superiors really have committed grievous sins, their inferiors, penetrated with the fear of God, ought not to refuse them respectful submission. The actions of superiors should not be smitten by the sword of the word, even when they are rightly judged to have deserved censure."(37) [Note: One should not get the impression that Catholics are to be blindly obedient. Obedience is not due when a superior enjoins an inferior to commit sin.]
38. However, all endeavors will avail but little unless our life be regulated conformably with the discipline of the Christian virtues. Let us call to mind what holy Scripture records concerning the Jewish nation: "As long as they sinned not in the sight of their God, it was well with them: for their God hateth iniquity. And even...when they had revolted from the way that God had given them to walk therein, they were destroyed in battles by many nations."(38) Now, the nation of the Jews bore an inchoate semblance to the Christian people, and the vicissitudes of their history in olden times have often foreshadowed the truth that was to come, saving that God in His goodness has enriched and loaded us with far greater benefits, and on this account the sins of Christians are much greater, and bear the stamp of more shameful and criminal ingratitude.
39. The Church, it is certain, at no time and in no particular is deserted by God; hence, there is no reason why she should be alarmed at the wickedness of men; but in the case of nations falling away from Christian virtue there is not a like ground of assurance, "for sin maketh nations miserable."(39) If every bygone age has experienced the force of this truth, wherefore should not our own? There are, in truth, very many signs which proclaim that just punishments are already menacing, and the condition of modern States tends to confirm this belief, since we perceive many of them in sad plight from intestine disorders, and not one entirely exempt. But, should those leagued together in wickedness hurry onward in the road they have boldly chosen, should they increase in influence and power in proportion as they make headway in their evil purposes and crafty schemes, there will be ground to fear lest the very foundations nature has laid for States to rest upon be utterly destroyed. Nor can such misgivings be removed by any mere human effort, especially as a vast number of men, having rejected the Christian faith, are on that account justly incurring the penalty of their pride, since blinded by their passions they search in vain for truth, laying hold of the false for the true, and thinking themselves wise when they call "evil good, and good evil," and "put darkness in the place of light, and light in the place of darkness."(40) It is therefore necessary that God come to the rescue, and that, mindful of His mercy, He turn an eye of compassion on human society.
40. Hence, We renew the urgent entreaty We have already made, to redouble zeal and perseverance, when addressing humble supplications to our merciful God, so that the virtues whereby a Christian life is perfected may be reawakened. It is, however, urgent before all, that charity, which is the main foundation of the Christian life, and apart from which the other virtues exist not or remain barren, should be quickened and maintained. Therefore is it that the Apostle Paul, after having exhorted the Colossians to flee all vice and cultivate all virtue, adds: "Above all things, have charity, which is the bond of perfection."(41) Yea, truly, charity is the bond of perfection, for it binds intimately to God those whom it has embraced and with loving tenderness, causes them to draw their life from God, to act with God, to refer all to God. Howbeit, the love of God should not be severed from the love of our neighbor, since men have a share in the infinite goodness of God and bear in themselves the impress of His image and likeness. "This commandment we have from God, that he who loveth God, love also his brother."(42) "If any man say I love God, and he hateth his brother, he is a liar."(43) And this commandment concerning charity its divine proclaimer styled new, not in the sense that a previous law, or even nature itself, had not enjoined that men should love one another, but because the Christian precept of loving each other in that manner was truly new, and quite unheard of in the memory of man. For, that love with which Jesus Christ is beloved by His Father and with which He Himself loves men, He obtained for His disciples and followers that they might be of one heart and of one mind in Him by charity, as He Himself and His Father are one by their nature.
43. And now We seem to have touched upon those matters which Catholics ought chiefly nowadays to follow, or mainly to avoid. It rests with you, venerable brothers, to take measures that Our voice may reach everywhere, and that one and all may understand how urgent it is to reduce to practice the teachings set forth in this Our letter. The observance of these duties cannot be troublesome or onerous, for the yoke of Jesus Christ is sweet, and His burden is light. If anything, however, appear too difficult of accomplishment, you will afford aid by the authority of your example, so that each one of the faithful may make more strenuous endeavor, and display a soul unconquered by difficulties. Bring it home to their minds, as We have Ourselves oftentimes conveyed the warning, that matters of the highest moment and worthy of all honor are at stake, for the safeguarding of which every most toilsome effort should be readily endured; and that a sublime reward is in store for the labors of a Christian life. On the other hand, to refrain from doing battle for Jesus Christ amounts to fighting against Him; He Himself assures us "He will deny before His Father in heaven those who shall have refused to confess Him on earth."(44) As for Ourselves and you all, never assuredly, so long as life lasts, shall We allow Our authority, Our counsels, and Our solicitude to be in any wise lacking in the conflict. Nor is it to be doubted but that especial aid of the great God will be vouchsafed, so long as the struggle endures, to the flock alike and to the pastors. Sustained by this confidence, as a pledge of heavenly gifts, and of Our loving kindness in the Lord to you, venerable brothers, to your clergy and to all your people, We accord the apostolic benediction.
1. Tobias 1:2. | 2. Mark 16:16. | 3. Matt. 6:24. | 4. Acts 5:29. | 5. Note the extreme importance of this principle which justifies the doctrine according to which the only conceivable foundation of political authority must be divine in origin. | 6. 2 Tim. 1:7. | 7. Titus 3:1. | 8. Acts 4:19-20. | 9. John 18:37. | 10. Luke 12:49. | 11. Luke 17:5. | 12. Summa theologiae, IIa-IIae, qu. iii, art. 2, ad 2m. | 13. John 16:33. | 14. Rom. 10:14, 17. | 15. Acts 20:28. | 16. Constitution Dei Filius, at end. | 17. Col. 1:24. | 18. Cf. Rom. 12:4-5. | 19. Cant. 6:9. | 20. Cf. Luke 11:22. | 21. 1 Cor. 1:10. | 22. Eph. 4:5. | 23. 2 Cor. 4:13. | 24. Constitution Dei Filius, cap. 3. | 25. Summa theologiae, IIa-IIae, q. v, art. 3. | 26. Ibid., q. i, art. 10. | 27. Vatican Council, Constit. de fide catholica, cap. 3, De fide. Cf. H. Denziger, Enchiridion Symbolorium 11 ed., Freiburg i. Br., 1911), p. 476. | 28. Matt. 6:33. | 29. 1 Tim. 3:15. | 30. 2 Peter 2:1, 19. | 31. Gal. 5:6. | 32. Cf. Rom. 8:6-7. | 33. James 1:4. | 34. Rom. 8:6. | 35. "Prudence proceeds from reason, and to reason it specially pertains to guide and govern. Whence it follows that, in so much as any one takes part in the control and government of affairs, in so far ought he to be gifted with reason and prudence. But it is evident that the subject, so far as subject, and the servant ought neither to control nor govern, but rather to be controlled and governed. Prudence, then, is not the special virtue of the servant, so far as servant, nor of the subject, so far as subject. But because any man, on account of his character of a reasonable being, may have some share in the government on account of the rational choice which he exercises, it is fitting that in such proportion he should possess the virture of prudence. Whence it manifestly results that prudence exists in the ruler as the art of building exists in the architect, whereas prudence exists in the subject as the art of building exists in the hand of the workman employed in the construction." Summa theologiae, IIa-IIae, q. xlvii, art. 12, Answer. St. Thomas Aquinas refers to Aristotle, Ethic. Nic., Bk. VI, 8, 1141b 21-29. | 36. Thomas Aquinas Quaest Quodl., 1, G. 7, art. 2, Answer. | 37. Regina pastorales, Part 3, cap. 4 (PL 77, 55). | 38. Judith 5:21-22. | 39. Prov. 14:34. | 40. Isa. 5:20. | 41. Col. 3:14. | 42. 1 John 4:21. | 43. 1 John 4:20. | 44. Luke 9:26.