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| 9 Hour Novena to the Infant Jesus of Prague |
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Posted by: Hildegard of Bingen - 01-09-2021, 04:10 PM - Forum: Novenas
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NOVENA TO THE INFANT JESUS OF PRAGUE
(This Novena is to be said at the same time every hour for NINE CONSECUTIVE HOURS in just one day.)
O Jesus, Who hast said,
ask and you shall receive,
seek and you shall find,
knock and it shall be opened to you,
through the intercession of Mary,
Thy Most Holy Mother,
I knock, I seek,
I ask that my prayer be granted.
(Make your request)
O Jesus, Who hast said,
all that you ask of the Father in My Name,
He will grant you.
Through the intercession of Mary,
Thy most Holy Mother,
I humbly and urgently ask Thy Father
in Thy Name that my prayer be granted.
(Make your request)
O Jesus, Who hast said,
"Heaven and earth shall pass away
but My word shall not pass",
through the intercession of Mary,
Thy Most Holy Mother,
I feel confident that my prayer will be granted.
(Make your request)
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| Little Litany of the Holy Family |
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Posted by: Stone - 01-09-2021, 03:58 PM - Forum: Litanies
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Little Litany of the Holy Family
Lord, have mercy on us.
Christ, have mercy on us.
Lord, have mercy on us.
Jesus, Mary, and Joseph,
Hear us.
Jesus, Mary, and Joseph,
Help our family.
That we may love poverty,
Holy Family, hear us.
That we may love humility,
Holy Family, hear us.
That we may love labor,
Holy Family, hear us.
That we may love order,
Holy Family, hear us.
That we may love quiet,
Holy Family, hear us.
That we may love kindness,
Holy Family, hear us.
That we may love charity,
Holy Family, hear us.
That we may love courtesy,
Holy Family, hear us.
That we may love peace,
Holy Family, hear us.
O Lord God Who on earth loved poverty and humility, teach us to live in our families in peace and quiet order and with charity to all. Amen.
Source
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| Man Beats French Priest During Mass |
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Posted by: Stone - 01-09-2021, 02:07 PM - Forum: Anti-Catholic Violence
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Man with ‘Psychiatric Problems’ Beats French Priest During Mass
Breitbart | Jan 20210
A man in his twenties described as displaying psychiatric problems attacked and beat a priest during Mass in the city of Colmar, France.
The incident began at the St Paul’s Church on Paris Avenue at around 6:30 p.m. on Tuesday when the priest asked a man sitting near the altar to take a seat in a pew.
The man immediately became aggressive and began making threatening statements towards the priest. The clergyman attempted to calm the man, and in reaction, he headbutted the cleric, punched him, and knocked him to the ground, L’Alsace reports.
Quote:French Police Investigate Suspicious ‘Allahu Akbar’ Letters Sent to Priests https://t.co/AUL0r7Whrl
Parishioners intervened to aid the priest and subdue the man until police arrived. When officers did come, the suspect asked for their weapons so he could kill the clergyman.
While the man was not known to either the cleric or churchgoers, he is known to authorities for violence and other criminal acts. He has a previous conviction, according to the newspaper.
The local prosecutor’s office has ordered a psychiatric evaluation after the man exhibited mental problems while in police custody and was admitted to a healthcare facility.
Investigators also claimed that, so far, “there is nothing in this man’s behaviour to suggest that these acts were committed in connection with religious radicalisation, or for racist reasons”.
In recent years, there have been several attacks against clergymen in France, including the killing of Father Jacques Hamel in 2016 by two radical Islamic terrorists.
In October of last year, the Nice terror attack saw a Tunisian illegal migrant kill three in a church and put France on its highest terror alert level.
Just a day later, a lone male shot a Greek Orthodox priest in Lyon with a sawn-off shotgun. The 40-year-old was taken into custody and later admitted to the attack, claiming that he had personal issues with the cleric.
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| The Liturgical Year: January 9th - Fourth day within the Octave of the Epiphany |
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Posted by: Stone - 01-09-2021, 01:13 PM - Forum: Christmas
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January 9 – Fourth Day within the Octave of the Epiphany
Taken from The Liturgical Year by Dom Prosper Gueranger (1841-1875)
The Star foretold by Balaam having risen in the East, the three Magi, whose hearts were full of the expectation of the promised Redeemer, are immediately inflamed with the desire of going in search of him. The announcement of the glad coming of the King of the Jews is made to these holy Kings in a mysterious and silent manner; and hereby it differs from that made to the Shepherds of Bethlehem, who were invited to Jesus’ Crib by the voice of an Angel. But the mute language of the Star was explained to them by God himself, for he revealed his Son to them; and this made their Vocation superior in dignity to that of the Jewish Shepherds, who, according to the dispensation of the Old Law, could know nothing save by the ministry of Angels.
The divine grace, which spoke directly and by itself to the souls of the Magi, met with a faithful and unhesitating correspondence. St. Luke says of the Shepherds that they came with haste to Bethlehem; (Luke 2:16) and the Magi show their simple and fervent eagerness by the words they addressed to Herod: We have seen his Star in the East, they say, and we are come to adore him. (Luke 2:2)
When Abraham received the command from God to go out of the land of Chaldea, which was the land of his fathers and kindred, and go into a strange country, he obeyed with such faithful promptitude as to merit the being made the Father of all them that believe; (Romans 4:11) so, likewise, the Magi, by reason of their equally docile and admirable faith, have been judged worthy to be called the Fathers of the Gentile Church.
They too, or at least one or more of them, went out from Chaldea, if we are to believe St. Justin and Tertullian. Several of the Fathers, among whom are the two just mentioned, assert that one, if not two, of these holy Kings was from Arabia. A popular tradition, now for centuries admitted into Christian Art, tells us that one of the three was from Ethiopia; and certainly, as regards this last opinion, we have David and other Prophets telling us that the colored inhabitants of the banks of the Nile were to be objects of God’s special mercy.
The term Magi implies that they gave themselves to the study of the heavenly bodies, and that, too, for the special intention of finding that glorious Star whose rising had been prophesied. They were of the number of those Gentiles who, like the centurion Cornelius, feared God, had not been defiled by the worship of idols, and maintained, in spite of all the ignorance which surrounded them, the sacred traditions of the religion that was practiced by Abraham and the Patriarchs.
The Gospel does not say that they were Kings; but the Church applies to them those verses of the Psalm where David speaks of the Kings of Arabia and Saba that should hereafter come to the Messias, bringing their offerings of gold. The tradition of their being Kings rests on the testimony of St. Hilary of Poitiers, of St. Jerome, of the Poet Juvenal, of St. Leo, and several others; and it would be impossible to controvert it by any well-grounded arguments. Of course, we are not to suppose them to have been Monarchs whose kingdoms were as great as those of the Roman Empire; but we know that the Scripture frequently applies this name of King to petty princes, and even to mere governors of provinces. The Magi, therefore, would be called Kings of they exercised authority over a considerable number of people; and that they were persons of great importance, we have a strong proof in the consideration and attention showed them by Herod, into whose palace they enter, telling him that they are come to pay their homage to the newborn King of the Jews. The city of Jerusalem is thrown into a state of excitement by their arrival, which would scarce have occurred had not the three strangers, who came for a purpose which few heeded, been attended by a numerous retinue, or had not attracted attention by their imposing appearance.
These Kings, then, docile to the divine inspiration, suddenly leave their country, their riches, their quiet, in order to follow a Star: the power of that God who had called them, unites them in the same path, as they were already one in faith. The Star goes on before them, marking out the route they were to follow: the dangers of such a journey, the fatigues of a pilgrimage which might last for weeks or months, the fear of awakening suspicions in the Roman Empire towards which they were evidently tending—all this was nothing to them; they were told to go, and they went.
Their first stay is at Jerusalem, for the Star halts there. They, Gentiles, come into this Holy City (which is soon to have God’s curse upon it) and they come to announce that Jesus Christ is come! With all the simple courage, and all the calm conviction of Apostles and Martyrs, they declare their firm resolution of going to him and of adoring him. Their earnest inquiries constrain Israel, who was the custodian of the divine prophecies, to confess one of the chief marks of the Messias—his Birth in Bethlehem. The Jewish Priesthood fulfills, though with a sinful ignorance, its sacred ministry, and Herod sits restlessly on his throne, plotting murder. The Magi leave the faithless City, which has turned the presence of the Magi into a mark of its own reprobation. The Star reappears in the heavens and invites them to resume their journey. Yet a few hours, and they will be at Bethlehem, at the feet of the King they are in search of.
O dear Jesus! we also are following thee; we are walking in thy light, for thou hast said, in the Prophecy of thy beloved Disciple: I am the bright and morning Star. (Apocalypse 22:16) The meteor that guides the Magi is but thy symbol, O divine Star! Thou art the morning Star; for thy Birth proclaims that the darkness of error and sin is at an end. Thou art the morning Star; for after submitting to death and the tomb, thou wilt suddenly arise from that night of humiliation to the bright morning of thy glorious Resurrection. Thou art the morning Star; for by thy Birth and the Mysteries which are to follow, thou announcest unto us the cloudless day of eternity. May thy light ever beam unto us! May we, like the Magi, be obedient to its guidance, and ready to leave all things in order to follow it! We were sitting in darkness when thou didst call us to thy grace, by making this thy light shine upon us. We were fond of our darkness, and thou gavest us a love for the Light! Dear Jesus! keep up this love within us. Let not sin, which is darkness, ever approach us. Preserve us from the delusion of a false conscience. Avert from us that blindness into which fell the City of Jerusalem and her king, and which prevented them from seeing the Star. May thy Star guide us through life, and bring us to thee, our King, our Peace, our Love!
We salute thee too, O Mary, thou Star of the Sea, that shinest on the waters of this life, giving calm and protection to thy tempest-tossed children who invoke thee! Thou didst pray for the Magi as they traversed the desert; guide also our steps, and bring us to Him who is thy Child and thy Light eternal.
† † †
Let us close this day with the expressions of divine praise offered us by the ancient Liturgies. Let us begin with the continuation of the Hymn of Prudentius, on the vocation of the Gentiles. The following are the concluding stanzas.
Hymn
O Bethlehem! greater than the greatest of cities! ’Twas thy happy lot to give birth to the Prince of our salvation, who had become incarnate by the heavenly mystery.
’Twas thou didst nurse him who is the Only-Begotten Son and Heir of the eternal Father; he was made Man by the power of the Spirit of the God who darts the thunderbolts; and this same Jesus is God under human flesh.
His eternal Father, who bears witness to him, bids him enter on his kingdom and inherit it. The Prophets, who are his witnesses and vouchers, were the proclaimers of the Father’s will.
This kingdom of Jesus includes all things—the firmament, the sea, the earth from where the sun rises to where he sets, and hell and heaven.
He is the King of those ancient judges who ruled the race of Jacob: he is the King of the Church, the Mistress of the earth: he is King of both temples, the new and old.
The children of Ephraïm and the holy family of Manasses worship him; the tribes of the twelve Brethren, sons of Jacob, also receive him as their God.
The degenerate race too, which, observing the rites of idolatrous worship, had framed in hot furnaces the statue of the cruel Baal.
Now turns to worship Chist, leaving for his sake the smoke-grimed gods of their fathers, stones and metals and stocks, planed, hewn and chiselled by the hands of man.
Rejoice, all ye nations of the earth! Judea, Rome and Greece, Egypt, Thrace, Persia, Scythia! Ye are now all under the one same King!
Praise your King, O all ye people! just and sinners, living, weak and dead, give him praise. None must die henceforth!
† † †
The following beautiful prayer, from the Mozarabic Missal, will assist us to celebrate,
in a becoming manner, the triple Mystery of the Epiphany.
O God, who to lighten the labors of this present life hast conferred upon us the various consolations and joys of thy gifts which we commemorate in the yearly recurrence of the festivals: thou grantest us now, on this present solemnity, to unite in the mysteries celebrated by thy Church. Havin kept, a few days past, the feast of the Nativity of our Lord and Savior, who was born unto us in time and yet was born of thee from eternity, and preceded and created all ages and time; having, eight days after that, with like devotion and with the same solemn sacrifice, honored the Circumcision, that feast resplendent with the light of thine Only Begotten Son; we now on this day worship the Epiphany, which revealed unto us the divinity of hum wo had assumed our Humanity. We proclaim those various manifestations, whereby our Lord Jesus Christ thy Son made known his having come into this world. We proclaim his having sent from the heavens that Star which announced his own rising, and by whose Magi to the cradle where he lay in his assumed Infant Flesh. We proclaim his sanctifying, unto the cleansing of all nations, the waters by his own Baptism, when he entered the bed of the Jordan, and where by thy Spirit hovering in the shape of a dove over him, thou didst show and by thy paternal voice didst declare that he was thy beloved Only-Begotten Son. We proclaim his first miracle wrought in Cana of Galilee, when, at the marriage-feast, he changed the water into wine, teaching us, by a sublime and admirable mystery, that he had come in order to be united to the Church, the Spouse he had, for ages, chosen to himself, and that the faith in the promises was henceforth to be changed into the wine of sweet spiritual wisdom. Thus it is, that in the three wonders which are the object of our faith on this day’s solemnity, our Lord Jesus Christ, thy Son, achieves both the operation of thy power, and the preparation of our salvation. Wherefore, we beseech thee, O Lord, grant us, agreeably to these three prodigies, that there may abide in us the soundness of spiritual grace, that our hearts may relish the wine of prudence, and that the star of justice may shine forth in our works. Amen.
† † †
The ancient Paris Missal of 1584 contains the following Sequence
for one of the days during this Octave. It is full of unction.
Sequence
The Star of the Cross has risen; let us most earnestly seek the King of kings.
Let us seek him in humility, for it is to humble hearts alone that he shows himself.
He lies in a crib, for he scorns a regal couch, and lives in poverty.
He thus teaches them that seek him to despise the things of earth, and love those of heaven.
Let us turn away from Herod, and follow without delay, the Magi, and pay our homage to Jesus.
They are led by the Star, and hasten to the King, whom they proclaim as the everlasting Ruler.
Let us mystically offer the gifts, which they really offered him so magnificently:
Let us offer Incense to Jesus, as our God; our Myrrh to him, as Man; our Gold to him, as King.
Do thou, O Mary, pure Lily! pray for us to thy Son, who is full of sweetness, that these our gifts may render him propitious;
That so, being freed from this world, we may live with him for ever in the heavenly land above. Amen.
† † †
Hymn
How gentle art thou, dear Babe! How mighty is the omnipotent and irresistible power of thy judgments! How sweet and amiable is thy love! Who can withstand thee?
Thy Father dwells in the high heavens; thy Mother stands on the lowly earth; who can understand thee? If the earthly man investigate thy nature, which surpasses the ken of mortals, it is found in the highest heavens, hid in the vast bosom of the divinity.
If, again, one wish to see thy Body made visible to the eye of man, lo! it lies upon the earth: it has issued from the narrow womb of Mary, and all may see it. The soul knows not what to think, and the mind grows bewildered in the calculation of thy ways, O Jesus! rich Lord and God!
Thy divinity is shut beneath a twofold barrier; yet art thou, and I confess it, an immeasurable ocean to him who attempts to fathom thee, even now that thou has humbled thy greatness to our littleness. When we seek for a sight of thee, we see thee a Man, having hoped to see thee as the great od: and when we wish to look upon thee as Ma, then straightway is our eye struck and dazzled by the bright splendor of thy Divinity.
And who would think thee to be the Heir of David’s throne? Instead of costly furniture, thou hast but a Crib: instead of the regal palaces, thou has but a Cave: instead of the richly caparisoned steeds, there stands near thee one poor ass.
Yet, dear Babe, how lovely art thou! accessible to all, and meeting with thy smile all wo come to thee! Thy love is verily the love of one who longeth after men, as a hungry man that longeth after bread.
Thou welcomest to thee, with a like affection, strangers and thy kindred, women and thy Mother, impure prostitutes and the Virgin that feeds thee at her Breast. And how is this? Is is the sweet condescension of thy heart, or is it the love wherewith thou lovest all things thou hast made, that has brought thee to this excess of affection?
What is it that induces thee to stoop thus towards all, rich and poor, and run even to them that ask thee not to come? Whence hast thou this inclination to love us men so much?
What charity is this, that if a man insult thee, thou art not indignant? or if he threaten thee, thou fearest not to go to him? or if he treat thee with cruelty, there is not a wrinkle on thy brow? Ah! thy charity is of another sort from theirs who persecute them that do them wrong and who seek revenge upon their enemies.
† † †
Let us honour the Virgin -Mother, by addressing to her these stanzas of a Hymn composed by St. Joseph the Hymnographer. It is in the Menaea of the Greek Church.
Die iv Januarii
Let us honor the divine Palace of the King, in which it was his will to dwell: the virgin and incomparable Mother of God: let us sing our praises to Her by whom we were raised up to God.
Thou, O truly Virgin-Mother, wast pure before thy delivery, and in thy delivery, and after thy delivery; for thou didst give birth to that God whom the Apostolic College made known to the world by their preaching.
The most blessed choir of the Prophets of old, divinely inspired by the Spirit, did, in their sacred prophecies, call thee, O most chaste one, the Gate and the Mountain o’ershadowed.
Enlighten, O Virgin! the eyes of my heart, and send within me the bright ray of compunction; deliver me from eternal darkness; O thou Gate of Light, and Refuge of all Christians faithfully praising thee.
I praise thee, the creature alone worthy of all praise; I glorify thee, O thou that hast ever been glorified by God; and I bless thee, O Virgin, thou most happy in a divine blessedness, who art called Blessed by all generations.
O most pure one! thou hast been made the propitiatory of them that sin often, for thou didst miraculously bring forth Christ, who taketh away the sins of the world, and to whom we cry: Blessed art thou, O Lord and God of our fathers!
O miracle that surpasseth all miracles! How is it, O most chaste Spouse of God, that thou bearest a Child, yet remainest a Virgin? Thou hast given birth to the Word, co-eternal with the Father, to whom we all thus sing: Praise him, all ye his works, and magnify the Lord above all for ever.
The bright splendor of thy delivery has shone forth, and has shed a most joyful light over the whole earth, and has destroyed the prince of darkness, O most chaste Mother of God, thou joy of the Angels, and protectress of all who honor thee with their unceasing praises.
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| Abp. Viganò: Abolition of anti-Modernist Oath is ‘a desertion, a betrayal of unheard-of gravity’ |
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Posted by: Stone - 01-09-2021, 12:32 PM - Forum: Archbishop Viganò
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Abp. Viganò: Abolition of anti-Modernist Oath is ‘a desertion, a betrayal of unheard-of gravity’
In a wide-ranging response to LifeSite, Archbishop Viganò not only covers the history of the 1910 Oath Against Modernism and its abrogation and replacement by another formula of profession of faith, but he also discusses the influence of Jacques Maritain upon Pope Paul VI, the Gramscian-Communist method of cultural infiltration and subversion of the Catholic Church, and the person of Joseph Ratzinger as such.
January 6, 2021 (LifeSiteNews) – In a new statement, Archbishop Carlo Maria Viganò presents the history of Pope Saint Pius X's Oath Against Modernism, with the help of which this Pope tried to fight back against heresy in the Church. The Italian archbishop praises this attempt and adds that the 1967 abandonment of this oath by Pope Paul VI was a “desertion,” and a “betrayal,” suggesting that Modernism was no longer rejected. Those clergymen who participated at the Second Vatican Council and were involved in its innovations, such as then-Professor Joseph Ratzinger, all had still taken that anti-Modernist Oath. Viganò explains that Ratzinger “‘played a crucial role in overturning the preparatory schemas of the Council and initiating a completely new approach,’ and that in doing so he violated the Oath.”
Archbishop Viganò adds: “It would, however, be desirable that he, above all in consideration of the Divine Judgment that awaits him, would definitively distance himself from those theologically erroneous positions – I am referring in particular to those in Introduction to Christianity – which are still disseminated today in universities and seminaries which boast to call themselves Catholic.”
Archbishop Viganò kindly responded to a set of questions that I, together with my husband Dr. Robert Hickson, presented to him in a published September 28, 2020 article. In our set of questions, we highlighted the close proximity between the July 23, 1967 Land O'Lakes statement of leaders of U.S. Catholic educational institutions who declared their independence from the Church's magisterial authority and the abandonment of the 1967 Oath Against Modernism only a few days earlier.
We had also reviewed aspects of a new biogaphy of Pope Benedict XVI, in which its author, Peter Seewald, showed the crucial role of then-Joseph Ratzinger at the Second Vatican Council's reform and change of spirit. Thus, we had asked Archbishop Viganò whether then-Professor Ratzinger not effectively perjured himself, since he himself also had taken previously the Oath Against Modernism.
In a wide-ranging response, Archbishop Viganò not only covers the history of the 1910 Oath Against Modernism and its abrogation and replacement by another formula of profession of faith, but he also discusses the influence of Jacques Maritain upon Pope Paul VI, the Gramscian-Communist method of cultural infiltration and subversion of the Catholic Church, and the person of Joseph Ratzinger as such.
First, the Italian prelate honors the Oath Against Modernism, which was demeaned as a sort of “a climate of witch-hunting,” but which “unquestionably had the merit of flushing out the enemies of the Church who lurked within her,” he explains. “If we think of heresy as a pestilence that afflicts the ecclesial body,” Viganò continues, “we ought to recognize that Saint Pius X acted with the wisdom of a doctor in eradicating the disease and isolating those who contributed to its spread.”
But with the 1967 abandonment of the Oath Aginst Modernism, as well as the Index of prohibited books the year before, the Church abandoned her combat against heresy in the Church. Here, Archbishop Viganò refers to one of the founders of the Communist Party in Italy, Antonio Gramsci, and his method of a cultural revolution that takes over a culture and with it the minds of the people. He states: “If we apply Gramsci’s recommendations to what has happened in the heart of the Church in the last century, we can see that the work of conquering the ecclesiastical 'casemates' was conducted with the same subversive methods; certainly the infiltration of the deep state into civil institutions and of the deep church into Catholic institutions corresponds to this criterion.”
The prelate reminds us that “all the bishops who participated in the Second Vatican Council and all the clerics with positions in the commissions swore the Iusiurandum Antimodernisticum together with the Professio Fidei.” That means that “those who at the Council rejected the preparatory schemas prepared by the Holy Office and played a decisive role in the drafting of the most controversial texts violated their oath sworn on the Holy Gospels.”
Furthermore, explains the Italian prelate, the abolition of the Oath Against Modernism “was part of a plan to dismantle the disciplinary structure of the Church, precisely at the moment in which the threat of the adulteration of Faith and Morals by the Innovators was greatest.” The abolition of this Oath “deprived the Hierarchy of the disciplinary means with which to guard and defend itself,” and therefore it “was a desertion, a betrayal of unheard gravity, especially in those terrible years: as if in the middle of full combat the commander-in-chief ordered his men to lay their arms down before the enemy just as they were getting ready to invade the Citadel.”
Viganò goes on to discuss also the crucial role of then-Professor Joseph Ratzinger who, as peritus of Cardinal Josef Frings, was deeply involved in the changes that were worked out at the Council. Referring back to the protective discipline established by Pope Saint Pius X, the prelate points out that they were also applied to Ratzinger who in 1955 “himself was accused of Modernism by the assistant supervisor of his dissertation for his teaching habilitation, Professor Michael Schmaus, against his colleague Gottlieb Söhngen, who shared the opposite approach with Ratzinger. The young theologian had to correct his dissertation in the points in which it insinuated a subjectivization of the concept of Revelation.”
Viganò goes on to state: “It is obvious that Joseph Ratzinger is to be counted among those who swore the Oath; that he “played a crucial role in overturning the preparatory schemas of the Council and initiating a completely new approach,” and that in doing so he violated the Oath, is equally indisputable. Whether in doing this Ratzinger had full knowledge of committing sacrilege, only God knows, who scrutinizes the depths of the heart.”
While we do not know Ratzinger's heart at the time and today, Viganò faces the fact that Ratzinger's own writings have been influenced by Modernist thoughts: “It also seems to me undeniable that there are many of his writings in which both his Hegelian formation as well as the influence of Modernism emerge, as Professor Enrico Maria Radaelli has illustrated very well in his essays and as the new biography of Pope Benedict XVI by Peter Seewald confirms with an abundance of particulars and numerous sources.” In light of these facts, for the Italian prelate it seems “obvious that the declarations of the young Joseph Ratzinger reported by Seewald largely contradict the hermeneutic of continuity which Benedict XVI later theorized, perhaps as a prudent retraction of his former enthusiasm.” (See here an analysis of Ratzinger's role at the Second Vatican Council as described by Peter Seewald.)
Ratzinger, in Viganò's eyes, seems to have changed his heart during his ecclesiastical career, “his role as Prefect of the Congregation of the Doctrine of the Faith,” and “his election to the Throne” having contributed “to at least some sort of a change of heart about the mistakes he committed and the ideas he professed.” However, Viganò still hopes that Ratzinger “above all in consideration of the Divine Judgment that awaits him, would definitively distance himself from those theologically erroneous positions – I am referring in particular to those in Introduction to Christianity – which are still disseminated today in universities and seminaries which boast to call themselves Catholic. Delicta juventutis meae et ignorantias meas ne memineris Domine (Ps 25: 7).”
This new statement by Archbishop Viganò is of great historical and moral worth and hopefully will help many Catholics to understand more deeply the history of Modernism and the Church's abandonment of resisting it, with major Modernist thinkers becoming the leading figures and inspirations of the modern hierarchy.
Please see here Archbishop Carlo Maria Viganò's full statement:
After I turned away, I repented;
When you made me understand, I beat my breast;
I am ashamed and confused,
because I carry the infamy of my youth.
Jer 31:19
In an article that appeared on LifeSiteNews last September 28, [1] Dr. Maike Hickson asked me some questions to supplement my statements concerning the Second Vatican Council reported by Marco Tosatti [2].
THE OATH AGAINST MODERNISM
The points made in this analysis refer to the Oath against Modernism, which Saint Pius X promulgated with the Motu Proprio Sacrorum Antistitum of September 1, 1910,[3] three years after the publication of the Decree Lamentabili[4] and the Encyclical Pascendi Dominici Gregis.[5] Article VI of Pascendi established the institution, “as soon as possible [quanto prima]” of a vigilance commission in every diocese, while article VII ordered that a “diligent and sworn statement” be sent “to the Holy See” within a year, and then every three years after that, on the implementation of the prescriptions of the Encyclical and “on the doctrines that run among the clergy,” later simply known as the “Pascendi report.”[6]
It will be noted that the Holy See had a quite different approach to the very serious doctrinal crisis of those years, as compared to the totally opposite approach adopted after the end of the pontificate of Pius XII.
The Innovators complained about what they called “a climate of witch-hunting,” but which unquestionably had the merit of flushing out the enemies of the Church who lurked within her, by means of an action of control and prevention. If we think of heresy as a pestilence that afflicts the ecclesial body, we ought to recognize that Saint Pius X acted with the wisdom of a doctor in eradicating the disease and isolating those who contributed to its spread.
THE ABOLITION OF THE OATH AND INDEX
In taking up the ideological link that I had highlighted between the Council and the Land O’Lakes Statement of July 23, 1967, Maike and Robert Hickson opportunely pointed out another interesting “coincidence”: the abolition, on July 17, 1967, of the obligation for all clerics to swear the Oath against Modernism which had been prescribed up until that time. An abolition that passed almost in silence, by means of replacing the preceding formula – which called for the Professio Fidei and the Jusjurandum Antimodernisticum – with the Nicene Creed and this brief phrase:
Quote:Firmiter quoque amplector et retineo omnia et singula quae circa doctrinam de fide et moribus ab Ecclesia, sive solemni iudicio definita sive ordinario magisterio adserta ac declarata sunt, prout ab ipsa proponuntur, praesertim ea quae respiciunt mysterium sanctae Ecclesiae Christi, eiusque Sacramenta et Missae Sacrificium atque Primatum Romani Pontificis.
The explanatory note of the Sacred Congregation for the Doctrine of the Faith stated: “[i]Formula deinceps adhibenda in casibus in quibus iure praescribitur Professio Fidei, loco formulae Tridentinae et iuramenti antimodernistici [Henceforth this formula is to be used in cases in which the law prescribes the Profession of Faith, in place of the Tridentine formula and the Oath against Modernism].”[7]
It should be noted that this innovation followed the abolition of the Index Librorum Prohibitorum, which took place on February 4, 1966, after Paul VI redefined the competencies and structure of the Congregation on December 7, 1965, and changed the ancient name of the Holy Office to its present name, with the Motu Proprio Integrae Servandae:
Quote:But, because there is no fear in love (1 Jn 4:18), the defense of the faith is now better served by promoting doctrine, in such a way that, while errors stand corrected and those who err are gently called back to the truth, heralds of the Gospel may find new strength. Moreover, the advance of human culture, whose importance the religious field must not overlook, is that the faithful follow the directives of the Church with greater adhesion and love, if, insofar as in matters of faith and morals it is possible to make clear to them the reasons for definitions and laws.[8]
The abolition of the Iusiurandum Antimodernisticum was part of a plan to dismantle the disciplinary structure of the Church, precisely at the moment in which the threat of the adulteration of Faith and Morals by the Innovators was greatest. This operation confirms the intention of those who, in the face of the ultra-progressive attack initiated at the Council, not only allowed the enemy to have freedom of action but also deprived the Hierarchy of the disciplinary means with which to guard and defend itself. And it was a desertion, a betrayal of unheard gravity, especially in those terrible years: as if in the middle of full combat the commander-in-chief ordered his men to lay their arms down before the enemy just as they were getting ready to invade the Citadel.
THE INADEQUACY OF THE NEW FORMULA
The inadequacy of the 1967 formula was also admitted by Father Umberto Betti, O.F.M., in the Doctrinal Considerations which appeared in 1989 after the promulgation of the new formula of the Profession of Faith:
Quote:This all-encompassing affirmation, if commendable for its brevity, was not immune to a two-fold disadvantage: that of not clearly distinguishing the truths proposed for belief as divinely revealed from those proposed in a definitive way even though not divinely revealed; and that of passing over in silence the teachings of the supreme magisterium which do not have the connotation of the divinely revealed or the definitive proposition.[9]
It seems to understand that the solicitude of the Congregation was motivated by the necessity of including in the Oath of Fidelity both the Council itself and the Magisterium that does not have “the connotation of the divinely revealed or the definitive proposition,” after which with lightness – on the wave of the conciliar dismantling – the first formula had substantially allowed it to be understood that the content of the Oath against Modernism no longer had any value, and that therefore one could adhere – as effectively happened – to the heterodox doctrines of Modernism.
THE REBELS MAKE THE APPLICATIONS OF COMMUNISM THEIR OWN
I cannot affirm with certainty that Father Theodore M. Hesburgh was aware of the imminent abolition of the Professio Fidei and the Oath against Modernism when he prepared the Land O’ Lakes Statement. Nonetheless, I believe it is evident that the climate of rebellion of those years in Europe and the United States largely contributed to the belief that Rome approved, if not the most scandalous excesses, certainly the forms of compromise with progressivism.
I recall that Cardinal Alfrink, on October 9, 1966, had presented the Dutch “New Catechism” in Utrecht, as an expression of all the errors that the spirit of the Council considered by then to have been established. The following year, on October 10, 1967, during the Third World Congress for the apostolate of lay people reunited in Rome, the death of Ernest Che Guevara was commemorated after he had died the previous day in a guerrilla action. In the following months there followed the violent student occupations of the universities, including the Catholic University of Milan, in protest against the Vietnam War. And on December 5, 1967, thanks to the offices of [Secretary of State] Agostino Casaroli, the president of the student body of the Catholic University of Milan, Nello Canalini, was received in audience by the Substitute of the Secretary of State, Msgr. Giovanni Benelli. On December 21, 1967, despite the appeals of their Order, three priests and a sister joined the guerrillas in Guatemala, and two days later, on the occasion of the visit of President Lyndon Johnson to the Vatican, there were protests from progressive Catholics, including the Maritain Circle of Rimini. There followed the condemnation of the Vietnam War by Cardinal Lercaro (January 1, 1968) and the anti-imperialist proclamation of Fidel Castro, written by four priests. On January 31, 1968, the Brazilian bishop Jorge Marcos defended the revolution during a television interview. On February 16, 1968, the national presidents of FUCI [Italian Catholic Federation of University Students], Mirella Gallinaro and Giovanni Benzoni, sent an open letter to the university professors in which they laid out the reasons for the student protest. From that point on, the protests multiplied, including violent ones, giving rise to the sadly famous “1968 Movement” [in which all Italian universities were occupied]. No wonder: Che Guevara was formed in a Jesuit College in Santiago, Cuba, and the revolution in the political sphere always proceeds from a revolution in the theological sphere.
THE SURRENDER OF THE HIERARCHY TO SUBVERSION
It is obvious that the political climate of those years was the breeding ground of the Revolution, and equally evident that the Church did not react with the firmness and determination that would have been necessary; moreover, even on the part of national governments the response was entirely ineffective. It is therefore understood that the climate of rebellion in which the heretical instances of Catholic progressivism could not fail to involve the self-styled intellectuals and theologians both of Land O’Lakes as well as of many universities throughout the world. The hierarchy, instead of asking itself about the cause of such agitations, clumsily sought merely to deplore the excesses, precisely because the cause lay in Vatican II and in its protesting thrust, despite the proclamation of Paul VI:
Quote:After the Council the Church enjoyed, and still is enjoying, a great and magnificent awakening, which we are the first to be pleased to recognize and favor; but the Church has also suffered and still suffers from a whirlwind of ideas and facts, which are certainly not according to the good Spirit and do not promise that vital renewal which the Council has promised and promoted. An idea of double effect has also made its way into certain Catholic circles: the idea of change, which for some has replaced the idea of aggiornamento, foreshadowed by Pope John of venerable memory, thus attributing, against the evidence and against justice, to that most faithful Pastor of the Church criteria that are no longer innovative, but at times even subversive of the teaching and discipline of the Church herself.[10]
These “criteria that are no longer innovative, but at times even subversive of the teaching and discipline of the Church herself” are today right before our eyes, and they were there just a few years later, when the new Mass was imposed on the entire Christian people, the summa of subversion in the liturgical sphere.
I recall very well the climate of those years, and the dismay of so many pastors, professors, and theologians in the face of the arrogance of the rebels and the violence of their supporters. But I also recall the timidity and fear of fueling the clashes: the fruit of that sense of inferiority which had afflicted above all the highest levels of both Church and State. On the other hand, after the operation undertaken by Roncalli and Montini to dismantle the solemn and sacerdotal nature of the pontificate of Pius XII, that feeling of failure was the only response on the part of an episcopate habituated to blind obedience, especially in the face of the impunity enjoyed by their brother bishops who were Modernists. It was the era in which the Benedictine abbot of Michaelsberg (Germany) asked for reduction to the lay state in order to protest against the “authoritarian methods” of the Vatican, and ended up getting married shortly thereafter. It was the era of the Letter of the Seven Hundred, in which 774 French priests and laity wrote to Paul VI to challenge the positions of the hierarchy, asking it to renounce temporal power and be closer to the poor. Today these seven hundred insurrectionists would carry Bergoglio in triumph, who has brought to completion what the Council suddenly began.
THE “CASEMATES” IN THE ECCLESIASTICAL SPHERE[11]
On the eve of ’68, cancelling the Professio Fidei and the Oath against Modernism was an unfortunate decision, because, like the storming of the Bastille, it was prepared in the secret meetings of the Masons, and thus the Revolution of 1968 found its ideological base in the Catholic universities and formed its most excited protagonists there, some of whom were political exponents of the extreme left. Not asking the professors of these universities and the chaplains of the lay associations to swear the Oath was the equivalent of authorizing them to transmit their heterodox ideas, suggesting that the condemnation of Modernism had fallen. This allowed the Innovators to take power, according to the methods analyzed by Antonio Gramsci, who identified in the apparatus of the State – schools, parties, trade unions, the press, associations – the “casemates” of the enemy to be conquered in a parallel action to the war in the trenches.[12]
In this regard, Alexander Höbel notes in one of his essays on Gramsci, a founding philosopher of the Communist Party of Italy:
Quote:[The communist party], before taking political power, must fight for hegemony in civil society, which means hegemony on the ideological and cultural level, but which also means conquering – during a long “war of position” which alternates in phases with a “war of movement” – the “casemates” – the trenches, the myriad small and large centers of popular power (or resistance) which are the trade unions, the cooperatives, the local governments, the associations, and the entire network of structures that make our civil society today immensely more complex than that of Gramsci’s time. It is in the course of this process that the subordinate class “becomes a historical subject,” a class for itself; it thus becomes the ruling class and lays the foundations also to become the dominant class; that is, conquering political power on the basis of consensus and mass sharing, an expression of a new “historical block.” In this hegemonic battle the proletariat not only constructs a politics of alliances, but it brings to the light of the political conscience those changes that have already happened on the structural level, of the development of productive forces, making clear that political and social transformation is also not only possible but necessary. In this context, it is clear that in the approach with respect to potential allies “the only concrete possibility is compromise, since force can be used against enemies, not against a part of oneself that wants to quickly assimilate.”[13]
If we apply Gramsci’s recommendations to what has happened in the heart of the Church in the last century, we can see that the work of conquering the ecclesiastical “casemates” was conducted with the same subversive methods; certainly the infiltration of the deep state into civil institutions and of the deep church into Catholic institutions corresponds to this criterion.
THE EXEMPTION FROM THE OATH FOR GERMAN UNIVERSITIES
With regard to the exemption from the Oath for the Catholic departments at German universities at the time of Saint Pius X, I seem to understand – from the documentation I consulted[14] – that this derogation was not actually granted but rather was de facto extorted against the wishes of the Holy See, thanks to the indulgence of certain members of the German episcopate. Cardinal Walter Brandmüller has highlighted the consequences of this exemption on the theological school in Germany. For my part, I limit myself to noting that they are evident in the formation of Joseph Ratzinger, who attended the Higher Institute of Philosophy and Theology of Freising, the Herzogliches Georgianum Seminary of Munich in Bavaria, and Ludwig Maximilian University in Munich. In addition, the Jesuit Karl Rahner, among others, was formed in Germany: his curriculum earned him an appointment as peritus at the Council on the initiative of John XXIII, who was a friend of the Modernist Ernesto Buonaiuti.
In this regard it is interesting to note what Professor Claus Arnold has observed in his study The Reception of the Encyclical Pascendi in Germany:
Quote:From an overall investigation, it can be reconstructed that the encyclical Pascendi was implemented only in a very approximative way, at least according to the standards of a regular centralized bureaucracy. From this perspective, one recognizes a high level of indolence and episcopal resistance, also in Germany. Pius X had every reason to be disappointed: the suspected secret sect of the Modernists within the Church could not be discovered by the bishops, and the anti-Modernist Oath of 1910 can be seen as an expression of dissatisfaction over this episcopal blindness. However, the high level of deviation from the reporting obligation and the responses of the bishops that were often formalized and of an interpretative immunization should not lead us to undervalue the effect of the encyclical.[15]
Certainly the discipline then in force both in the Roman Dicasteries as well as in the Dioceses of the world prevented the complete boycott of the provisions providentially imparted by Saint Pius X. So much so that in 1955 Joseph Ratzinger himself was accused of Modernism by the assistant supervisor of his dissertation for his teaching habilitation, Professor Michael Schmaus, against his colleague Gottlieb Söhngen, who shared the opposite approach with Ratzinger. The young theologian had to correct his dissertation in the points in which it insinuated a subjectivization of the concept of Revelation.[16]
THE OATH AT THE COUNCIL
I confirm that, according to the canonical norms then in vigor, all the bishops who participated in the Second Vatican Council and all the clerics with positions in the commissions swore the Iusiurandum Antimodernisticum together with the Professio Fidei. Certainly those who at the Council rejected the preparatory schemas prepared by the Holy Office and played a decisive role in the drafting of the most controversial texts violated their oath sworn on the Holy Gospels; but I do not think that for them this posed a serious problem of conscience.
THE CREDO OF THE PEOPLE OF GOD
The Credo of the People of God pronounced by Paul VI on June 30, 1968, in the Cappella Papale which concluded the Year of Faith was supposed to represent the response of the Apostolic See to the mounting wave of doctrinal and moral contestation; we know that it was strongly recommended by certain cardinals. Jacques Maritain collaborated in its drafting, who through Cardinal Charles Journet was received in audience by Paul VI between 1967 and 1968 and submitted a draft for a Profession of Faith that would in some way oppose the heretical Dutch Catechism which had just been published and was being examined during those months by a commission of cardinals which included Journet. Prior to this, also at the request of Paul VI, another profession of faith was prepared by the Dominican Yves Congar, which was rejected. But there is another detail:
Quote:...in one section, Maritain had explicitly mentioned the common testimony that Israelites and Muslims give to the unity of God together with Christians. In his Creed, however, Paul VI gives thanks to the divine goodness for the “many believers” who share with Christians faith in the one God, but without explicitly mentioning Judaism and Islam.[17]
We thus discover that, if it were not for the providential revision of the Holy Office, the Credo would have introduced the doctrine of Nostra Ætate which was later taken up by the Successors of Montini and which with Bergoglio has met its coherent expression in the Abu Dhabi Declaration.[18]
THE ABDICATION OF APOSTOLIC AUTHORITY
And here we discover another punctum dolens of the way of acting that united Maritain and Montini:
Quote:In the introduction to the text prepared at Journet’s request, Maritain added some suggestions regarding method. According to Maritain, it was opportune that the Pope would use a new procedure, confessing his profession of faith as a pure and simple witness: “The testimony of our faith, this is what we want to bear before God and men.” According to Maritain, the pure and simple “confessio fidei” would better help the multitude of troubled souls, without having to present the profession of faith as a mere act of authority: “If the Pope were to have the air of prescribing or imposing his profession of faith in the name of his magisterium, either he would have to speak the whole truth, thereby raising storms, or he would have to use consideration, avoiding dealing with the most dangerously threatened points, and this would be the worst thing of all.” The most efficacious and necessary thing was to confess clearly and strongly the integrity of the faith of the Church, without anathematizing anyone.[19]
Saying the whole truth, according to Maritain, would have raised storms. The alternative, namely using consideration, “avoiding dealing with the most dangerously threatened points,” had already been adopted by the Council. Thus, once again, compromise was chosen. Mediocritas was erected as a method of governance in the Church, the sum total of the new merely propositional magisterium that avoided “any allusion to the anathematic form. But in the name of the one who presently occupies the Chair of the Apostle Peter. So that all ambiguities will be excluded.”[20] The Holy Office also added an interesting comment that we can re-evaluate today, especially after Fratelli Tutti:
Quote:According to Duroux, the clarification should also be added that when the Church deals with temporal questions she does not aim at establishing a paradise on earth, but simply at rendering the present condition of men less inhuman. An insertion that would serve to clear the field of ambiguous interpretations regarding the positions taken by large ecclesial sectors, especially in Latin America in the face of political and social injustice.[21]
With that profession of faith, “without being a dogmatic definition properly so-called, and albeit with some development, required by the spiritual conditions of our time,[22] there was an attempt to have the Pope say what the Council had been silent about: it will be noted that the text of the Credo contains 15 citations from Lumen Gentium, while it mentions the acts of the preceding infallible Magisterium 16 times, however only giving the reference number in Denzinger.
In any case, this Profession of Faith was never adopted along with the Oath, and served more to silence the exasperated souls of pastors and the faithful[23] rather than to lead rebels back to Catholic orthodoxy.
I would like to point out another element present in Maritain’s declarations that should not be underestimated: “If the Pope were to have the air of prescribing or imposing his profession of faith in the name of his magisterium...” Here is the main point on which the whole question hinges: the abdication of authority on the part of authority itself. According to this approach, the pope must not give even the impression of prescribing or imposing anything, and if per accidens Paul VI did so, today we find ourselves in the situation that the French thinker hoped for fifty years ago: certainly Bergoglio does not have the air “of prescribing or imposing his profession of faith in the name of his magisterium,” and the use of “consideration, avoiding dealing with the most dangerously threatened points” has now changed into a blatant and brazen affirmation of a counter-magisterium which, despite being canonically devoid of any apostolic authority, nevertheless has the explosive power of the words of him whom the world recognizes as the Vicar of Christ, the Successor of the Prince of the Apostles, the Roman Pontiff. Thus, despite not having the air of doing so, Jorge Mario Bergoglio exploits his authority and the visibility that the mainstream media give him to demolish the Church of Christ. And if error can assert itself with impunity “without anathematizing anyone,” the “anathematic form” is widely used against those who defend Catholic orthodoxy or denounce the fraud in progress. It goes without saying that the use of “consideration, avoiding dealing with the most dangerously threatened points” today includes not only doctrinal aspects, but also moral ones, supporting the very serious deviations in the area of gender theory, homosexuality, trans-sexualism, and cohabitation.
RATZINGER AND THE OATH AGAINST MODERNISM
It is obvious that Joseph Ratzinger is to be counted among those who swore the Oath; that he “played a crucial role in overturning the preparatory schemas of the Council and initiating a completely new approach,” and that in doing so he violated the Oath, is equally indisputable. Whether in doing this Ratzinger had full knowledge of committing sacrilege, only God knows, who scrutinizes the depths of the heart.
It also seems to me undeniable that there are many of his writings in which both his Hegelian formation as well as the influence of Modernism emerge, as Professor Enrico Maria Radaelli has illustrated very well in his essays and as the new biography of Pope Benedict XVI by Peter Seewald confirms with an abundance of particulars and numerous sources. In this regard, I believe it is obvious that the declarations of the young Joseph Ratzinger reported by Seewald largely contradict the hermeneutic of continuity which Benedict XVI later theorized, perhaps as a prudent retraction of his former enthusiasm.
I think, however, that the passage of time, his role as Prefect of the Congregation of the Doctrine of the Faith, and finally his election to the Throne have contributed to at least some sort of a change of heart about the mistakes he committed and the ideas he professed. It would, however, be desirable that he, above all in consideration of the Divine Judgment that awaits him, would definitively distance himself from those theologically erroneous positions – I am referring in particular to those in Introduction to Christianity – which are still disseminated today in universities and seminaries which boast to call themselves Catholic. Delicta juventutis meae et ignorantias meas ne memineris Domine (Ps 25: 7).
+ Carlo Maria Viganò, Archbishop[/i]
7 December 2020
[i]S. Ambrosii Episcopi et Confessoris[/i]
References
[1] https://www.lifesitenews.com/blogs/quest...abrogation
[2] https://www.marcotosatti.com/2020/09/14/...la-chiesa/
[3] Saint Pius X, Motu Proprio[i] Sacrorum Antistitum, quo quaedam statuuntur leges ad Modernismi periculum propulsandum, 1 September 1910. Note that the Holy See publishes this document on its website only in the Latin text, without translation into any current language, unlike all other recent texts.
[4] Sacred Congregation of the Holy Office, Decree Lamentabili sane exitu, 3 July 1907.
[5] Saint Pius X, Encyclical Pascendi Dominici Gregis on the Errors of the Modernism, 8 September 1907.
[6] Cf. La Civiltà Cattolica, 1907, 4, 106: “We will and ordain that the Bishops of all dioceses, a year after the publication of these letters and every three years thenceforward, furnish the Holy See with a diligent and sworn report on all the prescriptions contained in them, and on the doctrines that find currency among the clergy, and especially in the seminaries and other Catholic institutions, and We impose the like obligation on the Generals of Religious Orders with regard to those under them” (art. VII of Encyclical Pascendi). See in this regard: Alejandro M. Dieguez, Tra competenze e procedure: la gestione dell’operazione, in The Reception and Application of the Encyclical Pascendi, Studi di Storia 3, edited by Claus Arnold and Giovanni Vian, Edizioni Ca’ Foscari, 2017.
[7] Cfr. AAS, 1967, p. 1058.
[8] Paul VI, Apostolic Letter Given Motu Proprio Integrae Servandae, 7 December 1965.
[9] Doctrinal considerations on the Profession of Faith and the Oath of Fidelity, in Notitiae 25 (1989) 321-325.
[10] Paul VI, General Audience, April 25, 1968.
[11] Translator’s note: A casemate is a fortified position on a warship from which guns are fired, from the Old Italian casamatta.
[12] Cf. A. Gramsci, Quaderni del carcere, edited by V. Gerratana, Turin, Einaudi, 1975, pp. 1566-1567.
[13] Cf. Alexander Höbel, Gramsci e l’egemonia. Complessità e trasformazione sociale.
[14] La Civiltà Cattolica, year 65, 1914, vol. 2, La parola del Papa e i suoi pervertitori, p. 641-650. In relation to the speech of Pius X at the Consistory of May 27, 1914, (AAS, 28 May 1914, year VI, vol. VI, n. 8, pp. 260-262): “The Pope here refers to the Oath against Modernism, which about five years ago was to be imposed on the professors of theology of the universities of the Empire” (p. 648). The passage of the speech of Pius X to the Consistory is this: “If you ever encounter those who boast of being believers, devoted to the Pope, and who want to be Catholic but would consider it the utmost insult to be called “clerical,” tell them solemnly that devoted sons of the Pope are those who obey his word and follow him in everything, and not those who study the means to evade his orders or to obligate him with insistence worthy of a better cause to grant exemptions and dispensations that are all the more painful the more they are harmful and scandalous.” On May 30, 1914, L’Osservatore Romano responded with a note: “We have seen that some newspapers, commenting on the speech the Holy Father gave on Wednesday to the new cardinals, have insinuated either to confuse ideas and disturb souls, or for other reasons, that His Holiness, speaking of harmful exemptions or dispensations which they insist on obtaining from him, was alluding to the Oath against Modernism in Germany. This is completely false, and it seems to us that the misunderstanding in this regard should not be possible. The only passage in that speech that refers specifically to Germany, even if not exclusively so, is the part about mixed associations, and in it the Pope only confirmed once again the principles which he laid out in the Encyclical Singulari Quadam.”
[15] “In a global survey it can be reconstructed that the encyclical Pascendi was implemented very inchoately, at least according to the standards of a centralized bureaucratic rule. In this perspective, a high degree of episcopal indolence and resistance can be acknowledged, even in Germany. Pius X had every reason to be disappointed: the suspected secret sect of the Modernists within the Church could not be uncovered by the bishops, and the Oath against Modernism of 1910 can be seen as an expression of dissatisfaction with this episcopal blindness. However, the high deviance from the reporting requirement and the often formalized and interpretative-immunizing responses of the bishops should not lead us to underestimate the effect of the encyclical” (p. 87). See Claus Arnold, The Reception of the Encyclical Pascendi in Germany (Johannes Gutenberg-Universität Mainz, Germany), in The Reception and Application of the Encyclical Pascendi, Studi di Storia 3, edited by Claus Arnold and Giovanni Vian, Edizioni Ca’ Foscari, 2017, p. 75 ff.
[16] “For Schmaus the faith of the Church was communicated with definitive, static concepts which define perennial truths. For Söhngen the faith was mystery and was communicated in a story. At that time there was much talk of the history of salvation. There was a dynamic factor, which also guaranteed an openness and a taking into consideration of new questions.” Interview with Alfred Läpple of Gianni Valente and Pierluca Azzaro, Quel nuovo inizio che fiorì tra le macerie, in 30 Giorni, 01/02, 2006.
[17] Sandro Magister, Il Credo di Paolo VI. Chi lo scrisse e perché, 6 June 2008.
[18] Sandro Magister notes: In the 1950s, Maritain was close to being condemned by the Holy Office for his philosophical thought, which was suspected of “integral naturalism.” The condemnation was not carried out, in part because he was defended by Giovanni Battista Montini, the future Paul VI, who at the time was the Substitute of the Secretariat of State and was tied to the French thinker by a long friendship.” Ibid.
[19] Gianni Valente, Paolo VI, Maritain e la fede degli apostoli, in 30 Giorni, 04, 2008.
[20] So the Dominican Benoît Duroux suggested on April 6, 1968, who at the time was a collaborator of the secretary of the former Holy Office, Msgr. Paul Philippe. Ibid.
[21]Ibid.
[22] Paul VI, Homily for the Solemn Concelebration at the Conclusion of the Year of Faith in the Centenary of the Martyrdom of the Holy Apostles Peter and Paul, 30 June 1968.
[23] “We are aware of the restlessness that agitates some modern environments in relation to faith. They do not escape the influence of a world in profound transformation, in which such a large number of certainties are challenged or questioned. We also see Catholics who allow themselves to be seized by a kind of passion for change and novelty.” Ibid.
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| London Mayor Demands Shuttering of Churches and Other Places of Worship |
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Posted by: Stone - 01-09-2021, 12:12 PM - Forum: Pandemic 2020 [Spiritual]
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London Mayor Sadiq Khan Demands Shuttering of Churches and Other Places of Worship
Breitbart | 9 Jan 2021
London mayor Sadiq Khan has written to Boris Johnson requesting the immediate closure of all places of worship to curb the spread of coronavirus cases.
Churches and other places of worship have been allowed to stay open during the current lockdown, but Mr Khan has asked that they be forced to close in a letter to Prime Minister Boris Johnson.
The mayor has declared a “major incident” as the coronavirus infection rate has surpassed one per cent in the Greater London area. Khan said that such a state of emergency is justified because London’s hospitals risk being “overwhelmed.”
“Our heroic doctors, nurses and NHS staff are doing an amazing job, but with cases rising so rapidly, our hospitals are at risk of being overwhelmed,” Khan said Friday. “The stark reality is that we will run out of beds for patients in the next couple of weeks unless the spread of the virus slows down drastically.”
“We are declaring a major incident because the threat this virus poses to our city is at crisis point,” Khan said.
“If we do not take immediate action now, our NHS could be overwhelmed and more people will die,” he added. “Londoners continue to make huge sacrifices and I am today imploring them to please stay at home unless it is absolutely necessary for you to leave.”
In his letter to the prime minister, Mr Khan also passed along requests from London council leaders for the closure of places of worship, as well as for greater financial support for Londoners, for daily vaccination data, and for a face mask mandate including out of doors.
Comparing the coronavirus situation to a “war,” Khan noted that hospitalisations in London increased by 27 per cent from December 30th to January 6th.
Quote:Sadiq Khan Lights Up London Sky with BLM Fist for New Year Fireworks https://t.co/0vdGvtkRFd
The Catholic Archbishop of Westminster, Cardinal Vincent Nichols, has insisted that the spiritual life of citizens is also essential, while questioning the need for closing churches.
“Our responsibility is to follow public health guidance, as set by central government, and make places of worship as safe as possible,” the cardinal said through a spokesman. “This we have done, following the strict guidelines on the wearing of face masks, social distancing and consistent cleaning, and the latest judgment of central government is that our churches are safe.”
“Furthermore, the government recognises that the regular practice of faith in God is a well-established source of personal resilience and dedicated service to those in need,” he said.
“There is no evidence that Churches are places where infection is spreading,” the spokesman added. “We will continue to abide by the public health guidance and work with government to ensure the continued safety of all who come to our churches for prayer and public worship.”
Bishop John Sherrington of the Westminster archdiocese has also defended keeping churches open.
The decision to leave churches open for prayer and communal worship “is based on two factors: the recognition that our churches are safe, and that the service they offer is essential,” Bishop Sherrington said.
“Our churches are making a significant contribution to the personal resilience and inner strength of people which is much needed at this time,” the bishop added. “Many are hubs from which essential support is offered especially to those most in need, extending well beyond the faith communities which use them.”
“At this phase of the pandemic, which is causing alarm and fear, our churches will exercise their role with increased diligence to ensure continuing safety and service,” he said.
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| Abortion center assures man it won’t report statutory rape |
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Posted by: Stone - 01-09-2021, 11:31 AM - Forum: Abortion
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‘We don’t need to put anything on your record’: Abortion center assures man it won’t report statutory rape
A LifeSiteNews investigator posing as a 22-year-old who impregnated a 15-year-old was assured the facility would help abort the baby and not involve police.
TORONTO, January 8, 2021 (LifeSiteNews) – An employee of the Canadian abortion center Women’s Care Clinic told an undercover LifeSiteNews investigator posing as a 22-year-old who committed statutory rape to impregnate his 15-year-old girlfriend that he shouldn’t worry about legal trouble.
After the LifeSiteNews investigator began to express concerns about police involvement because the girl he claimed to impregnate was underage, the abortion worker assured him, “We don’t need to put anything on your record.”
The undercover investigative call highlights gaping holes in Canadian law, and laws in other countries, that do not always require physicians to report statutory rape to the police.
According to the Criminal Code of Canada, youth aged 14 or 15 “can consent to sexual activity with a person who is less than five years older.” Sexual activity with someone five years older or more is considered to lack “valid consent,” and therefore legally constitutes an instance of sexual assault.
In Ontario, there is a duty to report abuse, including sexual abuse, of a child to the Children's Aid Society (CAS) if the child “is or seems to be under 16.”
However, Canada’s Criminal Code also states, “A physician does not have a duty to report a criminal sexual offense to the police.”
Canadian law considers reporting such a sexual offense a “breach of confidentiality” unless the “mature minor” patient consents, or the patient’s legal guardian consents.
The age of consent in the U.S. varies by state and thus statutory rape laws vary by state, although generally doctors, teachers, counselors, and those in similar positions are “mandatory reporters” and required to report suspected child abuse to authorities.
A guide to state laws on statutory rape explains, “Approximately one-half of all states require child protective services or some other human services agency to conduct the initial investigation,” while only one-fifth of states hold local law enforcement agencies responsible for conducting initial investigations.
The guide emphasizes that, “Generally, law enforcement is responsible for conducting investigations into criminal acts, whereas child protective services and human services agencies are primarily concerned with the well-being of the victim.”
The Women’s Care Clinic in northwest Toronto, where LifeSiteNews conducted its undercover call, is an abortion mill where pro-life activist Mary Wagner has been repeatedly arrested for entering to speak to women intending on aborting their children. Wagner is well known for her pro-life apostolate, which involves approaching women in abortion facilities to give them a rose while gently encouraging them not to abort their children. She has spent a total of six years in jail for her efforts to help save unborn children. Her apostolate inspired the Red Rose Rescue movement in the U.S.
American abortion centers are notorious for refusing to report cases of statutory rape. In its “Sexual Abuse Cover Up” investigation, the pro-life group Live Action “found eight Planned Parenthood facilities in six different states were willing to cover up sexual abuse, including disregarding mandatory reporting laws of suspected statutory rape. Facilities also provided instructions on how to circumvent parental consent laws.”
It also caught Planned Parenthood aiding and abetting pimps who said they needed help obtaining abortions for underage sex trafficking victims.
Live Action also released a seven-part investigative report of what it describes as “systemic cover-up of child sexual abuse” at Planned Parenthood.
In 2019, 52-year-old Florida man was arrested for raping a young woman, aged 21 at the time of his arrest, more than 500 times since the victim was 12 years old. According to the police report, the man took his victim to have an estimated seven abortions at clinics in Orlando and Ft. Lauderdale. it is unknown whether the abortion centers ever reported suspected sexual abuse.
The pro-life group Operation Rescue has also extensively documented the American abortion industry’s refusal to report child sex abuse.
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| Biden teases war on 'domestic terrorists' |
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Posted by: Stone - 01-09-2021, 11:25 AM - Forum: General Commentary
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Biden taps Merrick Garland for Attorney General, teases war on ‘domestic terrorists’
The incoming President called the Obama Supreme Court nominee 'one of the most respected jurists of our time.'
January 8, 2021 (LifeSiteNews) – Incoming Democrat President Joe Biden announced the return of another name from the Obama administration Thursday with his selection of Judge Merrick Garland as his nominee to become Attorney General of the United States.
Biden called Garland, former President Barack Obama’s nominee to replace the late Justice Antonin Scalia on the Supreme Court (a seat President Donald Trump eventually filled with Justice Neil Gorsuch) “one of the most respected jurists of our time, and specifically cited his work supervising the prosecutions of Oklahoma City bombers Timothy McVeigh, Terry Nichols and “Unabomber” Ted Kaczynski in the 1990s.
In related remarks, Biden called the Trump supporters who stormed the U.S. Capitol on Wednesday “insurrectionists” and “domestic terrorists,” whom his and Garland’s Department of Justice would “take on.”
“Today, we are at another inflection point. Some of the challenges we face are familiar — racial inequality; the need for criminal justice reform; domestic terrorism and threats to public safety,” Garland himself declared. “Yesterday’s horrific events at the Capitol reminded us that our democracy cannot be taken for granted — that our nation has a long history of disinformation and racial terror.”
Dozens of protesters entered the U.S. Capitol Building on Wednesday after the “March to Save America” rally where the president said supporters would march “over to the Capitol building to peacefully and patriotically make your voices heard,” where “we're going to cheer on our brave senators and congressmen-and-women” who were meeting to formally object to the certification of electoral votes from a handful of states.
As covered live by LifeSiteNews, viral videos showed groups of protesters engaging in physical altercations with police, pushing against security barricades, breaking through a window, trespassing in congressional offices, and climbing on walls, causing the vote certification to be suspended and lawmakers to be evacuated from the chambers. While many were allowed to enter by police and simply walked through the building (which is normally open to the public) after the initial breach, there were several deaths, including a protester shot by Capitol Hill police, a protestor trampled amid the chaos, a police officer whose cause of death is unknown but is being investigated as a potential murder, and several due to unspecified “medical emergencies.”
Trump told the breachers to “go home in peace” via tweets and video message, yet a coalition of Democrats and establishment Republicans quickly decided that Trump had “incited” the violence, some by blaming his support of marching to the building (which was a pre-planned part of the event, advertised before Trump’s remarks), others by blaming Trump’s refusal to concede in the first place.
The Wall Street Journal added that Biden “has said he plans to make a priority of passing a law against domestic terrorism, and he has been urged to create a White House post overseeing the fight against ideologically inspired violent extremists and increasing funding to combat them.”
Conservatives fear such measures would be used to persecute peaceful, mainstream conservative groups and critics of the Democrats, while continuing to downplay and ignore the more frequent and widespread violence of liberal-aligned groups, such as Antifa and Black Lives Matter (BLM).
Even while condemning Wednesday’s crimes, Biden claimed that BLM protesters “would have been treated very differently” by law enforcement. In fact, BLM has been treated differently over the past year, but contrary to Biden’s implication, they were handled much more leniently, such as in Seattle, where BLM and associated anarchists were allowed to “seize six square blocks of the city’s Capitol Hill neighborhood” and renamed it the “Capitol Hill Autonomous Zone” (CHAZ) or “Capitol Hill Occupied Protest” (CHOP). Police were “ordered to abandon their precinct within the CHOP,” leading to a 525 percent increase in crimes such as homicide, robbery, and assault.
* * *
See also: Prepare for the new “Domestic Terrorism Bill” - The Patriot Act 2 is on the way, from the same author behind the smash-hit original
And this:
Quote:So they magically have a 20,000 page Domestic Terrorism bill ready to go "in response to yesterday's actions". Amazing Magic
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| Quote of St. Bernard Clairvaux |
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Posted by: Hildegard of Bingen - 01-08-2021, 06:15 PM - Forum: Doctors of the Church
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"Under the influence of fear, we bear the Cross of Christ
with patience. Under the more inspiring influence of hope,
we carry the Cross with a firm and valiant heart. But
under the consuming power of love, we embrace the Cross with ardor."
-- St. Bernard (1090-1153)
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| WhatsApp gives its users an ultimatum: Share data with Facebook or stop using the app |
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Posted by: Stone - 01-08-2021, 05:39 PM - Forum: General Commentary
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For those who may be affected, an FYI:
WhatsApp gives users an ultimatum: Share data with Facebook or stop using the app
The Facebook-owned messenger with 2 billion users revamps its privacy policy.
ArsTechnica | 1/6/2021
WhatsApp, the Facebook-owned messenger that claims to have privacy coded into its DNA, is giving its 2 billion plus users an ultimatum: agree to share their personal data with the social network or delete their accounts.
The requirement is being delivered through an in-app alert directing users to agree to sweeping changes in the WhatsApp terms of service. Those who don’t accept the revamped privacy policy by February 8 will no longer be able to use the app.
Shortly after Facebook acquired WhatsApp for $19 billion in 2014, its developers built state-of-the-art end-to-end encryption into the messaging app. The move was seen as a victory for privacy advocates because it used the Signal Protocol, an open source encryption scheme whose source code has been reviewed and audited by scores of independent security experts.
In 2016, WhatsApp gave users a one-time ability to opt out of having account data turned over to Facebook. Now, an updated privacy policy is changing that. Come next month, users will no longer have that choice. Some of the data that WhatsApp collects includes:
- User phone numbers
- Other people’s phone numbers stored in address books
- Profile names
- Profile pictures and
- Status message including when a user was last online
- Diagnostic data collected from app logs
Under the new terms, Facebook reserves the right to share collected data with its family of companies.
“As part of the Facebook family of companies, WhatsApp receives information from, and shares information with, this family of companies,” the new privacy policy states. “We may use the information we receive from them, and they may use the information we share with them, to help operate, provide, improve, understand, customize, support, and market our Services and their offerings.”
In some cases, such as when someone uses WhatsApp to interact with third-party businesses, Facebook may also share information with those outside entities.
A lack of transparency
The move comes a month after Apple started requiring iOS app makers, including WhatsApp, to detail the information they collect from users. WhatsApp, according to the App Store, reserves the right to collect:
- Purchases
- Financial information
- Location
- Contacts
- User content
- Identifiers
- Usage data and
- Diagnostics
A WhatsApp spokeswoman declined to speak on the record about the changes and precisely how or if it’s possible for users to opt out of them. She agreed to email additional information on the condition it be kept on background, meaning none of the details can be quoted verbatim.
The move, the spokeswoman said, is part of a previously disclosed move to allow businesses to store and manage WhatsApp chats using Facebook's infrastructure. Users won't have to use WhatsApp to interact with the businesses and have the option of blocking the businesses. She said there will be no change in how WhatsApp shares provides data with Facebook for non-business chats and account data.
Together, the WhatsApp privacy policy and terms of service are more than 8,000 words long and are filled with legal jargon that makes it difficult for non-lawyers to understand. WhatsApp is doing its users a disservice by not agreeing to speak on the record so that reporters can fully understand the changes and explain them to readers.
People who object to the new terms and policy should consider using a different messenger. The Signal messenger provides the same robust encryption engine with a much more transparent privacy policy and terms of service. (Those documents are half the length of those from WhatsApp, too.) Besides providing encrypted chats, Signal also offers encrypted audio and video calls.
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| Pope St. Pius V: Consueverunt Romani [On the Rosary] - Call to Prayer |
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Posted by: Stone - 01-08-2021, 01:10 PM - Forum: Encyclicals
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Consueverunt Romani
Call to Prayer
Pope Pius V - 1569
The Roman Pontiffs, and the other Holy Fathers, our predecessors, when they were pressed in upon by temporal or spiritual wars, or troubled by other trials, in order that they might more easily escape from these, and having achieved tranquillity, might quietly and fervently be free to devote themselves to God, were wont to implore the divine assistance, through supplications or Litanies to call forth the support of the saints, and with David to lift up their eyes unto the Mountains, trusting with firm hope that thence would they receive aid.
1. Prompted by their example, and, as is piously believed, by the Holy Ghost, the inspired Blessed founder of the Order of Friars Preachers, (whose institutes and rule we ourselves expressly professed when we were in minor orders), in circumstances similar to those in which we now find ourselves, when parts of France and of Italy were unhappily troubled by the heresy of the Albegenses, which blinded so many of the worldly that they were raging most savagely against the priests of the Lord and the clergy, raised his eyes up unto heaven, unto that mountain of the Glorious Virgin Mary, loving Mother of God. For she by her seed has crushed the head of the twisted serpent, and has alone destroyed all heresies, and by the blessed fruit of her womb has saved a world condemned by the fall of our first parent. From her, without human hand, was that stone cut, which, struck by wood, poured forth the abundantly flowing waters of graces. And so Dominic looked to that simple way of praying and beseeching God, accessible to all and wholly pious, which is called the Rosary, or Psalter of the Blessed Virgin Mary, in which the same most Blessed Virgin is venerated by the angelic greeting repeated one hundred and fifty times, that is, according to the number of the Davidic Psalter, and by the Lord’s Prayer with each decade. Interposed with these prayers are certain meditations showing forth the entire life of Our Lord Jesus Christ, thus completing the method of prayer devised by the by the Fathers of the Holy Roman Church. This same method St. Dominic propagated, and it was, spread by the Friars of Blessed Dominic, namely, of the aforementioned Order, and accepted by not a few of the people. Christ’s faithful, inflamed by these prayers, began immediately to be changed into new men. The darkness of heresy began to be dispelled, and the light of the Catholic Faith to be revealed. Sodalities for this form of prayer began to be instituted in many places by the Friars of the same Order, legitimately deputed to this work by their Superiors, and confreres began to be enrolled together.
2. Following the example of our predecessors, seeing that the Church militant, which God has placed in our hands, in these our times is tossed this way and that by so many heresies, and is grievously troubled troubled and afflicted by so many wars, and by the deprave morals of men, we also raise our eyes, weeping but full of hope, unto that same mountain, whence every aid comes forth, and we encourage and admonish each member of Christ’s faithful to do likewise in the Lord.
[Pius goes on to confirm the indults, indulgences, etc., which his predecessors had granted to those who pray the Rosary, and to explicitate several of these indulgences.]
Given at Rome at St. Peter’s, under the Fisherman’s ring, 17 September 1569, in the fourth year of our Pontificate.
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| Pope Pius XII: Mystici Corporis - The Mystical Body of Christ, the Church |
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Posted by: Stone - 01-08-2021, 01:07 PM - Forum: Encyclicals
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Mystici Corporis
The Mystical Body of Christ, the Church
Pope Pius XII - 1943
To Our Venerable Brethren, Patriarchs, Primates, Archbishops, Bishops, and other Local Ordinaries enjoying Peace and Communion with the Apostolic See.
Venerable Brethren, Health and Apostolic Benediction.
1. The doctrine of the Mystical Body of Christ, which is the Church,1 was first taught us by the Redeemer Himself. Illustrating as it does the great and inestimable privilege of our intimate union with so exalted a Head, this doctrine by its sublime dignity invites all those who are drawn by the Holy Spirit to study it, and gives them, in the truths of which it proposes to the mind, a strong incentive to the performance of such good works as are conformable to its teaching. For this reason, We deem it fitting to speak to you on this subject through this Encyclical Letter, developing and explaining above all, those points which concern the Church Militant. To this We are urged not only by the surpassing grandeur of the subject but also by the circumstances of the present time.
2. For We intend to speak of the riches stored up in this Church which Christ purchased with His own Blood,2 and whose members glory in a thorn crowned Head. The fact that they thus glory is a striking proof that the greatest joy and exaltation are born only of suffering, and hence that we should rejoice if we partake of the sufferings of Christ, that when His glory shall be revealed we may also be glad with exceeding joy.3
3. From the outset it should be noted that the society established by the Redeemer of the human race resembles its divine Founder who was persecuted, calumniated and tortured by those very men whom He had undertaken to save. We do not deny, rather from a heart filled with gratitude to God We admit, that even in our turbulent times there are many who, though outside the fold of Jesus Christ, look to the Church as the only haven of salvation; but We are also aware that the Church of God not only is despised and hated maliciously by those who shut their eyes to the light of Christian wisdom and miserably return to the teachings, customs and practices of ancient paganism, but is ignored, neglected, and even at times looked upon as irksome by many Christians who are allured by specious error or caught in the meshes of the world’s corruption. In obedience, therefore, Venerable Brethren, to the voice of Our conscience and in compliance with the wishes of many, We will set forth before the eyes of all and extol the beauty, the praises, and the glory of Mother Church to whom, after God, we owe everything.
4. And it is to be hoped that Our instructions and exhortations will bring forth abundant fruit in the souls of the faithful in the present circumstances. For We know that if all the sorrows and calamities of these stormy times, by which countless multitudes are being sorely tried, are accepted from God’s hands with calm submission, they naturally lift souls above the passing things of earth to those of heaven that abide forever, and arouse a certain secret thirst and intense desire for spiritual things. Thus, urged by the Holy Spirit, men are moved, and, as it were, impelled to seek the Kingdom of God with greater diligence; for the more they are detached from the vanities of this world and from inordinate love of temporal things, the more apt they will be to perceive the light of heavenly mysteries. But the vanity and emptiness of earthly things are more manifest today than perhaps at any other period, when Kingdoms and States are crumbling, when enormous quantities of goods and all kinds of wealth are being sunk in the depths of the sea, and cities, towns and fertile fields are strewn with massive ruins and defiled with the blood of brothers.
5. Moreover, We trust that Our exposition of the doctrine of the Mystical Body of Christ will be acceptable and useful to those also who are without the fold of the Church, not only because their good will towards the Church seems to grow from day to day, but also because, while before their eyes nation rises up against nation, kingdom against kingdom and discord is sown everywhere together with the seeds of envy and hatred, if they turn their gaze to the Church, if they contemplate her divinely-given unity — by which all men of every race are united to Christ in the bond of brotherhood they will be forced to admire this fellowship in charity, and with the guidance and assistance of divine grace will long to share in the same union and charity.
6. There is a special reason too, and one most dear to Us, which recalls this doctrine to Our mind and with it a deep sense of joy. During the year that has passed since the twenty-fifth anniversary of Our Episcopal consecration, We have had the great consolation of witnessing something that has made the image of the Mystical Body of Jesus Christ stand out most clearly before the whole world. Though a long and deadly war has pitilessly broken the bond of brotherly union between nations, We have seen Our children in Christ, in whatever part of the world they happened to be, one in will and affection, lift up their hearts to the common Father, who, carrying in his own heart the cares and anxieties of all, is guiding the barque of the Catholic Church in the teeth of a raging tempest. This is a testimony to the wonderful union existing among Christians; but it also proves that, as Our paternal love embraces all peoples, whatever their nationality and race, so Catholics the world over, though their countries may have drawn the sword against each other, look to the Vicar of Jesus Christ as to the loving Father of them all, who, with absolute impartiality and incorruptible judgment, rising above the conflicting gales of human passions, takes upon himself with all his strength the defense of truth, justice and charity.
7. We have been no less consoled to know that with spontaneous generosity a fund has been created for the erection of a church in Rome to be dedicated to Our saintly predecessor and patron Eugene I. As this temple, to be built by the wish and through the liberality of all the faithful, will be a lasting memorial of this happy event, so We desire to offer this Encyclical Letter in testimony of Our gratitude. It tells of those living stones which rest upon the living cornerstone, which is Christ, and are built together into a holy temple, far surpassing any temple built by hands, into a habitation of God in the Spirit.4
8. But the chief reason for Our present exposition of this sublime doctrine is Our solicitude for the souls entrusted to Us. Much indeed has been written on this subject; and we know that many today are turning with greater zest to a study which delights and nourishes Christian piety. This, it would seem, is chiefly because a revived interest in the sacred liturgy, the more widely spread custom of frequent Communion, and the more fervent devotion to the Sacred Heart of Jesus practiced today, have brought many souls to a deeper consideration of the unsearchable riches of Christ which are preserved in the Church. Moreover recent pronouncements on Catholic Action, by drawing closer the bonds of union between Christians and between them and the ecclesiastical hierarchy and especially the Roman Pontiff, have undoubtedly helped not a little to place this truth in its proper light. Nevertheless, while We can derive legitimate joy from these considerations, We must confess that grave errors with regard to this doctrine are being spread among those outside the true Church, and that among the faithful, also, inaccurate or thoroughly false ideas are being disseminated which turn minds aside from the straight path of truth.
9. For while there still survives a false rationalism, which ridicules anything that transcends and defies the power of human genius, and which is accompanied by a cognate error, the so-called popular naturalism, which sees and wills to see in the Church nothing but a juridical and social union, there is on the other hand a false mysticism creeping in, which, in its attempt to eliminate the immovable frontier that separates creatures from their Creator, falsifies the Sacred Scriptures.
10. As a result of these conflicting and mutually antagonistic schools of thought, some through vain fear, look upon so profound a doctrine as something dangerous, and so they shrink from it as from the beautiful but forbidden fruit of paradise. But this is not so. Mysteries revealed by God cannot be harmful to men, nor should they remain as treasures hidden in a field, useless. They have been given from on high precisely to help the spiritual progress of those who study them in a spirit of piety. For, as the Vatican Council teaches, “reason illumined by faith, if it seeks earnestly, piously and wisely, does attain under God, to a certain and most helpful knowledge of mysteries, by considering their analogy with what it knows naturally, and their mutual relations, and their common relations with man’s last end,” although, as the same holy Synod observes, reason, even thus illumined, “is never capable of understanding those mysteries as it does those truths which form its proper object.”5
11. After pondering all this long and seriously before God We consider it part of Our pastoral duty to explain to the entire flock of Christ through this Encyclical Letter the doctrine of the Mystical Body of Christ and of the union in this Body of the faithful with the divine Redeemer; and then, from this consoling doctrine, to draw certain lessons that will make a deeper study of this mystery bear yet richer fruits of perfection and holiness. Our purpose is to throw an added ray of glory on the supreme beauty of the Church; to bring out into fuller light the exalted supernatural nobility of the faithful who in the Body of Christ are united with their Head; and finally, to exclude definitively the many errors current with regard to this matter.
12. When one reflects on the origin of this doctrine, there come to mind at once the words of the Apostle: “Where sin abounded, grace did more abound.”6 All know that the father of the whole human race was constituted by God in so exalted a state that he was to hand on to his posterity, together with earthly existence, the heavenly life of divine grace. But after the unhappy fall of Adam, the whole human race, infected by the hereditary stain, lost their participation in the divine nature,7 and we were all “children of wrath.”8 But the all-merciful God “so loved the world as to give his only-begotten Son”;9 and the Word of the Eternal Father with the same divine love assumed human nature from the race of Adam — but an innocent and spotless nature — so that He, as the new Adam, might be the source whence the grace of the Holy Spirit should flow unto all the children of the first parent. Through the sin of the first man they had been excluded from adoption as children of God; through the Word incarnate, made brothers according to the flesh of the only-begotten Son of God, they receive also the power to become the sons of God.10 As He hung upon the Cross, Christ Jesus not only appeased the justice of the Eternal Father which had been violated, but He also won for us, His brethren, an ineffable flow of graces. it was possible for Him of Himself to impart these graces to mankind directly; but He willed to do so only through a visible Church made up of men, so that through her all might cooperate with Him in dispensing the graces of Redemption. As the Word of God willed to make use of our nature, when in excruciating agony He would redeem mankind, so in the same way throughout the centuries He makes use of the Church that the work begun might endure.11
13. If we would define and describe this true Church of Jesus Christ — which is the One, Holy, Catholic, Apostolic Roman Church12— we shall find nothing more noble, morre sublime, or more divine than the expression “the Mystical Body of Jesus Christ” – an expression which springs from and is, as it were, the fair flowering of the repeated teaching of the Sacred Scriptures and the holy Fathers.
14. That the Church is a body is frequently asserted in the Sacred Scriptures. “Christ,” says the Apostle, “is the Head of the Body of the Church.”13 If the Church is a body, it must be an unbroken unity, according to those words of Paul: “Though many we are one body in Christ.”14 But it is not enough that the body of the Church should be an unbroken unity; it must also be something definite and perceptible to the senses as Our predecessor of happy memory, Leo XIII, in his Encyclical Satis Cognitum asserts: “the Church is visible because she is a body.”15 Hence they err in a matter of divine truth, who imagine the Church to be invisible, intangible, a something merely “pneumatological” as they say, by which many Christian communities, though they differ from each other in their profession of faith, are united by an invisible bond.
15. But a body calls also for a multiplicity of members, which are linked together in such a way as to help one another. And as in the body when one member suffers, all the other members share its pain, and the healthy members come to the assistance of the ailing, so in the Church the individual members do not live for themselves alone, but also help their fellows, and all work in mutual collaboration for the common comfort and for the more perfect building up of the whole Body.
16. Again, as in nature a body is not formed by any haphazard grouping of members but must be constituted of organs, that is of members, that have not the same function and are arranged in due order; so for this reason above all the Church is called a body, that it is constituted by the coalescence of structurally united parts, and that it has a variety of members reciprocally dependent. It is thus the Apostle describes the Church when he writes: “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 every one members one of another.”16
17. One must not think, however, that this ordered or “organic” structure of the body of the Church contains only hierarchical elements and with them is complete; or, as an opposite opinion holds, that it is composed only of those who enjoy charismatic gifts — though members gifted with miraculous powers will never be lacking in the Church. That those who exercise sacred power in this Body are its first and chief members, must be maintained uncompromisingly. It is through them, by commission of the Divine Redeemer Himself, that Christ’s apostolate as Teacher, King and Priest is to endure. At the same time, when the Fathers of the Church sing the praises of this Mystical Body of Christ, with its ministries, its variety of ranks, its officers, its conditions, its orders, its duties, they are thinking not only of those who have received Holy Orders, but all those too, who, following the evangelical counsels, pass their lives either actively among men, or hidden in the silence of the cloister, or who aim at combining the active and contemplative life according to their Institute; as also of those who, though living in the world, consecrate themselves wholeheartedly to spiritual or corporal works of mercy, and of those who live in the state of holy matrimony. Indeed, let this be clearly understood, especially in these our days: fathers and mothers of families, those who are godparents through Baptism, and in particular those members of the laity who collaborate with the ecclesiastical hierarchy in spreading the Kingdom of the Divine Redeemer occupy an honorable, if often a lowly, place in the Christian community, and even they under the impulse of God and with His help, can reach the heights of supreme holiness, which, Jesus Christ has promised, will never be wanting to the Church.
18. Now we see that the human body is given the proper means to provide for its own life, health and growth, and for that of all its members. Similarly the Savior of mankind out of His infinite goodness has provided in a wonderful way for His Mystical Body, endowing it with the Sacraments, so that, as though by an uninterrupted series of graces, its members should be sustained from birth to death, and that generous provision might be made for the social needs of the Church. Through the waters of Baptism those who are born into this world dead in sin are not only born again and made members of the Church, but being stamped with a spiritual seal they become able and fit to receive the other Sacraments. By the chrism of Confirmation, the faithful are given added strength to protect and defend the Church, their Mother, and the faith she has given them. In the Sacrament of Penance a saving medicine is offered for the members of the Church who have fallen into sin, not only to provide for their own health, but to remove from other members of the Mystical Body all danger of contagion, or rather to afford them an incentive to virtue, and the example of a virtuous act.
19. Nor is that all; for in the Holy Eucharist the faithful are nourished and strengthened at the same banquet and by a divine, ineffable bond are united with each other and with the Divine Head of the whole Body. Finally, like a devoted mother, the Church is at the bedside of those who are sick unto death; and if it be not always God’s will that by the holy anointing she restore health to the mortal body, nevertheless she administers spiritual medicine to the wounded soul and sends new citizens to heaven — to be her new advocates — who will enjoy forever the happiness of God.
20. For the social needs of the Church Christ has provided in a particular way by the institution of two other Sacraments. Through Matrimony, in which the contracting parties are ministers of grace to each other, provision is made for the external and duly regulated increase of Christian society, and, what is of greater importance, for the correct religious education of the children, without which this Mystical body would be in grave danger. Through Holy Orders men are set aside and consecrated to God, to offer the Sacrifice of the Eucharistic Victim, to nourish the flock of the faithful with the Bread of Angels and the food of doctrine, to guide them in the way of God’s commandments and counsels and to strengthen them with all other supernatural helps.
21. In this connection it must be borne in mind that, as God at the beginning of time endowed man’s body with most ample power to subject all creatures to himself, and to increase and multiply and fill the earth, so at the beginning of the Christian era, He supplied the Church with the means necessary to overcome countless dangers and to fill not only the whole world but the realms of heaven as well.
22. Actually only those are to be included as members of the Church who have been baptized and profess the true faith, and who have not been so unfortunate as to separate themselves from the unity of the Body, or been excluded by legitimate authority for grave faults committed. “For in one spirit” says the Apostle, “were we all baptized into one Body, whether Jews or Gentiles, whether bond or free.”17 As therefore in the true Christian community there is only one Body, one Spirit, one Lord, and one Baptism, so there can be only one faith.18 And therefore if a man refuse to hear the Church let him be considered — so the Lord commands — as a heathen and a publican.19 It follows that those are divided in faith or government cannot be living in the unity of such a Body, nor can they be living the life of its one Divine Spirit.
23. Nor must one imagine that the Body of the Church, just because it bears the name of Christ, is made up during the days of its earthly pilgrimage only of members conspicuous for their holiness, or that it consists only of those whom God has predestined to eternal happiness. it is owing to the Savior’s infinite mercy that place is allowed in His Mystical Body here below for those whom, of old, He did not exclude from the banquet.20 For not every sin, however grave it may be, is such as of its own nature to sever a man from the Body of the Church, as does schism or heresy or apostasy. Men may lose charity and divine grace through sin, thus becoming incapable of supernatural merit, and yet not be deprived of all life if they hold fast to faith and Christian hope, and if, illumined from above, they are spurred on by the interior promptings of the Holy Spirit to salutary fear and are moved to prayer and penance for their sins.
24. Let every one then abhor sin, which defiles the mystical members of our Redeemer; but if anyone unhappily falls and his obstinacy has not made him unworthy of communion with the faithful, let him be received with great love, and let eager charity see in him a weak member of Jesus Christ. For, as the Bishop of Hippo remarks, it is better “to be cured within the Church’s community than to be cut off from its body as incurable members.”21 “As long as a member still forms part of the body there is no reason to despair of its cure; once it has been cut off, it can be neither cured nor healed.”22
25. In the course of the present study, Venerable Brethren, we have thus far seen that the Church is so constituted that it may be likened to a body. We must now explain clearly and precisely why it is to be called not merely a body, but the Body of Jesus Christ. This follows from the fact that our Lord is the Founder, the Head, the Support and the Savior of this Mystical Body.
26. As We set out briefly to expound in what sense Christ founded His social Body, the following thought of Our predecessor of happy memory, Leo XIII, occurs to Vs at once: “The Church which, already conceived, came forth from the side of the second Adam in His sleep on the Cross, first showed Herself before the eyes of men on the great day of Pentecost.”23 For the Divine Redeemer began the building of the mystical temple of the Church when by His preaching He made known His precepts; He completed it when He hung glorified on the Cross; and He manifested and proclaimed it when He sent the Holy Ghost as Paraclete in visible form on His disciples.
27. For while fulfilling His office as preacher He chose Apostles, sending them as He had been sent by the Father24 namely, as teachers, rulers, instruments of holiness in the assembly of the believers; He appointed their Chief and His Vicar on earth;25 He made known to them all things whatsoever He had heard from His Father;26 He also determined that through Baptism27 those who should believe would be incorporated in the Body of the Church; and finally, when He came to the close of His life, He instituted at the Last Supper the wonderful Sacrifice and Sacrament of the Eucharist.
28. That He completed His work on the gibbet of the Cross is the unanimous teaching of the holy Fathers who assert that the Church was born from the side of our Savior on the Cross like a new Eve, mother of all the living.28 “And it is now,” says the great St. Ambrose, speaking of the pierced side of Christ, “that it is built, it is now that it is formed, it is now that is …. molded, it is now that it is created . . . Now it is that arises a spiritual house, a holy priesthood.”29 One who reverently examines this venerable teaching will easily discover the reasons on which it is based.
29. And first of all, by the death of our Redeemer, the New Testament took the place of the Old Law which had been abolished; then the Law of Christ together with its mysteries, enactments, institutions, and sacred rites was ratified for the whole world in the blood of Jesus Christ. For, while our Divine Savior was preaching in a restricted area — He was not sent but to the sheep that were lost of the house of Israel30 -the Law and the Gospel were together inn force;31 but on the gibbet of his death Jesus made void the Law with its decrees,32 fastened the handwriting of the Old Testament to the Cross,33 establishing the New Testament in His blood shed for the whole human race. 34 “To such an extent, then,” says St. Leo the Great, speaking of the Cross of our Lord, “was there effected a transfer from the Law to the Gospel, from the Synagogue to the Church, from many sacrifices to one Victim, that, as our Lord expired, that mystical veil which shut off the innermost part of the temple and its sacred secret was rent violently from top to bottom.”35
30. On the Cross then the Old Law died, soon to be buried and to be a bearer of death, 36 in order to give way to the New Testament of which Christ had chosen the Apostles as qualified ministers;37 and although He had been constituted the Head of the whole human family in the womb of the Blessed Virgin, it is by the power of the Cross that our Savior exercises fully the office itself of Head in His Church. “For it was through His triumph on the Cross,” according to the teaching of the Angelic and Common Doctor, “that He won power and dominion over the gentiles”;38 by that same victory He increased the immense treasure of graces, which, as He reigns in glory in heaven, He lavishes continually on His mortal members it was by His blood shed on the Cross that God’s anger was averted and that all the heavenly gifts, especially the spiritual graces of the New and Eternal Testament, could then flow from the fountains of our Savior for the salvation of men, of the faithful above all; it was on the tree of the Cross, finally, that He entered into possession of His Church, that is, of all the members of His Mystical Body; for they would not have been united to this Mystical Body through the waters of Baptism except by the salutary virtue of the Cross, by which they had been already brought under the complete sway of Christ.
31. But if our Savior, by His death, became, in the full and complete sense of the word, the Head of the Church, it was likewise through His blood that the Church was enriched with the fullest communication of the Holy Spirit, through which, from the time when the Son of man was lifted up and glorified on the Cross by His sufferings, she is divinely illumined. For then, as Augustine notes,39 with the rending of the veil of the temple it happened that the dew of the Paraclete’s gifts, which heretofore had descended only on the fleece, that is on the people of Israel, fell copiously and abundantly (while the fleece remained dry and deserted) on the whole earth, that is on the Catholic Church, which is confined by no boundaries of race or territory. Just as at the first moment of the Incarnation the Son of the Eternal Father adorned with the fullness of the Holy Spirit the human nature which was substantially united to Him, that it might be a fitting instrument of the Divinity in the sanguinary work of the Redemption, so at the hour of His precious death He willed that His Church should be enriched with the abundant gifts of the Paraclete in order that in dispensing the divine fruits of the Redemption she might be, for the Incarnate Word, a powerful instrument that would never fail. For both the juridical mission of the Church, and the power to teach, govern and administer the Sacraments, derive their supernatural efficacy and force of the building up of the body of Christ from the fact that Jesus Christ, hanging on the Cross, opened up to His Church the fountain of those divine gifts, which prevent her from ever teaching false doctrine and enable her to rule them for the salvation of their souls through divinely enlightened pastors and to bestow on them an abundance of heavenly graces.
32. If we consider closely all these mysteries of the Cross, those words of the Apostle are no longer obscure, in which he teaches the Ephesians that Christ by His blood made the Jews and Gentiles one “breaking down the middle wall of partition . . . in his flesh” by which the two peoples were divided; and that He made the Old Law void “that he might make the two in himself into one new man,” that is, the Church, and might reconcile both to God in one Body by the Cross.40
33. The Church which He founded by His Blood, He strengthened on the day of Pentecost by a special power, given from heaven. For, having solemnly installed in his exalted office him whom He had already nominated as His Vicar, He had ascended into Heaven; and sitting now at the right hand of the Father He wished to make known and proclaim His Spouse through the visible coming of the Holy Spirit with the sound of a mighty wind and tongues of fire.41 For just as He Himself when He began to preach was made known by His Eternal Father through the Holy Spirit descending and remaining on Him in the form of a dove,42 so likewise, as the Apostles were about to enter upon their ministry of preaching, Christ our Lord sent the Holy Spirit down from Heaven, to touch them with tongues of fire and to point out, as by the finger of God, the supernatural mission and office of the Church.
34. That this Mystical Body which is the Church should be called Christ’s is proved in the second place from the fact that He must be universally acknowledged as its actual Head. “He,” as St. Paul says, “is the Head of the Body, the Church.43 He is the Head from whom the whole body perfectly organized, “groweth and maketh increase unto the edifying of itself.”44
35. You are familiar, Venerable Brethren, with the admirable and luminous language used by the masters of Scholastic Theology, and chiefly by the Angelic and Common Doctor, when treating this question; and you know that the reasons advanced by Aquinas are a faithful reflection of the mind and the writings of the holy Fathers, who moreover merely repeated and commented on the inspired word of Sacred Scripture.
36. However for the good of all We wish to touch on this point briefly. And first of all it is clear that the Son of God and of the Blessed Virgin is to be called the Head of the Church by reason of His singular pre-eminence. For the Head is in the highest place. But who is in a higher place than Christ God, who as the Word of The Eternal Father must be acknowledged to be the “firstborn of every creature?45 Who has reached more lofty heights than Christ Man, who, though born of the Immaculate Virgin, is the true and natural Son of God, and in virtue of His miraculous and glorious resurrection, a resurrection triumphant over death, has become the “firstborn of the dead?”46 Who finally has been so exalted as He, who as “the one mediator of God and men”47 has in a most wonderful manner linked earth to heaven, who, raised on the Cross as on a throne of mercy, has drawn all things to Himself,48 who, as the Son of Man chosen from among thousands, is beloved of God beyond all men, all angels and all created things?49
37. Because Christ is so exalted, He alone by every right rules and governs the Church; and herein is yet another reason why He must be likened to a head. As the head is the “royal citadel” of the body50 — to use the words of Ambrose — and alll the members over whom it is placed for their good51 are naturally guided by it as being endowed with superior powers, so the Divine Redeemer holds the helm of the universal Christian community and directs its course. And as to govern human society signifies to lead men to the end proposed by means that are expedient, just and helpful,52 it is easy to see how our Savior, model and ideal of good Shepherds,53 performs all these functions in a most striking way.
38. While still on earth, He instructed us by precept, counsel and warning in words that shall never pass away, and will be spirit and life54 to all men of all times. Moreover He conferred a triple power on His Apostles and their successors, to teach, to govern, to lead men to holiness, making this power, defined by special ordinances, rights and obligations, the fundamental law of the whole Church.
39. But our Divine Savior governs and guides the Society which He founded directly and personally also. For it is He who reigns within the minds and hearts of men, and bends and subjects their wills to His good pleasure, even when rebellious. “The heart of the King is in the hand of the Lord; whithersoever he will, he shall turn it.”55 By this interior guidance He, the “Shepherd and Bishop of our souls,”56 not only watches over individuals but exercises His providence over the universal Church, whether by enlightening and giving courage to the Church’s rulers for the loyal and effective performance of their respective duties, or by singling out from the body of the Church — especially when times are grave — men and women of conspicuous holiness, who may point the way for the rest of Christendom to the perfecting of His Mystical Body. Moreover from heaven Christ never ceases to look down with especial love on His spotless Spouse so sorely tried in her earthly exile; and when He sees her in anger, saves her from the tempestuous sea either Himself or through the ministry of His angels,57 or through her whom we invoke as the Help of Christians, or through other heavenly advocates, and in calm and tranquil waters comforts her with the peace “which surpasseth all understanding.”58
40. But we must not think that He rules only in a hidde 59 or extraordinary manner. On the contrary, our Divine Redeemer also governs His Mystical Body in a visible and normal way through His Vicar on earth. You know, Venerable Brethren, that after He had ruled the “little flock”60 Himself during His mortal pilgrimage, Christ our Lord, when about to leave this world and return to the Father, entrusted to the Chief of the Apostles the visible government of the entire community He had founded. Since He was all wise He could not leave the body of the Church He had founded as a human society without a visible head. Nor against this may one argue that the primacy of jurisdiction established in the Church gives such a Mystical Body two heads. For Peter in virtue of his primacy is only Christ’s Vicar; so that there is only one chief Head of this Body, namely Christ, who never ceases Himself to guide the Church invisible, though at the same time He rules it visibly, through him who is His representative on earth. After His glorious Ascension into heaven this Church rested not on Him alone, but on Peter too, its visible foundation stone. That Christ and His Vicar constitute one only Head is the solemn teaching of Our predecessor of immortal memory Boniface VIII in the Apostolic Letter Unam Sanctam;61 and his successors have never ceased to repeat the same.
41. They, therefore, walk in the path of dangerous error who believe that they can accept Christ as the Head of the Church, while not adhering loyally to His Vicar on earth. They have taken away the visible head, broken the visible bonds of unity and left the Mystical Body of the Redeemer so obscured and so maimed, that those who are seeking the haven of eternal salvation can neither see it nor find it.
42. What We have thus far said of the Universal Church must be understood also of the individual Christian communities, whether Oriental or Latin, which go to make up the one Catholic Church. For they, too, are ruled by Jesus Christ through the voice of their respective Bishops. Consequently, Bishops must be considered as the more illustrious members of the Universal Church, for they are united by a very special bond to the divine Head of the whole Body and so are rightly called “principal parts of the members of the Lord”;62 moreover, as far as his own diocese is concerned, each one as a true Shepherd feeds the flock entrusted to him and rules it in the name of Christ.63 Yet in exercising this office they are not altogether independent, but are subordinate to the lawful authority of the Roman Pontiff, although enjoying the ordinary power of jurisdiction which they receive directly from the same Supreme Pontiff. Therefore, Bishops should be revered by the faithful as divinely appointed successors of the Apostles,64 and to them, even more than to the highest civil authorities should be applied the words: “Touch not my anointed ones.”65 For the Bishops have been anointed with the chrism of the Holy Spirit.
43. That is why We are deeply pained when We hear that not a few of Our Brother Bishops are being attacked and persecuted not only in their own persons, but — what is more cruel and heartrending for them — in the faithful committed to their care, in those who share their apostolic labors, even in the virgins consecrated to God; and all this, merely because they are a pattern of the flock from the heart66 and guard with energy and loyalty, as they should the sacred “deposit of faith”67 confided to them; merely because they insist on the sacred laws that have been engraved by God on the souls of men, and after the example of the Supreme Shepherd defend their flock against ravenous wolves. Such an offense We consider as committed against Our own person and We repeat the noble words of Our predecessor of immortal memory Gregory the Great: “Our honor is the honor of the Universal Church; Our honor is the united strength of Our Brethren; and We are truly honored when honor is given to each and every one.”68
44. Because Christ the Head holds such an eminent position, one must not think that he does not require the help of the Body. What Paul said of the human organism is to be applied likewise to the mystical Body: “The head cannot say to the feet: I have no need of you.”69 It is manifestly clear that the faithful need the help of the Divine Redeemer, for He has said: “Without me you can do nothing,”70 and according to the teaching of the Apostle every advance of this Mystical Body towards its perfection derives from Christ the Head.71 Yet this, also, must be held, marvelous though it may seem: Christ has need of His members. First, because the person of Jesus Christ is represented by the Supreme Pontiff, who in turn must call on others to share much of his solicitude lest he be overwhelmed by the burden of his pastoral office, and must be helped daily by the prayers of the Church. Moreover as our Savior does not rule the Church directly in a visible manner, He wills to be helped by the members of His Body in carrying out the work of redemption. This is not because He is indigent and weak, but rather because He has so willed it for the greater glory of His spotless Spouse. Dying on the Cross He left to His Church the immense treasury of the Redemption, towards which she contributed nothing. But when those graces come to be distributed, not only does He share this work of sanctification with His Church, but He wills that in some way it be due to her action. This is a deep mystery, and an inexhaustible subject of meditation, that the salvation of many depends on the prayers and voluntary penances which the members of the Mystical Body of Jesus Christ offer for this intention and on the cooperation of pastors of souls and of the faithful, especially of fathers and mothers of families, a cooperation which they must offer to our Divine Savior as though they were His associates.
45. To the reasons thus far adduced to show that Christ our Lord should be called the Head of Society which is His Body there may be added three others which are closely related to one another.
46. We begin with the similarity which we see existing between Head and body, in that they have the same nature; and in this connection it must be observed that our nature, although inferior to that of the angels, nevertheless through God’s goodness has risen above it: “For Christ,” as Aquinas says, “is Head of the angels; for even in His humanity He is superior to angels. . . Even as man He illumines the angelic intellect and influences the angelic will. But in respect to similarity of nature Christ is not Head of the angels, because He did not take hold of the angels — to quote the Apostle – but of the seed of Abraham.”72 And Christ not only took our nature; He became one of our flesh and blood with a frail body that should suffer and die. But “if the Word emptied himself taking the form of a slave,”73 it was that He might make His brothers according to the flesh partakers of the divine nature,74 through sanctifying grace in this earthly exile, in heaven through the joys of eternal bliss. For the reason why the only-begotten Son of the Eternal Father willed to be a son of man was that we might be made conformed to the image of the Son of God75 and be renewed according to the image of Him who created us.76 Let all those, then, who glory in the name of Christian, look to our Divine Savior as the most exalted and the most perfect exemplar of all virtues; but let them also, by careful avoidance of sin and assiduous practice of virtue, bear witness by their conduct to His teaching and life, so that when the Lord shall appear they may be like unto Him and see Him as He is.77
47. It is the will of Jesus Christ that the whole body of the Church, no less than the individual members, should resemble Him. And we see this realized when, following in the footsteps of her Founder, the Church teaches, governs, and offers the divine Sacrifice. When she embraces the evangelical counsels she reflects the Redeemer’s poverty, obedience, and virginal purity. Adorned with institutes of many different kinds as with so many precious jewels, she represents Christ deep in prayer on the mountain, or preaching to the people, or healing the sick and wounded and bringing sinners back to the path of virtue — in a word, doing good to all. What wonder then, if, while on this earth she, like Christ, suffer persecutions, insults and sorrows.
48. Christ must be acknowledged Head of the Church for this reason too, that, as supernatural gifts have their fullness and perfection in Him, it is of this fullness that His Mystical Body receives. It is pointed out by many of the Fathers, that as the Head of our mortal body is the seat of all the senses, while the other parts of our organism have only the sense of touch, so all the powers that are found in Christian society, all the gifts, all the extraordinary graces, attain their utmost perfection in the Head, Christ. “In him it hath well pleased the Father that all fullness should dwell. 78 He is gifted with those supernatural powers that accompany the hypostatic union, since the Holy Spirit dwells in Him with a fullness of grace than which no greater can be imagined. To Him has been given “power over all flesh”;79 “all the treasures of wisdom and knowledge are in Him”80 abundantly. The knowledge which is called “vision” He possesses with such clarity and comprehensiveness that it surpasses similar celestial knowledge found in all the saints of heaven. So full of grace and truth is He that of His inexhaustible fullness we have all received.81
49. These words of the disciple whom Jesus loved lead us to the last reason why Christ our Lord should be declared in a very particular way Head of His Mystical Body. As the nerves extend from the head to all parts of the human body and give them power to feel and move, in like manner our Savior communicates strength and power to His Church so that the things of God are understood more clearly and are more eagerly desired by the faithful. From Him streams into the body of the Church all the light with which those who believe are divinely illumined, and all the grace by which they are made holy as He is holy.
50. Christ enlightens His whole Church, as numberless passages from the Sacred Scriptures and the holy Fathers prove. “No man hath seen God at any time; the only-begotten Son who is in the bosom of the Father, he hath declared him.”82 Coming as a teacher from God83 to give testimony to the truth,84 He shed such light upon the nascent apostolic Church that the Prince of the apostles exclaimed: “Lord, to whom shall we go? thou hast the words of eternal life”;85 from heaven He assisted the evangelists in such a way that as members of Christ they wrote what they had learnt, as it were, at the dictation of the Head.86 And for us today, who linger on in this earthly exile, He is still the author of faith as in our heavenly home He will be its finisher.87 It is He who imparts the light of faith to believers; it is He who enriches pastors and teachers and above all His Vicar on earth with the supernatural gifts of knowledge, understanding and wisdom, so that they may loyally preserve the treasury of faith, defend it vigorously, and explain and confirm it with reverence and devotion. Finally it is He who, though unseen, presides at the Councils of the Church and guides them.88
51. Holiness begins from Christ; and Christ is its cause. For no act conducive to salvation can be performed unless it proceeds from Him as from its supernatural source. “Without me,” He says, “you can do nothing.”89 If we grieve and do penance for our sins, if, with filial fear and hope, we turn again to God, it is because He is leading us. Grace and glory flow from His inexhaustible fullness. Our Savior is continually pouring out His gifts of counsel, fortitude, fear and piety, especially on the leading members of His Body, so that the whole Body may grow ever more and more in holiness and in integrity of life. When the Sacraments of the Church are administered by external rite, it is He who produces their effect in souls.90 He nourishes the redeemed with His own flesh and blood and thus calms the turbulent passions of the soul; He gives increase of grace and prepares future glory for souls and bodies. All these treasures of His divine goodness He is said to bestow on the members of His Mystical Body, not merely because He, as the Eucharistic Victim on earth and the glorified Victim in heaven, through His wounds and His prayers pleads our cause before the Eternal Father, but because He selects, He determines, He distributes every single grace to every single person “according to the measure of the giving of Christ.”91 Hence it follows that from our Divine Redeemer as from a fountainhead “the whole body, being compacted and fitly joined together, by what every joint supplieth according to the operation in the measure of every part, maketh increase of the body, unto the edifying of itself in charity.”92
52. These truths which We have expounded, Venerable Brethren, briefly and succinctly tracing the manner in which Christ our Lord wills that His abundant graces should flow from His fullness into the Church, in order that she should resemble Him as closely as possible, help not a little to explain the third reason why the social Body of the Church should be honored by the name of Christ — namely, that our Savior Himself sustains in a divine manner the society which He founded.
53. As Bellarmine notes with acumen and accuracy, 93 this appellation of the Body of Christ is not to be explained solely by the fact that Christ must be called the Head of His Mystical Body, but also by the fact that He so sustains the Church, and so in a certain sense lives in the Church, that she is, as it were, another Christ. The Doctor of the Gentiles, in his letter to the Corinthians, affirms this when, without further qualification, he calls the Church “Christ,”94 following no doubt the example of his Master who called out to him from on high when he was attacking the Church: “Saul, Saul, why persecutest thou me?”95
Indeed, if we are to believe Gregory of Nyssa, the Church is often called simply “Christ” by the Apostle;96 and you are familiar, Venerable Brethren, with that phrase of Augustine: “Christ preaches Christ.”97
54. Nevertheless this most noble title of the Church must not be so understood as if that ineffable bond by which the Son of God assumed a definite human nature belongs to the universal Church; but it consists in this, that our Savior shares prerogatives peculiarly His own with the Church in such a way that she may portray, in her whole life, both exterior and interior, a most faithful image of Christ. For in virtue of the juridical mission by which our Divine Redeemer sent His Apostles into the world, as He had been sent by the Father,98 it is He who through the Church baptizes, teaches, rules, looses, binds, offers, sacrifices.
55. But in virtue of that higher, interior, and wholly sublime communication, with which We dealt when We described the manner in which the Head influences the members, Christ our Lord wills the Church to live His own supernatural life, and by His divine power permeates His whole Body and nourishes and sustains each of the members according to the place which they occupy in the Body, in the same way as the vine nourishes and makes fruitful the branches which are joined to it.99
56. If we examine closely this divine principle of life and power given by Christ, in so far as it constitutes the very source of every gift and created grace, we easily perceive that it is nothing else than the Holy Spirit, the Paraclete, who proceeds from the Father and the Son, and who is called in a special way the “Spirit of Christ” or the “Spirit of the Son.”100 For it was by this Breath of grace and truth that the Son of God anointed His soul in the immaculate womb of the Blessed Virgin; this Spirit delights to dwell in the beloved soul of our Redeemer as in His most cherished shrine; this Spirit Christ merited for us on the Cross by shedding His own blood; this Spirit He bestowed on the Church for the remission of sins, when He breathed on the Apostles;101 and while Christ alone received this Spirit without measure,102 to the members of the Mystical Body He is imparted only according to the measure of the giving of Christ from Christ’s own fullness.103 But after Christ’s glorification on the Cross, His Spirit is communicated to the Church in an abundant outpouring, so that she, and her individual members, may become daily more and more like to our Savior. It is the Spirit of Christ that has made us adopted sons of God104 in order that one day “we all beholding the glory of the Lord with open face may be transformed into the same image from glory to glory.”105
57. To this Spirit of Christ, also, as to an invisible principle is to be ascribed the fact that all the parts of the Body are joined one with the other and with their exalted Head; for He is entire in the Head, entire in the Body, and entire in each of the members. To the members He is present and assists them in proportion to their various duties and offices, and the greater or less degree of spiritual health which they enjoy. It is He who through His heavenly grace is the principle of every supernatural act in all parts of the Body. It is He who while He is personally present and divinely active in all the members, nevertheless in the inferior members acts also through the ministry of the higher members. Finally, while by His grace He provides for the continual growth of the Church, He yet refuses to dwell through sanctifying grace in those members that are wholly severed from the Body. This presence and activity of the Spirit of Jesus Christ is tersely and vigorously described by Our predecessor of immortal memory Leo XIII in his Encyclical Letter Divinum Illud in these words: “Let it suffice to say that, as Christ is the Head of the Church, so is the Holy Spirit her soul.”106
58. If that vital principle, by which the whole community of Christians is sustained by its Founder, be considered not now in itself, but in the created effects which proceed from it, it consists in those heavenly gifts which our Redeemer, together with His Spirit, bestows on the Church, and which He and His Spirit, from whom come supernatural light and holiness, make operative in the Church. The Church, then, no less than each of her holy members can make this great saying of the Apostle her own: “And I live, now not I; but Christ liveth in me.”107
59. What We have said concerning the “mystical Head108 would indeed be incomplete if We were not at least briefly to touch on this saying of the same Apostle: “Christ is the Head of the Church: he is the Savior of his Body.”109 For in these words we have the final reason why the Body of the Church is given the name of Christ, namely, that Christ is the Divine Savior of this Body. The Samaritans were right in proclaiming Him “Savior of the world”; 110 for indeed He most certainly is to be called the “Savior of all men,” even though we must add with Paul: “especially of the faithful, 111since, before all others, He has purchased with His Blood His members who constitute the Church.112 But as We have already treated this subject fully and clearly when speaking of the birth of the Church on the Cross, of Christ as the source of life and the principle of sanctity, and of Christ as the support of His Mystical Body, there is no reason why We should explain it further; but rather let us all, while giving perpetual thanks to God, meditate on it with a humble and attentive mind. For that which our Lord began when hanging on the Cross, He continues unceasingly amid the joys of heaven: “Our Head” says St. Augustine “intercedes for us: some members He is receiving, others He is chastising, others cleansing, others consoling, others creating, others calling, others recalling, others correcting, others renewing.” 113 But it is for us to cooperate with Christ in this work of salvation, “from one and through one saved and saviours.”114
60. And now, Venerable Brethren, We come to that part of Our explanation in which We desire to make clear why the Body of Christ, which is the Church, should be called mystical. This name, which is used by many early writers, has the sanction of numerous Pontifical documents. There are several reasons why it should be used; for by it we may distinguish the Body of the Church, which is a Society whose Head and Ruler is Christ, from His physical Body, which, born of the Virgin Mother of God, now sits at the right hand of the Father and is hidden under the Eucharistic veils; and, that which is of greater importance in view of modern errors, this name enables us to distinguish it from any other body, whether in the physical or the moral order.
61. In a natural body the principle of unity unites the parts in such a manner that each lacks its own individual subsistence; on the contrary, in the Mystical Body the mutual union, though intrinsic, links the members by a bond which leaves to each the complete enjoyment of his own personality Moreover, if we examine the relations existing between the several members and the whole body, in every physical, living body, all the different members are ultimately destined to the good of the whole alone; while if we look to its ultimate usefulness, every moral association of men is in the end directed to the advancement of all in general and of each single member in particular; for they are persons. And thus — to return to Our theme — as the Son of the Eternal Father came down from heaven for the salvation of us all, He likewise established the body of the Church and enriched it with the divine Spirit to ensure that immortal souls should attain eternal happiness according to the words of the Apostle: “All things are yours; and you are Christ’s: and Christ is God’s.”115 For the Church exists both for the good of the faithful and for the glory of God and of Jesus Christ whom He sent.
62. But if we compare a mystical body with a moral body, it is to be noted that the difference between them is not slight; rather it is very considerable and very important. In the moral body the principal of union is nothing else than the common end, and the common cooperation of all under the authority of society for the attainment of that end; whereas in the Mystical Body of which We are speaking, this collaboration is supplemented by another internal principle, which exists effectively in the whole and in each of its parts, and whose excellence is such that of itself it is vastly superior to whatever bonds of union may be found in a physical or moral body. As We said above, this is something not of the natural but of the supernatural order; rather it is something in itself infinite, uncreated: the Spirit of God, who, as the Angelic Doctor says, “numerically one and the same, fills and unifies the whole Church.” 116
63. Hence, this word in its correct signification gives us to understand that the Church, a perfect society of its kind, is not made up of merely moral and juridical elements and principles. It is far superior to all other human societies;117 it surpasses them as grace surpasses nature, as things immortal are above all those that perish.118 Such human societies, and in the first place civil Society, are by no means to be despised or belittled, but the Church in its entirely is not found within this natural order, any more than the whole of man is encompassed within the organism of our mortal body.119 Although the juridical principles, on which the Church rests and is established, derive from the divine constitution given to it by Christ and contribute to the attaining of its supernatural end, nevertheless that which lifts the Society of Christians far above the whole natural order is the Spirit of our Redeemer who penetrates and fills every part of the Church’s being and is active within it until the end of time as the source of every grace and every gift and every miraculous power. just as our composite mortal body, although it is a marvelous work of the Creator, falls far short of the eminent dignity of our soul, so the social structure of the Christian community, though it proclaims the wisdom of its divine Architect, still remains something inferior when compared to the spiritual gifts which give it beauty and life, and to the divine source whence they flow.
64. From what We have thus far written and explained, Venerable Brethren, it is clear, We think, how grievously they err who arbitrarily claim that the Church is something hidden and invisible, as they also do who look upon her as a mere human institution possessing a certain disciplinary code and external ritual, but lacking power to communicate supernatural life.120 On the contrary, as Christ, Head and Exemplar of the Church “is not complete, if only His visible human nature is considered. . ., or if only His divine, invisible nature. . ., but He is one through the union of both and one in both . . . so is it with His Mystical Body”121 since the Word of God took unto Himself a human nature liable to sufferings, so that He might consecrate in His blood the visible Society founded by Him and “lead man back to things invisible under a visible rule.”122
65. For this reason We deplore and condemn the pernicious error of those who dream of an imaginary Church, a kind of society that finds its origin and growth in charity, to which, somewhat contemptuously, they oppose another, which they call juridical. But this distinction which they introduce is false: for they fail to understand that the reason which led our Divine Redeemer to give to the community of man He founded the constitution of a Society, perfect of its kind and containing all the juridical and social elements -namely, that He might perpetuate on earrth the saving work of Redemption123 — was also the reason why He willed it to be enriched with the heavenly gifts of the Paraclete. The Eternal Father indeed willed it to be the “kingdom of the Son of his predilection;”124 but it was to be a real kingdom, in which all believers should make Him the entire offering of their intellect and will,125 and humbly and obediently model themselves on Him, Who for our sake “was made obedient unto death.”126 There can, then, be no real opposition or conflict between the invisible mission of the Holy Spirit and the juridical commission of Ruler and Teacher received from Christ, since they mutually complement and perfect each other — as do the body and soul in man — and proceed from our one Redeemer who not only said as He breathed on the Apostles “Receive ye the Holy Spirit,”127 but also clearly commanded: “As the Father hath sent me, I also send you”;128 and again: “He that heareth you heareth me.”129
66. And if at times there appears in the Church something that indicates the weakness of our human nature, it should not be attributed to her juridical constitution, but rather to that regrettable inclination to evil found in each individual, which its Divine Founder permits even at times in the most exalted members of His Mystical Body, for the purpose of testing the virtue of the shepherds no less than of the flocks, and that all may increase the merit of their Christian faith. For, as We said above, Christ did not wish to exclude sinners from His Church; hence if some of her members are suffering from spiritual maladies, that is no reason why we should lessen our love for the Church, but rather a reason why we should increase our devotion to her members. Certainly the loving Mother is spotless in the Sacraments, by which she gives birth to and nourishes her children; in the faith which she has always preserved inviolate; in her sacred laws imposed on all; in the evangelical counsels which she recommends; in those heavenly gifts and extraordinary graces through which, with inexhaustible fecundity,130 she generates hosts of martyrs, virgins and confessors. But it cannot be laid to her charge if some members fall, weak or wounded. In their name she prays to God daily: “Forgive us our trespasses”; and with the brave heart of a mother she applies herself at once to the work of nursing them back to spiritual health. When therefore we call the Body of Jesus Christ “mystical,” the very meaning of the word conveys a solemn warning. It is a warning that echoes in these words of St. Leo: “Recognize, O Christian, your dignity, and being made a sharer of the divine nature go not back to your former worthlessness along the way of unseemly conduct. Keep in mind of what Head and of what Body you are a member.”131
67. Here, Venerable Brethren, We wish to speak in a very special way of our union with Christ in the Body of the Church, a thing which is, as Augustine justly remarks, sublime, mysterious and divine;132 but for that very reason it often happens that many misunderstand it and explain it incorrectly. It is at once evident that this union is very close. In the Sacred Scriptures it is compared to the chaste union of man and wife, to the vital union of branch and vine, and to the cohesion found in our body.133Even more, it is represented as being so close that the Apostle says: “He (Christ) is Head of the Body of the Church,”134 and the unbroken tradition of the Fathers from the earliest times teaches that the Divine Redeemer and the Society which is His Body form but one mystical person, that is to say, to quote Augustine, the whole Christ.135 Our Savior Himself in His sacerdotal prayer did not hesitate to liken this union to that wonderful unity by which the Son is in the Father, and the Father in the Son.136
68. Our union in and with Christ is first evident from the fact that, since Christ wills His Christian community to be a Body which is a perfect Society, its members must be united because they all work together towards a single end. The nobler the end towards which they strive, and the more divine the motive which actuates this collaboration, the higher, no doubt, will be the union. Now the end in question is supremely exalted; the continual sanctifying of the members of the Body for the glory of God and of the Lamb that was slain.137 The motive is altogether divine: not only the good pleasure of the Eternal Father, and the most earnest wish of our Savior, but the interior inspiration and impulse of the Holy Spirit in our minds and hearts. For if not even the smallest act conducive to salvation can be performed except in the Holy Spirit, how can countless multitudes of every people and every race work together harmoniously for the supreme glory of the Triune God, except in the power of Him, who proceeds from the Father and the Son in one eternal act of love?
69. Now since its Founder willed this social body of Christ to be visible, the cooperation of all its members must also be externally manifest through their profession the same faith and their sharing the same sacred rites, through participation in the same Sacrifice, and the practical observance of the same laws. Above all, it is absolutely necessary that the Supreme Head, that is, the Vicar of Jesus Christ on earth, be visible to the eyes of all, since it is He who gives effective direction to the work which all do in common in a mutually helpful way towards the attainment of the proposed end. As the Divine Redeemer sent the Paraclete, the Spirit of Truth, who in His name 138 should govern the Church in an invisible way, so, in the same manner, He commissioned Peter and his successors to be His personal representatives on earth and to assume the visible government of the Christian community.
70. These juridical bonds in themselves far surpass those of any other human society, however exalted; and yet another principle of union must be added to them in those three virtues, Christian faith, hope and charity, which link us so closely to each other and to God.
71. “One Lord, one faith,” 139writes the Apostle: the faith, that is, by which we hold fast to God, and to Jesus Christ whom He has sent.140 The beloved disciple teaches us how closely this faith binds us to God: “Whosoever shall confess that Jesus is the Son of God, God abideth in him, and he in God.”141 This Christian faith binds us no less closely to each other and to our divine Head. For all we who believe, “having the same spirit of faith,”142 are illumined by the same light of Christ, nourished by the same Food of Christ, and live under the teaching authority of Christ. If the same spirit of faith breathes in all, we are all living the same life “in the faith of the Son of God who loved us and delivered himself for us.” 143 And once we have received Christ, our Head, through an ardent faith so that He dwells within our hearts, 144 as He is the author so He will be the finisher of our faith.145
72. As by faith on this earth we hold fast to God as the Author of truth, so by Christian hope we long for Him as the fount of blessedness, “looking for the blessed hope and coming of the glory of the great God.”146 It is because of this universal longing for the heavenly Kingdom, that we do not desire a permanent home here below but seek for one above,147 and because of our yearning for the glory on high, that the Apostle of the Gentiles did not hesitate to say: “One Body and one Spirit, as you are called in one hope of your calling”;148 nay rather that Christ in us is our hope of glory.149
73. But if the bonds of faith and hope, which bind us to our Redeemer in His Mystical Body are weighty and important, those of charity are certainly no less so. If even in the natural order the love of friendship is something supremely noble, what shall we say of that supernatural love, which God infuses into our hearts? “God is charity and he that abideth in charity abideth in God and God in him.”150 The effect of this charity — such would seem to be God’s law — is to compel Him to enter into our loving hearts to return love for love, as He said: “If anyone love me . . ., my Father will love him and we will come to him and will make our abode with him.”151 Charity then, more than any other virtue binds us closely to Christ. How many children of the Church, on fire with this heavenly flame, have rejoiced to suffer insults for Him, and to face and overcome the hardest trials, even at the cost of their lives and the shedding of their blood. For this reason our Divine Savior earnestly exhorts us in these words: “Abide in my love.” And as charity, if it does not issue effectively in good works, is something altogether empty and unprofitable, He added immediately: “If you keep my commandments you shall abide in my love; as I also have kept my Father’s commandments and do abide in his love.”152
74. But, corresponding to this love of God and of Christ, there must be love of the neighbor. How can we claim to love the Divine Redeemer, if we hate those whom He has redeemed with His precious blood, so that He might make them members of His Mystical Body? For that reason the beloved disciple warns us: “If any man say: I love God, and hateth his brother, he is a liar. For he that loveth not his brother whom he seeth, how can he love God whom he seeth not. And this commandment we have from God, that he who loveth God love also his brother.”153 Rather it should be said that the more we become “members one of another,”154 “mutually careful one for another,”155 the closer we shall be united with God and with Christ; as, on the other hand, the more ardent the love that binds us to God and to our divine Head, the closer we shall be united to each other in the bonds of charity.
75. Now the only-begotten Son of God embraced us in His infinite knowledge and undying love even before the world began. And that He might give a visible and exceedingly beautiful expression to this love, He assumed our nature in hypostatic union: hence -as Maximus of Turin with a certain unaffected simplicity remarks — “in Christ our own flesh loves us156 But the knowledge and love of our Divine Redeemer, of which we were the object from the first moment of His Incarnation, exceed all the human intellect can hope to grasp. For hardly was He conceived in the womb of the Mother of God, when He began to enjoy the beatific vision, and in that vision all the members of His Mystical Body were continually and unceasingly present to Him, and He embraced them with His redeeming love. O marvelous condescension of divine love for us! O inestimable dispensation of boundless charity. In the crib, on the Cross, in the unending glory of the Father, Christ has all the members of the Church present before Him and united to Him in a much clearer and more loving manner than that of a mother who clasps her child to her breast, or than that with which a man knows and loves himself.
76. From all that We have hitherto said, you will readily understand, Venerable Brethren, why Paul the Apostle so often writes that Christ is in us and we in Christ. In proof of which, there is this other more subtle reason. Christ is in us through His Spirit whom He gives to us and through whom He acts within us in such a way that all divine activity of the Holy Spirit within our souls must also be attributed to Christ.157 “If a man hath not the Spirit of Christ, he is none of his,” says the Apostle, “but if Christ be in you, . . . the spirit liveth because of justification.”158
77. This communication of the Spirit of Christ is the channel through which all the gifts, powers, and extraordinary graces found superabundantly in the Head as in their source flow into all the members of the Church, and are perfected daily in them according to the place they hold in the Mystical Body of Jesus Christ. Thus the Church becomes, as it were, the filling out and the complement of the Redeemer, while Christ in a sense attains through the Church a fullness in all things.159 Herein we find the reason why, according to the opinion of Augustine already referred to, the mystical Head, which is Christ, and the Church, which here below as another Christ shows forth His person, constitute one new man, in whom heaven and earth are joined together in perpetuating the saving work of the Cross: Christ We mean, the Head and the Body, the whole Christ.
78. For indeed We are not ignorant of the fact that this profound truth — of our union with the Divine Redeemer and in particular of the indwelling of the Holy Spirit in our souls — is shrouded in darkness by many a veil that impedes our power to understand and explain it, both because of the hidden nature of the doctrine itself, and of the limitations of our human intellect. But We know, too, that from well directed and earnest study of this doctrine, and from the clash of diverse opinions and the discussion thereof, provided that these are regulated by the love of truth and by due submission to the Church, much light will be gained, which, in its turn will help to progress in kindred sacred sciences. Hence We do not censure those who in various ways, and with diverse reasonings make every effort to understand and to clarify the mystery of this our wonderful union with Christ. But let all agree uncompromisingly on this, if they would not err from truth and from the orthodox teaching of the Church: to reject every kind of mystic union by which the faithful of Christ should in any way pass beyond the sphere of creatures and wrongly enter the divine, were it only to the extent of appropriating to themselves as their own but one single attribute of the eternal Godhead. And, moreover, let all hold this as certain truth, that all these activities are common to the most Blessed Trinity, in so far as they have God as supreme efficient cause.
79. It must also be borne in mind that there is question here of a hidden mystery, which during this earthly exile can only be dimly seen through a veil, and which no human words can express. The Divine Persons are said to indwell inasmuch as they are present to beings endowed with intelligence in a way that lies beyond human comprehension, and in a unique and very intimate manner, which transcends all created nature, these creatures enter into relationship with Them through knowledge and love.160
If we would attain, in some measure, to a clearer perception of this truth, let us not neglect the method strongly recommended by the Vatican Council [Sess. III, Const. de fide Cath., Cap. 4.] in similar cases, by which these mysteries are compared one with another and with the end to which they are directed, so that in the light which this comparison throws upon them we are able to discern, at least partially, the hidden things of God.
80. Therefore, Our most learned predecessor Leo XIII of happy memory, speaking of our union with Christ and with the Divine Paraclete who dwells within us, and fixing his gaze on that blessed vision through which this mystical union will attain its confirmation and perfection in heaven says: “This wonderful union, or indwelling properly so-called, differs from that by which God embraces and gives joy to the elect only by reason of our earthly state.”161 In that celestial vision it will be granted to the eyes of the human mind strengthened by the light of glory, to contemplate the Father, the Son, and the Holy Spirit in an utterly ineffable manner, to assist throughout eternity at the processions of the Divine Persons, and to rejoice with a happiness like to that with which the holy and undivided Trinity is happy.
81. It seems to Us that something would be lacking to what We have thus far proposed concerning the close union of the Mystical Body of Jesus Christ with its Head, were We not to add here a few words on the Holy Eucharist, by which this union during his mortal life reaches, as it were a culmination.
82. By means of the Eucharistic Sacrifice Christ our Lord willed to give to the faithful a striking manifestation of our union among ourselves and with our divine Head, wonderful as it is and beyond all praise. For in this Sacrifice the sacred minister acts as the vicegerent not only of our Savior but of the whole Mystical Body and of each one of the faithful. In this act of Sacrifice through the hands of the priest, by whose word alone the Immaculate Lamb is present on the altar, the faithful themselves, united with him in prayer and desire, offer to the Eternal Father a most acceptable victim of praise and propitiation for the needs of the whole Church. And as the Divine Redeemer, when dying on the Cross, offered Himself to the Eternal Father as Head of the whole human race, so “in this clean oblation”162 He offers to the heavenly Father not only Himself as Head of the Church, but in Himself His mystical members also, since He holds them all, even those who are weak and ailing, in His most loving Heart.
83. The Sacrament of the Eucharist is itself a striking and wonderful figure of the unity of the Church, if we consider how in the bread to be consecrated many grains go to form one whole,163 and that in it the very Author of supernatural grace is given to us, so that through Him we may receive the spirit of charity in which we are bidden to live now no longer our own life but the life of Christ, and to love the Redeemer Himself in all the members of His social Body.
84. As then in the sad and anxious times through which we are passing there are many who cling so- firmly to Christ the Lord hidden beneath the Eucharistic veils that neither tribulation, nor distress, nor famine, nor nakedness, nor danger, nor persecution, nor the sword can separate them from His love,164 surely no doubt can remain that Holy Communion which once again in God’s providence is much more frequented even from early childhood, may become a source of that fortitude which not infrequently makes Christians into heroes.
85. If the faithful, Venerable Brethren, in a spirit of sincere piety understand these things accurately and hold to them steadfastly, they will the more easily avoid those errors which arise from an irresponsible investigation of this difficult matter, such as some have made not without seriously endangering Catholic faith and disturbing the peace of souls.
86. For some there are who neglect the fact that the Apostle Paul has used metaphorical language in speaking of this doctrine, and failing to distinguish as they should the precise and proper meaning of the terms the physical body, the social body, and the mystical Body, arrive at a distorted idea of unity. They make the Divine Redeemer and the members of the Church coalesce in one physical person, and while they bestow divine attributes on man, they make Christ our Lord subject to error and to human inclination to evil. But Catholic faith and the writings of the holy Fathers reject such false teaching as impious and sacrilegious; and of the mind of the Apostle of the Gentiles it is equally abhorrent, for although he brings Christ and His Mystical Body into a wonderfully intimate union, he nevertheless distinguishes one from the other as Bridegroom from Bride.165
87. No less far from the truth is the dangerous error of those who endeavor to deduce from the mysterious union of us all with Christ a certain unhealthy quietism. They would attribute the whole spiritual life of Christians and their progress in virtue exclusively to the action of the divine Spirit, setting aside and neglecting the collaboration which is due from us. No one of course can deny that the Holy Spirit of Jesus Christ is the one source of whatever supernatural power enters into the Church and its members. For “the Lord will give grace and glory” as the Psalmist says.166 But that men should persevere constantly in their good works, that they should advance eagerly in grace and virtue, that they should strive earnestly to reach the heights of Christian perfection and at the same time to the best of their power should stimulate others to attain the same goal, — all this the heavenly Spirit does not will to effect unless they contribute their daily share of zealous activity. “For divine favors are conferred not on those who sleep, but on those who watch” as St. Ambrose says.167 For if in our mortal body the members are strengthened and grow through continued exercise, much more truly can this be said of the social Body of Jesus Christ in which each individual member retains his own personal freedom, responsibility, and principles of conduct. For that reason he who said: “I live, now not I, but Christ liveth in me”168 did not at the same time hesitate to assert: “His (God’s) grace in men has not been void, but I have labored more abundantly than all they: yet not I, but the grace of God with me.169 It is perfectly clear, therefore, that in these false doctrines the mystery which we are considering is not directed to the spiritual advancement of the faithful but is turned to their deplorable ruin.
88. The same result follows from the opinions of those who assert that little importance should be given to the frequent confession of venial sins. Far more important, they say, is that general confession which the Spouse of Christ, surrounded by her children in the Lord, makes each day by the mouth of the priest as he approaches the altar of God. As you well know, Venerable Brethren, it is true that venial sins may be expiated in many ways which are to be highly commended. But to ensure more rapid progress day by day in the path of virtue, We will that the pious practice of frequent confession, which was introduced into the Church by the inspiration of the Holy Spirit, should be earnestly advocated. By it genuine self-knowledge is increased, Christian humility grows, bad habits are corrected, spiritual neglect and tepidity are resisted, the conscience is purified, the will strengthened, a salutary self-control is attained, and grace is increased in virtue of the Sacrament itself. Let those, therefore, among the younger clergy who make light of or lessen esteem for frequent confession realize that what they are doing is alien to the Spirit of Christ and disastrous for the Mystical Body of our Savior.
89. There are others who deny any impetratory power to our prayers, or who endeavor to insinuate into men’s minds the idea that prayers offered to God in private should be considered of little worth, whereas public prayers which are made in the name of the Church are those which really matter, since they proceed from the Mystical Body of Jesus Christ. This opinion is false; for the divine Redeemer is most closely united not only with His Church, which is His beloved Spouse, but also with each and every one of the faithful, and He ardently desires to speak with them heart to heart, especially after Holy Communion. It is true that public prayer, inasmuch as it is offered by Mother Church, excels any other kind of prayer by reason of her dignity as Spouse of Christ; but no prayer, even the most private, is lacking in dignity or power, and all prayer is of the greatest help to the Mystical Body in which, through the Communion of Saints, no good can be done, no virtue practiced by individual members, which does not redound also to the salvation of all. Neither is a man forbidden to ask for himself particular favors even for this life merely because he is a member of this Body, provided he is always resigned to the divine will; for the members retain their own personality and remain subject to their own individual needs.170
Moreover, how highly all should esteem mental prayer is proved not only by ecclesiastical documents but also by the custom and practice of the saints.
90. Finally there are those who assert that our prayers should be directed not to the person of Jesus Christ but rather to God, or to the Eternal Father through Christ, since our Savior as Head of His Mystical Body is only “Mediator of God and men.”171 But this certainly is opposed not only to the mind of the Church and to Christian usage but to truth. For, to speak exactly, Christ is Head of the universal Church as He exists at once in both His natures;172 moreover He Himself has solemnly declared: “If you shall ask me anything in my name, that I will do.”173 For although prayers are very often directed to the Eternal Father through the only-begotten Son, especially in the Eucharistic Sacrifice — in which Christ, at once Priest and Victim, exercises in a special manner the office of Mediator — nevertheless not infrequently even in this Sacrifice prayers are addressed to the Divine Redeemer also; for all Christians must clearly know and understand that the man Jesus Christ is also the Son of God and God Himself. And thus when the Church militant offers her adoration and prayers to the Immaculate Lamb, the Sacred Victim, her voice seems to re-echo the never-ending chorus of the Church triumphant: “To him that sitteth on the throne and to the Lamb benediction and honor and glory and power for ever and ever.”174
91. Venerable Brethren, in Our exposition of this mystery which embraces the hidden union of us all with Christ, We have thus far, as Teacher of the Universal Church, illumined the mind with the light of truth, and Our pastoral office now requires that We provide an incentive for the heart to love this Mystical Body with that ardor of charity which is not confined to thoughts and words but which issues in deeds. If those who lived under the Old Law could sing of their earthly city: “If I forget thee O Jerusalem let my right hand be forgotten; let my tongue cleave to my jaws if I do not remember thee, if I make not Jerusalem the beginning of my joy,”175 how much greater then should be the joy and exultation that should fill our hearts who dwell in a City built on the holy mountain of living and chosen stones, “Jesus Christ himself being the chief corner-stone. 176 For nothing more glorious, nothing nobler, nothing surely more honorable can be imagined than to belong to the Holy, Catholic, Apostolic and Roman Church, in which we become members of one Body as venerable as it is unique; are guided by one supreme Head; are filled with one divine Spirit; are nourished during our earthly exile by one doctrine and one heavenly Bread, until at last we enter into the one, unending blessedness of heaven.
92. But lest we be deceived by the angel of darkness who transforms himself into an angel of light,177 let this be the supreme law of our love: to love the Spouse of Christ as Christ willed her to be, and as He purchased her with His blood. Hence not only should we cherish exceedingly the Sacraments with which holy Mother Church sustains our life, the solemn ceremonies which she celebrates for our solace and our joy, the sacred chant and the liturgical rites by which she lifts our minds up to heaven, but also the sacramentals and all those exercises of piety by which she consoles the hearts of the faithful and sweetly imbues them with the Spirit of Christ. As her children, it is our duty, not only to make a return to her for her maternal goodness to us, but also to respect the authority which she has received from Christ in virtue of which she brings into captivity our understanding unto the obedience of Christ.178 Thus we are commanded to obey her laws and her moral precepts, even if at times they are difficult to our fallen nature; to bring our rebellious body into subjection through voluntary mortification; and at times we are warned to abstain even from harmless pleasures. Nor does it suffice to love this Mystical Body for the glory of its divine Head and for its heavenly gifts; we must love it with an effective love as it appears in this our mortal flesh -made up, that is, of weak human elements, even though at times they are little fitted to the place which they occupy in this venerable Body.
93. In order that such a solid and undivided love may abide and increase in our souls day by day, we must accustom ourselves to see Christ Himself in the Church. For it is Christ who lives in His Church, and through her teaches, governs and sanctifies; it is Christ also who manifests Himself differently in different members of His society. If the faithful strive to live in a spirit of lively faith, they will not only pay due honor and reverence to the more exalted members of this Mystical Body, especially those who according to Christ’s mandate will have to render an account of our souls,179 but they will take to their hearts those members who are the object of our Savior’s special love: the weak, We mean, the wounded, and the sick who are in need of material or spiritual assistance; children whose innocence is so easily exposed to danger in these days, and whose young hearts can be molded as wax; and finally the poor, in helping whom we recognize, as it were, through His supreme mercy, the very person of Jesus Christ.
94. For as the Apostle with good reason admonishes us: “Those that seem the more feeble members of the Body are more necessary; and those that we think the less honorable members of the Body, we surround with more abundant honour.”180Conscious of the obligations of Our high office We deem it necessary to reiterate this grave statement today, when to Our profound grief We see at times the deformed, the insane, and those suffering from hereditary disease deprived of their lives, as though they were a useless burden to Society; and this procedure is hailed by some as a manifestation of human progress, and as something that is entirely in accordance with the common good. Yet who that is possessed of sound judgment does not recognize that this not only violates the natural and the divine law181 written in the heart of every man, but that it outrages the noblest instincts of humanity? The blood of these unfortunate victims who are all the dearer to our Redeemer because they are deserving of greater pity “cries to God from the earth.”182
95. In order to guard against the gradual weakening of that sincere love which requires us to see our Savior in the Church and in its members, it is most fitting that we should look to Jesus Himself as the perfect model of love for the Church.
96. And first of all let us imitate the breath of His love. For the Church, the Bride of Christ, is one; and yet so vast is the love of the divine Spouse that it embraces in His Bride the whole human race without exception. Our Savior shed His Blood precisely in order that He might reconcile men to God through the Cross, and might constrain them to unite in one Body, however widely they may differ in nationality and race. True love of the Church, therefore, requires not only that we should be mutually solicitous one for another183 as members of the same Body, rejoicing in the glory of the other members and sharing in their suffering,184 but likewise that we should recognize in other men, although they are not yet joined to us in the Body of the Church, our brothers in Christ according to the flesh, called, together with us, to the same eternal salvation. It is true, unfortunately, especially today, that there are some who extol enmity, hatred, and spite as if they enhanced the dignity and the worth of man. Let us however, while we look with sorrow on the disastrous consequences of this teaching, follow our peaceful King who taught us to love not only those who are of a different nation or race,185 but even our enemies186 While Our heart overflows with the sweetness of the teaching of the Apostle of the Gentiles, We extol with him the length, and the breadth, and the height, and the depth of the charity of Christ,187 which neither diversity of race or customs can diminish, nor the trackless wastes of the ocean weaken, nor wars, whether just or unjust, destroy.
97. In this gravest of hours, Venerable Brethren, when bodies are racked with pain and souls are oppressed with grief, every individual must be aroused to this supernatural charity so that by the combined efforts of all good men, striving to outdo each other in pity and mercy — We have in mind especially, those who are engaged in any kind of relief work — the immense needs of mankind, both spiritual and corporal, may be alleviated, and the devoted generosity, the inexhaustible fruitfulness of the Mystical Body of Jesus Christ, may shine resplendently throughout the whole world.
98. As the vastness of the charity with which Christ loved His Church is equaled by its constant activity, we all, with the same assiduous and zealous charity must love the Mystical Body of Christ. Now from the moment of His Incarnation, when he laid the first foundations of the Church, even to His last mortal breath, our Redeemer never ceased for an instant, though He was the Son of God, to labor unto weariness in order to establish and strengthen the Church, whether by giving us the shining example of His holiness, or by preaching, or conversing, or gathering and instructing disciples. And so We desire that all who claim the Church as their mother, should seriously consider that not only the clergy and those who have consecrated themselves to God in the religious life, but the other members of the mystical Body of Jesus Christ as well have, each in his degree, the obligation of working hard and constantly for the building up and increase of this Body. We wish this to be borne in mind especially by members of Catholic Action who assist the Bishops and the priests in their apostolic labor sand to their praise be it said, they do realize it — and also by those members of pious associations who work for the same end. There is not one who does not realize that their energetic zeal of the highest importance and of the greatest weight especially in the present circumstances.
99. In this connection We cannot pass over in silence the fathers and mothers of families to whom our Savior has entrusted the youngest members of His Mystical Body. We plead with them most earnestly, for the love of Christ and the Church, to take the greatest possible care of the children confided to them, and to protect them from the snares of every kind into which they can be lured so easily today.
100. Our Redeemer showed His burning love for the Church especially by praying for her to His heavenly father. To recall but a few examples: everyone knows, Venerable Brethren, that just before the crucifixion He prayed repeatedly for Peter,188 for the other Apostles,189 for all who, through the preaching of the holy Gospel, would believe in Him.190
101. After the example of Christ we too should pray daily to the Lord of the harvest to send laborers into His harvest.191 Our united prayer should rise daily to heaven for all the members of the Mystical Body of Jesus Christ; first for Bishops who are responsible in a special way for their respective dioceses; then for priests and religious, both men and women, who have been called to the service of God, and who, at home and in the foreign missions, are protecting, increasing, and advancing the Kingdom of the Divine Redeemer. No member of this venerated Body must be forgotten in this common prayer; and let there be a special remembrance of those who are weighed down with the sorrows and afflictions of this earthly exile, as also for the suffering souls in Purgatory. Neither must those be neglected who are being instructed in Christian doctrine, so that they may be able to receive baptism without delay.
102. Likewise, We must earnestly desire that this united prayer may embrace in the same ardent charity both those who, not yet enlightened by the truth of the Gospel, are still without the fold of the Church, and those who, on account of regrettable schism, are separated from Us, who though unworthy, represent the person of Jesus Christ on earth. Let us then reecho that divine prayer of our Savior to the heavenly Father: “That they all may be one, as thou Father in me, and I in thee, that they also may be one in us; that the world may believe that thou hast sent me.”192
103. As you know, Venerable Brethren, from the very beginning of Our Pontificate, We have committed to the protection and guidance of heaven those who do not belong to the visible Body of the Catholic Church, solemnly declaring that after the example of the Good Shepherd We desire nothing more ardently than that they may have life and have it more abundantly.193 Imploring the prayers of the whole Church We wish to repeat this solemn declaration in this Encyclical Letter in which We have proclaimed the praises of the “great and glorious Body of Christ,”194 and from a heart overflowing with love We ask each and every one of them to correspond to the interior movements of grace, and to seek to withdraw from that state in which they cannot be sure of their salvation.195 For even though by an unconscious desire and longing they have a certain relationship with the Mystical Body of the Redeemer, they still remain deprived of those many heavenly gifts and helps which can only be enjoyed in the Catholic Church. Therefore may they enter into Catholic unity and, joined with Us in the one, organic God of Jesus Christ, may they together with us run on to the one Head in the Society of glorious love.196 Persevering in prayer to the Spirit of love and truth, We wait for them with open and outstretched arms to come not to a stranger’s house, but to their own, their father’s home.
104. Though We desire this unceasing prayer to rise to God from the whole Mystical Body in common, that all the straying sheep may hasten to enter the one fold of Jesus Christ, yet We recognize that this must be done of their own free will; for no one believes unless he wills to believe.197 Hence they are most certainly not genuine Christians198 who against their belief are forced to go into a church, to approach the altar and to receive the Sacraments; for the “faith without which it is impossible to please God”199 is an entirely free “submission of intellect and will.”200 Therefore whenever it happens, despite the constant teaching of this Apostolic See,201 that anyone is compelled to embrace the Catholic faith against his will, Our sense of duty demands that We condemn the act. For men must be effectively drawn to the truth by the Father of light through the Spirit of His beloved Son, because, endowed as they are with free will, they can misuse their freedom under the impulse of mental agitation and base desires. Unfortunately many are still wandering far from Catholic truth, being unwilling to follow the inspirations of divine grace, because neither they202 nor the faithful pray to God with sufficient fervor for this intention. Again and again we beg all who ardently love the Church to follow the example of the Divine Redeemer and to give themselves constantly to such prayer.
105. And likewise, above all in the present crisis, it seems to Us not only opportune but necessary that earnest supplications should be offered for kings, princes, and for all those who govern nations and are thus in a position to assist the Church by their protecting power, so that the conflict ended, “peace the work of justice”203 under the impulse of divine charity may emerge from out this raging tempest and be restored to wearied man, and that holy Mother Church “may lead a quiet and peaceable life in all piety and chastity.”204 We must plead with God to grant that the rulers of nations may love wisdom,205 so that the severe judgment of the Holy Spirit may never fall on them: “Because being ministers of his kingdom you have not judged rightly, nor kept the law of justice, nor walked according to the will of God; horribly and speedily will he appear to you; for a most severe judgment shall be for them that bear rule. For to him that is little, mercy is granted; but the mighty shall be mightily tormented. For God will not except any man’s person, neither will he stand in awe of any man’s greatness; for he made the little and the great, and he hath equally care of all. But a greater punishment is ready for the more mighty. To you, therefore, O Kings, are these my words, that you may learn wisdom and not fall from it.”206
106. Moreover, Christ proved His love for His spotless Bride not only at the cost of immense labor and constant prayer, but by His sorrows and His sufferings which He willingly and lovingly endured for her sake. “Having loved his own . . . he loved them unto the end.”207 Indeed it was only at the price of His blood that He purchased the Church.208 Let us then follow gladly in the bloodstained footsteps of our King, for this is necessary to ensure our salvation. “For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection,”209 and “if we be dead with him, we shall live also with him.”210 Also our zealous love for the Church demands it, and our brotherly love for the souls she brings forth to Christ. For although our Savior’s cruel passion and death merited for His Church an infinite treasure of graces, God’s inscrutable providence has decreed that these graces should not be granted to us all at once; but their greater or lesser abundance will depend in no small part on our good works, which draw down on the souls of men a rain of heavenly gifts freely bestowed by God. These heavenly gifts will surely flow more abundantly if we not only pray fervently to God, especially by participating every day if possible in the Eucharistic Sacrifice; if we not only try to relieve the distress of the needy and of the sick by works of Christian charity, but if we also set our hearts on the good things of eternity rather than on the passing things of this world; if we restrain this mortal body by voluntary mortification, denying it what is forbidden, and forcing it to do what is hard and distasteful; and finally, if we humbly accept as from God’s hands the burdens and sorrows of this present life. Thus, according to the Apostle, “we shall fill up those things that are wanting of the sufferings of Christ in our flesh for his Body, which is the Church.”211
107. As We write these words there passes before Our eyes, alas, an almost endless throng of unfortunate beings for whom We shed tears of sorrow: sick, poor, disabled, widows, orphans, and many not infrequently languishing even unto death on account of their own painful trials or those of their families. With the heart of a father We exhort all those who from whatever cause are plunged in grief and anguish to lift their eyes trustfully to heaven and to offer their sorrows to Him who will one day reward them abundantly. Let them all remember that their sufferings are not in vain, but that they will turn to their own immense gain and that of the Church, if to this end they bear them with patience. The daily use of the offering made by the members of the Apostleship of Prayer will contribute very much to make this intention more efficacious and We welcome this opportunity of recommending this Association highly, as one which is most pleasing to God.
108. There never was a time, Venerable Brethren, when the salvation of souls did not impose on all the duty of associating their sufferings with the torments of our Divine Redeemer. But today that duty is clearer than ever, when a gigantic conflict has set almost the whole world on fire and leaves in its wake so much death, so much misery, so much hardship; in the same way today, in a special manner, it is the duty of all to fly from vice, the attraction of the world, the unrestrained pleasures of the body, and also from worldly frivolity and vanity which contribute nothing to the Christian training of the soul nor to the gaining of Heaven. Rather let those weighty words of Our immortal predecessor Leo the Great be deeply engraven on our minds, that by Baptism we are made flesh of the Crucified;212 and that beautiful prayer of St. Ambrose; “Carry me, Christ, on the Cross, which is salvation to the wanderers, sole rest for the wearied, wherein alone is life for those who die.”213
109. Before concluding, We cannot refrain from again and again exhorting all to love holy Mother Church with a devoted and active love. If we have really at heart the salvation of the whole human family, purchased by the precious Blood, we must offer every day to the Eternal Father our prayers, works and sufferings for her safety and for her continued and ever more fruitful increase. And while the skies are heavy with storm clouds, and exceeding great dangers threaten the whole of human Society and the Church herself, let us commit ourselves and all that we have to the Father of mercies, crying out: “Look down, we beseech Thee Lord, on this Thy family, for which our Lord Jesus Christ did not hesitate to be betrayed into the hands of evil men and to undergo the torment of the Cross.”214
110. Venerable Brethren, may the Virgin Mother of God hear the prayers of Our paternal heart — which are yours also — and obtain for all a true love of the Church — she whose sinless soul was filled with the divine Spirit of Jesus Christ above all other created souls, and who “in the name of the whole human race” gave her consent “for a spiritual marriage between the Son of God and human nature.”215 Within her virginal womb Christ our Lord already bore the exalted title of Head of the Church; in a marvelous birth she brought Him forth as the source of all supernatural life, and presented Him, newly born, as Prophet, King, and Priest to those who, from among Jews and Gentiles, were the first to come to adore Him. Furthermore, her only Son, condescending to His mother’s prayer in “Cana of Galilee,” performed the miracle by which “his disciples believed in him.”216 It was she, the second Eve, who, free from all sin, original or personal, and always most intimately united with her Son, offered Him on Golgotha to the Eternal Father for all the children of Adam, sin-stained by his unhappy fall, and her mother’s rights and mother’s love were included in the holocaust. Thus she who, according to the flesh, was the mother of our Head, through the added title of pain and glory became, according to the Spirit, the mother of all His members. She it was who through her powerful prayers obtained that the Spirit of our Divine Redeemer, already given on the Cross, should be bestowed, accompanied by miraculous gifts, on the newly founded Church at Pentecost; and finally bearing with courage and confidence the tremendous burden of her sorrows and desolation, she, truly the Queen of Martyrs, more than all the faithful “filled up those things that are wanting of the sufferings of Christ . . . for His Body, which is the Church”;217 and she continues to have for the Mystical Body of Christ, born of the pierced Heart of the Saviour, 218 the same motherly care and ardent love with which she cherished and fed the Infant Jesus in the crib.
111. May she, then, the most holy Mother of all the members of Christ,219 to whose Immaculate Heart We have trustfully consecrated all mankind, and who now reigns in heaven with her Son, her body and soul refulgent with heavenly glory — may she never cease to beg from Him that copious streams of grace may flow from its exalted Head into all the members of the Mystical Body. May she throw about the Church today, as in times gone by, the mantle of her protection and obtain from God that now at last the Church and all mankind may enjoy more peaceful days.
112. Confiding in this sublime hope, from an overflowing heart We impart to you, one and all, Venerable Brethren, and to the flocks entrusted to your care, as a pledge of heavenly graces and a token of Our special affection, the Apostolic Benediction.
113. Given at Rome, at St. Peter’s, on the twenty-ninth day of June, the Feast of the Holy Apostles Peter and Paul, in the year 1943, the fifth of Our Pontificate.
REFERENCES:
1.Cf. Col. 1, 24.
2. Acts, XX, 28.
3. Acts, XX, 28.
4. Cf, Eph., 11, 21-22; l Peter, II, 5.
5. Sessio III; Const. de fide cath., c. 4.
6. Rom.,V, 20.
7. Cf. II Peter, 1, 4.
8. Eph., II, 3.
9. John, III, 16.
10. Cf. John, 1, 12.
11. Cf. Vat. Council, Const. de Eccl., prol.
12. Cf. ibidem, Const. de fide cath., c. 1
13. Col.,1,18.
14. Rom., XII, 5.
15. Cf. A.S.S., XXVIII, p. 710.
16. Rom., XII,4.
17. I Cor., XII, 13.
18. Cf. Eph., IV, 5.
19. Cf. Matth., XVIII, 17.
20. Cf. Matth., IX, 11; Mark, II, 16; Luke, XV, 2.
21. August., Epist., CLVII, 3, 22: Migne, P.L., XXXIII, 686.
22. August., Serm., CXXXVII, 1: Migne, P.L., XXXVIII, 754.
23. Encycl. Divinum Illud: A.A.S., XXIX, p. 649.
24. John,XVII, 18.
25. Cf. Matth., XVI, 18-19.
26. John, XV, 15; XVII, 8 and 14.
27. Cf. John, III, 5.
28. Cf. Gen., III, 20.
29. Ambrose, In Luc, II, 87: Migne, P.L.,XV, 1585.
30. Cf. Matth., XV, 24.
31. Cf. St. Thos., I-II, q. 103, a. 3, ad 2.
32. Cf. Eph., II, 15.
33. Cf. Col., II, 14.
34. Cf. Matth., XXVI, 28; l Cor., XI 25.
35. Leo the Great, Serm., LXVIII, 3: Migne, P.L., LIV, 374.
36. Jerome and Augustine, Epist. CXII, 14 and CXVI, 16: Migne, P.L., XXII, 924 and 943; St. Thos., I-II, q. 103, a.3, ad 2; a. 4, ad 1; Council of Flor. pro Jacob.: Mansi, XXXI,1738.
37. Cf. II Cor., III, 6.
38. Cf. St. Thos., III, q. 42, a. 1.
39. Cf. De pecc. orig., XXV, 29: Migne, P.L., XLIV, 400.
40. Cf. Eph., II. 14-16.
41. Cf. Acts, II, 1-4.
42. Cf. Luke, III, 22; Mark, 1, 10.
43. Col., 1, 18.
44. Cf. Eph., IV, 16; Col., II, 19.
45. Col.,l, 15.
46. Col., 1, 18; Apoc., 1, 5.
47. l Tim., II, 5.
48. Cf. John, XII, 32.
49. Cf. Cyr. Alex., Comm. in Ioh. 1, 4: Migne, P.G., LXXIII, 69;St.Thos.,I q.20,a.4,ad l.
50. Hexaem., VI, 55: Migne, P.L., XIV, 265.
51. Cf. August., De agon. Christ., XX, 22: Migne, P.L.., XL, 301.
52. Cf. St. Thos., 1, q. 22, a. 14.
53. Cf. John, X, 1-18; I Peter, V, 1-5.
54. Cf. John, VI, 63.
55. Proverbs, XXI, 1.
56. Cf. I Peter, II, 25.
57. Cf.Acts,VIII, 26;IX, 1-19,X, l7;XII, 3-10.
58. Philipp., IV, 7.
59. Cf. Leo XIII, Satis Cognitum: A.S.S., XXVIII, 725.
60. Luke, XII, 32.
61. Cf. Corp. lur. Can., Extr. comm., 1, 8, 1.
62. Gregory the Great, Moral., XIV, 35, 43: Migne, P.L., LXXV, 1062.
63. Cf. Vat. Council, Const. de Eccl., Cap. 3.
64. Cf. Cod. lur. Can., can. 329, 1.
65. l Paral., XVI, 22; Ps., CIV, 15.
66. Cf. I Peter, V, 3
67. Cf. I Tim., Vl, 20.
68. Cf. Ep. ad Eulog., 30: Migne, P.L., LXXVII, 933.
69. I Cor., XII, 2 1.
70. John, XV, 5.
71. Cf. Eph., IV, 16; Col., II, 19.
72. Comm. in ep. ad Eph., Cap. 1, lect. 8; Hebr., II, 16-17.
73. Phillipp., II, 7.
74. Cf.II Peter,1,4.
75. Cf. Rom., VIII, 29.
76. Cf. Col., III, 10.
77. Cf. l John, III, 2.
78. Col. 1, 19.
79. Cf. John XVII, 2.
80. Vol.,n,3.
81. Cf. John 1 14-16.
82. John 1 18.
83. Cf. John, III, 2.
84. Cf. John XVIII, 37.
85. Cf. John VI, 68.
86. Cf. August., De cons. evang., 1, 35, 54; Migne, P.L., XXXIV, 1070.
87. Cf. Hebr., XII, 2.
88. Cf. Cyr. Alex., Ep, 55 de Symb.: Migne, P.G., LXXVII, 293.
89. Cf. John, XV, 5.
90. Cf. St. Thos., III, q. 64, a. 3.
91. Eph.,IV,7.
92. Eph., IV, 16; cf. Col., II, 19.
93. Cf. De Rom. Pont., 1, 9; De Concil, II, 19.
94. Cf. I Cor., XII, 12.
95. Cf. Acts, IX, 4; XXII, 7; XXVI, 14.
96. Cf. Greg. Nyss., De vita Moysis: Migne, P.G.., XLIV, 385.
97. Cf. Serm., CCCLIV, 1: Migne, P.L., XXXIX, 1563.
98. Cf. John, XVII, 18, and XX, 21.
99. Cf. Leo XIII, Sapientiae Christianae: A.S.S. XXII, 392 Satis Cognitum: ibidem, XXVIII, 710.
100. Rom., VIII, 9; II Cor., III, 17; Gal., IV, 6.
101. Cf. John, XX, 22.
102. Cf. John, III, 34.
103. Cf.Eph.,1,8;IV,7.
104. Cf. Rom., VIII, 14-17; Gal., IV, 6-7.
105. f. II Cor., III, 18.
106. A.S.S.., XXIX, p. 650.
107. Gal., II, 20.
108. Cf. Ambrose, De Elia et ieiun., 10, 36-37, et In Psalm. 118, serm. 20, 2: Migne, P.L., XIV, 710 et XV, 1483.
109. Eph., V, 23.
110. John, IV, 42.
111. Cf. l Tim., IV, 10.
112. Acts, XX, 28.
113. Enarr. in Ps., LXXXV, 5; Migne, P.L., XXXVII, 1085.
114. Clem. Alex., Strom., VII, 2; Migne, P.G., IX, 413.
115. I Cor., III, 23; Pius XI, Divini Redemptoris: A.A.S., 1937, p. 80.
116. De Veritate, q. 29, a. 4, c. 117. Cf. Leo XIII, Sapientae Christianae: A.S.S., XXII, p. 392.
117. Sapientae Christianae: A.S.S., XXII, p. 392.
118. Cf. Leo XIII, Sans Cognitum: A.S.S., XXVIII, p. 724.
119. Cf. Ibidem, p. 710.
120. Cf. Ibidem, p. 710.
121. Cf. Ibidem, p. 710.
122. St. Thos., De Veritate, q. 29, a. 4, ad 9.
123. Vat. Council, Sess. IV, Const. dogm. de Eccl., prol.
124. Col., I, 13.
125. Vat. Council, Sess. III, Const. de fide Cath., Cap. 3.
126. Philipp., II, 8.
127. John, XX, 22.
128. John, XX, 21.
129. Luke, X, 16.
130. Cf. Vat. Council, Sess. III, Const. de fide Cath., Cap. 3.
131. Serm., XXI, 3: Migne, P.L., LIV, 192-193.
132. Cf. August., Contra Faust., 21, 8: Migne, P.L., XLII, 392.
133. Cf. Eph., V, 22-23; John, XV, 1-5; Eph., IV, 16.
134. Col., 1, 18.
135. Cf. Enar. in Ps., XVII, 51, and XC, II, 1 Migne, P.L., XXXVI, 154, and XXXVII, 1159.
136. John, XVII, 21-23.
137. Apoc., V, 12-13.
138. Cf. John, XIV, 16 and 26.
139. Eph., IV, 5.
140. Cf. John, XVII, 3.
141. I John, IV, 15.
142. D Cor., IV, 13.
143. Cf. Gal., II, 20.
144. Cf. Eph., III, 17.
145. Cf. Hebr., XII, 2.
146. Tit., II, 13.
147. Cf. Hebr., XIII, 14.
148. Eph., IV, 4.
149. Cf. Col., 1, 27.
150. I John, IV, 16.
151. John, XIV, 28.
152. John, XV, 9-10.
153. I John, IV, 20-21.
154. Rom., XII, 5.
155. I Cor., XII, 25.
156. Serm. XXIX: Migne, P.L., LVII, 594.
157. Cf. St. Thos., Comm. in Ep. and Eph., Cap. II, lect. 5.
158. Rom., VIII, 9-10.
159. Cf. St. Thos., Comm. in Ep. ad Eph., Cap. 1, lect. 8.
160. Cf.St.Thos.,l,q.43,a.3.
161. Cf. Divinum Illud: A.S.S., XXIX, p. 653.
162. Mal., I. 11.
163. Cf. Didache, IX, 4.
164. Cf. Rom., VIII, 35.
165. Cf. Eph., V, 22-23.
166. Ps. LXXXIII, 12.
167. Expos. Evang. sec. Luc., IV, 49: Migne, P.L., XV, 1626.
168. Gal., II, 20.
169. I Cor., XV, 10.
170. Cf. St. Thos., II-II, q. 83, a. 5 et 6.
171. I Tim.II, 5.
172. Cf. St. Thos., De Veritate, q. 29, a. 4. c.
173. John, XIV, 14.
174. Apoc., V, 13.
175. Ps., CXXXVI, 5-6.
176. Eph., n, 20; I Peter, II, 4-5.
177. Cf. II Cor., XI, 14.
178. Cf. II Cor., X, 5.
179. Cf. Hebr., XIII, 17.
180. I Cor.XII, 2223.
181. Cf. Decree of Holy Office, 2 Dec. 1940: A.A.S., 1940, p.553.
182. Cf. Gen., IV, 10.
183. Cf. Rom., XII, 5; I Cor., XII, 25.
184. Cf. l Cor., XII, 26.
185. Cf. Luke, X, 33-37.
186. Cf. Luke, Vl, 27-35; Matth., V, 44-48.
187. Cf. Eph., III, 18.
188. Cf. Luke, XXII, 32.
189. Cf. John, XVII, 9-19.
190. Cf. John, XVII, 20-23.
191. Cf. Matth., IX, 38; Luke, X, 2.
192. John, XVII, 21.
193. Cf. Litt. enc. Summi Pontificatus: A.A.S., 1939, p. 419.
194. Iren., Adv. Haer., IV, 33, 7: Migne, P.G., VII, 1076.
195. Cf. Pius IX, Iam Vos Omnes, 13 Sept. 1868: Act. Conc. Vat., C. L. VII, 10.
196. Cf. Gelas. I, Epist. XIV: Migne, P.L., LIX, 89.
197. Cf. August. In loann. Ev. tract., XXVI, 2: Migne, P.L., XXX,1607.
198. Cf. August., Ibidem.
199. Hebr., XI, 6.
200. Vat. Council, Const. de fide Cath., Cap. 3.
201. Cf. Leo XIII, Immortale Dei: A.S.S. XVIII, pp. 174-175; Cod. Iur. Can., c. 1351.
202. Cf. August., Ibidem.
203. 15., XXXII, 17.
204. Cf. I Tim., II, 2.
205. Cf. Wis., VI, 23.
206. Ibidem, VI, 4-10.
207. John, XIII, 1.
208. Cf. Acts, XX, 28.
209. Rom., VI, 5.
210. II Tim. II, 11.
211. Cf. Col., 1, 24.
212. Cf. Serm., LXIII, 6; LXVI, 3: Migne, P.L., LIV, 357 and 366.
213. In P [5] ., 118, XXII, 30: Migne, P.L., XV, 1521.
214. Office for Holy Week.
215. St. Thos., III, q. 30, a. 1, c.
216. John, II, 11.
217. Col.,I,24.
218. Cf. Vesper hymn of Office of the Sacred Heart.
219. Cf. Pius X, Ad Diem Illum: A.S.S., XXXVI, p. 453.
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| Pope Leo XIII: Libertas Praestantissimum - On the Nature of Human Liberty |
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Posted by: Stone - 01-08-2021, 01:05 PM - Forum: Encyclicals
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Libertas Praestantissimum
On the Nature of Human Liberty
Pope Leo XIII - 1888
To the Patriarchs, Primates, Archbishops, and Bishops of the Catholic World in Grace and Communion with the Apostolic See.
Liberty, the highest of natural endowments, being the portion only of intellectual or rational natures, confers on man this dignity — that he is “in the hand of his counsel”[1] and has power over his actions. But the manner in which such dignity is exercised is of the greatest moment, inasmuch as on the use that is made of liberty the highest good and the greatest evil alike depend. Man, indeed, is free to obey his reason, to seek moral good, and to strive unswervingly after his last end. Yet he is free also to turn aside to all other things; and, in pursuing the empty semblance of good, to disturb rightful order and to fall headlong into the destruction which he has voluntarily chosen. The Redeemer of mankind, Jesus Christ, having restored and exalted the original dignity of nature, vouchsafed special assistance to the will of man; and by the gifts of His grace here, and the promise of heavenly bliss hereafter, He raised it to a nobler state. In like manner, this great gift of nature has ever been, and always will be, deservingly cherished by the Catholic Church, for to her alone has been committed the charge of handing down to all ages the benefits purchased for us by Jesus Christ. Yet there are many who imagine that the Church is hostile to human liberty. Having a false and absurd notion as to what liberty is, either they pervert the very idea of freedom, or they extend it at their pleasure to many things in respect of which man cannot rightly be regarded as free.
2. We have on other occasions, and especially in Our encyclical letter Immortale Dei,[2] in treating of the so-called modern liberties, distinguished between their good and evil elements; and We have shown that whatsoever is good in those liberties is as ancient as truth itself, and that the Church has always most willingly approved and practiced that good: but whatsoever has been added as new is, to tell the plain truth, of a vitiated kind, the fruit of the disorders of the age, and of an insatiate longing after novelties. Seeing, however, that many cling so obstinately to their own opinion in this matter as to imagine these modern liberties, cankered as they are, to be the greatest glory of our age, and the very basis of civil life, without which no perfect government can be conceived, We feel it a pressing duty, for the sake of the common good, to treat separately of this subject.
3. It is with moral liberty, whether in individuals or in communities, that We proceed at once to deal. But, first of all, it will be well to speak briefly of natural liberty; for, though it is distinct and separate from moral liberty, natural freedom is the fountainhead from which liberty of whatsoever kind flows, sua vi suaque sponte. The unanimous consent and judgment of men, which is the trusty voice of nature, recognizes this natural liberty in those only who are endowed with intelligence or reason; and it is by his use of this that man is rightly regarded as responsible for his actions. For, while other animate creatures follow their senses, seeking good and avoiding evil only by instinct, man has reason to guide him in each and every act of his life. Reason sees that whatever things that are held to be good upon earth may exist or may not, and discerning that none of them are of necessity for us, it leaves the will free to choose what it pleases. But man can judge of this contingency, as We say, only because he has a soul that is simple, spiritual, and intellectual — a soul, therefore, which is not produced by matter, and does not depend on matter for its existence; but which is created immediately by God, and, far surpassing the condition of things material, has a life and action of its own — so that, knowing the unchangeable and necessary reasons of what is true and good, it sees that no particular kind of good is necessary to us. When, therefore, it is established that man’s soul is immortal and endowed with reason and not bound up with things material, the foundation of natural liberty is at once most firmly laid.
4. As the Catholic Church declares in the strongest terms the simplicity, spirituality, and immortality of the soul, so with unequaled constancy and publicity she ever also asserts its freedom. These truths she has always taught, and has sustained them as a dogma of faith, and whensoever heretics or innovators have attacked the liberty of man, the Church has defended it and protected this noble possession from destruction. History bears witness to the energy with which she met the fury of the Manicheans and others like them; and the earnestness with which in later years she defended human liberty at the Council of Trent, and against the followers of Jansenius, is known to all. At no time, and in no place, has she held truce with fatalism.
5. Liberty, then, as We have said, belongs only to those who have the gift of reason or intelligence. Considered as to its nature, it is the faculty of choosing means fitted for the end proposed, for he is master of his actions who can choose one thing out of many. Now, since everything chosen as a means is viewed as good or useful, and since good, as such, is the proper object of our desire, it follows that freedom of choice is a property of the will, or, rather, is identical with the will in so far as it has in its action the faculty of choice. But the will cannot proceed to act until it is enlightened by the knowledge possessed by the intellect. In other words, the good wished by the will is necessarily good in so far as it is known by the intellect; and this the more, because in all voluntary acts choice is subsequent to a judgment upon the truth of the good presented, declaring to which good preference should be given. No sensible man can doubt that judgment is an act of reason, not of the will. The end, or object, both of the rational will and of its liberty is that good only which is in conformity with reason.
6. Since, however, both these faculties are imperfect, it is possible, as is often seen, that the reason should propose something which is not really good, but which has the appearance of good, and that the will should choose accordingly. For, as the possibility of error, and actual error, are defects of the mind and attest its imperfection, so the pursuit of what has a false appearance of good, though a proof of our freedom, just as a disease is a proof of our vitality, implies defect in human liberty. The will also, simply because of its dependence on the reason, no sooner desires anything contrary thereto than it abuses its freedom of choice and corrupts its very essence. Thus it is that the infinitely perfect God, although supremely free, because of the supremacy of His intellect and of His essential goodness, nevertheless cannot choose evil; neither can the angels and saints, who enjoy the beatific vision. St. Augustine and others urged most admirably against the Pelagians that, if the possibility of deflection from good belonged to the essence or perfection of liberty, then God, Jesus Christ, and the angels and saints, who have not this power, would have no liberty at all, or would have less liberty than man has in his state of pilgrimage and imperfection. This subject is often discussed by the Angelic Doctor in his demonstration that the possibility of sinning is not freedom, but slavery. It will suffice to quote his subtle commentary on the words of our Lord: “Whosoever committeth sin is the slave of sin.”[3] “Everything,” he says, “is that which belongs to it naturally. When, therefore, it acts through a power outside itself, it does not act of itself, but through another, that is, as a slave. But man is by nature rational. When, therefore, he acts according to reason, he acts of himself and according to his free will; and this is liberty. Whereas, when he sins, he acts in opposition to reason, is moved by another, and is the victim of foreign misapprehensions. Therefore, ‘Whosoever committeth sin is the slave of sin’.”[4] Even the heathen philosophers clearly recognized this truth, especially they who held that the wise man alone is free; and by the term “wise man” was meant, as is well known, the man trained to live in accordance with his nature, that is, in justice and virtue.
7. Such, then, being the condition of human liberty, it necessarily stands in need of light and strength to direct its actions to good and to restrain them from evil. Without this, the freedom of our will would be our ruin. First of all, there must be law; that is, a fixed rule of teaching what is to be done and what is to be left undone. This rule cannot affect the lower animals in any true sense, since they act of necessity, following their natural instinct, and cannot of themselves act in any other way. On the other hand, as was said above, he who is free can either act or not act, can do this or do that, as he pleases, because his judgment precedes his choice. And his judgment not only decides what is right or wrong of its own nature, but also what is practically good and therefore to be chosen, and what is practically evil and therefore to be avoided. In other words, the reason prescribes to the will what it should seek after or shun, in order to the eventual attainment of man’s last end, for the sake of which all his actions ought to be performed. This ordination of reason is called law. In man’s free will, therefore, or in the moral necessity of our voluntary acts being in accordance with reason, lies the very root of the necessity of law. Nothing more foolish can be uttered or conceived than the notion that, because man is free by nature, he is therefore exempt from law. Were this the case, it would follow that to become free we must be deprived of reason; whereas the truth is that we are bound to submit to law precisely because we are free by our very nature. For, law is the guide of man’s actions; it turns him toward good by its rewards, and deters him from evil by its punishments.
8. Foremost in this office comes the natural law, which is written and engraved in the mind of every man; and this is nothing but our reason, commanding us to do right and forbidding sin. Nevertheless, all prescriptions of human reason can have force of law only inasmuch as they are the voice and the interpreters of some higher power on which our reason and liberty necessarily depend. For, since the force of law consists in the imposing of obligations and the granting of rights, authority is the one and only foundation of all law — the power, that is, of fixing duties and defining rights, as also of assigning the necessary sanctions of reward and chastisement to each and all of its commands. But all this, clearly, cannot be found in man, if, as his own supreme legislator, he is to be the rule of his own actions. It follows, therefore, that the law of nature is the same thing as the eternal law, implanted in rational creatures, and inclining them to their right action and end; and can be nothing else but the eternal reason of God, the Creator and Ruler of all the world. To this rule of action and restraint of evil God has vouchsafed to give special and most suitable aids for strengthening and ordering the human will. The first and most excellent of these is the power of His divine grace, whereby the mind can be enlightened and the will wholesomely invigorated and moved to the constant pursuit of moral good, so that the use of our inborn liberty becomes at once less difficult and less dangerous. Not that the divine assistance hinders in any way the free movement of our will; just the contrary, for grace works inwardly in man and in harmony with his natural inclinations, since it flows from the very Creator of his mind and will, by whom all things are moved in conformity with their nature. As the Angelic Doctor points out, it is because divine grace comes from the Author of nature that it is so admirably adapted to be the safeguard of all natures, and to maintain the character, efficiency, and operations of each.
9. What has been said of the liberty of individuals is no less applicable to them when considered as bound together in civil society. For, what reason and the natural law do for individuals. that human law promulgated for their good, does for the citizens of States. Of the laws enacted by men, some are concerned with what is good or bad by its very nature; and they command men to follow after what is right and to shun what is wrong, adding at the same time a suitable sanction. But such laws by no means derive their origin from civil society, because, just as civil society did not create human nature, so neither can it be said to be the author of the good which befits human nature, or of the evil which is contrary to it. Laws come before men live together in society, and have their origin in the natural, and consequently in the eternal, law. The precepts, therefore, of the natural law, contained bodily in the laws of men, have not merely the force of human law, but they possess that higher and more august sanction which belongs to the law of nature and the eternal law. And within the sphere of this kind of laws the duty of the civil legislator is, mainly, to keep the community in obedience by the adoption of a common discipline and by putting restraint upon refractory and viciously inclined men, so that, deterred from evil, they may turn to what is good, or at any rate may avoid causing trouble and disturbance to the State. Now, there are other enactments of the civil authority, which do not follow directly, but somewhat remotely, from the natural law, and decide many points which the law of nature treats only in a general and indefinite way. For instance, though nature commands all to contribute to the public peace and prosperity, whatever belongs to the manner, and circumstances, and conditions under which such service is to be rendered must be determined by the wisdom of men and not by nature herself. It is in the constitution of these particular rules of life, suggested by reason and prudence, and put forth by competent authority, that human law, properly so called, consists, binding all citizens to work together for the attainment of the common end proposed to the community, and forbidding them to depart from this end, and, in so far as human law is in conformity with the dictates of nature, leading to what is good, and deterring from evil.
10. From this it is manifest that the eternal law of God is the sole standard and rule of human liberty, not only in each individual man, but also in the community and civil society which men constitute when united. Therefore, the true liberty of human society does not consist in every man doing what he pleases, for this would simply end in turmoil and confusion, and bring on the overthrow of the State; but rather in this, that through the injunctions of the civil law all may more easily conform to the prescriptions of the eternal law. Likewise, the liberty of those who are in authority does not consist in the power to lay unreasonable and capricious commands upon their subjects, which would equally be criminal and would lead to the ruin of the commonwealth; but the binding force of human laws is in this, that they are to be regarded as applications of the eternal law, and incapable of sanctioning anything which is not contained in the eternal law, as in the principle of all law. Thus, St. Augustine most wisely says: “I think that you can see, at the same time, that there is nothing just and lawful in that temporal law, unless what men have gathered from this eternal law.”[5] If, then, by anyone in authority, something be sanctioned out of conformity with the principles of right reason, and consequently hurtful to the commonwealth, such an enactment can have no binding force of law, as being no rule of justice, but certain to lead men away from that good which is the very end of civil society.
11. Therefore, the nature of human liberty, however it be considered, whether in individuals or in society, whether in those who command or in those who obey, supposes the necessity of obedience to some supreme and eternal law, which is no other than the authority of God, commanding good and forbidding evil. And, so far from this most just authority of God over men diminishing, or even destroying their liberty, it protects and perfects it, for the real perfection of all creatures is found in the prosecution and attainment of their respective ends; but the supreme end to which human liberty must aspire is God.
12. These precepts of the truest and highest teaching, made known to us by the light of reason itself, the Church, instructed by the example and doctrine of her divine Author, has ever propagated and asserted; for she has ever made them the measure of her office and of her teaching to the Christian nations. As to morals, the laws of the Gospel not only immeasurably surpass the wisdom of the heathen, but are an invitation and an introduction to a state of holiness unknown to the ancients; and, bringing man nearer to God, they make him at once the possessor of a more perfect liberty. Thus, the powerful influence of the Church has ever been manifested in the custody and protection of the civil and political liberty of the people. The enumeration of its merits in this respect does not belong to our present purpose. It is sufficient to recall the fact that slavery, that old reproach of the heathen nations, was mainly abolished by the beneficent efforts of the Church. The impartiality of law and the true brotherhood of man were first asserted by Jesus Christ; and His apostles re-echoed His voice when they declared that in future there was to be neither Jew, nor Gentile, nor barbarian, nor Scythian, but all were brothers in Christ. So powerful, so conspicuous, in this respect is the influence of the Church that experience abundantly testifies how savage customs are no longer possible in any land where she has once set her foot; but that gentleness speedily takes the place of cruelty, and the light of truth quickly dispels the darkness of barbarism. Nor has the Church been less lavish in the benefits she has conferred on civilized nations in every age, either by resisting the tyranny of the wicked, or by protecting the innocent and helpless from injury, or, finally, by using her influence in the support of any form of government which commended itself to the citizens at home, because of its justice, or was feared by their enemies without, because of its power.
13. Moreover, the highest duty is to respect authority, and obediently to submit to just law; and by this the members of a community are effectually protected from the wrong-doing of evil men. Lawful power is from God, “and whosoever resisteth authority resisteth the ordinance of God”;[6] wherefore, obedience is greatly ennobled when subjected to an authority which is the most just and supreme of all. But where the power to command is wanting, or where a law is enacted contrary to reason, or to the eternal law, or to some ordinance of God, obedience is unlawful, lest, while obeying man, we become disobedient to God. Thus, an effectual barrier being opposed to tyranny, the authority in the State will not have all its own way, but the interests and rights of all will be safeguarded — the rights of individuals, of domestic society, and of all the members of the commonwealth; all being free to live according to law and right reason; and in this, as We have shown, true liberty really consists.
14. If when men discuss the question of liberty they were careful to grasp its true and legitimate meaning, such as reason and reasoning have just explained, they would never venture to affix such a calumny on the Church as to assert that she is the foe of individual and public liberty. But many there are who follow in the footsteps of Lucifer, and adopt as their own his rebellious cry, “I will not serve”; and consequently substitute for true liberty what is sheer and most foolish license. Such, for instance, are the men belonging to that widely spread and powerful organization, who, usurping the name of liberty, style themselves liberals.
15. What naturalists or rationalists aim at in philosophy, that the supporters of liberalism, carrying out the principles laid down by naturalism, are attempting in the domain of morality and politics. The fundamental doctrine of rationalism is the supremacy of the human reason, which, refusing due submission to the divine and eternal reason, proclaims its own independence, and constitutes itself the supreme principle and source and judge of truth. Hence, these followers of liberalism deny the existence of any divine authority to which obedience is due, and proclaim that every man is the law to himself; from which arises that ethical system which they style independent morality, and which, under the guise of liberty, exonerates man from any obedience to the commands of God, and substitutes a boundless license. The end of all this it is not difficult to foresee, especially when society is in question. For, when once man is firmly persuaded that he is subject to no one, it follows that the efficient cause of the unity of civil society is not to be sought in any principle external to man, or superior to him, but simply in the free will of individuals; that the authority in the State comes from the people only; and that, just as every man’s individual reason is his only rule of life, so the collective reason of the community should be the supreme guide in the management of all public affairs. Hence the doctrine of the supremacy of the greater number, and that all right and all duty reside in the majority. But, from what has been said, it is clear that all this is in contradiction to reason. To refuse any bond of union between man and civil society, on the one hand, and God the Creator and consequently the supreme Law-giver, on the other, is plainly repugnant to the nature, not only of man, but of all created things; for, of necessity, all effects must in some proper way be connected with their cause; and it belongs to the perfection of every nature to contain itself within that sphere and grade which the order of nature has assigned to it, namely, that the lower should be subject and obedient to the higher.
16. Moreover, besides this, a doctrine of such character is most hurtful both to individuals and to the State. For, once ascribe to human reason the only authority to decide what is true and what is good, and the real distinction between good and evil is destroyed; honor and dishonor differ not in their nature, but in the opinion and judgment of each one; pleasure is the measure of what is lawful; and, given a code of morality which can have little or no power to restrain or quiet the unruly propensities of man, a way is naturally opened to universal corruption. With reference also to public affairs: authority is severed from the true and natural principle whence it derives all its efficacy for the common good; and the law determining what it is right to do and avoid doing is at the mercy of a majority. Now, this is simply a road leading straight to tyranny. The empire of God over man and civil society once repudiated, it follows that religion, as a public institution, can have no claim to exist, and that everything that belongs to religion will be treated with complete indifference. Furthermore, with ambitious designs on sovereignty, tumult and sedition will be common amongst the people; and when duty and conscience cease to appeal to them, there will be nothing to hold them back but force, which of itself alone is powerless to keep their covetousness in check. Of this we have almost daily evidence in the conflict with socialists and members of other seditious societies, who labor unceasingly to bring about revolution. It is for those, then, who are capable of forming a just estimate of things to decide whether such doctrines promote that true liberty which alone is worthy of man, or rather, pervert and destroy it.
17. There are, indeed, some adherents of liberalism who do not subscribe to these opinions, which we have seen to be fearful in their enormity, openly opposed to the truth, and the cause of most terrible evils. Indeed, very many amongst them, compelled by the force of truth, do not hesitate to admit that such liberty is vicious, nay, is simple license, whenever intemperate in its claims, to the neglect of truth and justice; and therefore they would have liberty ruled and directed by right reason, and consequently subject to the natural law and to the divine eternal law. But here they think they may stop, holding that man as a free being is bound by no law of God except such as He makes known to us through our natural reason. In this they are plainly inconsistent. For if — as they must admit, and no one can rightly deny — the will of the Divine Law-giver is to be obeyed, because every man is under the power of God, and tends toward Him as his end, it follows that no one can assign limits to His legislative authority without failing in the obedience which is due. Indeed, if the human mind be so presumptuous as to define the nature and extent of God’s rights and its own duties, reverence for the divine law will be apparent rather than real, and arbitrary judgment will prevail over the authority and providence of God. Man must, therefore, take his standard of a loyal and religious life from the eternal law; and from all and every one of those laws which God, in His infinite wisdom and power, has been pleased to enact, and to make known to us by such clear and unmistakable signs as to leave no room for doubt. And the more so because laws of this kind have the same origin, the same author, as the eternal law, are absolutely in accordance with right reason, and perfect the natural law. These laws it is that embody the government of God, who graciously guides and directs the intellect and the will of man lest these fall into error. Let, then, that continue to remain in a holy and inviolable union which neither can nor should be separated; and in all things — for this is the dictate of right reason itself — let God be dutifully and obediently served.
18. There are others, somewhat more moderate though not more consistent, who affirm that the morality of individuals is to be guided by the divine law, but not the morality of the State, for that in public affairs the commands of God may be passed over, and may be entirely disregarded in the framing of laws. Hence follows the fatal theory of the need of separation between Church and State. But the absurdity of such a position is manifest. Nature herself proclaims the necessity of the State providing means and opportunities whereby the community may be enabled to live properly, that is to say, according to the laws of God. For, since God is the source of all goodness and justice, it is absolutely ridiculous that the State should pay no attention to these laws or render them abortive by contrary enactments. Besides, those who are in authority owe it to the commonwealth not only to provide for its external well-being and the conveniences of life, but still more to consult the welfare of men’s souls in the wisdom of their legislation. But, for the increase of such benefits, nothing more suitable can be conceived than the laws which have God for their author; and, therefore, they who in their government of the State take no account of these laws abuse political power by causing it to deviate from its proper end and from what nature itself prescribes. And, what is still more important, and what We have more than once pointed out, although the civil authority has not the same proximate end as the spiritual, nor proceeds on the same lines, nevertheless in the exercise of their separate powers they must occasionally meet. For their subjects are the same, and not infrequently they deal with the same objects, though in different ways. Whenever this occurs, since a state of conflict is absurd and manifestly repugnant to the most wise ordinance of God, there must necessarily exist some order or mode of procedure to remove the occasions of difference and contention, and to secure harmony in all things. This harmony has been not inaptly compared to that which exists between the body and the soul for the well-being of both one and the other, the separation of which brings irremediable harm to the body, since it extinguishes its very life.
19. To make this more evident, the growth of liberty ascribed to our age must be considered apart in its various details. And, first, let us examine that liberty in individuals which is so opposed to the virtue of religion, namely, the liberty of worship, as it is called. This is based on the principle that every man is free to profess as he may choose any religion or none.
20. But, assuredly, of all the duties which man has to fulfill, that, without doubt, is the chiefest and holiest which commands him to worship God with devotion and piety. This follows of necessity from the truth that we are ever in the power of God, are ever guided by His will and providence, and, having come forth from Him, must return to Him. Add to which, no true virtue can exist without religion, for moral virtue is concerned with those things which lead to God as man’s supreme and ultimate good; and therefore religion, which (as St. Thomas says) “performs those actions which are directly and immediately ordained for the divine honor,”[7] rules and tempers all virtues. And if it be asked which of the many conflicting religions it is necessary to adopt, reason and the natural law unhesitatingly tell us to practice that one which God enjoins, and which men can easily recognize by certain exterior notes, whereby Divine Providence has willed that it should be distinguished, because, in a matter of such moment, the most terrible loss would be the consequence of error. Wherefore, when a liberty such as We have described is offered to man, the power is given him to pervert or abandon with impunity the most sacred of duties, and to exchange the unchangeable good for evil; which, as We have said, is no liberty, but its degradation, and the abject submission of the soul to sin.
21. This kind of liberty, if considered in relation to the State, clearly implies that there is no reason why the State should offer any homage to God, or should desire any public recognition of Him; that no one form of worship is to be preferred to another, but that all stand on an equal footing, no account being taken of the religion of the people, even if they profess the Catholic faith. But, to justify this, it must needs be taken as true that the State has no duties toward God, or that such duties, if they exist, can be abandoned with impunity, both of which assertions are manifestly false. For it cannot be doubted but that, by the will of God, men are united in civil society; whether its component parts be considered; or its form, which implies authority; or the object of its existence; or the abundance of the vast services which it renders to man. God it is who has made man for society, and has placed him in the company of others like himself, so that what was wanting to his nature, and beyond his attainment if left to his own resources, he might obtain by association with others. Wherefore, civil society must acknowledge God as its Founder and Parent, and must obey and reverence His power and authority. justice therefore forbids, and reason itself forbids, the State to be godless; or to adopt a line of action which would end in godlessness — namely, to treat the various religions (as they call them) alike, and to bestow upon them promiscuously equal rights and privileges. Since, then, the profession of one religion is necessary in the State, that religion must be professed which alone is true, and which can be recognized without difficulty, especially in Catholic States, because the marks of truth are, as it were, engraven upon it. This religion, therefore, the rulers of the State must preserve and protect, if they would provide — as they should do — with prudence and usefulness for the good of the community. For public authority exists for the welfare of those whom it governs; and, although its proximate end is to lead men to the prosperity found in this life, yet, in so doing, it ought not to diminish, but rather to increase, man’s capability of attaining to the supreme good in which his everlasting happiness consists: which never can be attained if religion be disregarded.
22. All this, however, We have explained more fully elsewhere. We now only wish to add the remark that liberty of so false a nature is greatly hurtful to the true liberty of both rulers and their subjects. Religion, of its essence, is wonderfully helpful to the State. For, since it derives the prime origin of all power directly from God Himself, with grave authority it charges rulers to be mindful of their duty, to govern without injustice or severity, to rule their people kindly and with almost paternal charity; it admonishes subjects to be obedient to lawful authority, as to the ministers of God; and it binds them to their rulers, not merely by obedience, but by reverence and affection, forbidding all seditions and venturesome enterprises calculated to disturb public order and tranquillity, and cause greater restrictions to be put upon the liberty of the people. We need not mention how greatly religion conduces to pure morals, and pure morals to liberty. Reason shows, and history confirms the fact, that the higher the morality of States, the greater are the liberty and wealth and power which they enjoy.
23. We must now consider briefly liberty of speech, and liberty of the press. It is hardly necessary to say that there can be no such right as this, if it be not used in moderation, and if it pass beyond the bounds and end of all true liberty. For right is a moral power which — as We have before said and must again and again repeat — it is absurd to suppose that nature has accorded indifferently to truth and falsehood, to justice and injustice. Men have a right freely and prudently to propagate throughout the State what things soever are true and honorable, so that as many as possible may possess them; but Iying opinions, than which no mental plague is greater, and vices which corrupt the heart and moral life should be diligently repressed by public authority, lest they insidiously work the ruin of the State. The excesses of an unbridled intellect, which unfailingly end in the oppression of the untutored multitude, are no less rightly controlled by the authority of the law than are the injuries inflicted by violence upon the weak. And this all the more surely, because by far the greater part of the community is either absolutely unable, or able only with great difficulty, to escape from illusions and deceitful subtleties, especially such as flatter the passions. If unbridled license of speech and of writing be granted to all, nothing will remain sacred and inviolate; even the highest and truest mandates of natures, justly held to be the common and noblest heritage of the human race, will not be spared. Thus, truth being gradually obscured by darkness, pernicious and manifold error, as too often happens, will easily prevail. Thus, too, license will gain what liberty loses; for liberty will ever be more free and secure in proportion as license is kept in fuller restraint. In regard, however, to all matter of opinion which God leaves to man’s free discussion, full liberty of thought and of speech is naturally within the right of everyone; for such liberty never leads men to suppress the truth, but often to discover it and make it known.
24. A like judgment must be passed upon what is called liberty of teaching. There can be no doubt that truth alone should imbue the minds of men, for in it are found the well-being, the end, and the perfection of every intelligent nature; and therefore nothing but truth should be taught both to the ignorant and to the educated, so as to bring knowledge to those who have it not, and to preserve it in those who possess it. For this reason it is plainly the duty of all who teach to banish error from the mind, and by sure safeguards to close the entry to all false convictions. From this it follows, as is evident, that the liberty of which We have been speaking is greatly opposed to reason, and tends absolutely to pervert men’s minds, in as much as it claims for itself the right of teaching whatever it pleases — a liberty which the State cannot grant without failing in its duty. And the more so because the authority of teachers has great weight with their hearers, who can rarely decide for themselves as to the truth or falsehood of the instruction given to them.
25. Wherefore, this liberty, also, in order that it may deserve the name, must be kept within certain limits, lest the office of teaching be turned with impunity into an instrument of corruption. Now, truth, which should be the only subject matter of those who teach, is of two kinds: natural and supernatural. Of natural truths, such as the principles of nature and whatever is derived from them immediately by our reason, there is a kind of common patrimony in the human race. On this, as on a firm basis, morality, justice, religion, and the very bonds of human society rest: and to allow people to go unharmed who violate or destroy it would be most impious, most foolish, and most inhuman.
26. But with no less religious care must we preserve that great and sacred treasure of the truths which God Himself has taught us. By many and convincing arguments, often used by defenders of Christianity, certain leading truths have been laid down: namely, that some things have been revealed by God; that the Onlybegotten Son of God was made flesh, to bear witness to the truth; that a perfect society was founded by Him — the Church, namely, of which He is the head, and with which He has promised to abide till the end of the world. To this society He entrusted all the truths which He had taught, in order that it might keep and guard them and with lawful authority explain them; and at the same time He commanded all nations to hear the voice of the Church, as if it were His own, threatening those who would not hear it with everlasting perdition. Thus, it is manifest that man’s best and surest teacher is God, the Source and Principle of all truth; and the only-begotten Son, who is in the bosom of the Father, the Way, the Truth, and the Life, the true Light which enlightens every man, and to whose teaching all must submit: “And they shall all be taught of God. “[8]
27. In faith and in the teaching of morality, God Himself made the Church a partaker of His divine authority, and through His heavenly gift she cannot be deceived. She is therefore the greatest and most reliable teacher of mankind, and in her swells an inviolable right to teach them. Sustained by the truth received from her divine Founder, the Church has ever sought to fulfill holily the mission entrusted to her by God; unconquered by the difficulties on all sides surrounding her, she has never ceased to assert her liberty of teaching, and in this way the wretched superstition of paganism being dispelled, the wide world was renewed unto Christian wisdom. Now, reason itself clearly teaches that the truths of divine revelation and those of nature cannot really be opposed to one another, and that whatever is at variance with them must necessarily be false. Therefore, the divine teaching of the Church, so far from being an obstacle to the pursuit of learning and the progress of science, or in any way retarding the advance of civilization, in reality brings to them the sure guidance of shining light. And for the same reason it is of no small advantage for the perfecting of human liberty, since our Savior Jesus Christ has said that by truth is man made free: “You shall know the truth, and the truth shall make you free.”[9] Therefore, there is no reason why genuine liberty should grow indignant, or true science feel aggrieved, at having to bear the just and necessary restraint of laws by which, in the judgment of the Church and of reason itself, human teaching has to be controlled.
28. The Church, indeed — as facts have everywhere proved — looks chiefly and above all to the defense of the Christian faith, while careful at the same time to foster and promote every kind of human learning. For learning is in itself good, and praiseworthy, and desirable; and further, all erudition which is the outgrowth of sound reason, and in conformity with the truth of things, serves not a little to confirm what we believe on the authority of God. The Church, truly, to our great benefit, has carefully preserved the monuments of ancient wisdom; has opened everywhere homes of science, and has urged on intellectual progress by fostering most diligently the arts by which the culture of our age is so much advanced. Lastly, we must not forget that a vast field lies freely open to man’s industry and genius, containing all those things which have no necessary connection with Christian faith and morals, or as to which the Church, exercising no authority, leaves the judgment of the learned free and unconstrained.
29. From all this may be understood the nature and character of that liberty which the followers of liberalism so eagerly advocate and proclaim. On the one hand, they demand for themselves and for the State a license which opens the way to every perversity of opinion; and on the other, they hamper the Church in divers ways, restricting her liberty within narrowest limits, although from her teaching not only is there nothing to be feared, but in every respect very much to be gained.
30. Another liberty is widely advocated, namely, liberty of conscience. If by this is meant that everyone may, as he chooses, worship God or not, it is sufficiently refuted by the arguments already adduced. But it may also be taken to mean that every man in the State may follow the will of God and, from a consciousness of duty and free from every obstacle, obey His commands. This, indeed, is true liberty, a liberty worthy of the sons of God, which nobly maintains the dignity of man and is stronger than all violence or wrong — a liberty which the Church has always desired and held most dear. This is the kind of liberty the Apostles claimed for themselves with intrepid constancy, which the apologists of Christianity confirmed by their writings, and which the martyrs in vast numbers consecrated by their blood. And deservedly so; for this Christian liberty bears witness to the absolute and most just dominion of God over man, and to the chief and supreme duty of man toward God. It has nothing in common with a seditious and rebellious mind; and in no tittle derogates from obedience to public authority; for the right to command and to require obedience exists only so far as it is in accordance with the authority of God, and is within the measure that He has laid down. But when anything is commanded which is plainly at variance with the will of God, there is a wide departure from this divinely constituted order, and at the same time a direct conflict with divine authority; therefore, it is right not to obey.
31. By the patrons of liberalism, however, who make the State absolute and omnipotent, and proclaim that man should live altogether independently of God, the liberty of which We speak, which goes hand in hand with virtue and religion, is not admitted; and whatever is done for its preservation is accounted an injury and an offense against the State. Indeed, if what they say were really true, there would be no tyranny, no matter how monstrous, which we should not be bound to endure and submit to.
32. The Church most earnestly desires that the Christian teaching, of which We have given an outline, should penetrate every rank of society in reality and in practice; for it would be of the greatest efficacy in healing the evils of our day, which are neither few nor slight, and are the offspring in great part of the false liberty which is so much extolled, and in which the germs of safety and glory were supposed to be contained. The hope has been disappointed by the result. The fruit, instead of being sweet and wholesome, has proved cankered and bitter. If, then, a remedy is desired, let it be sought for in a restoration of sound doctrine, from which alone the preservation of order and, as a consequence, the defense of true liberty can be confidently expected.
33. Yet, with the discernment of a true mother, the Church weighs the great burden of human weakness, and well knows the course down which the minds and actions of men are in this our age being borne. For this reason, while not conceding any right to anything save what is true and honest, she does not forbid public authority to tolerate what is at variance with truth and justice, for the sake of avoiding some greater evil, or of obtaining or preserving some greater good. God Himself in His providence, though infinitely good and powerful, permits evil to exist in the world, partly that greater good may not be impeded, and partly that greater evil may not ensue. In the government of States it is not forbidden to imitate the Ruler of the world; and, as the authority of man is powerless to prevent every evil, it has (as St. Augustine says) to overlook and leave unpunished many things which are punished, and rightly, by Divine Providence.[10] But if, in such circumstances, for the sake of the common good (and this is the only legitimate reason), human law may or even should tolerate evil, it may not and should not approve or desire evil for its own sake; for evil of itself, being a privation of good, is opposed to the common welfare which every legislator is bound to desire and defend to the best of his ability. In this, human law must endeavor to imitate God, who, as St. Thomas teaches, in allowing evil to exist in the world, “neither wills evil to be done, nor wills it not to be done, but wills only to permit it to be done; and this is good.”[11] This saying of the Angelic Doctor contains briefly the whole doctrine of the permission of evil.
34. But, to judge aright, we must acknowledge that, the more a State is driven to tolerate evil, the further is it from perfection; and that the tolerance of evil which is dictated by political prudence should be strictly confined to the limits which its justifying cause, the public welfare, requires. Wherefore, if such tolerance would be injurious to the public welfare, and entail greater evils on the State, it would not be lawful; for in such case the motive of good is wanting. And although in the extraordinary condition of these times the Church usually acquiesces in certain modern liberties, not because she prefers them in themselves, but because she judges it expedient to permit them, she would in happier times exercise her own liberty; and, by persuasion, exhortation, and entreaty would endeavor, as she is bound, to fulfill the duty assigned to her by God of providing for the eternal salvation of mankind. One thing, however, remains always true — that the liberty which is claimed for all to do all things is not, as We have often said, of itself desirable, inasmuch as it is contrary to reason that error and truth should have equal rights.
35. And as to tolerance, it is surprising how far removed from the equity and prudence of the Church are those who profess what is called liberalism. For, in allowing that boundless license of which We have spoken, they exceed all limits, and end at last by making no apparent distinction between truth and error, honesty and dishonesty. And because the Church, the pillar and ground of truth, and the unerring teacher of morals, is forced utterly to reprobate and condemn tolerance of such an abandoned and criminal character, they calumniate her as being wanting in patience and gentleness, and thus fail to see that, in so doing, they impute to her as a fault what is in reality a matter for commendation. But, in spite of all this show of tolerance, it very often happens that, while they profess themselves ready to lavish liberty on all in the greatest profusion, they are utterly intolerant toward the Catholic Church, by refusing to allow her the liberty of being herself free.
36. And now to reduce for clearness’ sake to its principal heads all that has been set forth with its immediate conclusions, the summing up in this briefly: that man, by a necessity of his nature, is wholly subject to the most faithful and ever enduring power of God; and that, as a consequence, any liberty, except that which consists in submission to God and in subjection to His will, is unintelligible. To deny the existence of this authority in God, or to refuse to submit to it, means to act, not as a free man, but as one who treasonably abuses his liberty; and in such a disposition of mind the chief and deadly vice of liberalism essentially consists. The form, however, of the sin is manifold; for in more ways and degrees than one can the will depart from the obedience which is due to God or to those who share the divine power.
37. For, to reject the supreme authority to God, and to cast off all obedience to Him in public matters, or even in private and domestic affairs, is the greatest perversion of liberty and the worst kind of liberalism; and what We have said must be understood to apply to this alone in its fullest sense.
38. Next comes the system of those who admit indeed the duty of submitting to God, the Creator and Ruler of the world, inasmuch as all nature is dependent on His will, but who boldly reject all laws of faith and morals which are above natural reason, but are revealed by the authority of God; or who at least impudently assert that there is no reason why regard should be paid to these laws, at any rate publicly, by the State. How mistaken these men also are, and how inconsistent, we have seen above. From this teaching, as from its source and principle, flows that fatal principle of the separation of Church and State; whereas it is, on the contrary, clear that the two powers, though dissimilar in functions and unequal in degree, ought nevertheless to live in concord, by harmony in their action and the faithful discharge of their respective duties.
39. But this teaching is understood in two ways. Many wish the State to be separated from the Church wholly and entirely, so that with regard to every right of human society, in institutions, customs, and laws, the offices of State, and the education of youth, they would pay no more regard to the Church than if she did not exist; and, at most, would allow the citizens individually to attend to their religion in private if so minded. Against such as these, all the arguments by which We disprove the principle of separation of Church and State are conclusive; with this super-added, that it is absurd the citizen should respect the Church, while the State may hold her in contempt.
40. Others oppose not the existence of the Church, nor indeed could they; yet they despoil her of the nature and rights of a perfect society, and maintain that it does not belong to her to legislate, to judge, or to punish, but only to exhort, to advise, and to rule her subjects in accordance with their own consent and will. By such opinion they pervert the nature of this divine society, and attenuate and narrow its authority, its office of teacher, and its whole efficiency; and at the same time they aggrandize the power of the civil government to such extent as to subject the Church of God to the empire and sway of the State, like any voluntary association of citizens. To refute completely such teaching, the arguments often used by the defenders of Christianity, and set forth by Us, especially in the encyclical letter Immortale Dei,[12] are of great avail; for by those arguments it is proved that, by a divine provision, all the rights which essentially belong to a society that is legitimate, supreme, and perfect in all its parts exist in the Church.
41. Lastly, there remain those who, while they do not approve the separation of Church and State, think nevertheless that the Church ought to adapt herself to the times and conform to what is required by the modern system of government. Such an opinion is sound, if it is to be understood of some equitable adjustment consistent with truth and justice; in so far, namely, that the Church, in the hope of some great good, may show herself indulgent, and may conform to the times in so far as her sacred office permits. But it is not so in regard to practices and doctrines which a perversion of morals and a warped judgment have unlawfully introduced. Religion, truth, and justice must ever be maintained; and, as God has intrusted these great and sacred matters to her office as to dissemble in regard to what is false or unjust, or to connive at what is hurtful to religion.
42. From what has been said it follows that it is quite unlawful to demand, to defend, or to grant unconditional freedom of thought, of speech, or writing, or of worship, as if these were so many rights given by nature to man. For, if nature had really granted them, it would be lawful to refuse obedience to God, and there would be no restraint on human liberty. It likewise follows that freedom in these things may be tolerated wherever there is just cause, but only with such moderation as will prevent its degenerating into license and excess. And, where such liberties are in use, men should employ them in doing good, and should estimate them as the Church does; for liberty is to be regarded as legitimate in so far only as it affords greater facility for doing good, but no farther.
43. Whenever there exists, or there is reason to fear, an unjust oppression of the people on the one hand, or a deprivation of the liberty of the Church on the other, it is lawful to seek for such a change of government as will bring about due liberty of action. In such case, an excessive and vicious liberty is not sought, but only some relief, for the common welfare, in order that, while license for evil is allowed by the State, the power of doing good may not be hindered.
44. Again, it is not of itself wrong to prefer a democratic form of government, if only the Catholic doctrine be maintained as to the origin and exercise of power. Of the various forms of government, the Church does not reject any that are fitted to procure the welfare of the subject; she wishes only — and this nature itself requires — that they should be constituted without involving wrong to any one, and especially without violating the rights of the Church.
45. Unless it be otherwise determined, by reason of some exceptional condition of things, it is expedient to take part in the administration of public affairs. And the Church approves of every one devoting his services to the common good, and doing all that he can for the defense, preservation, and prosperity of his country.
46. Neither does the Church condemn those who, if it can be done without violation of justice, wish to make their country independent of any foreign or despotic power. Nor does she blame those who wish to assign to the State the power of self-government, and to its citizens the greatest possible measure of prosperity. The Church has always most faithfully fostered civil liberty, and this was seen especially in Italy, in the municipal prosperity, and wealth, and glory which were obtained at a time when the salutary power of the Church has spread, without opposition, to all parts of the State.
47. These things, venerable brothers, which under the guidance of faith and reason, in the discharge of Our Apostolic office, We have now delivered to you, We hope, especially by your cooperation with Us, will be useful unto very many. In lowliness of heart We raise Our eyes in supplication to God, and earnestly beseech Him to shed mercifully the light of His wisdom and of His counsel upon men, so that, strengthened by these heavenly gifts, they may in matters of such moment discern what is true, and may afterwards, in public and private at all times and with unshaken constancy, live in accordance with the truth. As a pledge of these heavenly gifts, and in witness of Our good will to you, venerable brothers, and to the clergy and people committed to each of you, We most lovingly grant in the Lord the apostolic benediction.
Given at St. Peter’s in Rome, the twentieth day of June, 1888, the tenth year of Our Pontificate.
REFERENCES:
1. Ecclus.15:14.
2. See no. 93:37-38.
3. John 8:34.
4. Thomas Aquinas, On the Gospel of St. John, cap. viii, lect. 4, n. 3 (ed. Vives, Vol. 20, p. 95).
5. Augustine, De libero arbitrio, lib. 1, cap. 6, n. 15 (PL 32, 1229).
6. Rom.13:2.
7. Summa theologiae, lla-llae, q. Ixxxi, a. 6. Answer.
8. John 6:45.
9. John 8:32.
10. Augustine, De libero arbitrio, lib. 1, cap. 6, n. 14 (PL 32, 1228).
11. Summa theologiae, la, q. xix, a. 9, ad 3m.
12. See no. 93:8-11.
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| The Popes on the Relationship between the Church and the State |
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Posted by: Stone - 01-08-2021, 12:48 PM - Forum: Encyclicals
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Commissum Divinitus
ON CHURCH AND STATE
Pope Gregory XVI - 1835
To the Clergy of Switzerland.
Venerable Brothers and Dearly Beloved Sons, Greetings and Apostolic Benediction.
The duty of the apostolic office which God entrusted to Us demands that We continually watch over the Lord’s flock. We especially direct all Our zeal and thoughts to provide as much assistance as We can whenever the eternal salvation of the sheep and the Catholic religion seem to be in danger.. We are aware of and deplore the fact that Our enemies cunningly try many things, and not without success. Their works are an open blow against the Christian flock and an injury to the Catholic cause. This sorrow is aggravated because those who want to deceive the unwary claim that they do not intend to subtract anything from the integrity of the faith. They pretend to have as their only purpose the protection of the rights of the laity. They attempt, by a false pretense of public interest, to introduce, widely disseminate, establish, and somehow sanction the erroneous and wicked teachings which they follow.
2. Hence they dared to call together an assembly to deliberate, and to fabricate a rule whereby aspects of the temporal power in ecclesiastical affairs were revealed and defined. You already know that We are speaking about those things which were nefariously accomplished during January of last year in Baden in the canton of Aargau. Because of them you experienced sharp sorrow and even now they make you anxious and concerned. We cannot keep secret the fact that in the beginning We were influenced to do nothing. We believed that the laymen gathered in the appointed place with no other intention than to study those matters which concern religion. We further believed they wanted to proceed so that they might not only discuss the many aspects of the ecclesiastical power, but also so that they might offer plans to those who wield high civil authority; those persons might then confirm and sanction the plans by force of law.
3. The acts of that meeting were recently published by Gynopedius at Frauenfeld. These acts contain the names of the men who were present at the meeting, the speeches given by some of them in the sessions, and the articles passed there. We were horrified in reading those speeches and articles and the principles contained in them. We knew then that novelties were being introduced in the Catholic Church which are contrary to its teaching and discipline and which lead to the destruction of souls. We cannot allow this in any way.
4. He who made everything and who governs by a prudent arrangement wanted order to flourish in His Church. He wanted some people to be in charge and govern and others to be subject and obey. Therefore, the Church has, by its divine institution, the power of the magisterium to teach and define matters of faith and morals and to interpret the Holy Scriptures without danger of error. It also has the power of governance to preserve and strengthen in the true doctrine those whom it welcomes as children and to make laws concerning all things which pertain to the salvation of souls, the exercise of the sacred ministry, and divine worship. Whoever opposes these laws makes himself guilty of a very serious crime.
5. This power of teaching and governing in matters of religion, given by Christ to His Spouse, belongs to the priests and bishops. Christ established this system not only so that the Church would in no way belong to the civil government of the state, but also so that it could be totally free and not subject in the least to any earthly domination. Jesus Christ did not commit the sacred trust of the revealed doctrine to the worldly leaders, but to the apostles and their successors. He said to them only: “Whoever hears you, hears Me; whoever rejects you, rejects Me.” These same apostles preached the Gospel, spread the Church, and established its discipline not in accordance with the pleasure of lay authority, but even in spite of it. Moreover, when the leaders of the synagogue dared command them to silence, Peter and John, who had used the evangelical freedom, responded: “You be the judge of whether it is right in the eyes of God to listen to you rather than to God.” Thus, if any secular power dominates the Church, controls its doctrine, or interferes so that it cannot promulgate laws concerning the holy ministry, divine worship, and the spiritual welfare of the faithful, it does so to the injury of the faith and the overturning of the divine ordinance of the Church and the nature of government.
6. These principles are firm, unchangeable, and supported by the authority and tradition of the ancient Fathers. Bishop Ossius of Cordoba wrote to Emperor Constantius: “Do not become involved in ecclesiastical matters nor give us orders concerning these affairs. But rather learn this from us: God gives you the empire; He entrusts ecclesiastical power to us. Whoever secretly tries to snatch the empire away from you opposes God. By the same token, take care that you do not draw ecclesiastical power to yourself and become guilty of a great crime.” The Christian leaders were aware of this and they considered it a glorious thing to acknowledge publicly. Among them was the great leader Basil who said in the eighth synod: “What more can I say about you lay people? I have nothing else to say except that it is not permitted for you to speak concerning ecclesiastical matters. It is the duty of patriarchs, popes, and priests, to whom the duty of governing has been entrusted, to investigate and study these matters. They have the power of binding and loosing and of sanctifying. They are the ones who have the ecclesiastical and heavenly keys, not those who must be fed, sanctified, bound, and loosed.”
7. However, in the Baden meeting the matter was discussed differently. The articles which came forth from it attack the sound doctrine of ecclesiastical power and lead the Church itself into a scandalous and unjust slavery. It is even subject to the judgment of lay authority in the promulgation of decrees concerning dogma, and its disciplinary laws are declared to lack force and effect unless they are promulgated by the agreement of secular authority with an added proposition concerning the penalties against those who disobey. What then? Power is given to that same civil authority either to approve or to oppose the celebration of the diocesan synods, to inspect the synods, to oversee seminaries, and to confirm the system of their internal governance established by bishops, to remove clerics from ecclesiastical duties, to govern the religious and moral instruction of the people, and finally to regulate everything which, they claim, pertains to the external discipline of the Church, although these things may be of a spiritual nature or character and may concern the worship of God and the salvation of souls.
8. There is nothing which belongs more to the Church and there is nothing Jesus Christ wanted more closely reserved for its shepherds than the dispensation of the sacraments He instituted. The power to judge concerning their dispensation belongs only to those whom He established as ministers of His work on earth. It is wicked if the civil authority appropriates for itself anything in this holy office! It is wicked if the civil authority prescribes anything at all concerning it or gives orders to the ministers of the sacraments! It is wicked if it tries with its laws to oppose the rules handed down to Us in writing or by oral tradition from the early Church concerning the distribution of the sacraments to the Christian people. Our predecessor St. Gelasius said in his letter to Emperor Anastasius: “You know, most merciful son, that you are allowed to rule over the human race. Nevertheless, submit yourself to the bishops and seek from them the means of your salvation. In receiving the heavenly sacraments and in distributing them appropriately, you know that you should be subject rather than govern. You know therefore that in these things you depend on their judgment and that they do not want to be subjected to your power.” What seems to be incredible and portentous is that the meeting at Baden progressed to the point that even the right and office of dispensing the sacraments was attributed to secular authority. The articles which were rashly written concerning the sacrament of marriage in Christ and the Church certainly incline in this direction as does the support given for contracting mixed marriages. The requirement that Catholic priests bless these marriages while ignoring the religious differences between the spouses and the threats of punishment for those who refuse to do this illustrate this tendency.
9. These things ought to be condemned because the civil authority makes laws concerning the celebration of a divinely established sacrament and dares to order the priests in such a serious matter. But they ought to be reproached even more so because they foster an absurd and impious idea which they call “indifferentism;” indeed they depend on it as necessary. Moreover, they oppose Catholic truth and Church doctrine which forbids mixed marriages as disgraceful because of the communion in holy things and because of the serious danger of the perversion of the Catholic spouse and the perverted education of the future children. Nor did the Church ever grant the free power to contract such a marriage unless conditions were added which prevented the causes of danger and deformity.
10. Jesus Christ conferred on His Church the supreme power of administering religion and governing Christian society. This is not subject to the civil authority. In his letter to the Ephesians the apostle teaches that Christ established this ecclesiastical power for the benefit of unity. And what is this unity unless one person is placed in charge of the whole Church who protects it and joins all its members in the one profession of faith and unites them in the one bond of love and communion? The wisdom of the Divine Lawgiver ordered that a visible head be placed over a visible body so that “once so established, the opportunity for division might be removed.” Wherefore, although for all the bishops whom the Holy Spirit placed as governors of the Church of God there is a common dignity and in matters of rank there is nevertheless equal power, there is not the same rank in the hierarchy for all and they do not all have the same extent of jurisdiction.
Using the words of St. Leo the Great; “Among the holy apostles there was a similarity of honor but a distinction of power: while the election of all was equal, it was given only to one to have preeminence among the others … because the Lord wanted the sacrament of evangelical duty to belong to the office of the apostles; thus He placed it principally in St. Peter, the head of all the apostles.” He granted this to Peter alone out of all the apostles when He promised him the keys of the kingdom of heaven and entrusted to him the obligation of feeding the Lord’s sheep and lambs and the duty of strengthening his brothers. He wanted this to extend to Peter’s successors whom He placed over the Church with equal right. This has always been the firm and united opinion of all Catholics. It is Church dogma that the pope, the successor of St. Peter, possesses not only primacy of honor but also primacy of authority and jurisdiction over the whole Church. Accordingly the bishops are subject to him.
11. In the words of St. Leo, who continues speaking about the Holy See of Peter: “It is necessary that the Church throughout the world be united and cleave to the center of Catholic unity and ecclesiastical communion, so that whoever dares to depart from the unity of Peter might understand that he no longer shares in the divine mystery.” St. Jerome adds: “Whoever eats the lamb outside of this house is unholy. Those who were not in the ark of Noah perished in the flood.” Just as he who does not gather with Christ, so he who does not gather with Christ’s Vicar on earth, clearly scatters. How can someone who destroys the holy authority of the Vicar of Christ and who infringes on his rights gather with him? It is through these rights that the pope is the center of unity, that he has the primacy of order and jurisdiction, and that he has the full power of nurturing, ruling, and governing the universal Church.
12. We tearfully admit that this was attempted at the meeting in Baden. The pope alone and no bishop has the right to transfer the days fixed by the Church for celebrating feasts and observing fasts and to annul the precept of attending Mass. This was clearly established in the constitution Auctorem fidei published by Our predecessor Pius VI on August 28, 1794, against the Pistoians.
13. The items contained in the Baden articles are contrary to this and are much more harmful because on the issue of discipline they reserve the right for the civil authority. The special privilege of removing religious congregations which live under a rule from the jurisdiction of the bishops and subjecting these congregations directly to himself belongs to the pope-a right popes have used from the earliest times. The articles of the Baden convention abridge this right. They make no mention of the necessity of asking and obtaining the permission of the Holy See. Thus plans may be undertaken by a secular authority through which, after the exemption of the monastic orders is abolished in Switzerland, regular congregations can be made subject to the authority of the ordinary bishops.
14. To these, We should add those things which they indicate have been authorized concerning the rights of bishops. If these things are examined mote deeply and referred back to the principles from which the articles made in the Baden conference proceed, they seem to confirm that the jurisdiction of the bishops neither can nor should be swayed by the supreme authority of the pope. Nor should they be circumscribed by any limitations. Neither should We omit those things which were proposed concerning either the erection of a metropolitan see or the unification of some of those dioceses to another cathedral church located beyond the boundaries of Switzerland. The rights of the Holy See in this matter were ignored. Thus civil authority acted as if it were totally free in these serious issues to establish by its own right those things which it considered to be advantageous for the spiritual needs of the people. We pass over many other things which would be too tiresome to enumerate individually. However, they inflict great harm on this Holy See of Peter and threaten, violate, and despise its dignity and authority.
15. Since this is the situation and the Church is confronted by so great and open a disturbance of sound doctrine and ecclesiastical rights and by so great and serious a danger to the Catholic cause in these regions, it behooved Us to raise Our voice from this holy mountain soon after the meeting of Baden was held and to openly criticize, reprove, and condemn those articles to everyone who participated in the conference. We delayed Our decision on their wickedness up until now because We hoped that those who administer civil affairs would totally reject and disapprove of them. The matter did not, for the most part, come to pass according to Our expectation. On the contrary, We, greatly sorrowing, learned that laws were enacted which confirmed those articles and protected them by public decree.
16. We, in Our role as teacher and universal doctor, ought diligently to beware lest anyone be led into error by Our action and conclude that the articles of the Baden meeting are not inconsistent with the teaching and discipline of the Church. We know that We cannot hesitate or be silent any longer. As this is a matter of very serious importance, We subjected these articles to a careful examination. We have heard the advice and received the opinions of the cardinals of the Holy Roman Church and have considered the entire matter carefully by Our own will and with sure knowledge. With the fullness of the apostolic power, We reprove and condemn the aforementioned articles of the meeting of Baden as containing false, rash, and erroneous assertions; as detracting from the rights of the Holy See, overthrowing the government of the Church and its divine constitution, and subjecting the ecclesiastical ministry to secular domination; and as proceeding from condemned premises. We decree that they should forever be considered condemned.
17. While We intend to point these things out openly because of Our apostolic duty, it remains for Us to speak with paternal affection to you who have taken on a part of His governance, the fullness of which the Prince of Shepherds entrusted to Us. Among so many evils which besiege the Catholic Church in these evil times, what great trials press upon Our heart! We have experienced great sadness, especially from those things which were daringly attempted recently. It should be enough to direct your attention to it, and it should not be necessary to explain the details.
18. In Our sorrow We must not neglect to mention that what you did in guarding the Catholic cause and caring for the salvation of the flock entrusted to your care brought Us great solace. Therefore, We give thanks to the Father of mercies and the God of all consolation who comforted Us with you while We were oppressed by such tribulation. We must arouse your devotion. We exhort you to fight for the cause of God and the Church with greater zeal as the attacks of the enemy become more severe. It is your duty to stand as a wall so that no other foundation can be placed other than the one which has already been laid. It is also your duty to keep the faith undefiled. There is another sacred trust which you should firmly defend, namely, the holy laws by which the Church establishes its discipline, and the rights of this Apostolic See. Therefore, act according to the position which you hold, according to the dignity with which you are vested, according to the authority which you received, according to the sacrament by which you bound yourselves in solemn consecration. Unsheathe the sword of the spirit which is the word of God. Denounce, beseech, rebuke in all patience and teaching. Labor and struggle for the Catholic religion, for the divine authority and laws of the Church, for the See of Peter and its dignity and rights “so that not only those who are upright may remain safe but also so that those who were deceived by seduction may be called back from error.”
19. Moreover, so that the desired outcome may result from these cares and labors under taken by Our venerable brothers, We also address those of you who are ministers of the sacraments, shepherds of souls, and preachers of the divine word. It is your duty to be totally united with them in will, to be inflamed with the same zeal, and to be in harmony with them in this work so that the people might be protected from all danger of error and contamination. Exert yourselves so that everyone thinks the same thing and no one allows himself to be led astray by strange teachings. Let everyone avoid profane novelties, cling to the Catholic faith, and submit himself to the power and authority of the Church. Each person should bind himself ever more firmly to this See which the strong Redeemer of Jacob placed as an iron pillar and as a bronze wall against the enemies of religion. You should receive these enemies as people who ought to be educated in the law of Christ and of the Church.
20. It should be obvious that the secular power and those laws enacted by it concerning the welfare of civil society ought to be obeyed, not only because of the fear of wrath but also because of conscience. It is never permitted, however, to shamefully abandon the faith because of it. Since the spirits of the people are trained in this way, consider your labors to be both for the tranquility of the citizens and the welfare of the Church; these two things cannot be separated from one another.
21. May the most merciful God, from whom comes every perfect gift, accomplish these Our wishes. May Our apostolic blessing which We lovingly impart to you, venerable brothers, to Our brothers in the Lord, and to the faithful be a sign of good things which We ardently desire for this part of the Catholic flock.
Given in Rome, at St. Peter’s, on the 17th day of May in the year 1835, the fifth year of Our Pontificate.
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| Miami Doctor Dies After Receiving First Dose Of Pfizer Vaccine |
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Posted by: Stone - 01-08-2021, 12:41 PM - Forum: COVID Vaccines
- No Replies
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Miami Doctor Dies After Receiving First Dose Of Pfizer Vaccine
Zero Hedge | Jan 08, 2021
As the US sees 4K confirmed COVID-19 deaths in a single day, the CDC is reporting another shocking potential reaction to the new mRNA-vector COVID-19 vaccines: A doctor in Miami has died two weeks after receiving his first dose of the Pfizer-BioNTech jab.
Heidi Neckelmann, the widow of Dr. Gregory Michael, said her husband was vaccinated on Dec. 18, and died 16 days later. He was 56 years old, according to Sputnik. Patients typically receive a second dose of the vaccine 3 weeks after the first. Neckelmann also shared the news in a Facebook post, cited above.
"In my mind his death was 100 percent linked to the vaccine. There is no other explanation," she said. "He was in very good health. He didn’t smoke, he drank alcohol once in a while but only socially. He worked out, we had kayaks, he was a deep sea fisherman," she added.
What's more, the doctor started to experience unusual symptoms, and three days after vaccination, small spots began to appear on Gregory Michael's feet and hands. In response, he went to the emergency room at Mount Sinai. As his blood count was not in the normal ranges, he was admitted to the ICU, his wife told Sputnik. Shortly after, he suffered a stroke and died.
Three days after vaccination, small spots began to appear on Gregory Michael’s feet and hands. In response, he went to the emergency room at Mount Sinai. As his blood count was not in the normal ranges, he was admitted to the intensive care unit, according to Heidi Neckelmann. Unfortunately, shortly after, he suffered a stroke and died.
According to Darren Caprara, director of operations at the Miami-Dade medical examiner’s office, Gregory Michael's death is the first that the county medical examiner's office has seen where a COVID-19 vaccine could have played a role.
Earlier, Carlos Palestino, the brother-in-law of Mexican doctor Karla Cecilia Perez, was paralyzed hours after receiving the Pfizer/BioNTech COVID-19 vaccine, according to reports.
There have been several anecdotal reports about patients dying after receiving the vaccine in Europe, the US and elsewhere, in both trials, and during the emergency phase of the rollout.
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