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Preparing for Easter: 50 Devotional Readings by C.S. Lewis;
Session 1, Ash Wednesday to 18 February

My good wife gave me a fine Valentine’s Day gift:  “Preparing for Easter,” 50 devotional readings from the works of C.S. Lewis, one for each day during the Lenten period.   My first thought was to share these day by day, but I’m not as devoted a webster as Don, so I’ll do it this way: five days of readings in one post, that is, a quote and a summary for each day of a five day period.  Each reading has associated Scripture citations, to which I’ll link (KJV for all).  So, here goes.

Wednesday, Ash Wednesday, 14 Feb. 2018, “Getting Closer to God.”

Matthew 11:27-30;   Psalm 90:1-6

Man in his woeful state has a need for God, a need to become like Christ, a son of God.

“…our imitation of God in this life…must be an imitation of God incarnate: our model is the Jesus, not only of Calvary, but of the workshop, the roads, the crowds, the clamorous demands and surly oppositions, the lack of all peace and privacy, the interruptions.  For this, so strangely unlike anything we can attribute to the Divine life in itself, is apparently not only like, but is, the Divine life operating under human conditions.”–‘Introduction,’  THE FOUR LOVES.

Thursday, 15 Feb. 2018, “Embracing Glory”

Romans 8:22-27;  Psalm 1:1-3

Nature has fallen, as has man, and as will man, be redeemed.  Man will be even more than if he had not fallen, because he has been redeemed by the Son of God.

“Man will be the very species into which Mercy will descend.  For this prodigal the fatted calf, or, to speak more suitably, the eternal Lamb is killed.  But once the Son of God, drawn hither not by our merits but by our unworthiness, has put on human nature, then our species…does become in one sense the central fact of all Nature:  our species, rising after its long descent, will drag all Nature up with it because in our species the Lord of Nature is now included.”–‘The Grand Miracle,’  MIRACLES

Friday, 16 Feb. 2018, “On Perfection”

Matthew 5:43-48;  Psalm 19:1-8

We don’t want to change, to grow to perfection, but Christ asks this of us and will help us to achieve it.

“Of course we never wanted, and never asked, to be made into the sort of creatures He is going to make us into.  But the question is not what we intended ourselves to be, but what He intended us to be when He made us.  He is the inventor, we are only the machine.”  ‘Counting the Cost,’  MERE CHRISTIANITY

Saturday, 17 Feb. 2018, “Rejoicing in Judgement” (sic)

Matthew 25:31-46;   Psalm 67:1-7

In the Old Testament, the Judgment of God is as in a court of justice.  In the New Testament, the Judgment of Our Lord Jesus Christ, will be an act of mercy.

“But what alarms us in the Christian picture is the infinite purity of the standard against which our actions will be judged.  But then we know that none of us will ever come up to that standard. We are all in the same boat. We must all pin our hopes on the mercy of God and the work of Christ, not on our own goodness.”–‘Judgement (sic) in the Psalms,’ REFLECTIONS ON THE PSALMS

Sunday, 18 Feb. 2018, “Becoming a Follower of God”

Through Christ we are to become more than a selfish thing of nature, only interested for our own good; we are to becoome like him, begotten of the Father.

“What then, is the difference whi He has made to the whole human mass?  It is just this, that the business of becoming a son of God, of being turned from a created thing into a begotten thing, of passing over from the temporary biological life int timeless ‘spiritual’ life, has been done for us.”  ‘The Obstinate Toy Soldiers,’ MERE CHRISTIANITY

More to come on Friday, 23 February.

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Divini Redemptoris

Our second encyclical for Lent is Divini Redemptoris, the condemnation of Communism issued by Pope Pius XI on March 19, 1937.  The Church has condemned Communism on numerous occasions, but under the current pontificate Communism, or at least Marxism seems to be in fashion at the Vatican, may God forgive the fools who mislead His Church currently.

DIVINI REDEMPTORIS


ENCYCLICAL OF POPE PIUS XI
ON ATHEISTIC COMMUNISM
TO THE PATRIARCHS, PRIMATES,
ARCHBISHOPS, BISHOPS, AND OTHER ORDINARIES
IN PEACE AND COMMUNION WITH THE APOSTOLIC SEE.

Venerable Brethren, Health and Apostolic Benediction.

The promise of a Redeemer brightens the first page of the history of mankind, and the confident hope aroused by this promise softened the keen regret for a paradise which had been lost. It was this hope that accompanied the human race on its weary journey, until in the fullness of time the expected Savior came to begin a new universal civilization, the Christian civilization, far superior even to that which up to this time had been laboriously achieved by certain more privileged nations.

2. Nevertheless, the struggle between good and evil remained in the world as a sad legacy of the original fall. Nor has the ancient tempter ever ceased to deceive mankind with false promises. It is on this account that one convulsion following upon another has marked the passage of the centuries, down to the revolution of our own days. This modern revolution, it may be said, has actually broken out or threatens everywhere, and it exceeds in amplitude and violence anything yet experienced in the preceding persecutions launched against the Church. Entire peoples find themselves in danger of falling back into a barbarism worse than that which oppressed the greater part of the world at the coming of the Redeemer.

3. This all too imminent danger, Venerable Brethren, as you have already surmised, is bolshevistic and atheistic Communism, which aims at upsetting the social order and at undermining the very foundations of Christian civilization .

4. In the face of such a threat, the Catholic Church could not and does not remain silent. This Apostolic See, above all, has not refrained from raising its voice, for it knows that its proper and social mission is to defend truth, justice and all those eternal values which Communism ignores or attacks. Ever since the days when groups of “intellectuals” were formed in an arrogant attempt to free civilization from the bonds of morality and religion, Our Predecessors overtly and explicitly drew the attention of the world to the consequences of the dechristianization of human society. With reference to Communism, Our Venerable Predecessor, Pius IX, of holy memory, as early as 1846 pronounced a solemn condemnation, which he confirmed in the words of the Syllabus directed against “that infamous doctrine of so-called Communism which is absolutely contrary to the natural law itself, and if once adopted would utterly destroy the rights, property and possessions of all men, and even society itself.”[1] Later on, another of Our predecessors, the immortal Leo XIII, in his Encyclical Quod Apostolici Muneris, defined Communism as “the fatal plague which insinuates itself into the very marrow of human society only to bring about its ruin.”[2] With clear intuition he pointed out that the atheistic movements existing among the masses of the Machine Age had their origin in that school of philosophy which for centuries had sought to divorce science from the life of the Faith and of the Church.

5. During Our Pontificate We too have frequently and with urgent insistence denounced the current trend to atheism which is alarmingly on the increase. In 1924 when Our relief-mission returned from the Soviet Union We condemned Communism in a special Allocution[3] which We addressed to the whole world. In our Encyclicals Miserentissimus Redemptor,[4] Quadragesimo Anno,[5] Caritate Christi,[6] Acerba Animi,[7] Dilectissima Nobis,[8] We raised a solemn protest against the persecutions unleashed in Russia, in Mexico and now in Spain. Our two Allocutions of last year, the first on the occasion of the opening of the International Catholic Press Exposition, and the second during Our audience to the Spanish refugees, along with Our message of last Christmas, have evoked a world-wide echo which is not yet spent. In fact, the most persistent enemies of the Church, who from Moscow are directing the struggle against Christian civilization, themselves bear witness, by their unceasing attacks in word and act, that even to this hour the Papacy has continued faithfully to protect the sanctuary of the Christian religion, and that it has called public attention to the perils of Communism more frequently and more effectively than any other public authority on earth.

6. To Our great satisfaction, Venerable Brethren, you have, by means of individual and even joint pastoral Letters, accurately transmitted and explained to the Faithful these admonitions. Yet despite Our frequent and paternal warning the peril only grows greater from day to day because of the pressure exerted by clever agitators. Therefore We believe it to be Our duty to raise Our voice once more, in a still more solemn missive, in accord with the tradition of this Apostolic See, the Teacher of Truth, and in accord with the desire of the whole Catholic world, which makes the appearance of such a document but natural. We trust that the echo of Our voice will reach every mind free from prejudice and every heart sincerely desirous of the good of mankind. We wish this the more because Our words are now receiving sorry confirmation from the spectacle of the bitter fruits of subversive ideas, which We foresaw and foretold, and which are in fact multiplying fearfully in the countries already stricken, or threatening every other country of the world.

7. Hence We wish to expose once more in a brief synthesis the principles of atheistic Communism as they are manifested chiefly in bolshevism. We wish also to indicate its method of action and to contrast with its false principles the clear doctrine of the Church, in order to inculcate anew and with greater insistence the means by which the Christian civilization, the true civitas humana, can be saved from the satanic scourge, and not merely saved, but better developed for the well-being of human society.

8. The Communism of today, more emphatically than similar movements in the past, conceals in itself a false messianic idea. A pseudo-ideal of justice, of equality and fraternity in labor impregnates all its doctrine and activity with a deceptive mysticism, which communicates a zealous and contagious enthusiasm to the multitudes entrapped by delusive promises. This is especially true in an age like ours, when unusual misery has resulted from the unequal distribution of the goods of this world. This pseudo-ideal is even boastfully advanced as if it were responsible for a certain economic progress. As a matter of fact, when such progress is at all real, its true causes are quite different, as for instance the intensification of industrialism in countries which were formerly almost without it, the exploitation of immense natural resources, and the use of the most brutal methods to insure the achievement of gigantic projects with a minimum of expense.

9. The doctrine of modern Communism, which is often concealed under the most seductive trappings, is in substance based on the principles of dialectical and historical materialism previously advocated by Marx, of which the theoricians of bolshevism claim to possess the only genuine interpretation. According to this doctrine there is in the world only one reality, matter, the blind forces of which evolve into plant, animal and man. Even human society is nothing but a phenomenon and form of matter, evolving in the same way. By a law of inexorable necessity and through a perpetual conflict of forces, matter moves towards the final synthesis of a classless society. In such a doctrine, as is evident, there is no room for the idea of God; there is no difference between matter and spirit, between soul and body; there is neither survival of the soul after death nor any hope in a future life. Insisting on the dialectical aspect of their materialism, the Communists claim that the conflict which carries the world towards its final synthesis can be accelerated by man. Hence they endeavor to sharpen the antagonisms which arise between the various classes of society. Thus the class struggle with its consequent violent hate and destruction takes on the aspects of a crusade for the progress of humanity. On the other hand, all other forces whatever, as long as they resist such systematic violence, must be annihilated as hostile to the human race.

10. Communism, moreover, strips man of his liberty, robs human personality of all its dignity, and removes all the moral restraints that check the eruptions of blind impulse. There is no recognition of any right of the individual in his relations to the collectivity; no natural right is accorded to human personality, which is a mere cog-wheel in the Communist system. In man’s relations with other individuals, besides, Communists hold the principle of absolute equality, rejecting all hierarchy and divinely-constituted authority, including the authority of parents. What men call authority and subordination is derived from the community as its first and only font. Nor is the individual granted any property rights over material goods or the means of production, for inasmuch as these are the source of further wealth, their possession would give one man power over another. Precisely on this score, all forms of private property must be eradicated, for they are at the origin of all economic enslavement .

11. Refusing to human life any sacred or spiritual character, such a doctrine logically makes of marriage and the family a purely artificial and civil institution, the outcome of a specific economic system. There exists no matrimonial bond of a juridico-moral nature that is not subject to the whim of the individual or of the collectivity. Naturally, therefore, the notion of an indissoluble marriage-tie is scouted. Communism is particularly characterized by the rejection of any link that binds woman to the family and the home, and her emancipation is proclaimed as a basic principle. She is withdrawn from the family and the care of her children, to be thrust instead into public life and collective production under the same conditions as man. The care of home and children then devolves upon the collectivity. Finally, the right of education is denied to parents, for it is conceived as the exclusive prerogative of the community, in whose name and by whose mandate alone parents may exercise this right.

12. What would be the condition of a human society based on such materialistic tenets? It would be a collectivity with no other hierarchy than that of the economic system. It would have only one mission: the production of material things by means of collective labor, so that the goods of this world might be enjoyed in a paradise where each would “give according to his powers” and would “receive according to his needs.” Communism recognizes in the collectivity the right, or rather, unlimited discretion, to draft individuals for the labor of the collectivity with no regard for their personal welfare; so that even violence could be legitimately exercised to dragoon the recalcitrant against their wills. In the Communistic commonwealth morality and law would be nothing but a derivation of the existing economic order, purely earthly in origin and unstable in character. In a word. the Communists claim to inaugurate a new era and a new civilization which is the result of blind evolutionary forces culminating in a humanity without God.

13. When all men have finally acquired the collectivist mentality in this Utopia of a really classless society, the political State, which is now conceived by Communists merely as the instrument by which the proletariat is oppressed by the capitalists, will have lost all reason for its existence and will “wither away.” However, until that happy consummation is realized, the State and the powers of the State furnish Communism with the most efficacious and most extensive means for the achievement of its goal.

14. Such, Venerable Brethren, is the new gospel which bolshevistic and atheistic Communism offers the world as the glad tidings of deliverance and salvation! It is a system full of errors and sophisms. It is in opposition both to reason and to Divine Revelation. It subverts the social order, because it means the destruction of its foundations; because it ignores the true origin and purpose of the State; because it denies the rights, dignity and liberty of human personality.

15. How is it possible that such a system, long since rejected scientifically and now proved erroneous by experience, how is it, We ask, that such a system could spread so rapidly in all parts of the world? The explanation lies in the fact that too few have been able to grasp the nature of Communism. The majority instead succumb to its deception, skillfully concealed by the most extravagant promises. By pretending to desire only the betterment of the condition of the working classes, by urging the removal of the very real abuses chargeable to the liberalistic economic order, and by demanding a more equitable distribution of this world’s goods (objectives entirely and undoubtedly legitimate), the Communist takes advantage of the present world-wide economic crisis to draw into the sphere of his influence even those sections of the populace which on principle reject all forms of materialism and terrorism. And as every error contains its element of truth, the partial truths to which We have referred are astutely presented according to the needs of time and place, to conceal, when convenient, the repulsive crudity and inhumanity of Communistic principles and tactics. Thus the Communist ideal wins over many of the better minded members of the community. These in turn become the apostles of the movement among the younger intelligentsia who are still too immature to recognize the intrinsic errors of the system. The preachers of Communism are also proficient in exploiting racial antagonisms and political divisions and oppositions. They take advantage of the lack of orientation characteristic of modern agnostic science in order to burrow into the universities, where they bolster up the principles of their doctrine with pseudo-scientific arguments.

16. If we would explain the blind acceptance of Communism by so many thousands of workmen, we must remember that the way had been already prepared for it by the religious and moral destitution in which wage-earners had been left by liberal economics. Even on Sundays and holy days, labor-shifts were given no time to attend to their essential religious duties. No one thought of building churches within convenient distance of factories, nor of facilitating the work of the priest. On the contrary, laicism was actively and persistently promoted, with the result that we are now reaping the fruits of the errors so often denounced by Our Predecessors and by Ourselves. It can surprise no one that the Communistic fallacy should be spreading in a world already to a large extent de-Christianized.

17. There is another explanation for the rapid diffusion of the Communistic ideas now seeping into every nation, great and small, advanced and backward, so that no corner of the earth is free from them. This explanation is to be found in a propaganda so truly diabolical that the world has perhaps never witnessed its like before. It is directed from one common center. It is shrewdly adapted to the varying conditions of diverse peoples. It has at its disposal great financial resources, gigantic organizations, international congresses, and countless trained workers. It makes use of pamphlets and reviews, of cinema, theater and radio, of schools and even universities. Little by little it penetrates into all classes of the people and even reaches the better-minded groups of the community, with the result that few are aware of the poison which increasingly pervades their minds and hearts.

18. A third powerful factor in the diffusion of Communism is the conspiracy of silence on the part of a large section of the non-Catholic press of the world. We say conspiracy, because it is impossible otherwise to explain how a press usually so eager to exploit even the little daily incidents of life has been able to remain silent for so long about the horrors perpetrated in Russia, in Mexico and even in a great part of Spain; and that it should have relatively so little to say concerning a world organization as vast as Russian Communism. This silence is due in part to shortsighted political policy, and is favored by various occult forces which for a long time have been working for the overthrow of the Christian Social Order.

19. Meanwhile the sorry effects of this propaganda are before our eyes. Where Communism has been able to assert its power – and here We are thinking with special affection of the people of Russia and Mexico – it has striven by every possible means, as its champions openly boast, to destroy Christian civilization and the Christian religion by banishing every remembrance of them from the hearts of men, especially of the young. Bishops and priests were exiled, condemned to forced labor, shot and done to death in inhuman fashion; laymen suspected of defending their religion were vexed, persecuted, dragged off to trial and thrown into prison.

20. Even where the scourge of Communism has not yet had time enough to exercise to the full its logical effects, as witness Our beloved Spain, it has, alas, found compensation in the fiercer violence of its attack. Not only this or that church or isolated monastery was sacked, but as far as possible every church and every monastery was destroyed. Every vestige of the Christian religion was eradicated, even though intimately linked with the rarest monuments of art and science. The fury of Communism has not confined itself to the indiscriminate slaughter of Bishops, of thousands of priests and religious of both sexes; it searches out above all those who have been devoting their lives to the welfare of the working classes and the poor. But the majority of its victims have been laymen of all conditions and classes. Even up to the present moment, masses of them are slain almost daily for no other offense than the fact that they are good Christians or at least opposed to atheistic Communism. And this fearful destruction has been carried out with a hatred and a savage barbarity one would not have believed possible in our age. No man of good sense, nor any statesman conscious of his responsibility can fail to shudder at the thought that what is happening today in Spain may perhaps be repeated tomorrow in other civilized countries.

21. Nor can it be said that these atrocities are a transitory phenomenon, the usual accompaniment of all great revolutions, the isolated excesses common to every war. No, they are the natural fruit of a system which lacks all inner restraint. Some restraint is necessary for man considered either as an individual or in society. Even the barbaric peoples had this inner check in the natural law written by God in the heart of every man. And where this natural law was held in higher esteem, ancient nations rose to a grandeur that still fascinates – more than it should – certain superficial students of human history. But tear the very idea of God from the hearts of men, and they are necessarily urged by their passions to the most atrocious barbarity.

22. This, unfortunately, is what we now behold. For the first time in history we are witnessing a struggle, cold-blooded in purpose and mapped out to the least detail, between man and “all that is called God.”[9] Communism is by its nature anti-religious. It considers religion as “the opiate of the people” because the principles of religion which speak of a life beyond the grave dissuade the proletariat from the dream of a Soviet paradise which is of this world.

23. But the law of nature and its Author cannot be flouted with impunity. Communism has not been able, and will not be able, to achieve its objectives even in the merely economic sphere. It is true that in Russia it has been a contributing factor in rousing men and materials from the inertia of centuries, and in obtaining by all manner of means, often without scruple, some measure of material success. Nevertheless We know from reliable and even very recent testimony that not even there, in spite of slavery imposed on millions of men, has Communism reached its promised goal. After all, even the sphere of economics needs some morality, some moral sense of responsibility, which can find no place in a system so thoroughly materialistic as Communism. Terrorism is the only possible substitute, and it is terrorism that reigns today in Russia, where former comrades in revolution are exterminating each other. Terrorism, having failed despite all to stem the tide of moral corruption, cannot even prevent the dissolution of society itself.

24. In making these observations it is no part of Our intention to condemn en masse the peoples of the Soviet Union. For them We cherish the warmest paternal affection. We are well aware that not a few of them groan beneath the yoke imposed on them by men who in very large part are strangers to the real interests of the country. We recognize that many others were deceived by fallacious hopes. We blame only the system, with its authors and abettors who considered Russia the best-prepared field for experimenting with a plan elaborated decades ago, and who from there continue to spread it from one end of the world to the other.

25. We have exposed the errors and the violent, deceptive tactics of bolshevistic and atheistic Communism. It is now time, Venerable Brethren, to contrast with it the true notion, already familiar to you, of the civitas humana or human society, as taught by reason and Revelation through the mouth of the Church, Magistra Gentium.

26. Above all other reality there exists one supreme Being: God, the omnipotent Creator of all things, the all-wise and just Judge of all men. This supreme reality, God, is the absolute condemnation of the impudent falsehoods of Communism. In truth, it is not because men believe in God that He exists; rather because He exists do all men whose eyes are not deliberately closed to the truth believe in Him and pray to Him.

27. In the Encyclical on Christian Education[10] We explained the fundamental doctrine concerning man as it may be gathered from reason and Faith. Man has a spiritual and immortal soul. He is a person, marvelously endowed by his Creator with gifts of body and mind. He is a true “microcosm,” as the ancients said, a world in miniature, with a value far surpassing that of the vast inanimate cosmos. God alone is his last end, in this life and the next. By sanctifying grace he is raised to the dignity of a son of God, and incorporated into the Kingdom of God in the Mystical Body of Christ. In consequence he has been endowed by God with many and varied prerogatives: the right to life, to bodily integrity, to the necessary means of existence; the right to tend toward his ultimate goal in the path marked out for him by God; the right of association and the right to possess and use property.

28. Just as matrimony and the right to its natural use are of divine origin, so likewise are the constitution and fundamental prerogatives of the family fixed and determined by the Creator. In the Encyclical on Christian Marriage[11] and in Our other Encyclical on Education, cited above, we have treated these topics at considerable length.

29. But God has likewise destined man for civil society according to the dictates of his very nature. In the plan of the Creator, society is a natural means which man can and must use to reach his destined end. Society is for man and not vice versa. This must not be understood in the sense of liberalistic individualism, which subordinates society to the selfish use of the individual; but only in the sense that by means of an organic union with society and by mutual collaboration the attainment of earthly happiness is placed within the reach of all. In a further sense, it is society which affords the opportunities for the development of all the individual and social gifts bestowed on human nature. These natural gifts have a value surpassing the immediate interests of the moment, for in society they reflect the divine perfection, which would not be true were man to live alone. But on final analysis, even in this latter function, society is made for man, that he may recognize this reflection of God’s perfection, and refer it in praise and adoration to the Creator. Only man, the human person, and not society in any form is endowed with reason and a morally free will.

30. Man cannot be exempted from his divinely-imposed obligations toward civil society, and the representatives of authority have the right to coerce him when he refuses without reason to do his duty. Society, on the other hand, cannot defraud man of his God-granted rights, the most important of which We have indicated above. Nor can society systematically void these rights by making their use impossible. It is therefore according to the dictates of reason that ultimately all material things should be ordained to man as a person, that through his mediation they may find their way to the Creator. In this wise we can apply to man, the human person, the words of the Apostle of the Gentiles, who writes to the Corinthians on the Christian economy of salvation: “All things are yours, and you are Christ’s, and Christ is God’s.”[12] While Communism impoverishes human personality by inverting the terms of the relation of man to society, to what lofty heights is man not elevated by reason and Revelation!

31. The directive principles concerning the social-economic order have been expounded in the social Encyclical of Leo XIII on the question of labor.[13] Our own Encyclical on the Reconstruction of the Social Order[14] adapted these principles to present needs. Then, insisting anew on the age-old doctrine of the Church concerning the individual and social character of private property, We explained clearly the right and dignity of labor, the relations of mutual aid and collaboration which should exist between those who possess capital and those who work, the salary due in strict justice to the worker for himself and for his family.

32. In this same Encyclical of Ours We have shown that the means of saving the world of today from the lamentable ruin into which a moral liberalism has plunged us, are neither the class-struggle nor terror, nor yet the autocratic abuse of State power, but rather the infusion of social justice and the sentiment of Christian love into the social-economic order. We have indicated how a sound prosperity is to be restored according to the true principles of a sane corporative system which respects the proper hierarchic structure of society; and how all the occupational groups should be fused into a harmonious unity inspired by the principle of the common good. And the genuine and chief function of public and civil authority consists precisely in the efficacious furthering of this harmony and coordination of all social forces.

33. In view of this organized common effort towards peaceful living, Catholic doctrine vindicates to the State the dignity and authority of a vigilant and provident defender of those divine and human rights on which the Sacred Scriptures and the Fathers of the Church insist so often. It is not true that all have equal rights in civil society. It is not true that there exists no lawful social hierarchy. Let it suffice to refer to the Encyclicals of Leo XIII already cited, especially to that on State powers,[15] and to the other on the Christian Constitution of States.[16] In these documents the Catholic will find the principles of reason and the Faith clearly explained, and these principles will enable him to defend himself against the errors and perils of a Communistic conception of the State. The enslavement of man despoiled of his rights, the denial of the transcendental origin of the State and its authority, the horrible abuse of public power in the service of a collectivistic terrorism, are the very contrary of all that corresponds with natural ethics and the will of the Creator. Both man and civil society derive their origin from the Creator, Who has mutually ordained them one to the other. Hence neither can be exempted from their correlative obligations, nor deny or diminish each other’s rights. The Creator Himself has regulated this mutual relationship in its fundamental lines, and it is by an unjust usurpation that Communism arrogates to itself the right to enforce, in place of the divine law based on the immutable principles of truth and charity, a partisan political program which derives from the arbitrary human will and is replete with hate.

34. In teaching this enlightening doctrine the Church has no other intention than to realize the glad tidings sung by the Angels above the cave of Bethlehem at the Redeemer’s birth: “Glory to God . . . and . . . peace to men . . .,”[17] true peace and true happiness, even here below as far as is possible, in preparation for the happiness of heaven – but to men of good will. This doctrine is equally removed from all extremes of error and all exaggerations of parties or systems which stem from error. It maintains a constant equilibrium of truth and justice, which it vindicates in theory and applies and promotes in practice, bringing into harmony the rights and duties of all parties. Thus authority is reconciled with liberty, the dignity of the individual with that of the State, the human personality of the subject with the divine delegation of the superior; and in this way a balance is struck between the due dependence and well-ordered love of a man for himself, his family and country, and his love of other families and other peoples, founded on the love of God, the Father of all, their first principle and last end. The Church does not separate a proper regard for temporal welfare from solicitude for the eternal. If she subordinates the former to the latter according to the words of her divine Founder, “Seek ye first the Kingdom of God and His justice, and all these things shall be added unto you,”[18] she is nevertheless so far from being unconcerned with human affairs, so far from hindering civil progress and material advancement, that she actually fosters and promotes them in the most sensible and efficacious manner. Thus even in the sphere of social-economics, although the Church has never proposed a definite technical system, since this is not her field, she has nevertheless clearly outlined the guiding principles which, while susceptible of varied concrete applications according to the diversified conditions of times and places and peoples, indicate the safe way of securing the happy progress of society.

35. The wisdom and supreme utility of this doctrine are admitted by all who really understand it. With good reason outstanding statesmen have asserted that, after a study of various social systems, they have found nothing sounder than the principles expounded in the Encyclicals Rerum Novarum and Quadragesimo Anno. In non-Catholic, even in non-Christian countries, men recognize the great value to society of the social doctrine of the Church. Thus, scarcely a month ago, an eminent political figure of the Far East, a non-Christian, did not hesitate to affirm publicly that the Church, with her doctrine of peace and Christian brotherhood, is rendering a signal contribution to the difficult task of establishing and maintaining peace among the nations. Finally, We know from reliable information that flows into this Center of Christendom from all parts of the world, that the Communists themselves, where they are not utterly depraved, recognize the superiority of the social doctrine of the Church, when once explained to them, over the doctrines of their leaders and their teachers. Only those blinded by passion and hatred close their eyes to the light of truth and obstinately struggle against it.

36. But the enemies of the Church, though forced to acknowledge the wisdom of her doctrine, accuse her of having failed to act in conformity with her principles, and from this conclude to the necessity of seeking other solutions. The utter falseness and injustice of this accusation is shown by the whole history of Christianity. To refer only to a single typical trait, it was Christianity that first affirmed the real and universal brotherhood of all men of whatever race and condition. This doctrine she proclaimed by a method, and with an amplitude andconviction, unknown to preceding centuries; and with it she potently contributed to the abolition of slavery. Not bloody revolution, but the inner force of her teaching made the proud Roman matron see in her slave a sister in Christ. It is Christianity that adores the Son of God, made Man for love of man, and become not only the “Son of a Carpenter” but Himself a “Carpenter.”[19] It was Christianity that raised manual labor to its true dignity, whereas it had hitherto been so despised that even the moderate Cicero did not hesitate to sum up the general opinion of his time in words of which any modern sociologist would be ashamed: “All artisans are engaged in sordid trades, for there can be nothing ennobling about a workshop.”[20]

37. Faithful to these principles, the Church has given new life to human society. Under her influence arose prodigious charitable organizations, great guilds of artisans and workingmen of every type. These guilds, ridiculed as “medieval” by the liberalism of the last century, are today claiming the admiration of our contemporaries in many countries who are endeavoring to revive them in some modern form. And when other systems hindered her work and raised obstacles to the salutary influence of the Church, she was never done warning them of their error. We need but recall with what constant firmness and energy Our Predecessor, Leo XIII, vindicated for the workingman the right to organize, which the dominant liberalism of the more powerful States relentlessly denied him. Even today the authority of this Church doctrine is greater than it seems; for the influence of ideas in the realm of facts, though invisible and not easily measured, is surely of predominant importance.

38. It may be said in all truth that the Church, like Christ, goes through the centuries doing good to all. There would be today neither Socialism nor Communism if the rulers of the nations had not scorned the teachings and maternal warnings of the Church. On the bases of liberalism and laicism they wished to build other social edifices which, powerful and imposing as they seemed at first, all too soon revealed the weakness of their foundations, and today are crumbling one after another before our eyes, as everything must crumble that is not grounded on the one corner stone which is Christ Jesus.

39. This, Venerable Brethren, is the doctrine of the Church, which alone in the social as in all other fields can offer real light and assure salvation in the face of Communistic ideology. But this doctrine must be consistently reduced to practice in every-day life, according to the admonition of St. .James the Apostle: “Be ye doers of the word and not hearers only, deceiving your own selves.”[21] The most urgent need of the present day is therefore the energetic and timely application of remedies which will effectively ward off the catastrophe that daily grows more threatening. We cherish the firm hope that the fanaticism with which the sons of darkness work day and night at their materialistic and atheistic propaganda will at least serve the holy purpose of stimulating the sons of light to a like and even greater zeal for the honor of the Divine Majesty.

40. What then must be done, what remedies must be employed to defend Christ and Christian civilization from this pernicious enemy? As a father in the midst of his family, We should like to speak quite intimately of those duties which the great struggle of our day imposes on all the children of the Church; and We would address Our paternal admonition even to those sons who have strayed far from her.

41. As in all the stormy periods of the history of the Church, the fundamental remedy today lies in a sincere renewal of private and public life according to the principles of the Gospel by all those who belong to the Fold of Christ, that they may be in truth the salt of the earth to preserve human society from total corruption.

42. With heart deeply grateful to the Father of Light, from Whom descends “every best gift and every perfect gift,”[22] We see on all sides consoling signs of this spiritual renewal. We see it not only in so many singularly chosen souls who in these last years have been elevated to the sublime heights of sanctity, and in so many others who with generous hearts are making their way towards the same luminous goal, but also in the new flowering of a deep and practical piety in all classes of society even the most cultured, as We pointed out in Our recent Motu Proprio In multis solaciis of October 28 last, on the occasion of the reorganization of the Pontifical Academy of Sciences.[23]

43. Nevertheless We cannot deny that there is still much to be done in the way of spiritual renovation. Even in Catholic countries there are still too many who are Catholics hardly more than in name. There are too many who fulfill more or less faithfully the more essential obligations of the religion they boast of professing, but have no desire of knowing it better, of deepening their inward conviction, and still less of bringing into conformity with the external gloss the inner splendor of a right and unsullied conscience, that recognizes and performs all its duties under the eye of God. We know how much Our Divine Savior detested this empty pharisaic show, He Who wished that all should adore the Father “in spirit and in truth.”[24] The Catholic who does not live really and sincerely according to the Faith he professes will not long be master of himself in these days when the winds of strife and persecution blow so fiercely, but will be swept away defenseless in this new deluge which threatens the world. And thus, while he is preparing his own ruin, he is exposing to ridicule the very name of Christian.

44. And here We wish, Venerable Brethren, to insist more particularly on two teachings of Our Lord which have a special bearing on the present condition of the human race: detachment from earthly goods and the precept of charity. “Blessed are the poor in spirit” were the first words that fell from the lips of the Divine Master in His sermon on the mount.[25] This lesson is more than ever necessary in these days of materialism athirst for the goods and pleasures of this earth. All Christians, rich or poor, must keep their eye fixed on heaven, remembering that “we have not here a lasting city, but we seek one that is to come.”[26] The rich should not place their happiness in things of earth nor spend their best efforts in the acquisition of them. Rather, considering themselves only as stewards of their earthly goods, let them be mindful of the account they must render of them to their Lord and Master, and value them as precious means that God has put into their hands for doing good; let them not fail, besides, to distribute of their abundance to the poor, according to the evangelical precept.[27] Otherwise there shall be verified of them and their riches the harsh condemnation of St. James the Apostle: “Go to now, ye rich men; weep and howl in your miseries which shall come upon you. Your riches are corrupted, and your garments are moth-eaten; your gold and silver is cankered; and the rust of them shall be for a testimony against you and shall eat your flesh like fire. You have stored up to yourselves wrath against the last days. . .”[28]

45. But the poor too, in their turn, while engaged, according to the laws of charity and justice, in acquiring the necessities of life and also in bettering their condition, should always remain “poor in spirit,”[29] and hold spiritual goods in higher esteem than earthly property and pleasures. Let them remember that the world will never be able to rid itself of misery, sorrow and tribulation, which are the portion even of those who seem most prosperous. Patience, therefore, is the need of all, that Christian patience which comforts the heart with the divine assurance of eternal happiness. “Be patient, therefore, brethren,” we repeat with St. .lames, “until the coming of the Lord. Behold the husbandman waiteth for the precious fruit of the earth, patiently bearing until he receive the early and the later rain. Be you therefore also patient and strengthen your hearts, for the coming of the Lord is at hand.”[30] Only thus will be fulfilled the consoling promise of the Lord: “Blessed are the poor!” These words are no vain consolation, a promise as empty as those of the Communists. They are the words of life, pregnant with a sovereign reality. They are fully verified here on earth, as well as in eternity. Indeed, how many of the poor, in anticipation of the Kingdom of Heaven already proclaimed their own: “for yours is the Kingdom of Heaven,”[31] find in these words a happiness which so many of the wealthy, uneasy with their riches and ever thirsting for more, look for in vain!

46. Still more important as a remedy for the evil we are considering, or certainly more directly calculated to cure it, is the precept of charity. We have in mind that Christian charity, “patient and kind,”[32] which avoids all semblance of demeaning paternalism, and all ostentation; that charity which from the very beginning of Christianity won to Christ the poorest of the poor, the slaves. And We are grateful to all those members of charitable associations, from the conferences of St. Vincent de Paul to the recent great relief organizations, which are perseveringly practicing the spiritual and corporal works of mercy. The more the working men and the poor realize what the spirit of love animated by the virtue of Christ is doing for them, the more readily will they abandon the false persuasion that Christianity has lost its efficacy and that the Church stands on the side of the exploiters of their labor.

47. But when on the one hand We see thousands of the needy, victims of real misery for various reasons beyond their control, and on the other so many round about them who spend huge sums of money on useless things and frivolous amusement, We cannot fail to remark with sorrow not only that justice is poorly observed, but that the precept of charity also is not sufficiently appreciated, is not a vital thing in daily life. We desire therefore, Venerable Brethren, that this divine precept, this precious mark of identification left by Christ to His true disciples, be ever more fully explained by pen and word of mouth; this precept which teaches us to see in those who suffer Christ Himself, and would have us love our brothers as Our Divine Savior has loved us, that is, even at the sacrifice of ourselves, and, if need be, of our very life. Let all then frequently meditate on those words of the final sentence, so consoling yet so terrifying, which the Supreme Judge will pronounce on the day of the Last Judgment: “Come, ye blessed of my Father . . . for I was hungry and you gave me to eat; I was thirsty and you gave me to drink . . . Amen, I say to you, as long as you did it to one of these my least brethren you did it to me.”[33] And the reverse: “Depart from me, you cursed, into everlasting fire . . . for I was hungry and you gave me not to eat; I was thirsty and you gave me not to drink . . . Amen, I say to you, as long as you did it not to one of these least. neither did you do it to me.”[34]

48. To be sure of eternal life, therefore, and to be able to help the poor effectively, it is imperative to return to a more moderate way of life, to renounce the joys, often sinful, which the world today holds out in such abundance; to forget self for love of the neighbor. There is a divine regenerating force in this “new precept” (as Christ called it) of Christian charity.[35] Its faithful observance will pour into the heart an inner peace which the world knows not, and will finally cure the ills which oppress humanity.

49. But charity will never be true charity unless it takes justice into constant account. The Apostle teaches that “he that loveth his neighbor hath fulfilled the law” and he gives the reason: “For, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal . . . and if there be any other commandment, it is comprised in this word: Thou shalt love thy neighbor as thyself.”[36] According to the Apostle, then, all the commandments, including those which are of strict justice, as those which forbid us to kill or to steal, may be reduced to the single precept of true charity. From this it follows that a “charity” which deprives the workingman of the salary to which he has a strict title in justice, is not charity at all, but only its empty name and hollow semblance. The wage-earner is not to receive as alms what is his due in justice. And let no one attempt with trifling charitable donations to exempt himself from the great duties imposed by justice. Both justice and charity often dictate obligations touching on the same subject-matter, but under different aspects; and the very dignity of the workingman makes him justly and acutely sensitive to the duties of others in his regard.

50. Therefore We turn again in a special way to you, Christian employers and industrialists, whose problem is often so difficult for the reason that you are saddled with the heavy heritage of an unjust economic regime whose ruinous influence has been felt through many generations. We bid you be mindful of your responsibility. It is unfortunately true that the manner of acting in certain Catholic circles has done much to shake the faith of the working-classes in the religion of Jesus Christ. These groups have refused to understand that Christian charity demands the recognition of certain rights due to the workingman, which the Church has explicitly acknowledged. What is to be thought of the action of those Catholic employers who in one place succeeded in preventing the reading of Our Encyclical Quadragesimo Anno in their local churches? Or of those Catholic industrialists who even to this day have shown themselves hostile to a labor movement that We Ourselves recommended? Is it not deplorable that the right of private property defended by the Church should so often have been used as a weapon to defraud the workingman of his just salary and his social rights?

51. In reality, besides commutative justice, there is also social justice with its own set obligations, from which neither employers nor workingmen can escape. Now it is of the very essence of social justice to demand for each individual all that is necessary for the common good. But just as in the living organism it is impossible to provide for the good of the whole unless each single part and each individual member is given what it needs for the exercise of its proper functions, so it is impossible to care for the social organism and the good of society as a unit unless each single part and each individual member – that is to say, each individual man in the dignity of his human personality – is supplied with all that is necessary for the exercise of his social functions. If social justice be satisfied, the result will be an intense activity in economic life as a whole, pursued in tranquillity and order. This activity will be proof of the health of the social body, just as the health of the human body is recognized in the undisturbed regularity and perfect efficiency of the whole organism.

52. But social justice cannot be said to have been satisfied as long as workingmen are denied a salary that will enable them to secure proper sustenance for themselves and for their families; as long as they are denied the opportunity of acquiring a modest fortune and forestalling the plague of universal pauperism; as long as they cannot make suitable provision through public or private insurance for old age, for periods of illness and unemployment. In a word, to repeat what has been said in Our Encyclical Quadragesimo Anno: “Then only will the economic and social order be soundly established and attain its ends, when it offers, to all and to each, all those goods which the wealth and resources of nature, technical science and the corporate organization of social affairs can give. These goods should be sufficient to supply all necessities and reasonable comforts, and to uplift men to that higher standard of life which, provided it be used with prudence, is not only not a hindrance but is of singular help to virtue.”[37]

53. It happens all too frequently, however, under the salary system, that individual employers are helpless to ensure justice unless, with a view to its practice, they organize institutions the object of which is to prevent competition incompatible with fair treatment for the workers. Where this is true, it is the duty of contractors and employers to support and promote such necessary organizations as normal instruments enabling them to fulfill their obligations of justice. But the laborers too must be mindful of their duty to love and deal fairly with their employers, and persuade themselves that there is no better means of safeguarding their own interests.

54. If, therefore, We consider the whole structure of economic life, as We have already pointed out in Our Encyclical Quadragesimo Anno, the reign of mutual collaboration between justice and charity in social-economic relations can only be achieved by a body of professional and inter professional organizations, built on solidly Christian foundations, working together to effect, under forms adapted to different places and circumstances, what has been called the Corporation .

55. To give to this social activity a greater efficacy, it is necessary to promote a wider study of social problems in the light of the doctrine of the Church and under the aegis of her constituted authority. If the manner of acting of some Catholics in the social-economic field has left much to be desired, this has often come about because they have not known and pondered sufficiently the teachings of the Sovereign Pontiffs on these questions. Therefore, it is of the utmost importance to foster in all classes of society an intensive program of social education adapted to the varying degrees of intellectual culture. It is necessary with all care and diligence to procure the widest possible diffusion of the teachings of the Church, even among the working-classes. The minds of men must be illuminated with the sure light of Catholic teaching, and their wills must be drawn to follow and apply it as the norm of right living in the conscientious fulfillment of their manifold social duties. Thus they will oppose that incoherence and discontinuity in Christian life which We have many times lamented. For there are some who, while exteriorly faithful to the practice of their religion, yet in the field of labor and industry, in the professions, trade and business, permit a deplorable cleavage in their conscience, and live a life too little in conformity with the clear principles of justice and Christian charity. Such lives are a scandal to the weak, and to the malicious a pretext to discredit the Church.

56. In this renewal the Catholic Press can play a prominent part. Its foremost duty is to foster in various attractive ways an ever better understanding of social doctrine. It should, too, supply accurate and complete information on the activity of the enemy and the means of resistance which have been found most effective in various quarters. It should offer useful suggestions and warn against the insidious deceits with which Communists endeavor, all too successfully, to attract even men of good faith.

57. On this point We have already insisted in Our Allocution of May 12th of last year, but We believe it to be a duty of special urgency, Venerable Brethren, to call your attention to it once again. In the beginning Communism showed itself for what it was in all its perversity; but very soon it realized that it was thus alienating the people. It has therefore changed its tactics, and strives to entice the multitudes by trickery of various forms, hiding its real designs behind ideas that in themselves are good and attractive. Thus, aware of the universal desire for peace, the leaders of Communism pretend to be the most zealous promoters and propagandists in the movement for world amity. Yet at the same time they stir up a class-warfare which causes rivers of blood to flow, and, realizing that their system offers no internal guarantee of peace, they have recourse to unlimited armaments. Under various names which do not suggest Communism, they establish organizations and periodicals with the sole purpose of carrying their ideas into quarters otherwise inaccessible. They try perfidiously to worm their way even into professedly Catholic and religious organizations. Again, without receding an inch from their subversive principles, they invite Catholics to collaborate with them in the realm of so-called humanitarianism and charity; and at times even make proposals that are in perfect harmony with the Christian spirit and the doctrine of the Church. Elsewhere they carry their hypocrisy so far as to encourage the belief that Communism, in countries where faith and culture are more strongly entrenched, will assume another and much milder form. It will not interfere with the practice of religion. It will respect liberty of conscience. There are some even who refer to certain changes recently introduced into soviet legislation as a proof that Communism is about to abandon its program of war against God.

58. See to it, Venerable Brethren, that the Faithful do not allow themselves to be deceived! Communism is intrinsically wrong, and no one who would save Christian civilization may collaborate with it in any undertaking whatsoever. Those who permit themselves to be deceived into lending their aid towards the triumph of Communism in their own country, will be the first to fall victims of their error. And the greater the antiquity and grandeur of the Christian civilization in the regions where Communism successfully penetrates, so much more devastating will be the hatred displayed by the godless.

59. But “unless the Lord keep the city, he watcheth in vain that keepeth it.”[38] And so, as a final and most efficacious remedy, We recommend, Venerable Brethren, that in your dioceses you use the most practical means to foster and intensify the spirit of prayer joined with Christian penance. When the Apostles asked the Savior why they had been unable to drive the evil spirit from a demoniac, Our Lord answered: “This kind is not cast out but by prayer and fasting.”[39] So, too, the evil which today torments humanity can be conquered only by a world-wide crusade of prayer and penance. We ask especially the Contemplative Orders, men and women, to redouble their prayers and sacrifices to obtain from heaven efficacious aid for the Church in the present struggle. Let them implore also the powerful intercession of the Immaculate Virgin who, having crushed the head of the serpent of old, remains the sure protectress and invincible “Help of Christians.”

60. To apply the remedies thus briefly indicated to the task of saving the world as We have traced it above, Jesus Christ, our Divine King, has chosen priests as the first-line ministers and messengers of His gospel. Theirs is the duty, assigned to them by a special vocation, under the direction of their Bishops and in filial obedience to the Vicar of Christ on earth, of keeping alight in the world the torch of Faith, and of filling the hearts of the Faithful with that supernatural trust which has aided the Church to fight and win so many other battles in the name of Christ: “This is the victory which overcometh the world, our Faith.”[40]

61. To priests in a special way We recommend anew the oft-repeated counsel of Our Predecessor, Leo XIII, to go to the workingman. We make this advice Our own, and faithful to the teachings of Jesus Christ and His Church, We thus complete it: “Go to the workingman, especially where he is poor; and in general, go to the poor.” The poor are obviously more exposed than others to the wiles of agitators who, taking advantage of their extreme need, kindle their hearts to envy of the rich and urge them to seize by force what fortune seems to have denied them unjustly. If the priest will not go to the workingman and to the poor, to warn them or to disabuse them of prejudice and false theory, they will become an easy prey for the apostles of Communism .

62. Indisputably much has been done in this direction, especially after the publication of the Encyclicals Rerum Novarum and Quadragesimo Anno. We are happy to voice Our paternal approval of the zealous pastoral activity manifested by so many Bishops and priests who have with due prudence and caution been planning and applying new methods of apostolate more adapted to modern needs. But for the solution of our present problem, all this effort is still inadequate. When our country is in danger, everything not strictly necessary, everything not bearing directly on the urgent matter of unified defense, takes second place. So we must act in today’s crisis. Every other enterprise, however attractive and helpful, must yield before the vital need of protecting the very foundation of the Faith and of Christian civilization. Let our parish priest, therefore, while providing of course for the normal needs of the Faithful, dedicate the better part of their endeavors and their zeal to winning back the laboring masses to Christ and to His Church. Let them work to infuse the Christian spirit into quarters where it is least at home. The willing response of the masses, and results far exceeding their expectations, will not fail to reward them for their strenuous pioneer labor. This has been and continues to be our experience in Rome and in other capitals, where zealous parish communities are being formed as new churches are built in the suburban districts, and real miracles are being worked in the conversion of people whose hostility to religion has been due solely to the fact that they did not know it.

63. But the most efficacious means of apostolate among the poor and lowly is the priest’s example, the practice of all those sacerdotal virtues which We have described in Our Encyclical Ad Catholici Sacerdotii.[41] Especially needful, however, for the present situation is the shining example of a life which is humble, poor and disinterested, in imitation of a Divine Master Who could say to the world with divine simplicity: “The foxes have holes and the birds of the air nests, but the Son of Man hath not where to lay His head.”[42] A priest who is really poor and disinterested in the Gospel sense may work among his flock marvels recalling a Saint Vincent de Paul, a Cure of Ars, a Cottolengo, a Don Bosco and so many others; while an avaricious and selfish priest, as We have noted in the above mentioned Encyclical, even though he should not plunge with Judas to the abyss of treason, will never be more than empty “sounding brass” and useless “tinkling cymbal.”[43] Too often, indeed, he will be a hindrance rather than an instrument of grace in the midst of his people. Furthermore, where a secular priest or religious is obliged by his office to administer temporal property, let him remember that he is not only to observe scrupulously all that charity and justice prescribe, but that he has a special obligation to conduct himself in very truth as a father of the poor.

64. After this appeal to the clergy, We extend Our paternal invitation to Our beloved sons among the laity who are doing battle in the ranks of Catholic Action. On another occasion[44] We have called this movement so dear to Our heart “a particularly providential assistance” in the work of the Church during these troublous times. Catholic Action is in effect a social apostolate also, inasmuch as its object is to spread the Kingdom of Jesus Christ not only among individuals, but also in families and in society. It must, therefore, make it a chief aim to train its members with special care and to prepare them to fight the battles of the Lord. This task of formation, now more urgent and indispensable than ever, which must always precede direct action in the field, will assuredly be served by study-circles, conferences, lecture-courses and the various other activities undertaken with a view to making known the Christian solution of the social problem.

65. The militant leaders of Catholic Action thus properly prepared and armed, will be the first and immediate apostles of their fellow workmen. They will be an invaluable aid to the priest in carrying the torch of truth, and in relieving grave spiritual and material suffering, in many sectors where inveterate anti-clerical prejudice or deplorable religious indifference has proved a constant obstacle to the pastoral activity of God’s ministers. In this way they will collaborate, under the direction of especially qualified priests, in that work of spiritual aid to the laboring classes on which We set so much store, because it is the means best calculated to save these, Our beloved children, from the snares of Communism.

66. In addition to this individual apostolate which, however useful and efficacious, often goes unheralded, Catholic Action must organize propaganda on a large scale to disseminate knowledge of the fundamental principles on which, according to the Pontifical documents, a Christian .Social Order must build.

67. Ranged with Catholic Action are the groups which We have been happy to call its auxiliary forces. With paternal affection We exhort these valuable organizations also tO dedicate themselves to the great mission of which We have been treating, a cause which today transcends all others in vital importance.

68. We are thinking likewise of those associations of workmen, farmers, technicians, doctors, employers, students and others of like character, groups of men and women who live in the same cultural atmosphere and share the same way of life. Precisely these groups and organizations are destined to introduce into society that order which We have envisaged in Our Encyclical Quadragesimo Anno, and thus to spread in the vast and various fields of culture and labor the recognition of the Kingdom of Christ.

69. Even where the State, because of changed social and economic conditions, has felt obliged to intervene directly in order to aid and regulate such organizations by special legislative enactments, supposing always the necessary respect for liberty and private initiative, Catholic Action may not urge the circumstance as an excuse for abandoning the field. Its members should contribute prudently and intelligently to the study of the problems of the hour in the light of Catholic doctrine. They should loyally and generously participate in the formation of the new institutions, bringing to them the Christian spirit which is the basic principle of order wherever men work together in fraternal harmony.

70. Here We should like to address a particularly affectionate word to Our Catholic workingmen, young and old. They have been given, perhaps as a reward for their often heroic fidelity in these trying days, a noble and an arduous mission. Under the guidance of their Bishops and priests, they are to bring back to the Church and to God those immense multitudes of their brother-workmen who, because they were not understood or treated with the respect to which they were entitled, in bitterness have strayed far from God. Let Catholic workingmen show these their wandering brethren by word and example that the Church is a tender Mother to all those who labor and suffer, and that she has never failed, and never will fail, in her sacred maternal duty of protecting her children. If this mission, which must be fulfilled in mines, in factories, in shops, wherever they may be laboring, should at times require great sacrifices, Our workmen will remember that the Savior of the world has given them an example not only of toil but of self immolation.

71. To all Our children, finally, of every social rank and every nation, to every religious and lay organization in the Church, We make another and more urgent appeal for union. Many times Our paternal heart has been saddened by the divergencies – often idle in their causes, always tragic in their consequences – which array in opposing camps the sons of the same Mother Church. Thus it is that the radicals, who are not so very numerous, profiting by this discord are able to make it more acute, and end by pitting Catholics one against the other. In view of the events of the past few months, Our warning must seem superfluous. We repeat it nevertheless once more, for those who have not understood, or perhaps do not desire to understand. Those who make a practice of spreading dissension among Catholics assume a terrible responsibility before God and the Church.

72. But in this battle joined by the powers of darkness against the very idea of Divinity, it is Our fond hope that, besides the host which glories in the name of Christ, all those – and they comprise the overwhelming majority of mankind, – who still believe in God and pay Him homage may take a decisive part. We therefore renew the invitation extended to them five years ago in Our Encyclical Caritate Christi, invoking their loyal and hearty collaboration “in order to ward off from mankind the great danger that threatens all alike.” Since, as We then said, “belief in God is the unshakable foundation of all social order and of all responsibility on earth, it follows that all those who do not want anarchy and terrorism ought to take energetic steps to prevent the enemies of religion from attaining the goal they have so brazenly proclaimed to the world.”[45]

73. Such is the positive task, embracing at once theory and practice, which the Church undertakes in virtue of the mission, confided to her by Christ, of constructing a Christian society, and, in our own times, of resisting unto victory the attacks of Communism. It is the duty of the Christian State to concur actively in this spiritual enterprise of the Church, aiding her with the means at its command, which although they be external devices, have nonetheless for their prime object the good of souls.

74. This means that all diligence should be exercised by States to prevent within their territories the ravages of an anti-God campaign which shakes society to its very foundations. For there can be no authority on earth unless the authority of the Divine Majesty be recognized; no oath will bind which is not sworn in the Name of the Living God. We repeat what We have said with frequent insistence in the past, especially in Our Encyclical Caritate Christi: “How can any contract be maintained, and what value can any treaty have, in which every guarantee of conscience is lacking? And how can there be talk of guarantees of conscience when all faith in God and all fear of God have vanished? Take away this basis, and with it all moral law falls, and there is no remedy left to stop the gradual but inevitable destruction of peoples, families, the State, civilization itself.”[46]

75. It must likewise be the special care of the State to create those material conditions of life without which an orderly society cannot exist. The State must take every measure necessary to supply employment, particularly for the heads of families and for the young. To achieve this end demanded by the pressing needs of the common welfare, the wealthy classes must be induced to assume those burdens without which human society cannot be saved nor they themselves remain secure. However, measures taken by the State with this end in view ought to be of such a nature that they will really affect those who actually possess more than their share of capital resources, and who continue to accumulate them to the grievous detriment of others.

76. The State itself, mindful of its responsibility before God and society, should be a model of prudence and sobriety in the administration of the commonwealth. Today more than ever the acute world crisis demands that those who dispose of immense funds, built up on the sweat and toil of millions, keep constantly and singly in mind the common good. State functionaries and all employees are obliged in conscience to perform their duties faithfully and unselfishly, imitating the brilliant example of distinguished men of the past and of our own day, who with unremitting labor sacrificed their all for the good of their country. In international trade-relations let all means be sedulously employed for the removal of those artificial barriers to economic life which are the effects of distrust and hatred. All must remember that the peoples of the earth form but one family in God.

77. At the same time the State must allow the Church full liberty to fulfill her divine and spiritual mission, and this in itself will be an effectual contribution to the rescue of nations from the dread torment of the present hour. Everywhere today there is an anxious appeal to moral and spiritual forces; and rightly so, for the evil we must combat is at its origin primarily an evil of the spiritual order. From this polluted source the monstrous emanations of the communistic system flow with satanic logic. Now, the Catholic Church is undoubtedly preeminent among the moral and religious forces of today. Therefore the very good of humanity demands that her work be allowed to proceed unhindered.

78. Those who act otherwise, and at the same time fondly pretend to attain their objective with purely political or economic means, are in the grip of a dangerous error. When religion is banished from the school, from education and from public life, when the representatives of Christianity and its sacred rites are held up to ridicule, are we not really fostering the materialism which is the fertile soil of Communism.? Neither force, however well organized it be, nor earthly ideals however lofty or noble, can control a movement whose roots lie in the excessive esteem for the goods of this world.

79. We trust that those rulers of nations, who are at all aware of the extreme danger threatening every people today, may be more and more convinced of their supreme duty not to hinder the Church in the fulfillment of her mission. This is the more imperative since, while this mission has in view man’s happiness in heaven, it cannot but promote his true felicity in time.

80. We cannot conclude this Encyclical Letter without addressing some words to those of Our children who are more or less tainted with the Communist plague. We earnestly exhort them to hear the voice of their loving Father. We pray the Lord to enlighten them that they may abandon the slippery path which will precipitate one and all to ruin and catastrophe, and that they recognize that Jesus Christ, Our Lord, is their only Savior: “For there is no other name under heaven given to man, whereby we must be saved.”[47]

81. To hasten the advent of that “peace of Christ in the kingdom of Christ”[48] so ardently desired by all, We place the vast campaign of the Church against world Communism under the standard of St. Joseph, her mighty Protector. He belongs to the working-class, and he bore the burdens of poverty for himself and the Holy Family, whose tender and vigilant head he was. To him was entrusted the Divine Child when Herod loosed his assassins against Him. In a life of faithful performance of everyday duties, he left an example for all those who must gain their bread by the toil of their hands. He won for himself the title of “The Just,” serving thus as a living model of that Christian justice which should reign in social life.

82. With eyes lifted on high, our Faith sees the new heavens and the new earth described by Our first Predecessor, St. Peter.[49] While the promises of the false prophets of this earth melt away in blood and tears, the great apocalyptic prophecy of the Redeemer shines forth in heavenly splendor: “Behold, I make all things new.”[50] Venerable Brethren, nothing remains but to raise Our paternal hands to call down upon you, upon your clergy and people, upon the whole Catholic family, the Apostolic Benediction.

Given at Rome, at St. Peter’s, on the feast of St. Joseph, patron of the universal Church, on the 19th of March, 1937, the 16th year of our Pontificate.

PIUS XI

 

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Larry and Ash Wednesday

(I will be reposting this each Ash Wednesday.)

My late son Larry always seemed to enjoy Ash Wednesday.  Five years ago in 2013 I went up with him to receive ashes.  He heard the traditional admonition:  “Remember man thou art dust, and to dust thou shalt return.” and had the ashes placed on his forehead.  He then did the normal circle turn that he did after receiving Communion, and we went back to our pew.

Little did we know that this would be Larry’s last Ash Wednesday.  He died in the wee hours of Pentecost in 2013 of a seizure.  (On that dreadful date I said to my wife that one of the greatest gifts God has given us in this life is our inability to see the future.)  Now Larry’s physical body is well on its way back to dust, awaiting the Resurrection when it will be reunited with his soul.

Larry is now in the land which knows not Ash Wednesday, but only Eternal Easter, and we are left to experience this Ash Wednesday without him.  I have always found Ash Wednesday to be a bleak day and it will be much bleaker yet without my son.  However, Ash Wednesday, like death, is not the end, but merely a beginning.  As Ash Wednesday is the portal to Easter, death is the portal to eternal life.  Continue Reading

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Lenten Prayers: Stay on Hold for God

Every Lent the Church invites [us] to the three traditional practices of prayer, fasting and almsgiving.–Fr. Michael Denk, Our Sunday Visitor,
4 January, 2013

Lent is like a long ‘retreat’ during which we can turn back into ourselves and listen to the voice of God, in order to defeat the temptations of the Evil One. It is a period of spiritual ‘combat’ which we must experience alongside Jesus, not with pride and presumption, but using the arms of faith: prayer, listening to the word of God and penance. — Pope Benedict XVI

Lenten Prayer

During Lent we are to engage in three activities: prayer, alms-giving and fasting. Some 23 years ago during my first Lent (as a catechumen), I thought, “well, this is easy: I know how to pray, the fasting isn’t as strict as Jewish fasting, and I’ll just give more than usual to our Church and our other charities.”

The fasting and alms-giving were ok, but I had it all wrong about prayer. My prayer then was bartering with God: I gave up things and practices–candy, biting my fingernails, watching some favorite TV shows (Frasier, Seinfeld)–in other words sacrificing, not a goat, but stuff I enjoyed,  hoping that this would please God.    In turn, I asked God to intervene in my life and that of my family, to straighten out errant children and to smooth my way in life, to make me better and more receptive to the faith, or as Psalm 143 would have it:

“Teach me to do thy will; for thou art my God: thy spirit is good; lead me into the land of uprightness.
Quicken me, O Lord, for thy name’s sake: for thy righteousness’ sake bring my soul out of trouble.”
—Psalm 143 (KJV)

As the years passed and I learned more about our Catholic faith, I realized that prayer was more than asking God for stuff; it had to be a two-way conversation. We must listen for God’s voice, “the still, small voice” that Elijah heard in the cave at Horeb.

How to Listen

What does listening for God’s voice require of us? Here are my thoughts, distilled from my own prayer experience and from what I have been taught and have read in the nine stages of prayer of St. Theresa of Avila.

First, we do not give God a shopping list of what we want Him to do. God gives us what we need, but not always what we want.

Second, when we enter into a conversation with God, we keep in mind that this is to be a two-way enterprise; we are to speak AND to listen; moreover, we are to be patient when put on hold for His response, even though there is no bumper music or hold message while we wait for His voice.

What St. Teresa of Avila Has to Say

I should add that “listening” is only one part of what we need to do to engage with our Lord in prayer, albeit a very important part. Let’s now see what St. Teresa of Avila has to say; her advice is still relevant even after almost 500 years.

St. Teresa is an authority on prayer; she is known as the “Doctor of Prayer”, the title given to her by Pope Paul VI. In her books, “The Life”, “The Way of Perfection” and “The Interior Castle”, she sets forth grades of prayer ranging from vocal prayer (what we start off with as initiates in the discipline) to the ultimate, mystical union with God. I’ll focus on two of these stages: both relate to being receptive to the presence of our Lord when we pray. For a more extended discussion, see this article by Jordan Auman, OP

The Prayer of Active Recollection

The “lower” of these two prayer stages is that of “active recollection,” which is the highest stage of active prayer. St. Theresa discusses this way of prayer in Chapters 28 and 29 of “The Way of Perfection.” Rather than giving an extended exposition (see the first link, above), I’ll give quotes that best explain this prayer.

“It is called the Prayer of Recollection because in it the soul collects, or gathers together , all her powers, and enters into her own interior with God.”—St. Teresa of Avila, “The Way of Perfection”, Ch. 28

In the Prayer of Active Recollection we are supposed to look within ourselves to encounter Christ, the Lord, our God. The Trinity is within us, and if we focus we can encounter our Trinitarian God in ourselves:

“…but, at the same time, I was admonished that though I had the Divinity within my soul, yet I myself was much more contained in Him than He in me. Thus, whilst I beheld, as it were, hidden within me the Three Divine Person, I saw that They, at the same time, communicated themselves to all created things, without ceasing for an instant to abide in me.” loc. cit.

St. Teresa gives detailed instructions in Section III, Chapter 28 (linked above) on how to enter into the Prayer of Active Recollection, which I’ll not repeat here. However, I will remark that they call to mind Fr. Bernard Groeschel’s directive on achieving meditative prayer: to imagine within ourselves a temple, with a Trinitarian triangle at the entrance: intellect, memory and will, representing our mind and soul as the Trinitarian God.

The Prayer of Recollection can be achieved by our own will, for, as St. Teresa says,

“for you must understand this this is not altogether a supernatural thing, but is quite within our own power, and we can do it whenever we choose; I mean, of course, with God’s help…” loc. cit.

The Prayer of Quiet

“Now, daughters, I still want to describe this Prayer of Quiet to you…It is in this kind of prayer, as I have said, that the Lord seems to me to begin to show us that He is hearing our petition: He begins to give us His Kingdom on earth so that we may truly praise Him and hallow His name and strive to make others do so likewise. ..This is a supernatural state, and, however hard we try, we cannot reach it for ourselves; [emphasis added] for it is a state in which the soul enters into peace, or rather in which the Lord gives it peace through His presence,” St. Teresa of Avila, “The Way of Perfection”, Chapter 31.

The Prayer of Quiet is the first of the contemplative stages of prayer described by St. Teresa. The soul is at peace and filled with joy and even though the intellect and memory might wander, they realize that there is only one thing on which to focus: loving God.

I should add that I have experienced this only once in my prayer life. After reading “The Way of Perfection,” I realized it might come again only by God’s grace, by letting myself go, to look at Him in my inner self. So this will be my goal during Lent: to pray silently; to look within myself for His presence; to be patient while God is on hold and I am waiting to hear His still, small voice.

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Lent with a Medieval Wheel

I sometimes have a habit of seeing a spiritual presentation or lecture and remembering a lot of detail, but forgetting some basic “logistics”. For example, I once shared all the particulars of a talk with a friend, but could not answer some simple questions he had, so he said, “You just gave me every detail of that talk, but you can’t tell me the name of the presenter or the name of the church where the event was held or even the name of the town? Is that right?” I sheepishly responded, “…Right.”

Such was the case back around 2011 or 2012 (can’t remember which) when I happened to catch Fr. Robert Barron (now Bishop Barron) on EWTN giving a lecture on something called The Medieval Wheel of Fortune. I believe this talk is now part of the “Untold Blessings” lecture series offered at Word on Fire.

This Medieval Wheel strongly relates to the idea of detachment and lent is an opportune time to practice detachment from selfishness, material things and habitual sin; it’s helped me a lot on my spiritual journey, so I like sharing it with others. Perhaps I was particularly intrigued because it comes out of the middle ages and yet seems so timeless.

It goes something like this; the Roman goddess Fortuna was the goddess of fortune and the personification of luck. Fortuna was said to govern the circle of life. Imagine we are firmly attached to the edge of a circle or wheel being helplessly spun around by Fortuna; a wheel containing 4 stages of life as depicted above.

  • Stage 1: I Reign – A zenith or climax. You are on top of the world.
  • Stage 2: I Have Reigned – Things begin to unravel or are in decline
  • Stage 3: I Have No Kingdom – All is lost. This is rock bottom.
  • Stage 4: I Shall Reign Again – Positive signs return. There is hope.

 

A modern day example I’ll use with my confirmation students:

  • Stage 1: I Reign – I just found new (and hot) girlfriend!
  • Stage 2: I Have Reigned – It’s been a few weeks, and she’s starting to get on my nerves.
  • Stage 3: I Have No Kingdom – We broke up. My life is over!
  • Stage 4: I Shall Reign Again – Who’s that other cute girl that keeps looking at me?

 

An example I use when I present to RCIA candidates:

  • Stage 1: I Reign – I just found a great new job!
  • Stage 2: I Have Reigned – I’m under more pressure and I hear the company is having financial problems.
  • Stage 3: I Have No Kingdom – I lost my job.
  • Stage 4: I Shall Reign Again – My new job search has many solid leads

After the fall of Rome, the medievals took this wheel of life and Christianized it. What happens as you move closer to the center of a spinning wheel? It spins slower. What happens at the absolute center? It does not move at all. What would happen if we put Christ in the absolute center of the wheel; at the absolute center of our life? We would experience peace, become centered and detached from the fast edge of the wheel; life’s ups and downs would no longer control us, no longer exhaust us. Stain glass rose windows seen in medieval cathedrals come from this concept.

Theologically, we can say that we are either moving our souls toward God or toward “self”. Moving toward God ultimately becomes Heaven. Moving toward “self” ultimately becomes Hell. In the context of the wheel, we could say that we are either moving our souls toward the center of all things with Christ or out to the edge in an ever-expanding circle of madness.

Fr. Barron brilliantly linked all this to an interpretation of the beatitudes that is all about detachment:

  • Blessed are the poor in spirit…Blessed are those detached from material things.
  • Blessed are they who mourn…Blessed are those not addicted to “feeling good”.
  • Blessed are the meek…Blessed are those not self-centered.
  • Blessed are those who thirst for righteousness…Blessed are those detached from sin.
  • Blessed are the merciful…Blessed are those who are detached from revenge.
  • Blessed are the clean of heart…Blessed are those detached from evil thoughts.
  • Blessed are the peacemakers…Blessed are those free from hatred.
  • Blessed are you when they insult & persecute you and utter every kind of evil against you because of me …Blessed are you if you don’t care what people think!

Since I like to make thinking “visible”, I created a visual of what I learned. Click HERE for a PDF version of The Medieval Wheel of Fortune from my old blog…and have a “detached” lent.

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PASCENDI DOMINICI GREGIS

During this coming Lent we will be looking at some of the great Papal Encyclicals.  Getting a head start on Lent, we begin with PASCENDI DOMINICI GREGIS, the great thundering attack on Modernism issued by Pope Saint Pius X on September 8, 1907.  It makes for essential reading for all loyal Catholics in the current Pontificate. Thy mercy on Thy deaf and blind People Lord.

To the Patriarchs, Primates, Archbishops, Bishops
and other Local Ordinaries in Peace
and Communion with the Apostolic See.

Venerable Brethren, Health and Apostolic Benediction.

The office divinely committed to Us of feeding the Lord’s flock has especially this duty assigned to it by Christ, namely, to guard with the greatest vigilance the deposit of the faith delivered to the saints, rejecting the profane novelties of words and oppositions of knowledge falsely so called. There has never been a time when this watchfulness of the supreme pastor was not necessary to the Catholic body; for, owing to the efforts of the enemy of the human race, there have never been lacking “men speaking perverse things” (Acts xx. 30), “vain talkers and seducers” (Tit. i. 10), “erring and driving into error” (2 Tim. iii. 13). Still it must be confessed that the number of the enemies of the cross of Christ has in these last days increased exceedingly, who are striving, by arts, entirely new and full of subtlety, to destroy the vital energy of the Church, and, if they can, to overthrow utterly Christ’s kingdom itself. Wherefore We may no longer be silent, lest We should seem to fail in Our most sacred duty, and lest the kindness that, in the hope of wiser counsels, We have hitherto shown them, should be attributed to forgetfulness of Our office.

Gravity of the Situation

2. That We make no delay in this matter is rendered necessary especially by the fact that the partisans of error are to be sought not only among the Church’s open enemies; they lie hid, a thing to be deeply deplored and feared, in her very bosom and heart, and are the more mischievous, the less conspicuously they appear. We allude, Venerable Brethren, to many who belong to the Catholic laity, nay, and this is far more lamentable, to the ranks of the priesthood itself, who, feigning a love for the Church, lacking the firm protection of philosophy and theology, nay more, thoroughly imbued with the poisonous doctrines taught by the enemies of the Church, and lost to all sense of modesty, vaunt themselves as reformers of the Church; and, forming more boldly into line of attack, assail all that is most sacred in the work of Christ, not sparing even the person of the Divine Redeemer, whom, with sacrilegious daring, they reduce to a simple, mere man.

3. Though they express astonishment themselves, no one can justly be surprised that We number such men among the enemies of the Church, if, leaving out of consideration the internal disposition of soul, of which God alone is the judge, he is acquainted with their tenets, their manner of speech, their conduct. Nor indeed will he err in accounting them the most pernicious of all the adversaries of the Church. For as We have said, they put their designs for her ruin into operation not from without but from within; hence, the danger is present almost in the very veins and heart of the Church, whose injury is the more certain, the more intimate is their knowledge of her. Moreover they lay the axe not to the branches and shoots, but to the very root, that is, to the faith and its deepest fires. And having struck at this root of immortality, they proceed to disseminate poison through the whole tree, so that there is no part of Catholic truth from which they hold their hand, none that they do not strive to corrupt. Further, none is more skilful, none more astute than they, in the employment of a thousand noxious arts; for they double the parts of rationalist and Catholic, and this so craftily that they easily lead the unwary into error; and since audacity is their chief characteristic, there is no conclusion of any kind from which they shrink or which they do not thrust forward with pertinacity and assurance. To this must be added the fact, which indeed is well calculated to deceive souls, that they lead a life of the greatest activity, of assiduous and ardent application to every branch of learning, and that they possess, as a rule, a reputation for the strictest morality. Finally, and this almost destroys all hope of cure, their very doctrines have given such a bent to their minds, that they disdain all authority and brook no restraint; and relying upon a false conscience, they attempt to ascribe to a love of truth that which is in reality the result of pride and obstinacy.

Once indeed We had hopes of recalling them to a better sense, and to this end we first of all showed them kindness as Our children, then we treated them with severity, and at last We have had recourse, though with great reluctance, to public reproof. But you know, Venerable Brethren, how fruitless has been Our action. They bowed their head for a moment, but it was soon uplifted more arrogantly than ever. If it were a matter which concerned them alone, We might perhaps have overlooked it: but the security of the Catholic name is at stake. Wherefore, as to maintain it longer would be a crime, We must now break silence, in order to expose before the whole Church in their true colours those men who have assumed this bad disguise.

Division of the Encyclical

4. But since the Modernists (as they are commonly and rightly called) employ a very clever artifice, namely, to present their doctrines without order and systematic arrangement into one whole, scattered and disjointed one from another, so as to appear to be in doubt and uncertainty, while they are in reality firm and steadfast, it will be of advantage, Venerable Brethren, to bring their teachings together here into one group, and to point out the connexion between them, and thus to pass to an examination of the sources of the errors, and to prescribe remedies for averting the evil.

ANALYSIS OF MODERNIST TEACHING

5. To proceed in an orderly manner in this recondite subject, it must first of all be noted that every Modernist sustains and comprises within himself many personalities; he is a philosopher, a believer, a theologian, an historian, a critic, an apologist, a reformer. These roles must be clearly distinguished from one another by all who would accurately know their system and thoroughly comprehend the principles and the consequences of their doctrines.

Agnosticism its Philosophical Foundation

6. We begin, then, with the philosopher. Modernists place the foundation of religious philosophy in that doctrine which is usually called Agnosticism. According to this teaching human reason is confined entirely within the field of phenomena, that is to say, to things that are perceptible to the senses, and in the manner in which they are perceptible; it has no right and no power to transgress these limits. Hence it is incapable of lifting itself up to God, and of recognising His existence, even by means of visible things. From this it is inferred that God can never be the direct object of science, and that, as regards history, He must not be considered as an historical subject. Given these premises, all will readily perceive what becomes of Natural Theology, of the motives of credibility, of external revelation. The Modernists simply make away with them altogether; they include them in Intellectualism, which they call a ridiculous and long ago defunct system. Nor does the fact that the Church has formally condemned these portentous errors exercise the slightest restraint upon them. Yet the Vatican Council has defined, “If anyone says that the one true God, our Creator and Lord, cannot be known with certainty by the natural light of human reason by means of the things that are made, let him be anathema” (De Revel., can. I); and also: “If anyone says that it is not possible or not expedient that man be taught, through the medium of divine revelation, about God and the worship to be paid Him, let him be anathema” (Ibid., can. 2); and finally, “If anyone says that divine revelation cannot be made credible by external signs, and that therefore men should be drawn to the faith only by their personal internal experience or by private inspiration, let him be anathema” (De Fide, can. 3). But how the Modernists make the transition from Agnosticism, which is a state of pure nescience, to scientific and historic Atheism, which is a doctrine of positive denial; and consequently, by what legitimate process of reasoning, starting from ignorance as to whether God has in fact intervened in the history of the human race or not, they proceed, in their explanation of this history, to ignore God altogether, as if He really had not intervened, let him answer who can. Yet it is a fixed and established principle among them that both science and history must be atheistic: and within their boundaries there is room for nothing but phenomena; God and all that is divine are utterly excluded. We shall soon see clearly what, according to this most absurd teaching, must be held touching the most sacred Person of Christ, what concerning the mysteries of His life and death, and of His Resurrection and Ascension into heaven.

Vital Immanence

7. However, this Agnosticism is only the negative part of the system of the Modernist: the positive side of it consists in what they call vital immanence. This is how they advance from one to the other. Religion, whether natural or supernatural, must, like every other fact, admit of some explanation. But when Natural theology has been destroyed, the road to revelation closed through the rejection of the arguments of credibility, and all external revelation absolutely denied, it is clear that this explanation will be sought in vain outside man himself. It must, therefore, be looked for in man; and since religion is a form of life, the explanation must certainly be found in the life of man. Hence the principle of religious immanence is formulated. Moreover, the first actuation, so to say, of every vital phenomenon, and religion, as has been said, belongs to this category, is due to a certain necessity or impulsion; but it has its origin, speaking more particularly of life, in a movement of the heart, which movement is called a sentiment. Therefore, since God is the object of religion, we must conclude that faith, which is the basis and the foundation of all religion, consists in a sentiment which originates from a need of the divine. This need of the divine, which is experienced only in special and favourable circumstances, cannot, of itself, appertain to the domain of consciousness; it is at first latent within the consciousness, or, to borrow a term from modern philosophy, in the subconsciousness, where also its roots lies hidden and undetected.

Should anyone ask how it is that this need of the divine which man experiences within himself grows up into a religion, the Modernists reply thus: Science and history, they say, are confined within two limits, the one external, namely, the visible world, the other internal, which is consciousness. When one or other of these boundaries has been reached, there can be no further progress, for beyond is the unknowable. In presence of this unknowable, whether it is outside man and beyond the visible world of nature, or lies hidden within in the subconsciousness, the need of the divine, according to the principles of Fideism, excites in a soul with a propensity towards religion a certain special sentiment, without any previous advertence of the mind: and this sentiment possesses, implied within itself both as its own object and as its intrinsic cause, the reality of the divine, and in a way unites man with God. It is this sentiment to which Modernists give the name of faith, and this it is which they consider the beginning of religion.

8. But we have not yet come to the end of their philosophy, or, to speak more accurately, their folly. For Modernism finds in this sentiment not faith only, but with and in faith, as they understand it, revelation, they say, abides. For what more can one require for revelation? Is not that religious sentiment which is perceptible in the consciousness revelation, or at least the beginning of revelation? Nay, is not God Himself, as He manifests Himself to the soul, indistinctly it is true, in this same religious sense, revelation? And they add: Since God is both the object and the cause of faith, this revelation is at the same time of God and from God; that is, God is both the revealer and the revealed.

Hence, Venerable Brethren, springs that ridiculous proposition of the Modernists, that every religion, according to the different aspect under which it is viewed, must be considered as both natural and supernatural. Hence it is that they make consciousness and revelation synonymous. Hence the law, according to which religious consciousness is given as the universal rule, to be put on an equal footing with revelation, and to which all must submit, even the supreme authority of the Church, whether in its teaching capacity, or in that of legislator in the province of sacred liturgy or discipline.

Deformation of Religious History the Consequence

9. However, in all this process, from which, according to the Modernists, faith and revelation spring, one point is to be particularly noted, for it is of capital importance on account of the historico-critical corollaries which are deduced from it. – For the Unknowable they talk of does not present itself to faith as something solitary and isolated; but rather in close conjunction with some phenomenon, which, though it belongs to the realm of science and history yet to some extent oversteps their bounds. Such a phenomenon may be an act of nature containing within itself something mysterious; or it may be a man, whose character, actions and words cannot, apparently, be reconciled with the ordinary laws of history. Then faith, attracted by the Unknowable which is united with the phenomenon, possesses itself of the whole phenomenon, and, as it were, permeates it with its own life. From this two things follow. The first is a sort of transfiguration of the phenomenon, by its elevation above its own true conditions, by which it becomes more adapted to that form of the divine which faith will infuse into it. The second is a kind of disfigurement, which springs from the fact that faith, which has made the phenomenon independent of the circumstances of place and time, attributes to it qualities which it has not; and this is true particularly of the phenomena of the past, and the older they are, the truer it is. From these two principles the Modernists deduce two laws, which, when united with a third which they have already got from agnosticism, constitute the foundation of historical criticism. We will take an illustration from the Person of Christ. In the person of Christ, they say, science and history encounter nothing that is not human. Therefore, in virtue of the first canon deduced from agnosticism, whatever there is in His history suggestive of the divine, must be rejected. Then, according to the second canon, the historical Person of Christ was transfigured by faith; therefore everything that raises it above historical conditions must be removed. Lately, the third canon, which lays down that the person of Christ has been disfigured by faith, requires that everything should be excluded, deeds and words and all else that is not in keeping with His character, circumstances and education, and with the place and time in which He lived. A strange style of reasoning, truly; but it is Modernist criticism.

10. Therefore the religious sentiment, which through the agency of vital immanence emerges from the lurking places of the subconsciousness, is the germ of all religion, and the explanation of everything that has been or ever will be in any religion. The sentiment, which was at first only rudimentary and almost formless, gradually matured, under the influence of that mysterious principle from which it originated, with the progress of human life, of which, as has been said, it is a form. This, then, is the origin of all religion, even supernatural religion; it is only a development of this religious sentiment. Nor is the Catholic religion an exception; it is quite on a level with the rest; for it was engendered, by the process of vital immanence, in the consciousness of Christ, who was a man of the choicest nature, whose like has never been, nor will be. – Those who hear these audacious, these sacrilegious assertions, are simply shocked! And yet, Venerable Brethren, these are not merely the foolish babblings of infidels. There are many Catholics, yea, and priests too, who say these things openly; and they boast that they are going to reform the Church by these ravings! There is no question now of the old error, by which a sort of right to the supernatural order was claimed for the human nature. We have gone far beyond that: we have reached the point when it is affirmed that our most holy religion, in the man Christ as in us, emanated from nature spontaneously and entirely. Than this there is surely nothing more destructive of the whole supernatural order. Wherefore the Vatican Council most justly decreed: “If anyone says that man cannot be raised by God to a knowledge and perfection which surpasses nature, but that he can and should, by his own efforts and by a constant development, attain finally to the possession of all truth and good, let him be anathema” (De Revel., can. 3).

The Origin of Dogmas

11. So far, Venerable Brethren, there has been no mention of the intellect. Still it also, according to the teaching of the Modernists, has its part in the act of faith. And it is of importance to see how. – In that sentiment of which We have frequently spoken, since sentiment is not knowledge, God indeed presents Himself to man, but in a manner so confused and indistinct that He can hardly be perceived by the believer. It is therefore necessary that a ray of light should be cast upon this sentiment, so that God may be clearly distinguished and set apart from it. This is the task of the intellect, whose office it is to reflect and to analyse, and by means of which man first transforms into mental pictures the vital phenomena which arise within him, and then expresses them in words. Hence the common saying of Modernists: that the religious man must ponder his faith. – The intellect, then, encountering this sentiment directs itself upon it, and produces in it a work resembling that of a painter who restores and gives new life to a picture that has perished with age. The simile is that of one of the leaders of Modernism. The operation of the intellect in this work is a double one: first by a natural and spontaneous act it expresses its concept in a simple, ordinary statement; then, on reflection and deeper consideration, or, as they say, by elaborating its thought, it expresses the idea in secondary propositions, which are derived from the first, but are more perfect and distinct. These secondary propositions, if they finally receive the approval of the supreme magisterium of the Church, constitute dogma.

12. Thus, We have reached one of the principal points in the Modernists’ system, namely the origin and the nature of dogma. For they place the origin of dogma in those primitive and simple formulae, which, under a certain aspect, are necessary to faith; for revelation, to be truly such, requires the clear manifestation of God in the consciousness. But dogma itself they apparently hold, is contained in the secondary formulae.

To ascertain the nature of dogma, we must first find the relation which exists between the religious formulas and the religious sentiment. This will be readily perceived by him who realises that these formulas have no other purpose than to furnish the believer with a means of giving an account of his faith to himself. These formulas therefore stand midway between the believer and his faith; in their relation to the faith, they are the inadequate expression of its object, and are usually called symbols; in their relation to the believer, they are mere instruments.

Its Evolution

13. Hence it is quite impossible to maintain that they express absolute truth: for, in so far as they are symbols, they are the images of truth, and so must be adapted to the religious sentiment in its relation to man; and as instruments, they are the vehicles of truth, and must therefore in their turn be adapted to man in his relation to the religious sentiment. But the object of the religious sentiment, since it embraces that absolute, possesses an infinite variety of aspects of which now one, now another, may present itself. In like manner, he who believes may pass through different phases. Consequently, the formulae too, which we call dogmas, must be subject to these vicissitudes, and are, therefore, liable to change. Thus the way is open to the intrinsic evolution of dogma. An immense collection of sophisms this, that ruins and destroys all religion. Dogma is not only able, but ought to evolve and to be changed. This is strongly affirmed by the Modernists, and as clearly flows from their principles. For amongst the chief points of their teaching is this which they deduce from the principle of vital immanence; that religious formulas, to be really religious and not merely theological speculations, ought to be living and to live the life of the religious sentiment. This is not to be understood in the sense that these formulas, especially if merely imaginative, were to be made for the religious sentiment; it has no more to do with their origin than with number or quality; what is necessary is that the religious sentiment, with some modification when necessary, should vitally assimilate them. In other words, it is necessary that the primitive formula be accepted and sanctioned by the heart; and similarly the subsequent work from which spring the secondary formulas must proceed under the guidance of the heart. Hence it comes that these formulas, to be living, should be, and should remain, adapted to the faith and to him who believes. Wherefore if for any reason this adaptation should cease to exist, they lose their first meaning and accordingly must be changed. And since the character and lot of dogmatic formulas is so precarious, there is no room for surprise that Modernists regard them so lightly and in such open disrespect. And so they audaciously charge the Church both with taking the wrong road from inability to distinguish the religious and moral sense of formulas from their surface meaning, and with clinging tenaciously and vainly to meaningless formulas whilst religion is allowed to go to ruin. Blind that they are, and leaders of the blind, inflated with a boastful science, they have reached that pitch of folly where they pervert the eternal concept of truth and the true nature of the religious sentiment; with that new system of theirs they are seen to be under the sway of a blind and unchecked passion for novelty, thinking not at all of finding some solid foundation of truth, but despising the holy and apostolic traditions, they embrace other vain, futile, uncertain doctrines, condemned by the Church, on which, in the height of their vanity, they think they can rest and maintain truth itself.

The Modernist as Believer:
Individual Experience and Religious Certitude

14. Thus far, Venerable Brethren, of the Modernist considered as Philosopher. Now if we proceed to consider him as Believer, seeking to know how the Believer, according to Modernism, is differentiated from the Philosopher, it must be observed that although the Philosopher recognises as the object of faith the divine reality, still this reality is not to be found but in the heart of the Believer, as being an object of sentiment and affirmation; and therefore confined within the sphere of phenomena; but as to whether it exists outside that sentiment and affirmation is a matter which in no way concerns this Philosopher. For the Modernist .Believer, on the contrary, it is an established and certain fact that the divine reality does really exist in itself and quite independently of the person who believes in it. If you ask on what foundation this assertion of the Believer rests, they answer: In the experience of the individual. On this head the Modernists differ from the Rationalists only to fall into the opinion of the Protestants and pseudo-mystics. This is their manner of putting the question: In the religious sentiment one must recognise a kind of intuition of the heart which puts man in immediate contact with the very reality of God, and infuses such a persuasion of God’s existence and His action both within and without man as to excel greatly any scientific conviction. They assert, therefore, the existence of a real experience, and one of a kind that surpasses all rational experience. If this experience is denied by some, like the rationalists, it arises from the fact that such persons are unwilling to put themselves in the moral state which is necessary to produce it. It is this experience which, when a person acquires it, makes him properly and truly a believer.

How far off we are here from Catholic teaching we have already seen in the decree of the Vatican Council. We shall see later how, with such theories, added to the other errors already mentioned, the way is opened wide for atheism. Here it is well to note at once that, given this doctrine of experience united with the other doctrine of symbolism, every religion, even that of paganism, must be held to be true. What is to prevent such experiences from being met within every religion? In fact that they are to be found is asserted by not a few. And with what right will Modernists deny the truth of an experience affirmed by a follower of Islam? With what right can they claim true experiences for Catholics alone? Indeed Modernists do not deny but actually admit, some confusedly, others in the most open manner, that all religions are true. That they cannot feel otherwise is clear. For on what ground, according to their theories, could falsity be predicated of any religion whatsoever? It must be certainly on one of these two: either on account of the falsity of the religious sentiment or on account of the falsity of the formula pronounced by the mind. Now the religious sentiment, although it may be more perfect or less perfect, is always one and the same; and the intellectual formula, in order to be true, has but to respond to the religious sentiment and to the Believer, whatever be the intellectual capacity of the latter. In the conflict between different religions, the most that Modernists can maintain is that the Catholic has more truth because it is more living and that it deserves with more reason the name of Christian because it corresponds more fully with the origins of Christianity. That these consequences flow from the premises will not seem unnatural to anybody. But what is amazing is that there are Catholics and priests who, We would fain believe, abhor such enormities yet act as if they fully approved of them. For they heap such praise and bestow such public honour on the teachers of these errors as to give rise to the belief that their admiration is not meant merely for the persons, who are perhaps not devoid of a certain merit, but rather for the errors which these persons openly profess and which they do all in their power to propagate.

Religious Experience and Tradition

15. But this doctrine of experience is also under another aspect entirely contrary to Catholic truth. It is extended and applied to tradition, as hitherto understood by the Church, and destroys it. By the Modernists, tradition is understood as a communication to others, through preaching by means of the intellectual formula, of an original experience. To this formula, in addition to its representative value, they attribute a species of suggestive efficacy which acts both in the person who believes, to stimulate the religious sentiment should it happen to have grown sluggish and to renew the experience once acquired, and in those who do not yet believe, to awake for the first time the religious sentiment in them and to produce the experience. In this way is religious experience propagated among the peoples; and not merely among contemporaries by preaching, but among future generations both by books and by oral transmission from one to another. Sometimes this communication of religious experience takes root and thrives, at other times it withers at once and dies. For the Modernists, to live is a proof of truth, since for them life and truth are one and the same thing. Hence again it is given to us to infer that all existing religions are equally true, for otherwise they would not live.

Faith and Science

16. Having reached this point, Venerable Brethren, we have sufficient material in hand to enable us to see the relations which Modernists establish between faith and science, including history also under the name of science. And in the first place it is to be held that the object of the one is quite extraneous to and separate from the object of the other. For faith occupies itself solely with something which science declares to be unknowable for it. Hence each has a separate field assigned to it: science is entirely concerned with the reality of phenomena, into which faith does not enter at all; faith on the contrary concerns itself with the divine reality which is entirely unknown to science. Thus the conclusion is reached that there can never be any dissension between faith and science, for if each keeps on its own ground they can never meet and therefore never be in contradiction. And if it be objected that in the visible world there are some things which appertain to faith, such as the human life of Christ, the Modernists reply by denying this. For though such things come within the category of phenomena, still in as far as they are lived by faith and in the way already described have been by faith transfigured and disfigured, they have been removed from the world of sense and translated to become material for the divine. Hence should it be further asked whether Christ has wrought real miracles, and made real prophecies, whether He rose truly from the dead and ascended into heaven, the answer of agnostic science will be in the negative and the answer of faith in the affirmative – yet there will not be, on that account, any conflict between them. For it will be denied by the philosopher as philosopher, speaking to philosophers and considering Christ only in His historical reality; and it will be affirmed by the speaker, speaking to believers and considering the life of Christ as lived again by the faith and in the faith.

Faith Subject to Science

17. Yet, it would be a great mistake to suppose that, given these theories, one is authorised to believe that faith and science are independent of one another. On the side of science the independence is indeed complete, but it is quite different with regard to faith, which is subject to science not on one but on three grounds. For in the first place it must be observed that in every religious fact, when you take away the divine reality and the experience of it which the believer possesses, everything else, and especially the religious formulas of it, belongs to the sphere of phenomena and therefore falls under the control of science. Let the believer leave the world if he will, but so long as he remains in it he must continue, whether he like it or not, to be subject to the laws, the observation, the judgments of science and of history. Further, when it is said that God is the object of faith alone, the statement refers only to the divine reality not to the idea of God. The latter also is subject to science which while it philosophises in what is called the logical order soars also to the absolute and the ideal. It is therefore the right of philosophy and of science to form conclusions concerning the idea of God, to direct it in its evolution and to purify it of any extraneous elements which may become confused with it. Finally, man does not suffer a dualism to exist in him, and the believer therefore feels within him an impelling need so to harmonise faith with science, that it may never oppose the general conception which science sets forth concerning the universe.

Thus it is evident that science is to be entirely independent of faith, while on the other hand, and notwithstanding that they are supposed to be strangers to each other, faith is made subject to science. All this, Venerable Brothers, is in formal opposition with the teachings of Our Predecessor, Pius IX, where he lays it down that: In matters of religion it is the duty of philosophy not to command but to serve, but not to prescribe what is to be believed but to embrace what is to be believed with reasonable obedience, not to scrutinise the depths of the mysteries of God but to venerate them devoutly and humbly.

The Modernists completely invert the parts, and to them may be applied the words of another Predecessor of Ours, Gregory IX., addressed to some theologians of his time: Some among you, inflated like bladders with the spirit of vanity strive by profane novelties to cross the boundaries fixed by the Fathers, twisting the sense of the heavenly pages . . .to the philosophical teaching of the rationals, not for the profit of their hearer but to make a show of science . . . these, seduced by strange and eccentric doctrines, make the head of the tail and force the queen to serve the servant.

The Methods of Modernists

18. This becomes still clearer to anybody who studies the conduct of Modernists, which is in perfect harmony with their teachings. In the writings and addresses they seem not unfrequently to advocate now one doctrine now another so that one would be disposed to regard them as vague and doubtful. But there is a reason for this, and it is to be found in their ideas as to the mutual separation of science and faith. Hence in their books you find some things which might well be expressed by a Catholic, but in the next page you find other things which might have been dictated by a rationalist. When they write history they make no mention of the divinity of Christ, but when they are in the pulpit they profess it clearly; again, when they write history they pay no heed to the Fathers and the Councils, but when they catechise the people, they cite them respectfully. In the same way they draw their distinctions between theological and pastoral exegesis and scientific and historical exegesis. So, too, acting on the principle that science in no way depends upon faith, when they treat of philosophy, history, criticism, feeling no horror at treading in the footsteps of Luther, they are wont to display a certain contempt for Catholic doctrines, or the Holy Fathers, for the Ecumenical Councils, for the ecclesiastical magisterium; and should they be rebuked for this, they complain that they are being deprived of their liberty. Lastly, guided by the theory that faith must be subject to science, they continuously and openly criticise the Church because of her sheer obstinacy in refusing to submit and accommodate her dogmas to the opinions of philosophy; while they, on their side, after having blotted out the old theology, endeavour to introduce a new theology which shall follow the vagaries of their philosophers.

The Modernist as Theologian:
His Principles, Immanence and Symbolism

19. And thus, Venerable Brethren, the road is open for us to study the Modernists in the theological arena – a difficult task, yet one that may be disposed of briefly. The end to be attained is the conciliation of faith with science, always, however, saving the primacy of science over faith. In this branch the Modernist theologian avails himself of exactly the same principles which we have seen employed by the Modernist philosopher, and applies them to the believer: the principles of immanence and symbolism. The process is an extremely simple one. The philosopher has declared: The principle of faith is immanent; the believer has added: This principle is God; and the theologian draws the conclusion: God is immanent in man. Thus we have theological immanence. So too, the philosopher regards as certain that the representations of the object of faith are merely symbolical; the believer has affirmed that the object of faith is God in Himself; and the theologian proceeds to affirm that: The representations of the divine reality are symbolical. And thus we have theological symbolism. Truly enormous errors both, the pernicious character of which will be seen clearly from an examination of their consequences. For, to begin with symbolism, since symbols are but symbols in regard to their objects and only instruments in regard to the believer, it is necessary first of all, according to the teachings of the Modernists, that the believer do not lay too much stress on the formula, but avail himself of it only with the scope of uniting himself to the absolute truth which the formula at once reveals and conceals, that is to say, endeavours to express but without succeeding in doing so. They would also have the believer avail himself of the formulas only in as far as they are useful to him, for they are given to be a help and not a hindrance; with proper regard, however, for the social respect due to formulas which the public magisterium has deemed suitable for expressing the common consciousness until such time as the same magisterium provide otherwise. Concerning immanence it is not easy to determine what Modernists mean by it, for their own opinions on the subject vary. Some understand it in the sense that God working in man is more intimately present in him than man is in even himself, and this conception, if properly understood, is free from reproach. Others hold that the divine action is one with the action of nature, as the action of the first cause is one with the action of the secondary cause, and this would destroy the supernatural order. Others, finally, explain it in a way which savours of pantheism and this, in truth, is the sense which tallies best with the rest of their doctrines.

20. With this principle of immanence is connected another which may be called the principle of divine permanence. It differs from the first in much the same way as the private experience differs from the experience transmitted by tradition. An example will illustrate what is meant, and this example is offered by the Church and the Sacraments. The Church and the Sacraments, they say, are not to be regarded as having been instituted by Christ Himself. This is forbidden by agnosticism, which sees in Christ nothing more than a man whose religious consciousness has been, like that of all men, formed by degrees; it is also forbidden by the law of immanence which rejects what they call external application; it is further forbidden by the law of evolution which requires for the development of the germs a certain time and a certain series of circumstances; it is, finally, forbidden by history, which shows that such in fact has been the course of things. Still it is to be held that both Church and Sacraments have been founded mediately by Christ. But how? In this way: All Christian consciences were, they affirm, in a manner virtually included in the conscience of Christ as the plant is included in the seed. But as the shoots live the life of the seed, so, too, all Christians are to be said to live the life of Christ. But the life of Christ is according to faith, and so, too, is the life of Christians. And since this life produced, in the courses of ages, both the Church and the Sacraments, it is quite right to say that their origin is from Christ and is divine. In the same way they prove that the Scriptures and the dogmas are divine. And thus the Modernistic theology may be said to be complete. No great thing, in truth, but more than enough for the theologian who professes that the conclusions of science must always, and in all things, be respected. The application of these theories to the other points We shall proceed to expound, anybody may easily make for himself.

Dogma and the Sacraments

21. Thus far We have spoken of the origin and nature of faith. But as faith has many shoots, and chief among them the Church, dogma, worship, the Books which we call “Sacred,” of these also we must know what is taught by the Modernists. To begin with dogma, we have already indicated its origin and nature. Dogma is born of the species of impulse or necessity by virtue of which the believer is constrained to elaborate his religious thought so as to render it clearer for himself and others. This elaboration consists entirely in the process of penetrating and refining the primitive formula, not indeed in itself and according to logical development, but as required by circumstances, or vitally as the Modernists more abstrusely put it. Hence it happens that around the primitive formula secondary formulas gradually continue to be formed, and these subsequently grouped into bodies of doctrine, or into doctrinal constructions as they prefer to call them, and further sanctioned by the public magisterium as responding to the common consciousness, are called dogma. Dogma is to be carefully distinguished from the speculations of theologians which, although not alive with the life of dogma, are not without their utility as serving to harmonise religion with science and remove opposition between the two, in such a way as to throw light from without on religion, and it may be even to prepare the matter for future dogma. Concerning worship there would not be much to be said, were it not that under this head are comprised the Sacraments, concerning which the Modernists fall into the gravest errors. For them the Sacraments are the resultant of a double need – for, as we have seen, everything in their system is explained by inner impulses or necessities. In the present case, the first need is that of giving some sensible manifestation to religion; the second is that of propagating it, which could not be done without some sensible form and consecrating acts, and these are called sacraments. But for the Modernists the Sacraments are mere symbols or signs, though not devoid of a certain efficacy – an efficacy, they tell us, like that of certain phrases vulgarly described as having “caught on,” inasmuch as they have become the vehicle for the diffusion of certain great ideas which strike the public mind. What the phrases are to the ideas, that the Sacraments are to the religious sentiment – that and nothing more. The Modernists would be speaking more clearly were they to affirm that the Sacraments are instituted solely to foster the faith – but this is condemned by the Council of Trent: If anyone say that these sacraments are instituted solely to foster the faith, let him be anathema.

The Holy Scriptures

22. We have already touched upon the nature and origin of the Sacred Books. According to the principles of the Modernists they may be rightly described as a collection of experiences, not indeed of the kind that may come to anybody, but those extraordinary and striking ones which have happened in any religion. And this is precisely what they teach about our books of the Old and New Testament. But to suit their own theories they note with remarkable ingenuity that, although experience is something belonging to the present, still it may derive its material from the past and the future alike, inasmuch as the believer by memory lives the past over again after the manner of the present, and lives the future already by anticipation. This explains how it is that the historical and apocalyptical books are included among the Sacred Writings. God does indeed speak in these books – through the medium of the believer, but only, according to Modernistic theology, by vital immanence and permanence. Do we inquire concerning inspiration? Inspiration, they reply, is distinguished only by its vehemence from that impulse which stimulates the believer to reveal the faith that is in him by words or writing. It is something like what happens in poetical inspiration, of which it has been said: There is God in us, and when he stirreth he sets us afire. And it is precisely in this sense that God is said to be the origin of the inspiration of the Sacred Books. The Modernists affirm, too, that there is nothing in these books which is not inspired. In this respect some might be disposed to consider them as more orthodox than certain other moderns who somewhat restrict inspiration, as, for instance, in what have been put forward as tacit citations. But it is all mere juggling of words. For if we take the Bible, according to the tenets of agnosticism, to be a human work, made by men for men, but allowing the theologian to proclaim that it is divine by immanence, what room is there left in it for inspiration? General inspiration in the Modernist sense it is easy to find, but of inspiration in the Catholic sense there is not a trace.

The Church

23. A wider field for comment is opened when you come to treat of the vagaries devised by the Modernist school concerning the Church. You must start with the supposition that the Church has its birth in a double need, the need of the individual believer, especially if he has had some original and special experience, to communicate his faith to others, and the need of the mass, when the faith has become common to many, to form itself into a society and to guard, increase, and propagate the common good. What, then, is the Church? It is the product of the collective conscience, that is to say of the society of individual consciences which by virtue of the principle of vital permanence, all depend on one first believer, who for Catholics is Christ. Now every society needs a directing authority to guide its members towards the common end, to conserve prudently the elements of cohesion which in a religious society are doctrine and worship.

Hence the triple authority in the Catholic Church, disciplinary, dogmatic, liturgical. The nature of this authority is to be gathered from its origin, and its rights and duties from its nature. In past times it was a common error that authority came to the Church from without, that is to say directly from God; and it was then rightly held to be autocratic. But his conception had now grown obsolete. For in the same way as the Church is a vital emanation of the collectivity of consciences, so too authority emanates vitally from the Church itself. Authority therefore, like the Church, has its origin in the religious conscience, and, that being so, is subject to it. Should it disown this dependence it becomes a tyranny. For we are living in an age when the sense of liberty has reached its fullest development, and when the public conscience has in the civil order introduced popular government. Now there are not two consciences in man, any more than there are two lives. It is for the ecclesiastical authority, therefore, to shape itself to democratic forms, unless it wishes to provoke and foment an intestine conflict in the consciences of mankind. The penalty of refusal is disaster. For it is madness to think that the sentiment of liberty, as it is now spread abroad, can surrender. Were it forcibly confined and held in bonds, terrible would be its outburst, sweeping away at once both Church and religion. Such is the situation for the Modernists, and their one great anxiety is, in consequence, to find a way of conciliation between the authority of the Church and the liberty of believers.

The Relations Between Church and State

24. But it is not with its own members alone that the Church must come to an amicable arrangement – besides its relations with those within, it has others outside. The Church does not occupy the world all by itself; there are other societies in the world, with which it must necessarily have contact and relations. The rights and duties of the Church towards civil societies must, therefore, be determined, and determined, of course, by its own nature as it has been already described. The rules to be applied in this matter are those which have been laid down for science and faith, though in the latter case the question is one of objects while here we have one of ends. In the same way, then, as faith and science are strangers to each other by reason of the diversity of their objects, Church and State are strangers by reason of the diversity of their ends, that of the Church being spiritual while that of the State is temporal. Formerly it was possible to subordinate the temporal to the spiritual and to speak of some questions as mixed, allowing to the Church the position of queen and mistress in all such, because the Church was then regarded as having been instituted immediately by God as the author of the supernatural order. But his doctrine is today repudiated alike by philosophy and history. The State must, therefore, be separated from the Church, and the Catholic from the citizen. Every Catholic, from the fact that he is also a citizen, has the right and the duty to work for the common good in the way he thinks best, without troubling himself about the authority of the Church, without paying any heed to its wishes, its counsels, its orders – nay, even in spite of its reprimands. To trace out and prescribe for the citizen any line of conduct, on any pretext whatsoever, is to be guilty of an abuse of ecclesiastical authority, against which one is bound to act with all one’s might. The principles from which these doctrines spring have been solemnly condemned by our predecessor Pius VI. in his Constitution Auctorem fidei.

The Magisterium of the Church

25. But it is not enough for the Modernist school that the State should be separated from the Church. For as faith is to be subordinated to science, as far as phenomenal elements are concerned, so too in temporal matters the Church must be subject to the State. They do not say this openly as yet – but they will say it when they wish to be logical on this head. For given the principle that in temporal matters the State possesses absolute mastery, it will follow that when the believer, not fully satisfied with his merely internal acts of religion, proceeds to external acts, such for instance as the administration or reception of the sacraments, these will fall under the control of the State. What will then become of ecclesiastical authority, which can only be exercised by external acts? Obviously it will be completely under the dominion of the State. It is this inevitable consequence which impels many among liberal Protestants to reject all external worship, nay, all external religious community, and makes them advocate what they call, individual religion. If the Modernists have not yet reached this point, they do ask the Church in the meanwhile to be good enough to follow spontaneously where they lead her and adapt herself to the civil forms in vogue. Such are their ideas about disciplinary authority. But far more advanced and far more pernicious are their teachings on doctrinal and dogmatic authority. This is their conception of the magisterium of the Church: No religious society, they say, can be a real unit unless the religious conscience of its members be one, and one also the formula which they adopt. But his double unity requires a kind of common mind whose office is to find and determine the formula that corresponds best with the common conscience, and it must have moreover an authority sufficient to enable it to impose on the community the formula which has been decided upon. From the combination and, as it were fusion of these two elements, the common mind which draws up the formula and the authority which imposes it, arises, according to the Modernists, the notion of the ecclesiastical magisterium. And as this magisterium springs, in its last analysis, from the individual consciences and possesses its mandate of public utility for their benefit, it follows that the ecclesiastical magisterium must be subordinate to them, and should therefore take democratic forms. To prevent individual consciences from revealing freely and openly the impulses they feel, to hinder criticism from impelling dogmas towards their necessary evolutions – this is not a legitimate use but an abuse of a power given for the public utility. So too a due method and measure must be observed in the exercise of authority. To condemn and prescribe a work without the knowledge of the author, without hearing his explanations, without discussion, assuredly savours of tyranny. And thus, here again a way must be found to save the full rights of authority on the one hand and of liberty on the other. In the meanwhile the proper course for the Catholic will be to proclaim publicly his profound respect for authority – and continue to follow his own bent. Their general directions for the Church may be put in this way: Since the end of the Church is entirely spiritual, the religious authority should strip itself of all that external pomp which adorns it in the eyes of the public. And here they forget that while religion is essentially for the soul, it is not exclusively for the soul, and that the honour paid to authority is reflected back on Jesus Christ who instituted it.

The Evolution of Doctrine

26. To finish with this whole question of faith and its shoots, it remains to be seen, Venerable Brethren, what the Modernists have to say about their development. First of all they lay down the general principle that in a living religion everything is subject to change, and must change, and in this way they pass to what may be said to be, among the chief of their doctrines, that of Evolution. To the laws of evolution everything is subject – dogma, Church, worship, the Books we revere as sacred, even faith itself, and the penalty of disobedience is death. The enunciation of this principle will not astonish anybody who bears in mind what the Modernists have had to say about each of these subjects. Having laid down this law of evolution, the Modernists themselves teach us how it works out. And first with regard to faith. The primitive form of faith, they tell us, was rudimentary and common to all men alike, for it had its origin in human nature and human life. Vital evolution brought with it progress, not by the accretion of new and purely adventitious forms from without, but by an increasing penetration of the religious sentiment in the conscience. This progress was of two kinds: negative, by the elimination of all foreign elements, such, for example, as the sentiment of family or nationality; and positive by the intellectual and moral refining of man, by means of which the idea was enlarged and enlightened while the religious sentiment became more elevated and more intense. For the progress of faith no other causes are to be assigned than those which are adduced to explain its origin. But to them must be added those religious geniuses whom we call prophets, and of whom Christ was the greatest; both because in their lives and their words there was something mysterious which faith attributed to the divinity, and because it fell to their lot to have new and original experiences fully in harmony with the needs of their time. The progress of dogma is due chiefly to the obstacles which faith has to surmount, to the enemies it has to vanquish, to the contradictions it has to repel. Add to this a perpetual striving to penetrate ever more profoundly its own mysteries. Thus, to omit other examples, has it happened in the case of Christ: in Him that divine something which faith admitted in Him expanded in such a way that He was at last held to be God. The chief stimulus of evolution in the domain of worship consists in the need of adapting itself to the uses and customs of peoples, as well as the need of availing itself of the value which certain acts have acquired by long usage. Finally, evolution in the Church itself is fed by the need of accommodating itself to historical conditions and of harmonising itself with existing forms of society. Such is religious evolution in detail. And here, before proceeding further, we would have you note well this whole theory of necessities and needs, for it is at the root of the entire system of the Modernists, and it is upon it that they will erect that famous method of theirs called the historical.

27. Still continuing the consideration of the evolution of doctrine, it is to be noted that Evolution is due no doubt to those stimulants styled needs, but, if left to their action alone, it would run a great risk of bursting the bounds of tradition, and thus, turned aside from its primitive vital principle, would lead to ruin instead of progress. Hence, studying more closely the ideas of the Modernists, evolution is described as resulting from the conflict of two forces, one of them tending towards progress, the other towards conservation. The conserving force in the Church is tradition, and tradition is represented by religious authority, and this both by right and in fact; for by right it is in the very nature of authority to protect tradition, and, in fact, for authority, raised as it is above the contingencies of life, feels hardly, or not at all, the spurs of progress. The progressive force, on the contrary, which responds to the inner needs lies in the individual consciences and ferments there – especially in such of them as are in most intimate contact with life. Note here, Venerable Brethren, the appearance already of that most pernicious doctrine which would make of the laity a factor of progress in the Church. Now it is by a species of compromise between the forces of conservation and of progress, that is to say between authority and individual consciences, that changes and advances take place. The individual consciences of some of them act on the collective conscience, which brings pressure to bear on the depositaries of authority, until the latter consent to a compromise, and, the pact being made, authority sees to its maintenance.

With all this in mind, one understands how it is that the Modernists express astonishment when they are reprimanded or punished. What is imputed to them as a fault they regard as a sacred duty. Being in intimate contact with consciences they know better than anybody else, and certainly better than the ecclesiastical authority, what needs exist – nay, they embody them, so to speak, in themselves. Having a voice and a pen they use both publicly, for this is their duty. Let authority rebuke them as much as it pleases – they have their own conscience on their side and an intimate experience which tells them with certainty that what they deserve is not blame but praise. Then they reflect that, after all there is no progress without a battle and no battle without its victim, and victims they are willing to be like the prophets and Christ Himself. They have no bitterness in their hearts against the authority which uses them roughly, for after all it is only doing its duty as authority. Their sole grief is that it remains deaf to their warnings, because delay multiplies the obstacles which impede the progress of souls, but the hour will most surely come when there will be no further chance for tergiversation, for if the laws of evolution may be checked for a while, they cannot be ultimately destroyed. And so they go their way, reprimands and condemnations notwithstanding, masking an incredible audacity under a mock semblance of humility. While they make a show of bowing their heads, their hands and minds are more intent than ever on carrying out their purposes. And this policy they follow willingly and wittingly, both because it is part of their system that authority is to be stimulated but not dethroned, and because it is necessary for them to remain within the ranks of the Church in order that they may gradually transform the collective conscience – thus unconsciously avowing that the common conscience is not with them, and that they have no right to claim to be its interpreters.

28. Thus then, Venerable Brethren, for the Modernists, both as authors and propagandists, there is to be nothing stable, nothing immutable in the Church. Nor indeed are they without precursors in their doctrines, for it was of these that Our Predecessor Pius IX wrote: These enemies of divine revelation extol human progress to the skies, and with rash and sacrilegious daring would have it introduced into the Catholic religion as if this religion were not the work of God but of man, or some kind of philosophical discovery susceptible of perfection by human efforts. On the subject of revelation and dogma in particular, the doctrine of the Modernists offers nothing new – we find it condemned in the Syllabus of Pius IX., where it is enunciated in these terms: Divine revelation is imperfect, and therefore subject to continual and indefinite progress, corresponding with the progress of human reason; and condemned still more solemnly in the Vatican Council: The doctrine of the faith which God has revealed has not been proposed to human intelligences to be perfected by them as if it were a philosophical system, but as a divine deposit entrusted to the Spouse of Christ to be faithfully guarded and infallibly interpreted. Hence the sense, too, of the sacred dogmas is that which our Holy Mother the Church has once declared, nor is this sense ever to be abandoned on plea or pretext of a more profound comprehension of the truth. Nor is the development of our knowledge, even concerning the faith, impeded by this pronouncement – on the contrary it is aided and promoted. For the same Council continues: Let intelligence and science and wisdom, therefore, increase and progress abundantly and vigorously in individuals and in the mass, in the believer and in the whole Church, throughout the ages and the centuries – but only in its own kind, that is, according to the same dogma, the same sense, the same acceptation.

The Modernist as Historian and Critic

29. After having studied the Modernist as philosopher, believer and theologian, it now remains for us to consider him as historian, critic, apologist, reformer.

30. Some Modernists, devoted to historical studies, seem to be greatly afraid of being taken for philosophers. About philosophy, they tell you, they know nothing whatever – and in this they display remarkable astuteness, for they are particularly anxious not to be suspected of being prejudiced in favour of philosophical theories which would lay them open to the charge of not being objective, to use the word in vogue. And yet the truth is that their history and their criticism are saturated with their philosophy, and that their historico-critical conclusions are the natural fruit of their philosophical principles. This will be patent to anybody who reflects. Their three first laws are contained in those three principles of their philosophy already dealt with: the principle of agnosticism, the principle of the transfiguration of things by faith, and the principle which We have called of disfiguration. Let us see what consequences flow from each of them. Agnosticism tells us that history, like ever other science, deals entirely with phenomena, and the consequence is that God, and every intervention of God in human affairs, is to be relegated to the domain of faith as belonging to it alone. In things where a double element, the divine and the human, mingles, in Christ, for example, or the Church, or the sacraments, or the many other objects of the same kind, a division must be made and the human element assigned to history while the divine will go to faith. Hence we have that distinction, so current among the Modernists, between the Christ of history and the Christ of faith, between the sacraments of history and the sacraments of faith, and so on. Next we find that the human element itself, which the historian has to work on, as it appears in the documents, has been by faith transfigured, that is to say raised above its historical conditions. It becomes necessary, therefore, to eliminate also the accretions which faith has added, to assign them to faith itself and to the history of faith: thus, when treating of Christ, the historian must set aside all that surpasses man in his natural condition, either according to the psychological conception of him, or according to the place and period of his existence. Finally, by virtue of the third principle, even those things which are not outside the sphere of history they pass through the crucible, excluding from history and relegating to faith everything which, in their judgment, is not in harmony with what they call the logic of facts and in character with the persons of whom they are predicated. Thus, they will not allow that Christ ever uttered those things which do not seem to be within the capacity of the multitudes that listened to Him. Hence they delete from His real history and transfer to faith all the allegories found in His discourses. Do you inquire as to the criterion they adopt to enable them to make these divisions? The reply is that they argue from the character of the man, from his condition of life, from his education, from the circumstances under which the facts took place – in short, from criteria which, when one considers them well, are purely subjective. Their method is to put themselves into the position and person of Christ, and then to attribute to Him what they would have done under like circumstances. In this way, absolutely a priori and acting on philosophical principles which they admit they hold but which they affect to ignore, they proclaim that Christ, according to what they call His real history, was not God and never did anything divine, and that as man He did and said only what they, judging from the time in which he lived, can admit Him to have said or done.

Criticism and its Principles

31. And as history receives its conclusions, ready-made, from philosophy, so too criticism takes its own from history. The critic, on the data furnished him by the historian, makes two parts of all his documents. Those that remain after the triple elimination above described go to form the real history; the rest is attributed to the history of the faith or as it is styled, to internal history. For the Modernists distinguish very carefully between these two kinds of history, and it is to be noted that they oppose the history of the faith to real history precisely as real. Thus we have a double Christ: a real Christ, and a Christ, the one of faith, who never really existed; a Christ who has lived at a given time and in a given place, and a Christ who has never lived outside the pious meditations of the believer – the Christ, for instance, whom we find in the Gospel of St. John, which is pure contemplation from beginning to end.

32. But the dominion of philosophy over history does not end here. Given that division, of which We have spoken, of the documents into two parts, the philosopher steps in again with his principle of vital immanence, and shows how everything in the history of the Church is to be explained by vital emanation. And since the cause or condition of every vital emanation whatsoever is to be found in some need, it follows that no fact can ante-date the need which produced it – historically the fact must be posterior to the need. See how the historian works on this principle. He goes over his documents again, whether they be found in the Sacred Books or elsewhere, draws up from them his list of the successive needs of the Church, whether relating to dogma or liturgy or other matters, and then he hands his list over to the critic. The critic takes in hand the documents dealing with the history of faith and distributes them, period by period, so that they correspond exactly with the lists of needs, always guided by the principle that the narration must follow the facts, as the facts follow the needs. It may at times happen that some parts of the Sacred Scriptures, such as the Epistles, themselves constitute the fact created by the need. Even so, the rule holds that the age of any document can only be determined by the age in which each need had manifested itself in the Church. Further, a distinction must be made between the beginning of a fact and its development, for what is born one day requires time for growth. Hence the critic must once more go over his documents, ranged as they are through the different ages, and divide them again into two parts, and divide them into two lots, separating those that regard the first stage of the facts from those that deal with their development, and these he must again arrange according to their periods.

33. Then the philosopher must come in again to impose on the historian the obligation of following in all his studies the precepts and laws of evolution. It is next for the historian to scrutinise his documents once more, to examine carefully the circumstances and conditions affecting the Church during the different periods, the conserving force she has put forth, the needs both internal and external that have stimulated her to progress, the obstacles she has had to encounter, in a word everything that helps to determine the manner in which the laws of evolution have been fulfilled in her. This done, he finishes his work by drawing up in its broad lines a history of the development of the facts. The critic follows and fits in the rest of the documents with this sketch; he takes up his pen, and soon the history is made complete. Now we ask here: Who is the author of this history? The historian? The critic? Assuredly, neither of these but the philosopher. From beginning to end everything in it is a priori, and a priori in a way that reeks of heresy. These men are certainly to be pitied, and of them the Apostle might well say: They became vain in their thoughts. . . professing themselves to be wise they became fools (Rom. i. 21, 22); but, at the same time, they excite just indignation when they accuse the Church of torturing the texts, arranging and confusing them after its own fashion, and for the needs of its cause. In this they are accusing the Church of something for which their own conscience plainly reproaches them.

How the Bible is Dealt With

34. The result of this dismembering of the Sacred Books and this partition of them throughout the centuries is naturally that the Scriptures can no longer be attributed to the authors whose names they bear. The Modernists have no hesitation in affirming commonly that these books, and especially the Pentateuch and the first three Gospels, have been gradually formed by additions to a primitive brief narration – by interpolations of theological or allegorical interpretation, by transitions, by joining different passages together. This means, briefly, that in the Sacred Books we must admit a vital evolution, springing from and corresponding with evolution of faith. The traces of this evolution, they tell us, are so visible in the books that one might almost write a history of them. Indeed this history they do actually write, and with such an easy security that one might believe them to have with their own eyes seen the writers at work through the ages amplifying the Sacred Books. To aid them in this they call to their assistance that branch of criticism which they call textual, and labour to show that such a fact or such a phrase is not in its right place, and adducing other arguments of the same kind. They seem, in fact, to have constructed for themselves certain types of narration and discourses, upon which they base their decision as to whether a thing is out of place or not. Judge if you can how men with such a system are fitted for practising this kind of criticism. To hear them talk about their works on the Sacred Books, in which they have been able to discover so much that is defective, one would imagine that before them nobody ever even glanced through the pages of Scripture, whereas the truth is that a whole multitude of Doctors, infinitely superior to them in genius, in erudition, in sanctity, have sifted the Sacred Books in every way, and so far from finding imperfections in them, have thanked God more and more the deeper they have gone into them, for His divine bounty in having vouchsafed to speak thus to men. Unfortunately, these great Doctors did not enjoy the same aids to study that are possessed by the Modernists for their guide and rule, – a philosophy borrowed from the negation of God, and a criterion which consists of themselves.

We believe, then, that We have set forth with sufficient clearness the historical method of the Modernists. The philosopher leads the way, the historian follows, and then in due order come internal and textual criticism. And since it is characteristic of the first cause to communicate its virtue to secondary causes, it is quite clear that the criticism We are concerned with is an agnostic, immanentist, and evolutionist criticism. Hence anybody who embraces it and employs it, makes profession thereby of the errors contained in it, and places himself in opposition to Catholic faith. This being so, one cannot but be greatly surprised by the consideration which is attached to it by certain Catholics. Two causes may be assigned for this: first, the close alliance, independent of all differences of nationality or religion, which the historians and critics of this school have formed among themselves; second, the boundless effrontery of these men. Let one of them but open his mouth and the others applaud him in chorus, proclaiming that science has made another step forward; let an outsider but hint at a desire to inspect the new discovery with his own eyes, and they are on him in a body; deny it – and you are an ignoramus; embrace it and defend it – and there is no praise too warm for you. In this way they win over any who, did they but realise what they are doing, would shrink back with horror. The impudence and the domineering of some, and the thoughtlessness and imprudence of others, have combined to generate a pestilence in the air which penetrates everywhere and spreads the contagion. But let us pass to the apologist.

The Modernist as Apologist

35. The Modernist apologist depends in two ways on the philosopher. First, indirectly, inasmuch as his theme is history – history dictated, as we have seen, by the philosopher; and, secondly, directly, inasmuch as he takes both his laws and his principles from the philosopher. Hence that common precept of the Modernist school that the new apologetics must be fed from psychological and historical sources. The Modernist apologists, then, enter the arena by proclaiming to the rationalists that though they are defending religion, they have no intention of employing the data of the sacred books or the histories in current use in the Church, and composed according to old methods, but real history written on modern principles and according to rigorously modern methods. In all this they are not using an argumentum ad hominem, but are stating the simple fact that they hold, that the truth is to be found only in this kind of history. They feel that it is not necessary for them to dwell on their own sincerity in their writings – they are already known to and praised by the rationalists as fighting under the same banner, and they not only plume themselves on these encomiums, which are a kind of salary to them but would only provoke nausea in a real Catholic, but use them as an offset to the reprimands of the Church.

But let us see how the Modernist conducts his apologetics. The aim he sets before himself is to make the non-believer attain that experience of the Catholic religion which, according to the system, is the basis of faith. There are two ways open to him, the objective and the subjective. The first of them proceeds from agnosticism. It tends to show that religion, and especially the Catholic religion, is endowed with such vitality as to compel every psychologist and historian of good faith to recognise that its history hides some unknown element. To this end it is necessary to prove that this religion, as it exists today, is that which was founded by Jesus Christ; that is to say, that it is the product of the progressive development of the germ which He brought into the world. Hence it is imperative first of all to establish what this germ was, and this the Modernist claims to be able to do by the following formula: Christ announced the coming of the kingdom of God, which was to be realised within a brief lapse of time and of which He was to become the Messiah, the divinely-given agent and ordainer. Then it must be shown how this germ, always immanent and permanent in the bosom of the Church, has gone on slowly developing in the course of history, adapting itself successively to the different mediums through which it has passed, borrowing from them by vital assimilation all the dogmatic, cultural, ecclesiastical forms that served its purpose; whilst, on the other hand , it surmounted all obstacles, vanquished all enemies, and survived all assaults and all combats. Anybody who well and duly considers this mass of obstacles, adversaries, attacks, combats, and the vitality and fecundity which the Church has shown throughout them all, must admit that if the laws of evolution are visible in her life they fail to explain the whole of her history – the unknown rises forth from it and presents itself before us. Thus do they argue, never suspecting that their determination of the primitive germ is an a priori of agnostic and evolutionist philosophy, and that the formula of it has been gratuitously invented for the sake of buttressing their position.

36. But while they endeavour by this line of reasoning to secure access for the Catholic religion into souls, these new apologists are quite ready to admit that there are many distasteful things in it. Nay, they admit openly, and with ill-concealed satisfaction, that they have found that even its dogma is not exempt from errors and contradictions. They add also that this is not only excusable but – curiously enough – even right and proper. In the Sacred Books there are many passages referring to science or history where manifest errors are to be found. But the subject of these books is not science or history but religion and morals. In them history and science serve only as a species of covering to enable the religious and moral experiences wrapped up in them to penetrate more readily among the masses. The masses understood science and history as they are expressed in these books, and it is clear that had science and history been expressed in a more perfect form this would have proved rather a hindrance than a help. Then, again, the Sacred Books being essentially religious, are consequently necessarily living. Now life has its own truth and its own logic, belonging as they do to a different order, viz., truth of adaptation and of proportion both with the medium in which it exists and with the end towards which it tends. Finally the Modernists, losing all sense of control, go so far as to proclaim as true and legitimate everything that is explained by life.

We, Venerable Brethren, for whom there is but one and only truth, and who hold that the Sacred Books, written under the inspiration of the Holy Ghost, have God for their author (Conc. Vat., De Revel., c. 2) declare that this is equivalent to attributing to God Himself the lie of utility or officious lie, and We say with St. Augustine: In an authority so high, admit but one officious lie, and there will not remain a single passage of those apparently difficult to practise or to believe, which on the same most pernicious rule may not be explained as a lie uttered by the author wilfully and to serve a purpose. (Epist. 28). And thus it will come about, the holy Doctor continues, that everybody will believe and refuse to believe what he likes or dislikes. But the Modernists pursue their way gaily. They grant also that certain arguments adduced in the Sacred Books, like those, for example, which are based on the prophecies, have no rational foundation to rest on. But they will defend even these as artifices of preaching, which are justified by life. Do they stop here? No, indeed, for they are ready to admit, nay, to proclaim that Christ Himself manifestly erred in determining the time when the coming of the Kingdom of God was to take place, and they tell us that we must not be surprised at this since even Christ was subject to the laws of life! After this what is to become of the dogmas of the Church? The dogmas brim over with flagrant contradictions, but what matter that since, apart from the fact that vital logic accepts them, they are not repugnant to symbolical truth. Are we not dealing with the infinite, and has not the infinite an infinite variety of aspects? In short, to maintain and defend these theories they do not hesitate to declare that the noblest homage that can be paid to the Infinite is to make it the object of contradictory propositions! But when they justify even contradiction, what is it that they will refuse to justify?

Subjective Arguments

37. But it is not solely by objective arguments that the non-believer may be disposed to faith. There are also subjective ones at the disposal of the Modernists, and for those they return to their doctrine of immanence. They endeavour, in fact, to persuade their non-believer that down in the very deeps of his nature and his life lie the need and the desire for religion, and this not a religion of any kind, but the specific religion known as Catholicism, which, they say, is absolutely postulated by the perfect development of life. And here We cannot but deplore once more, and grievously, that there are Catholics who, while rejecting immanence as a doctrine, employ it as a method of apologetics, and who do this so imprudently that they seem to admit that there is in human nature a true and rigorous necessity with regard to the supernatural order – and not merely a capacity and a suitability for the supernatural, order – and not merely a capacity and a suitability for the supernatural, such as has at all times been emphasized by Catholic apologists. Truth to tell it is only the moderate Modernists who make this appeal to an exigency for the Catholic religion. As for the others, who might be called intergralists, they would show to the non-believer, hidden away in the very depths of his being, the very germ which Christ Himself bore in His conscience, and which He bequeathed to the world. Such, Venerable Brethren, is a summary description of the apologetic method of the Modernists, in perfect harmony, as you may see, with their doctrines – methods and doctrines brimming over with errors, made not for edification but for destruction, not for the formation of Catholics but for the plunging of Catholics into heresy; methods and doctrines that would be fatal to any religion.

The Modernist as Reformer

38. It remains for Us now to say a few words about the Modernist as reformer. From all that has preceded, some idea may be gained of the reforming mania which possesses them: in all Catholicism there is absolutely nothing on which it does not fasten. Reform of philosophy, especially in the seminaries: the scholastic philosophy is to be relegated to the history of philosophy among obsolete systems, and the young men are to be taught modern philosophy which alone is true and suited to the times in which we live. Reform of theology; rational theology is to have modern philosophy for its foundation, and positive theology is to be founded on the history of dogma. As for history, it must be for the future written and taught only according to their modern methods and principles. Dogmas and their evolution are to be harmonised with science and history. In the Catechism no dogmas are to be inserted except those that have been duly reformed and are within the capacity of the people. Regarding worship, the number of external devotions is to be reduced, or at least steps must be taken to prevent their further increase, though, indeed, some of the admirers of symbolism are disposed to be more indulgent on this head. Ecclesiastical government requires to be reformed in all its branches, but especially in its disciplinary and dogmatic parts. Its spirit with the public conscience, which is not wholly for democracy; a share in ecclesiastical government should therefore be given to the lower ranks of the clergy, and even to the laity, and authority should be decentralised. The Roman Congregations, and especially the index and the Holy Office, are to be reformed. The ecclesiastical authority must change its line of conduct in the social and political world; while keeping outside political and social organization, it must adapt itself to those which exist in order to penetrate them with its spirit. With regard to morals, they adopt the principle of the Americanists, that the active virtues are more important than the passive, both in the estimation in which they must be held and in the exercise of them. The clergy are asked to return to their ancient lowliness and poverty, and in their ideas and action to be guided by the principles of Modernism; and there are some who, echoing the teaching of their Protestant masters, would like the suppression of ecclesiastical celibacy. What is there left in the Church which is not to be reformed according to their principles?

Modernism and All the Heresies

39. It may be, Venerable Brethren, that some may think We have dwelt too long on this exposition of the doctrines of the Modernists. But it was necessary, both in order to refute their customary charge that We do not understand their ideas, and to show that their system does not consist in scattered and unconnected theories but in a perfectly organised body, all the parts of which are solidly joined so that it is not possible to admit one without admitting all. For this reason, too, We have had to give this exposition a somewhat didactic form and not to shrink from employing certain uncouth terms in use among the Modernists. And now, can anybody who takes a survey of the whole system be surprised that We should define it as the synthesis of all heresies? Were one to attempt the task of collecting together all the errors that have been broached against the faith and to concentrate the sap and substance of them all into one, he could not better succeed than the Modernists have done. Nay, they have done more than this, for, as we have already intimated, their system means the destruction not of the Catholic religion alone but of all religion. With good reason do the rationalists applaud them, for the most sincere and the frankest among the rationalists warmly welcome the modernists as their most valuable allies.

For let us return for a moment, Venerable Brethren, to that most disastrous doctrine of agnosticism. By it every avenue that leads the intellect to God is barred, but the Modernists would seek to open others available for sentiment and action. Vain efforts! For, after all, what is sentiment but the reaction of the soul on the action of the intelligence or the senses. Take away the intelligence, and man, already inclined to follow the senses, becomes their slave. Vain, too, from another point of view, for all these fantasias on the religious sentiment will never be able to destroy common sense, and common sense tells us that emotion and everything that leads the heart captive proves a hindrance instead of a help to the discovery of truth. We speak, of course, of truth in itself – as for that other purely subjective truth, the fruit of sentiment and action, if it serves its purpose for the jugglery of words, it is of no use to the man who wants to know above all things whether outside himself there is a God into whose hands he is one day to fall. True, the Modernists do call in experience to eke out their system, but what does this experience add to sentiment? Absolutely nothing beyond a certain intensity and a proportionate deepening of the conviction of the reality of the object. But these two will never make sentiment into anything but sentiment, nor deprive it of its characteristic which is to cause deception when the intelligence is not there to guide it; on the contrary, they but confirm and aggravate this characteristic, for the more intense sentiment is the more it is sentimental. In matters of religious sentiment and religious experience, you know, Venerable Brethren, how necessary is prudence and how necessary, too, the science which directs prudence. You know it from your own dealings with sounds, and especially with souls in whom sentiment predominates; you know it also from your reading of ascetical books – books for which the Modernists have but little esteem, but which testify to a science and a solidity very different from theirs, and to a refinement and subtlety of observation of which the Modernists give no evidence. Is it not really folly, or at least sovereign imprudence, to trust oneself without control to Modernist experiences? Let us for a moment put the question: if experiences have so much value in their eyes, why do they not attach equal weight to the experience that thousands upon thousands of Catholics have that the Modernists are on the wrong road? It is, perchance, that all experiences except those felt by the Modernists are false and deceptive? The vast majority of mankind holds and always will hold firmly that sentiment and experience alone, when not enlightened and guided by reason, do not lead to the knowledge of God. What remains, then, but the annihilation of all religion, – atheism? Certainly it is not the doctrine of symbolism – will save us from this. For if all the intellectual elements, as they call them, of religion are pure symbols, will not the very name of God or of divine personality be also a symbol, and if this be admitted will not the personality of God become a matter of doubt and the way opened to Pantheism? And to Pantheism that other doctrine of the divine immanence leads directly. For does it, We ask, leave God distinct from man or not? If yes, in what does it differ from Catholic doctrine, and why reject external revelation? If no, we are at once in Pantheism. Now the doctrine of immanence in the Modernist acceptation holds and professes that every phenomenon of conscience proceeds from man as man. The rigorous conclusion from this is the identity of man with God, which means Pantheism. The same conclusion follows from the distinction Modernists make between science and faith. The object of science they say is the reality of the knowable; the object of faith, on the contrary, is the reality of the unknowable. Now what makes the unknowable unknowable is its disproportion with the intelligible – a disproportion which nothing whatever, even in the doctrine of the Modernist, can suppress. Hence the unknowable remains and will eternally remain unknowable to the believer as well as to the man of science. Therefore if any religion at all is possible it can only be the religion of an unknowable reality. And why this religion might not be that universal soul of the universe, of which a rationalist speaks, is something We do see. Certainly this suffices to show superabundantly by how many roads Modernism leads to the annihilation of all religion. The first step in this direction was taken by Protestantism; the second is made by Modernism; the next will plunge headlong into atheism.

THE CAUSE OF MODERNISM

40. To penetrate still deeper into Modernism and to find a suitable remedy for such a deep sore, it behoves Us, Venerable Brethren, to investigate the causes which have engendered it and which foster its growth. That the proximate and immediate cause consists in a perversion of the mind cannot be open to doubt. The remote causes seem to us to be reduced to two: curiosity and pride. Curiosity by itself, if not prudently regulated, suffices to explain all errors. Such is the opinion of Our Predecessor, Gregory XVI., who wrote: A lamentable spectacle is that presented by the aberrations of human reason when it yields to the spirit of novelty, when against the warning of the Apostle it seeks to know beyond what it is meant to know, and when relying too much on itself it thinks it can find the fruit outside the Church wherein truth is found without the slightest shadow of error (Ep. Encycl. Singulari nos, 7 Kal. Jul. 1834).

But it is pride which exercises an incomparably greater sway over the soul to blind it and plunge it into error, and pride sits in Modernism as in its own house, finding sustenance everywhere in its doctrines and an occasion to flaunt itself in all its aspects. It is pride which fills Modernists with that confidence in themselves and leads them to hold themselves up as the rule for all, pride which puffs them up with that vainglory which allows them to regard themselves as the sole possessors of knowledge, and makes them say, inflated with presumption, We are not as the rest of men, and which, to make them really not as other men, leads them to embrace all kinds of the most absurd novelties; it is pride which rouses in them the spirit of disobedience and causes them to demand a compromise between authority and liberty; it is pride that makes of them the reformers of others, while they forget to reform themselves, and which begets their absolute want of respect for authority, not excepting the supreme authority. No, truly, there is no road which leads so directly and so quickly to Modernism as pride. When a Catholic laymen or a priest forgets that precept of the Christian life which obliges us to renounce ourselves if we would follow Jesus Christ and neglects to tear pride from his heart, ah! but he is a fully ripe subject for the errors of Modernism. Hence, Venerable Brethren, it will be your first duty to thwart such proud men, to employ them only in the lowest and obscurest offices; the higher they try to rise, the lower let them be placed, so that their lowly position may deprive them of the power of causing damage. Sound your young clerics, too, most carefully, by yourselves and by the directors of your seminaries, and when you find the spirit of pride among any of them reject them without compunction from the priesthood. Would to God that this had always been done with the proper vigilance and constancy.

41. If we pass from the moral to the intellectual causes of Modernism, the first which presents itself, and the chief one, is ignorance. Yes, these very Modernists who pose as Doctors of the Church, who puff out their cheeks when they speak of modern philosophy, and show such contempt for scholasticism, have embraced the one with all its false glamour because their ignorance of the other has left them without the means of being able to recognise confusion of thought, and to refute sophistry. Their whole system, with all its errors, has been born of the alliance between faith and false philosophy.

Methods of Propagandism

42. If only they had displayed less zeal and energy in propagating it! But such is their activity and such their unwearying capacity for work on behalf of their cause, that one cannot but be pained to see them waste such labour in endeavouring to ruin the Church when they might have been of such service to her had their efforts been better employed. Their articles to delude men’s minds are of two kinds, the first to remove obstacles from their path, the second to devise and apply actively and patiently every instrument that can serve their purpose. They recognise that the three chief difficulties for them are scholastic philosophy, the authority of the fathers and tradition, and the magisterium of the Church, and on these they wage unrelenting war. For scholastic philosophy and theology they have only ridicule and contempt. Whether it is ignorance or fear, or both, that inspires this conduct in them, certain it is that the passion for novelty is always united in them with hatred of scholasticism, and there is no surer sign that a man is on the way to Modernism than when he begins to show his dislike for this system. Modernists and their admirers should remember the proposition condemned by Pius IX: The method and principles which have served the doctors of scholasticism when treating of theology no longer correspond with the exigencies of our time or the progress of science (Syll. Prop. 13). They exercise all their ingenuity in diminishing the force and falsifying the character of tradition, so as to rob it of all its weight. But for Catholics the second Council of Nicea will always have the force of law, where it condemns those who dare, after the impious fashion of heretics, to deride the ecclesiastical traditions, to invent novelties of some kind . . . or endeavour by malice or craft to overthrow any one of the legitimate traditions of the Catholic Church; and Catholics will hold for law, also, the profession of the fourth Council of Constantinople: We therefore profess to conserve and guard the rules bequeathed to the Holy Catholic and Apostolic Church by the Holy and most illustrious Apostles, by the orthodox Councils, both general and local, and by every one of those divine interpreters the Fathers and Doctors of the Church. Wherefore the Roman Pontiffs, Pius IV. and Pius IX., ordered the insertion in the profession of faith of the following declaration: I most firmly admit and embrace the apostolic and ecclesiastical traditions and other observances and constitutions of the Church. The Modernists pass the same judgment on the most holy Fathers of the Church as they pass on tradition; decreeing, with amazing effrontery that, while personally most worthy of all veneration, they were entirely ignorant of history and criticism, for which they are only excusable on account of the time in which they lived. Finally, the Modernists try in every way to diminish and weaken the authority of the ecclesiastical magisterium itself by sacrilegiously falsifying its origin, character, and rights, and by freely repeating the calumnies of its adversaries. To all the band of Modernists may be applied those words which Our Predecessor wrote with such pain: To bring contempt and odium on the mystic Spouse of Christ, who is the true light, the children of darkness have been wont to cast in her face before the world a stupid calumny, and perverting the meaning and force of things and words, to depict her as the friend of darkness and ignorance, and the enemy of light, science, and progress (Motu-proprio, Ut mysticum, 14 March, 1891). This being so, Venerable Brethren, no wonder the Modernists vent all their gall and hatred on Catholics who sturdily fight the battles of the Church. But of all the insults they heap on them those of ignorance and obstinacy are the favourites. When an adversary rises up against them with an erudition and force that render him redoubtable, they try to make a conspiracy of silence around him to nullify the effects of his attack, while in flagrant contrast with this policy towards Catholics, they load with constant praise the writers who range themselves on their side, hailing their works, excluding novelty in every page, with choruses of applause; for them the scholarship of a writer is in direct proportion to the recklessness of his attacks on antiquity, and of his efforts to undermine tradition and the ecclesiastical magisterium; when one of their number falls under the condemnations of the Church the rest of them, to the horror of good Catholics, gather round him, heap public praise upon him, venerate him almost as a martyr to truth. The young, excited and confused by all this glamour of praise and abuse, some of them afraid of being branded as ignorant, others ambitious to be considered learned, and both classes goaded internally by curiosity and pride, often surrender and give themselves up to Modernism.

43. And here we have already some of the artifices employed by Modernists to exploit their wares. What efforts they make to win new recruits! They seize upon chairs in the seminaries and universities, and gradually make of them chairs of pestilence. From these sacred chairs they scatter, though not always openly, the seeds of their doctrines; they proclaim their teachings without disguise in congresses; they introduce them and make them the vogue in social institutions. Under their own names and under pseudonyms they publish numbers of books, newspapers, reviews, and sometimes one and the same writer adopts a variety of pseudonyms to trap the incautious reader into believing in a whole multitude of Modernist writers – in short they leave nothing untried, in action, discourses, writings, as though there were a frenzy of propaganda upon them. And the results of all this? We have to lament at the sight of many young men once full of promise and capable of rendering great services to the Church, now gone astray. And there is another sight that saddens Us too: that of so many other Catholics, who, while they certainly do not go so far as the former, have yet grown into the habit, as though they had been breathing a poisoned atmosphere, of thinking and speaking and writing with a liberty that ill becomes Catholics. They are to be found among the laity, and in the ranks of the clergy, and they are not wanting even in the last place where one might expect to meet them, in religious institutes. If they treat of biblical questions, it is upon Modernist principles; if they write history, it is to search out with curiosity and to publish openly, on the pretext of telling the whole truth and with a species of ill-concealed satisfaction, everything that looks to them like a stain in the history of the Church. Under the sway of certain a priori rules they destroy as far as they can the pious traditions of the people, and bring ridicule on certain relics highly venerable from their antiquity. They are possessed by the empty desire of being talked about, and they know they would never succeed in this were they to say only what has been always said. It may be that they have persuaded themselves that in all this they are really serving God and the Church – in reality they only offend both, less perhaps by their works themselves than by the spirit in which they write and by the encouragement they are giving to the extravagances of the Modernists.

REMEDIES

44. Against this host of grave errors, and its secret and open advance, Our Predecessor Leo XIII., of happy memory, worked strenuously especially as regards the Bible, both in his words and his acts. But, as we have seen, the Modernists are not easily deterred by such weapons – with an affectation of submission and respect, they proceeded to twist the words of the Pontiff to their own sense, and his acts they described as directed against others than themselves. And the evil has gone on increasing from day to day. We therefore, Venerable Brethren, have determined to adopt at once the most efficacious measures in Our power, and We beg and conjure you to see to it that in this most grave matter nobody will ever be able to say that you have been in the slightest degree wanting in vigilance, zeal or firmness. And what We ask of you and expect of you, We ask and expect also of all other pastors of souls, of all educators and professors of clerics, and in a very special way of the superiors of religious institutions.

I. – The Study of Scholastic Philosophy

45. In the first place, with regard to studies, We will and ordain that scholastic philosophy be made the basis of the sacred sciences. It goes without saying that if anything is met with among the scholastic doctors which may be regarded as an excess of subtlety, or which is altogether destitute of probability, We have no desire whatever to propose it for the imitation of present generations (Leo XIII. Enc. Aeterni Patris). And let it be clearly understood above all things that the scholastic philosophy We prescribe is that which the Angelic Doctor has bequeathed to us, and We, therefore, declare that all the ordinances of Our Predecessor on this subject continue fully in force, and, as far as may be necessary, We do decree anew, and confirm, and ordain that they be by all strictly observed. In seminaries where they may have been neglected let the Bishops impose them and require their observance, and let this apply also to the Superiors of religious institutions. Further let Professors remember that they cannot set St. Thomas aside, especially in metaphysical questions, without grave detriment.

46. On this philosophical foundation the theological edifice is to be solidly raised. Promote the study of theology, Venerable Brethren, by all means in your power, so that your clerics on leaving the seminaries may admire and love it, and always find their delight in it. For in the vast and varied abundance of studies opening before the mind desirous of truth, everybody knows how the old maxim describes theology as so far in front of all others that every science and art should serve it and be to it as handmaidens (Leo XIII., Lett. ap. In Magna, Dec. 10, 1889). We will add that We deem worthy of praise those who with full respect for tradition, the Holy Fathers, and the ecclesiastical magisterium, undertake, with well-balanced judgment and guided by Catholic principles (which is not always the case), seek to illustrate positive theology by throwing the light of true history upon it. Certainly more attention must be paid to positive theology than in the past, but this must be done without detriment to scholastic theology, and those are to be disapproved as of Modernist tendencies who exalt positive theology in such a way as to seem to despise the scholastic.

47. With regard to profane studies suffice it to recall here what Our Predecessor has admirably said: Apply yourselves energetically to the study of natural sciences: the brilliant discoveries and the bold and useful applications of them made in our times which have won such applause by our contemporaries will be an object of perpetual praise for those that come after us (Leo XIII. Alloc., March 7, 1880). But this do without interfering with sacred studies, as Our Predecessor in these most grave words prescribed: If you carefully search for the cause of those errors you will find that it lies in the fact that in these days when the natural sciences absorb so much study, the more severe and lofty studies have been proportionately neglected – some of them have almost passed into oblivion, some of them are pursued in a half-hearted or superficial way, and, sad to say, now that they are fallen from their old estate, they have been dis figured by perverse doctrines and monstrous errors (loco cit.). We ordain, therefore, that the study of natural science in the seminaries be carried on under this law.

II – Practical Application

48. All these prescriptions and those of Our Predecessor are to be borne in mind whenever there is question of choosing directors and professors for seminaries and Catholic Universities. Anybody who in any way is found to be imbued with Modernism is to be excluded without compunction from these offices, and those who already occupy them are to be withdrawn. The same policy is to be adopted towards those who favour Modernism either by extolling the Modernists or excusing their culpable conduct, by criticising scholasticism, the Holy Father, or by refusing obedience to ecclesiastical authority in any of its depositaries; and towards those who show a love of novelty in history, archaeology, biblical exegesis, and finally towards those who neglect the sacred sciences or appear to prefer to them the profane. In all this question of studies, Venerable Brethren, you cannot be too watchful or too constant, but most of all in the choice of professors, for as a rule the students are modelled after the pattern of their masters. Strong in the consciousness of your duty, act always prudently but vigorously.

49. Equal diligence and severity are to be used in examining and selecting candidates for Holy Orders. Far, far from the clergy be the love of novelty! God hates the proud and the obstinate. For the future the doctorate of theology and canon law must never be conferred on anybody who has not made the regular course of scholastic philosophy; if conferred it shall be held as null and void. The rules laid down in 1896 by the Sacred Congregation of Bishops and Regulars for the clerics, both secular and regular, of Italy concerning the frequenting of the Universities, We now decree to be extended to all nations. Clerics and priests inscribed in a Catholic Institute or University must not in the future follow in civil Universities those courses for which there are chairs in the Catholic Institutes to which they belong. If this has been permitted anywhere in the past, We ordain that it be not allowed for the future. Let the Bishops who form the Governing Board of such Catholic Institutes or Universities watch with all care that these Our commands be constantly observed.

III. – Episcopal Vigilance Over Publications

50. It is also the duty of the bishops to prevent writings infected with Modernism or favourable to it from being read when they have been published, and to hinder their publication when they have not. No book or paper or periodical of this kind must ever be permitted to seminarists or university students. The injury to them would be equal to that caused by immoral reading – nay, it would be greater for such writings poison Christian life at its very fount. The same decision is to be taken concerning the writings of some Catholics, who, though not badly disposed themselves but ill-instructed in theological studies and imbued with modern philosophy, strive to make this harmonize with the faith, and, as they say, to turn it to the account of the faith. The name and reputation of these authors cause them to be read without suspicion, and they are, therefore, all the more dangerous in preparing the way for Modernism.

51. To give you some more general directions, Venerable Brethren, in a matter of such moment, We bid you do everything in your power to drive out of your dioceses, even by solemn interdict, any pernicious books that may be in circulation there. The Holy See neglects no means to put down writings of this kind, but the number of them has now grown to such an extent that it is impossible to censure them all. Hence it happens that the medicine sometimes arrives too late, for the disease has taken root during the delay. We will, therefore, that the Bishops, putting aside all fear and the prudence of the flesh, despising the outcries of the wicked, gently by all means but constantly, do each his own share of this work, remembering the injunctions of Leo XIII. in the Apostolic Constitution Officiorum: Let the Ordinaries, acting in this also as Delegates of the Apostolic See, exert themselves to prescribe and to put out of reach of the faithful injurious books or other writings printed or circulated in their dioceses. In this passage the Bishops, it is true, receive a right, but they have also a duty imposed on them. Let no Bishop think that he fulfils this duty by denouncing to us one or two books, while a great many others of the same kind are being published and circulated. Nor are you to be deterred by the fact that a book has obtained the Imprimatur elsewhere, both because this may be merely simulated, and because it may have been granted through carelessness or easiness or excessive confidence in the author as may sometimes happen in religious Orders. Besides, just as the same food does not agree equally with everybody, it may happen that a book harmless in one may, on account of the different circumstances, be hurtful in another. Should a Bishop, therefore, after having taken the advice of prudent persons, deem it right to condemn any of such books in his diocese, We not only give him ample faculty to do so but We impose it upon him as a duty to do so. Of course, it is Our wish that in such action proper regard be used, and sometimes it will suffice to restrict the prohibition to the clergy; but even in such cases it will be obligatory on Catholic booksellers not to put on sale books condemned by the Bishop. And while We are on this subject of booksellers, We wish the Bishops to see to it that they do not, through desire for gain, put on sale unsound books. It is certain that in the catalogues of some of them the books of the Modernists are not unfrequently announced with no small praise. If they refuse obedience let the Bishops have no hesitation in depriving them of the title of Catholic booksellers; so too, and with more reason, if they have the title of Episcopal booksellers, and if they have that of Pontifical, let them be denounced to the Apostolic See. Finally, We remind all of the XXVI. article of the abovementioned Constitution Officiorum: All those who have obtained an apostolic faculty to read and keep forbidden books, are not thereby authorised to read books and periodicals forbidden by the local Ordinaries, unless the apostolic faculty expressly concedes permission to read and keep books condemned by anybody.

IV. – Censorship

52. But it is not enough to hinder the reading and the sale of bad books – it is also necessary to prevent them from being printed. Hence let the Bishops use the utmost severity in granting permission to print. Under the rules of the Constitution Officiorum, many publications require the authorisation of the Ordinary, and in some dioceses it has been made the custom to have a suitable number of official censors for the examination of writings. We have the highest praise for this institution, and We not only exhort, but We order that it be extended to all dioceses. In all episcopal Curias, therefore, let censors be appointed for the revision of works intended for publication, and let the censors be chosen from both ranks of the clergy – secular and regular – men of age, knowledge and prudence who will know how to follow the golden mean in their judgments. It shall be their office to examine everything which requires permission for publication according to Articles XLI. and XLII. of the above-mentioned Constitution. The Censor shall give his verdict in writing. If it be favourable, the Bishop will give the permission for publication by the word Imprimatur, which must always be preceded by the Nihil obstat and the name of the Censor. In the Curia of Rome official censors shall be appointed just as elsewhere, and the appointment of them shall appertain to the Master of the Sacred Palaces, after they have been proposed to the Cardinal Vicar and accepted by the Sovereign Pontiff. It will also be the office of the Master of the Sacred Palaces to select the censor for each writing. Permission for publication will be granted by him as well as by the Cardinal Vicar or his Vicegerent, and this permission, as above prescribed, must always be preceded by the Nihil obstat and the name of the Censor. Only on very rare and exceptional occasions, and on the prudent decision of the bishop, shall it be possible to omit mention of the Censor. The name of the Censor shall never be made known to the authors until he shall have given a favourable decision, so that he may not have to suffer annoyance either while he is engaged in the examination of a writing or in case he should deny his approval. Censors shall never be chosen from the religious orders until the opinion of the Provincial, or in Rome of the General, has been privately obtained, and the Provincial or the General must give a conscientious account of the character, knowledge and orthodoxy of the candidate. We admonish religious superiors of their solemn duty never to allow anything to be published by any of their subjects without permission from themselves and from the Ordinary. Finally We affirm and declare that the title of Censor has no value and can never be adduced to give credit to the private opinions of the person who holds it.

Priests as Editors

53. Having said this much in general, We now ordain in particular a more careful observance of Article XLII. of the above-mentioned Constitution Officiorum. It is forbidden to secular priests, without the previous consent of the Ordinary, to undertake the direction of papers or periodicals. This permission shall be withdrawn from any priest who makes a wrong use of it after having been admonished. With regard to priests who are correspondents or collaborators of periodicals, as it happens not unfrequently that they write matter infected with Modernism for their papers or periodicals, let the Bishops see to it that this is not permitted to happen, and, should they fail in this duty, let the Bishops make due provision with authority delegated by the Supreme Pontiff. Let there be, as far as this is possible, a special Censor for newspapers and periodicals written by Catholics. It shall be his office to read in due time each number after it has been published, and if he find anything dangerous in it let him order that it be corrected. The Bishop shall have the same right even when the Censor has seen nothing objectionable in a publication.

V. – Congresses

54. We have already mentioned congresses and public gatherings as among the means used by the Modernists to propagate and defend their opinions. In the future Bishops shall not permit Congresses of priests except on very rare occasions. When they do permit them it shall only be on condition that matters appertaining to the Bishops or the Apostolic See be not treated in them, and that no motions or postulates be allowed that would imply a usurpation of sacred authority, and that no mention be made in them of Modernism, presbyterianism, or laicism. At Congresses of this kind, which can only be held after permission in writing has been obtained in due time and for each case, it shall not be lawful for priests of other dioceses to take part without the written permission of their Ordinary. Further no priest must lose sight of the solemn recommendation of Leo XIII.: Let priests hold as sacred the authority of their pastors, let them take it for certain that the sacerdotal ministry, if not exercised under the guidance of the Bishops, can never be either holy, or very fruitful or respectable (Lett. Encyc. Nobilissima Gallorum, 10 Feb., 1884).

VI – Diocesan Watch Committees

55. But of what avail, Venerable Brethren, will be all Our commands and prescriptions if they be not dutifully and firmly carried out? And, in order that this may be done, it has seemed expedient to Us to extend to all dioceses the regulations laid down with great wisdom many years ago by the Bishops of Umbria for theirs.

“In order,” they say, “to extirpate the errors already propagated and to prevent their further diffusion, and to remove those teachers of impiety through whom the pernicious effects of such dif fusion are being perpetuated, this sacred Assembly, following the example of St. Charles Borromeo, has decided to establish in each of the dioceses a Council consisting of approved members of both branches of the clergy, which shall be charged the task of noting the existence of errors and the devices by which new ones are introduced and propagated, and to inform the Bishop of the whole so that he may take counsel with them as to the best means for nipping the evil in the bud and preventing it spreading for the ruin of souls or, worse still, gaining strength and growth” (Acts of the Congress of the Bishops of Umbria, Nov. 1849, tit 2, art. 6). We decree, therefore, that in every diocese a council of this kind, which We are pleased to name “the Council of Vigilance,” be instituted without delay. The priests called to form part in it shall be chosen somewhat after the manner above prescribed for the Censors, and they shall meet every two months on an appointed day under the presidency of the Bishop. They shall be bound to secrecy as to their deliberations and decisions, and their function shall be as follows: They shall watch most carefully for every trace and sign of Modernism both in publications and in teaching, and, to preserve from it the clergy and the young, they shall take all prudent, prompt and efficacious measures. Let them combat novelties of words remembering the admonitions of Leo XIII. (Instruct. S.C. NN. EE. EE., 27 Jan., 1902): It is impossible to approve in Catholic publications of a style inspired by unsound novelty which seems to deride the piety of the faithful and dwells on the introduction of a new order of Christian life, on new directions of the Church, on new aspirations of the modern soul, on a new vocation of the clergy, on a new Christian civilisation. Language of this kind is not to be tolerated either in books or from chairs of learning. The Councils must not neglect the books treating of the pious traditions of different places or of sacred relics. Let them not permit such questions to be discussed in periodicals destined to stimulate piety, neither with expressions savouring of mockery or contempt, nor by dogmatic pronouncements, especially when, as is often the case, what is stated as a certainty either does not pass the limits of probability or is merely based on prejudiced opinion. Concerning sacred relics, let this be the rule: When Bishops, who alone are judges in such matters, know for certain the a relic is not genuine, let them remove it at once from the veneration of the faithful; if the authentications of a relic happen to have been lost through civil disturbances, or in any other way, let it not be exposed for public veneration until the Bishop has verified it. The argument of prescription or well-founded presumption is to have weight only when devotion to a relic is commendable by reason of its antiquity, according to the sense of the Decree issued in 1896 by the Congregation of Indulgences and Sacred Relics: Ancient relics are to retain the veneration they have always enjoyed except when in individual instances there are clear arguments that they are false or suppositions. In passing judgment on pious traditions be it always borne in mind that in this matter the Church uses the greatest prudence, and that she does not allow traditions of this kind to be narrated in books except with the utmost caution and with the insertion of the declaration imposed by Urban VIII, and even then she does not guarantee the truth of the fact narrated; she simply does but forbid belief in things for which human arguments are not wanting. On this matter the Sacred Congregation of Rites, thirty years ago, decreed as follows: These apparitions and revelations have neither been approved nor condemned by the Holy See, which has simply allowed that they be believed on purely human faith, on the tradition which they relate, corroborated by testimonies and documents worthy of credence (Decree, May 2, 1877). Anybody who follows this rule has no cause for fear. For the devotion based on any apparition, in as far as it regards the fact itself, that is to say in as far as it is relative, always implies the hypothesis of the truth of the fact; while in as far as it is absolute, it must always be based on the truth, seeing that its object is the persons of the saints who are honoured. The same is true of relics. Finally, We entrust to the Councils of Vigilance the duty of overlooking assiduously and diligently social institutions as well as writings on social questions so that they may harbour no trace of Modernism, but obey the prescriptions of the Roman Pontiffs.

VII – Triennial Returns

56. Lest what We have laid down thus far should fall into oblivion, 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.

57. This, Venerable Brethren, is what we have thought it our duty to write to you for the salvation of all who believe. The adversaries of the Church will doubtless abuse what we have said to refurbish the old calumny by which we are traduced as the enemy of science and of the progress of humanity. In order to oppose a new answer to such accusations, which the history of the Christian religion refutes by never failing arguments, it is Our intention to establish and develop by every means in our power a special Institute in which, through the co-operation of those Catholics who are most eminent for their learning, the progress of science and other realms of knowledge may be promoted under the guidance and teaching of Catholic truth. God grant that we may happily realise our design with the ready assistance of all those who bear a sincere love for the Church of Christ. But of this we will speak on another occasion.

58. Meanwhile, Venerable Brethren, fully confident in your zeal and work, we beseech for you with our whole heart and soul the abundance of heavenly light, so that in the midst of this great perturbation of men’s minds from the insidious invasions of error from every side, you may see clearly what you ought to do and may perform the task with all your strength and courage. May Jesus Christ, the author and finisher of our faith, be with you by His power; and may the Immaculate Virgin, the destroyer of all heresies, be with you by her prayers and aid. And We, as a pledge of Our affection and of divine assistance in adversity, grant most affectionately and with all Our heart to you, your clergy and people the Apostolic Benediction.

Given at St. Peter’s, Rome, on the 8th day of September, 1907, the fifth year of our Pontificate.

PIUS X

 


© Copyright – Libreria Editrice

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Saints of Lent: The Lion of Munster

Lent is a grand time to confront evil, both that evil which stains our souls, and the evil external to us.  Throughout the history of the Church there have been saints who risked all to bravely confront the popular evils of their time.  This Lent on each Sunday we will be looking at some of those saints.  We began with Saint Athanasius.  Go here to read about him.  Next we looked at Saint John Fisher.  Go here to read about him. Last week we looked at the life of Saint Oliver Plunket.  Go here to read about him.  This week we turn to the Lion of Munster.

The Nazis hated and feared Clemens August Graf von Galen in life and no doubt they still hate and fear him, at least those now enjoying the amenities of some of the less fashionable pits of Hell.  This Lent, I am strongly encouraged by the story of Blessed von Galen.  I guess one could come up with a worse situation than being a Roman Catholic bishop in Nazi Germany in 1941, and confronting a merciless anti-Christian dictatorship that was diametrically opposed to the Truth of Christ, but that would certainly do for enough of a challenge for one lifetime for anyone.  (Hitler privately denounced Christianity as a Jewish superstition and looked forward after the War to “settling accounts”, as he put it, with Christianity in general and Roman Catholicism in particular.)

Priests who spoke out against the Third Reich were being rounded up and shipped off to concentration camps.  What was a bishop to do in the face of such massive evil?  Well, for the Bishop of Munster, Clemens von Galen, there could be only one answer.

A German Count, von Galen was from one of the oldest aristocratic families in Westphalia.  Always a German patriot, the political views of von Galen would have made my own conservatism seem a pale shade of pink in comparison.  Prior to becoming a bishop, he was sometimes criticized for a haughty attitude and being unbending.  He was chosen Bishop of Munster in 1933 only after other candidates, no doubt recognizing what a dangerous position it would be with the Nazis now in power, had turned it down.  I am certain  it did not hurt that he was an old friend of Cardinal Eugenio Pacelli, the future Pope Pius XII.

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Saints of Lent: Cardinal John Fisher

 

Where are now the kings and princes that once reigned over all the world, whose glory and triumph were lifted up above the earth? Where are now the innumerable company and power of Xerxes and Caesar? Where are the great victories of Alexander and Pompey? Where are now the great riches of Croesus and Crassus? But what shall we say of those who once were kings and governors of this realm?  Where are they now whom we have known and seen in our days in such great wealth and glory that it was thought by many they would never have died, never have been forgotten? They had all their pleasures at the full, both of delicious and good fare, of hawking, hunting, also of excellent horses and stallions, greyhounds and hounds for their entertainment, their palaces well and richly furnished, strongholds and towns without number. They had a great plenty of gold and silver, many servants, fine apparel for themselves and their lodgings. They had the power of the law to proscribe, to punish, to exalt and set forward their friends and loved ones, to put down and make low their enemies, and also to punish by temporal death rebels and traitors. Every man held with them, all were at their command. Every man was obedient to them, feared them, also honored and praised them, everywhere now? Are they not gone and wasted like smoke? Of them it is written in another place, mox ut honorificati fuerint et exaltati, dificientes quemadmodum fumus deficient (when they were in their utmost prosperity and fame, they soon failed and came to nothing, even as smoke does) (Ps. 36:2). St. James compares the vanity of this life to a vapor, and he says it shall perish and wither away as a flower in the hay season. (James 4:15).

Saint John Fisher

 

Lent is a grand time to confront evil, both that evil which stains our souls, and the evil external to us.  Throughout the history of the Church there have been saints who risked all to bravely confront the popular evils of their time.  This Lent on each Sunday we will be looking at some of those saints.  We began with Saint Athanasius.  Go here to read about him.  This week we will look at Saint John Fisher.

When he ascended to the throne of England Henry VIII was popularly known as the Golden Hope of England.  His father Henry VII had never been loved by the people of England:  a miser and a distinctly unheroic figure no matter what Shakespeare would write in Richard III.  He had brought the end of the War of the Roses and peace to England, but that was about as much credit as his subjects would give the grasping, unlovable Henry Tudor.  His son by contrast looked like an Adonis when young, strong and athletic.  He had a sharp mind and had been well-educated, intended, ironically, for a career in the Church before the death of his elder brother Arthur.  He was reputed, correctly, to be pious.  He had considerable charisma in his youth and knew how to make himself loved with a well timed laugh or smile, and loved he was, by the nobles, commons, his wife Katherine, and the Church.  Few reigns started more auspiciously than that of Henry, eighth of that name.

By the end of his reign he was widely despised by most his subjects.  Called a crowned monster behind his back, his reign had brought religious turmoil to England and domestic strife.  The best known symbols of his reign were the headman’s axe, the stake and the boiling pot in which he had some of the luckless individuals who roused his fury boiled to death.

It of course is small wonder for a Catholic to have little love for Henry VIII and his reign, but the distaste for Henry extends well beyond members of the Church.  Winston Churchill, the great English statesman and historian, in his magisterial History of the English Speaking Peoples, has this to say about the executions of Saint Thomas More and Saint John Fisher:

“The resistance of More and Fisher to the royal supremacy in Church government was a heroic stand.  They realised the defects of the existing Catholic system, but they hated and feared the aggressive nationalism which was destroying the unity of Christendom.  They saw that the break with Rome carried with it the risk of a despotism freed from every fetter.  More stood forth as the defender of all that was finest in the medieval outlook.  He represents to history its universality, its belief in spiritual values, and its instinctive sense of otherworldliness.  Henry VIII with cruel axe decapitated not only a wise and gifted counselor, but a system which, though it had failed to live up to its ideals in practice, had for long furnished mankind with its brightest dreams.”

Churchill himself was not noted for being a churchgoer.  When asked if he was a pillar of the Church of England, he quipped that perhaps he could be considered to be a flying butress of the Church, supporting it from outside.  Perhaps this helped give him a certain objectivity regarding Henry VIII.  Here is part of his summing up of Henry’s reign:

“Henry’s rule saw many advances in the growth and the character of the English state, but it is a hideous blot upon his record that the reign should be widely remembered for its executions.  Two Queens, two of the King’s chief Ministers, a saintly bishop, numerous abbots, monks and many ordinary folk who dared to resist the royal will were put to death.  Almost every member of the nobility in whom royal blood ran perished on the scaffold at Henry’s command.  Roman Catholic and Calvinist alike were burnt for heresy and religious treason.  These persecutions, inflicted in solemn manner by officers of the law, perhaps in the presence of the Council or even the King himself, form a brutal seqeul to the bright promise of the Renaissance.  The sufferings of devout men and women among the faggots, the use of torture, and the savage penalties imposed for even paltry crimes, stand in repellant contrast to the enlightened principles of humanism.” 

 

Born in 1469, John Fisher was noted for his great learning, the austerity of his life and his piety.  He was made Bishop of Rochester, the poorest diocese in England, at the personal insistence of Henry VIII in 1504.  Usually this was a stepping stone to ecclesiastical preferment, but Fisher stayed there for 31 years, doubtless because he had the courage to oppose the King whenever he was wrong, and so he did when Henry attempted to divorce Queen Katherine and when he broke with Rome.  Fisher made a strange champion to stand against a King.  He was noted as a scholar throughout Europe, a man of exceeding mildness and friendliness and someone clearly made for peace and contemplation and not for turmoil and strife in public life.  However for truth and the Faith Fisher was willing to stand virtually alone with a handful of others, including Saint Thomas More, against his terrifying Sovereign.

 

John Cardinal Fisher was made a Cardinal by Pope Paul III in May of 1535, King Henry stopped the cardinal’s hat from being brought into England, bellowing that he would send Fisher’s head to the Pope.  Tried by a kangaroo court and convicted, the only testimony brought against him was by Richard Rich, a specialist in lying men to the headman’s block.  Fisher was condemned to be hanged, drawn, and quartered at Tyburn. Continue Reading

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Saints of Lent: Athanasius Contra Mundum

We are proud that our own country has more than once stood against the world. Athanasius did the same.

He stood for the Tninitarian doctrine, ‘whole and undefiled,’ when it looked as if all the civilized world was slipping back from Christianity into the religion of Arius— into one of those ‘sensible’ synthetic religions which are so strongly recommended today and which, then as now, included among their devotees many highly cultivated clergymen. It is his glory that he did not move with the times; it is his reward that he now remains when those times, as all times do, have moved away.”

CS Lewis

 

 

 

 

 

 

Lent is a grand time to confront evil, both that evil which stains our souls, and the evil external to us.  Throughout the history of the Church there have been saints who risked all to bravely confront the popular evils of their time.  This Lent on each Sunday we will be looking at some of those saints.  We begin with Saint Athanasius.

Saint Athanasius, a Doctor of the Church, and the foremost defender of the divinity of Christ, is one of the key figures in the history of the Faith.  His era, the Fourth Century, was a time period of turbulent change, not unlike our own in that respect.  With the conversion of the Emperor Constantine to Christ, the Church was suddenly transformed from a proscribed cult into the religion of the Empire.  Instead of being executed for their faith in Christ, bishops found themselves important players in what was rapidly becoming a Christian Empire.  To many Christians, it seemed as if they had reached a golden period in human history when the Church could rapidly reach its goal of bringing all men to Christ.  History, however, never ceases to twist and turn as it charts the affairs of Man.

One of the more dangerous twists of History in the Fourth Century for the Church, was the meteoric rise of the Arian heresy.  A priest of Alexandria, Egypt, Arius propounded the doctrine that the Son, since he was begotten of the Father, was a creation of God, and not God.  He was the greatest of God’s creations, and next to God, but he was not God.  Of course, Arius thus destroyed the doctrine of the Trinity, and reduced Jesus from being God to being a creature serving God.  This doctrine, if it had prevailed, would have transformed Christianity into a Unitarian faith and inevitably downplayed the centrality of Christ.  The doctrine of Arius began to spread, until it was necessary for it to be addressed at the Council of Nicaea in 325 AD, the first of the ecumenical councils.  Called specifically to address Arianism, the Council was unequivocal in its condemnation of Arianism as indicated by the Nicene Creed written at the Council:

We Believe in one God, the Father Almighty, maker of all things visible and invisible; and in one Lord, Jesus Christ, the Son of God, begotten of the Father, only begotten, that is, from the substance of the Father; God from God, Light from Light, very God from very God, begotten, not made, Consubstantial with the Father, by whom all things were made, both things in heaven and things in earth; who for us men and for our salvation came down and was incarnate, was made man, suffered and rose again the third day, ascended into heaven, and is coming to judge the living and the dead. And in the Holy Spirit, and those who say “There was when he was not” and “Before his generation he was not” and “He came to be from nothing” or those who pretend that the Son of God is “Of other hypostasis or substance; or “created” or alterable” or “mutable”; the Catholic and apostolic Church anathematizes.

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Larry and Ash Wednesday

ash_wednesday

(I will be reposting this each Ash Wednesday.)

My late son Larry always seemed to enjoy Ash Wednesday.  Four years ago in 2013 I went up with him to receive ashes.  He heard the traditional admonition:  “Remember man thou art dust, and to dust thou shalt return.” and had the ashes placed on his forehead.  He then did the normal circle turn that he did after receiving Communion, and we went back to our pew.

Little did we know that this would be Larry’s last Ash Wednesday.  He died in the wee hours of Pentecost in 2013 of a seizure.  (On that dreadful date I said to my wife that one of the greatest gifts God has given us in this life is our inability to see the future.)  Now Larry’s physical body is well on its way back to dust, awaiting the Resurrection when it will be reunited with his soul.

Larry is now in the land which knows not Ash Wednesday, but only Eternal Easter, and we are left to experience this Ash Wednesday without him.  I have always found Ash Wednesday to be a bleak day and it will be much bleaker yet without my son.  However, Ash Wednesday, like death, is not the end, but merely a beginning.  As Ash Wednesday is the portal to Easter, death is the portal to eternal life.  Continue Reading

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Saint Thomas Aquinas on the Devil, Temptation and Sin

 

 

I answer that, The temptation which comes from the enemy takes the form of a suggestion, as Gregory says (Hom. xvi in Evang.). Now a suggestion cannot be made to everybody in the same way; it must arise from those things towards which each one has an inclination. Consequently the devil does not straight away tempt the spiritual man to grave sins, but he begins with lighter sins, so as gradually to lead him to those of greater magnitude. Wherefore Gregory (Moral. xxxi), expounding Job 39:25, “He smelleth the battle afar off, the encouraging of the captains and the shouting of the army,” says: “The captains are fittingly described as encouraging, and the army as shouting. Because vices begin by insinuating themselves into the mind under some specious pretext: then they come on the mind in such numbers as to drag it into all sorts of folly, deafening it with their bestial clamor.”

Thus, too, did the devil set about the temptation of the first man. For at first he enticed his mind to consent to the eating of the forbidden fruit, saying (Genesis 3:1): “Why hath God commanded you that you should not eat of every tree of paradise?” Secondly [he tempted him] to vainglory by saying: “Your eyes shall be opened.” Thirdly, he led the temptation to the extreme height of pride, saying: “You shall be as gods, knowing good and evil.” This same order did he observe in tempting Christ. For at first he tempted Him to that which men desire, however spiritual they may be–namely, the support of the corporeal nature by food. Secondly, he advanced to that matter in which spiritual men are sometimes found wanting, inasmuch as they do certain things for show, which pertains to vainglory. Thirdly, he led the temptation on to that in which no spiritual men, but only carnal men, have a part–namely, to desire worldly riches and fame, to the extent of holding God in contempt. And so in the first two temptations he said: “If Thou be the Son of God”; but not in the third, which is inapplicable to spiritual men, who are sons of God by adoption, whereas it does apply to the two preceding temptations.

And Christ resisted these temptations by quoting the authority of the Law, not by enforcing His power, “so as to give more honor to His human nature and a greater punishment to His adversary, since the foe of the human race was vanquished, not as by God, but as by man”; as Pope Leo says (Serm. 1, De Quadrag. 3).

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Fulton Sheen on the Signs of Our Time

 

 

Lent is a good time for confronting evil, both inside of ourselves and the evil of the World.  In 1947 then Monsignor Fulton Sheen gave a very important radio address.  He could discern that humanity was at a turning point and he issued an alarm and a warning.  His words are more relevant today than they were seven decades ago.  Below is the text of his speech:

‘Signs of Our Times’

sermon delivered on January 26, 1947

God Love You!

I want those to be my first words of greeting to you as they will be the concluding words of each broadcast. They embody three ideas: God is love; God loves you; and since love is reciprocal may you love God in return.

 

 

This is the 17th year I have had the privilege of addressing you on the Catholic Hour and it is probably safe to say that at no time in those years-not even during the war when we saw victory ahead-have the souls of men been more in the dark about the future, less insecure about the present. We are living in the twilight of a civilization, and for that reason, we have entitled this series Light Your Lamps. Under this title we will discuss in eleven broadcasts a subject which we were unable to discuss the last few years, and it will be that which is contained in the Papal Encyclical Divini Redemptoris:  the all important subject of Communism.

 

 

It is very difficult to do justice to any phase of this encyclical in the sixteen minutes allotted to me, so this year I shall write a much fuller treatment of each broadcast which will be put into pamphlet form and which the National Council of Catholic Men will send to you free each week if you make your request known to them.

 

 

Why is it that so few realize the seriousness of our present crisis? Partly because men do not want to believe their own times are wicked, partly because it involves too much selfaccusation and principally because they have no standards outside of themselves by which to measure their times.  If there is no fixed concept of justice how shall men know it is violated? Only those who live by faith really know what is happening in the world. The great masses without faith are unconscious of the destructive processes going on.The tragedy is not that the hairs of our civilization are gray; it is rather our failure to see that they are. The very day Sodom was destroyed, Scripture describes the sun as bright; Balthasar’s realm came to an end in darkness; people saw Noah preparing for the flood one hundred and twenty years before it came, but men would not believe. In the midst of seeming prosperity, world-unity, the decree to the angels goes forth but the masses go on their sordid routines. As our Lord said: “For as in the days before the flood, they were eating and drinking, marrying and giving in marriage, even till that day in which Noah entered into the ark, and they knew not till the flood came, and took them all away; so also shall the coming of the Son of man be.” (Matthew 24:38, 39) Well may Our Saviour say to us what He said to the Saducees and Pharisees in His time:  “When it is evening, you say: It will be fair weather, for the sky is red. And in the morning: Today there will be a storm, for the sky is red and lowering. You know then how to discern the face of the sky: and can you not know the signs of the times?” (Matthew 16:2, 3) Continue Reading

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The Lion of Munster

The Lion of Munster

Neither praise nor threats will distance me from God.

Blessed Clemens von Galen

(I ran this series originally back in 2011.  I am rerunning it now, because the contemporary Church is greatly harmed by the unwillingness of so many clerics to confront evil forthrightly.  In this year of Mercy we must not forget the need to cry out for Justice, and that is precisely what the Lion of Munster did.)

The Nazis hated and feared Clemens August Graf von Galen in life and no doubt they still hate and fear him, at least those now enjoying the amenities of some of the less fashionable pits of Hell.  Going into Lent, I am strongly encouraged by the story of Blessed von Galen.  I guess one could come up with a worse situation than being a Roman Catholic bishop in Nazi Germany in 1941, and confronting a merciless anti-Christian dictatorship that was diametrically opposed to the Truth of Christ, but that would certainly do for enough of a challenge for one lifetime for anyone.  (Hitler privately denounced Christianity as a Jewish superstition and looked forward after the War to “settling accounts”, as he put it, with Christianity in general and Roman Catholicism in particular.)

Priests who spoke out against the Third Reich were being rounded up and shipped off to concentration camps.  What was a bishop to do in the face of such massive evil?  Well, for the Bishop of Munster, Clemens von Galen, there could be only one answer.

A German Count, von Galen was from one of the oldest aristocratic families in Westphalia.  Always a German patriot, the political views of von Galen would have made my own conservatism seem a pale shade of pink in comparison.  Prior to becoming a bishop, he was sometimes criticized for a haughty attitude and being unbending.  He was chosen Bishop of Munster in 1933 only after other candidates, no doubt recognizing what a dangerous position it would be with the Nazis now in power, had turned it down.  I am certain  it did not hurt that he was an old friend of Cardinal Eugenio Pacelli, the future Pope Pius XII.

Von Galen immediately demonstrated that he had not agreed to become Bishop of Munster in order to avoid danger.  He successfully led a fight against the Nazi attempt to take over Catholic schools, citing article 21 of the Concordat between the Vatican and Nazi Germany.  He then began a campaign, often using humor and ridicule, against the Aryan racial doctrines proposed by Alfred Rosenberg, chief Nazi race theorist, and a man even some high level Nazis thought was little better than a crank.  Von Galen argued that Christianity totally rejected racial differences as determining how groups should be treated, and that all men and women were children of God and brothers and sisters in Christ.  The Bishop spoke out against Nazi attacks on the “Jewish Old Testament” stating that Holy Writ was Holy Writ and that the Bible could not be altered to suit current prejudices.

In early 1937 he was summoned by Pope Pius XI to confer with him on an encyclical in German, highly unusual for an encyclical not to be written in Latin as the primary language, that the Pope was in the process of drafting.  The encyclical was the blistering Mit Brennender Sorge (With Burning Heart) that the Pope ordered be read out in every parish in Germany on Palm Sunday 1937.  A head long assault on almost every aspect of National Socialism, it may be read here.

The language in the encyclical was blunt, direct and no doubt benefited from von Galen’s input and his experience from the battles he was waging with the Nazis. Continue Reading

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But We Have Forgotten God

As we approach Lent in this Year of Mercy it is striking to me how most who call themselves Christians have lost any sense of sin.  Christ seems to be perceived as a divine Pal, with a dog like eagerness to embrace us just the way we are.  Such a deity would seem to resemble Barney the Dinosaur more than the God of the Bible.  Forgotten is the need for sorrow for sins, repentance for sins and amendment of life.  Our ancestors tended to think much differently.  Consider Proclamation 97 of Abraham Lincoln calling for a national day of prayer and humiliation to pray for forgiveness of national sins.  Here is the text of the proclamation:

By the President of the United States of America.

A Proclamation.

Whereas, the Senate of the United States, devoutly recognizing the Supreme Authority and just Government of Almighty God, in all the affairs of men and of nations, has, by a resolution, requested the President to designate and set apart a day for National prayer and humiliation.

And whereas it is the duty of nations as well as of men, to own their dependence upon the overruling power of God, to confess their sins and transgressions, in humble sorrow, yet with assured hope that genuine repentance will lead to mercy and pardon; and to recognize the sublime truth, announced in the Holy Scriptures and proven by all history, that those nations only are blessed whose God is the Lord.

And, insomuch as we know that, by His divine law, nations like individuals are subjected to punishments and chastisements in this world, may we not justly fear that the awful calamity of civil war, which now desolates the land, may be but a punishment, inflicted upon us, for our presumptuous sins, to the needful end of our national reformation as a whole People? We have been the recipients of the choicest bounties of Heaven. We have been preserved, these many years, in peace and prosperity. We have grown in numbers, wealth and power, as no other nation has ever grown. But we have forgotten God. We have forgotten the gracious hand which preserved us in peace, and multiplied and enriched and strengthened us; and we have vainly imagined, in the deceitfulness of our hearts, that all these blessings were produced by some superior wisdom and virtue of our own. Intoxicated with unbroken success, we have become too self-sufficient to feel the necessity of redeeming and preserving grace, too proud to pray to the God that made us!

It behooves us then, to humble ourselves before the offended Power, to confess our national sins, and to pray for clemency and forgiveness.

Now, therefore, in compliance with the request, and fully concurring in the views of the Senate, I do, by this my proclamation, designate and set apart Thursday, the 30th. day of April, 1863, as a day of national humiliation, fasting and prayer. And I do hereby request all the People to abstain, on that day, from their ordinary secular pursuits, and to unite, at their several places of public worship and their respective homes, in keeping the day holy to the Lord, and devoted to the humble discharge of the religious duties proper to that solemn occasion.

All this being done, in sincerity and truth, let us then rest humbly in the hope authorized by the Divine teachings, that the united cry of the Nation will be heard on high, and answered with blessings, no less than the pardon of our national sins, and the restoration of our now divided and suffering Country, to its former happy condition of unity and peace.

In witness whereof, I have hereunto set my hand and caused the seal of the United States to be affixed.

Done at the City of Washington, this thirtieth day of March, in the year of our Lord one thousand eight hundred and sixty-three, and of the Independence of the United States the eighty seventh.

By the President: Abraham Lincoln
William H. Seward, Secretary of State.

 

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1

The Temptations of Christ-Conclusion

 

1] Then Jesus was led by the spirit into the desert, to be tempted by the devil. [2] And when he had fasted forty days and forty nights, afterwards he was hungry. [3] And the tempter coming said to him: If thou be the Son of God, command that these stones be made bread. [4] Who answered and said: It is written, Not in bread alone doth man live, but in every word that proceedeth from the mouth of God. [5] Then the devil took him up into the holy city, and set him upon the pinnacle of the temple,

[6] And said to him: If thou be the Son of God, cast thyself down, for it is written: That he hath given his angels charge over thee, and in their hands shall they bear thee up, lest perhaps thou dash thy foot against a stone. [7] Jesus said to him: It is written again: Thou shalt not tempt the Lord thy God. [8] Again the devil took him up into a very high mountain, and shewed him all the kingdoms of the world, and the glory of them, [9] And said to him: All these will I give thee, if falling down thou wilt adore me. [10] Then Jesus saith to him: Begone, Satan: for it is written, The Lord thy God shalt thou adore, and him only shalt thou serve.

Matthew 4: 1-10

Go here to read part one of our Lenten examination of the temptation of Christ by Satan, here to read part two, here to read part three and here to read part four.  Satan had now issued his final temptation to Christ, all Earthly, power and waited for a reply.

As Mohammed demonstrated five centuries later, a religion that establishes secular rule over a kingdom at the inception of the religion can spread very fast and very far.  Reestablish the Davidic kingdom under Christ and Christianity might have spread just as rapidly, especially if Christ called upon the ten legions of angels he referred to at the beginning of His Passion.  Instead of just teaching, the Way taught by Christ would become the laws of the Earthly kingdom He would establish.  His mercy and justice would become statutes, and not just teachings passed slowly by word of mouth and in writings.  His mission could be accomplished without the pain and ignominy of the death on the Cross, a death Jesus would pray that he might not experience.  A throne or the Cross, in terms of His human nature this may have been the most compelling temptation.  Christ would be depicted throughout Christian history as Christ the King.  Why not be a King while He lived? What good He could accomplish here on Earth, ushering mankind into a utopia under His all wise rule.

It is instructive to recall that throughout his forthcoming three year ministry, everyone except Christ expected him to do this.  Certainly the Apostles did, constantly asking Him when the Kingdom would begin and arguing among themselves for positions of power in this new polity.  The Sadducees did, viewing His entrance into Palm Sunday as setting the stage for His revolt, and their fears that His attempt, or the attempt of His followers, to crown him as King, would lead to war with Rome.  As for the Romans, Christ died on a Roman Cross under a sign accusing him of being, or pretending to be, the King of the Jews.  Everyone seemed to expect that Christ would attempt to be a King here on Earth.  Why not fulfill these expectations? Continue Reading

1

The Temptations of Christ-Part Four

1] Then Jesus was led by the spirit into the desert, to be tempted by the devil. [2] And when he had fasted forty days and forty nights, afterwards he was hungry. [3] And the tempter coming said to him: If thou be the Son of God, command that these stones be made bread. [4] Who answered and said: It is written, Not in bread alone doth man live, but in every word that proceedeth from the mouth of God. [5] Then the devil took him up into the holy city, and set him upon the pinnacle of the temple,

[6] And said to him: If thou be the Son of God, cast thyself down, for it is written: That he hath given his angels charge over thee, and in their hands shall they bear thee up, lest perhaps thou dash thy foot against a stone. [7] Jesus said to him: It is written again: Thou shalt not tempt the Lord thy God. [8] Again the devil took him up into a very high mountain, and shewed him all the kingdoms of the world, and the glory of them, [9] And said to him: All these will I give thee, if falling down thou wilt adore me. [10] Then Jesus saith to him: Begone, Satan: for it is written, The Lord thy God shalt thou adore, and him only shalt thou serve.

Matthew 4: 1-10

Go here to read part one of our Lenten examination of the temptation of Christ by Satan, here to read part two and here to read part three. With his first two temptations having been rejected, Satan was perhaps in a momentary quandary about what to try next.  One can almost visualize a Satanic smile as he determined the next temptation.

Most Jews assumed that the Messiah, the Son of David, would come to establish the liberty of Israel and to reign as King.  Josephus, writing about events occurring some three and a half decades after Christ’s crucifixion stated that this belief lead to the great Jewish revolt against Rome:  But their chief inducement to go to war was a equivocal oracle also found in their sacred writings, announcing that at that time a man from their country would become the ruler of the world. 

One of Christ’s Apostles may have been a member of the Zealots, one of whose slogans was Dominion Belongs to God Alone.  The Gospels say almost nothing about Simon the Zealot, so it is unclear as to whether he was a member of the Zealot party, or simply zealous.  That of course has not stopped speculation about him and the relationship, if any, of Christ with the Zealots.

Under occupation by a pagan power, Judea was always teetering on the edge of revolt, as Christ, and Satan, well knew, and the image of the Messiah coming in power and glory to restore the kingdom of Israel by force was irresistible. Continue Reading

1

The Temptations of Christ: Part Three

 

1] Then Jesus was led by the spirit into the desert, to be tempted by the devil. [2] And when he had fasted forty days and forty nights, afterwards he was hungry. [3] And the tempter coming said to him: If thou be the Son of God, command that these stones be made bread. [4] Who answered and said: It is written, Not in bread alone doth man live, but in every word that proceedeth from the mouth of God. [5] Then the devil took him up into the holy city, and set him upon the pinnacle of the temple,

[6] And said to him: If thou be the Son of God, cast thyself down, for it is written: That he hath given his angels charge over thee, and in their hands shall they bear thee up, lest perhaps thou dash thy foot against a stone. [7] Jesus said to him: It is written again: Thou shalt not tempt the Lord thy God. [8] Again the devil took him up into a very high mountain, and shewed him all the kingdoms of the world, and the glory of them, [9] And said to him: All these will I give thee, if falling down thou wilt adore me. [10] Then Jesus saith to him: Begone, Satan: for it is written, The Lord thy God shalt thou adore, and him only shalt thou serve.

Matthew 4: 1-10

Go here to read part one of our Lenten examination of the temptation of Christ by Satan, and here to read part two.  After the failure of the temptation of bread, Satan decides to tempt Jesus with the Messianic expectations that had grown up among the Jews about the Messiah, the expectations that Jesus had heard personally since boyhood.  Satan takes Jesus up to the pinnacle of the Temple, the locus of the worship of God in this Vale of Tears.  All Jews who believed in the Messiah assumed that he would announce himself in Jerusalem.  Some thought it would be a spectacular appearance with the Messiah coming from the sky with angels to raise the Jews up.  During the Jewish Revolt of 66-73 as the Romans besieged Jerusalem, the Zealots would scan the skies looking for the Messiah to come and save Jerusalem.

These expectations are key to understanding the nature of the second temptation.  Satan was not tempting Christ by asking Him to perform an Act, throwing himself off the top of the Temple in order to require a manifestation of divine power, he has tempting Christ to begin His ministry with a stupendous miracle that would cause all of Jerusalem to flock to Him.  No years of preaching in the backwaters of Galilee, Samaria and Judea.  One massive miracle, flying over Jerusalem, with angels and the whole of Israel would follow Him as the Messiah.

Throughout his three years ministry Christ was constantly confronted with the demand that He perform miracles, and no matter how many He performed, the demand always persisted.  How many came out to see Him, not for His preaching but in hopes to see Him perform one of the miracles they had heard of?  From what Christ said, I would assume many:

1AND there came to him the Pharisees and Sadduccees tempting: and they asked him to shew them a sign from heaven. 2But he answered and said to them: When it is evening, you say, It will be fair weather, for the sky is red. 3And in the morning: To day there will be a storm, for the sky is red and lowering. You know then how to discern the face of the sky: and can you not know the signs of the times? 4A wicked and adulterous generation seeketh after a sign: and a sign shall not be given it, but the sign of Jonas the prophet. And he left them, and went away.

Matthew 16:  1-4

[46] He came again therefore into Cana of Galilee, where he made the water wine. And there was a certain ruler, whose son was sick at Capharnaum. [47] He having heard that Jesus was come from Judea into Galilee, went to him, and prayed him to come down, and heal his son; for he was at the point of death. [48] Jesus therefore said to him: Unless you see signs and wonders, you believe not. [49] The ruler saith to him: Lord, come down before that my son die. [50] Jesus saith to him: Go thy way; thy son liveth. The man believed the word which Jesus said to him, and went his way.

John 4:  46-50

He understood that a stupendous miracle such as Satan proposed would make many converts for him, and establish Jerusalem as a base for him.  No years of toiling in the hinterlands, instead He would begin His ministry with a stupendous triumph in the big time, Jerusalem, THE CITY, as if there were no others, for most Jews. Certainly this prospect was tempting? Continue Reading

1

The Temptations of Christ: Part Two

 

[1] Then Jesus was led by the spirit into the desert, to be tempted by the devil. [2] And when he had fasted forty days and forty nights, afterwards he was hungry. [3] And the tempter coming said to him: If thou be the Son of God, command that these stones be made bread. [4] Who answered and said: It is written, Not in bread alone doth man live, but in every word that proceedeth from the mouth of God. [5] Then the devil took him up into the holy city, and set him upon the pinnacle of the temple,

[6] And said to him: If thou be the Son of God, cast thyself down, for it is written: That he hath given his angels charge over thee, and in their hands shall they bear thee up, lest perhaps thou dash thy foot against a stone. [7] Jesus said to him: It is written again: Thou shalt not tempt the Lord thy God. [8] Again the devil took him up into a very high mountain, and shewed him all the kingdoms of the world, and the glory of them, [9] And said to him: All these will I give thee, if falling down thou wilt adore me. [10] Then Jesus saith to him: Begone, Satan: for it is written, The Lord thy God shalt thou adore, and him only shalt thou serve.

Matthew 4: 1-10

Go here to read part one of our Lenten examination of the temptation of Christ by Satan.

The first temptation of Christ by Satan was devilish, of course, clever.  Pretending not to be sure that Christ is the Second Person of the Trinity, Satan challenges Christ to turn stones into bread.

On the surface this challenge is simple enough:  Christ hungers and Satan asks for a simple miracle so that he may be sure that Christ is God, and by this easy feat of divine power Christ can appease his human hunger.  However, as Satan knew, the temptation went far deeper than a mere appeal to human hunger.

How to tempt God?  The very concept is blasphemous, of course, but Satan is blasphemy incarnate.  I suspect that Satan’s answer to this puzzle was by appealing to God’s love.  As Christ would note, God marks the sparrow’s fall.  He loves each man, as if there were no other.  How He must pity us in our travails here below, our struggles against poverty and all the other ills that our fallen state and our fallen world present to us.  How many an atheist, bringing up one of these ills, has thrown back in the face of believers the taunt, “How could a just God allow this!”

Thus the Father of Lies appealed to Christ to use his divine power, not just to appease His hunger, but as a sign of how He could use His power to end hunger and all the other ills that Man is heir to.  Satan tempted God by appealing to His mercy, to place sinful Man back in the Garden and satisfy all Man’s material wants, ending human physical suffering with the slightest exertion of the divine will.  Temptations to evil are the most difficult to resist when the sin proposed is being utilized for a good end.  Satan, no doubt, who fell from pride, felt a surge of it when he suggested the clever bread temptation to Christ. Continue Reading

3

The Temptations of Christ: Part One

[1] Then Jesus was led by the spirit into the desert, to be tempted by the devil. [2] And when he had fasted forty days and forty nights, afterwards he was hungry. [3] And the tempter coming said to him: If thou be the Son of God, command that these stones be made bread. [4] Who answered and said: It is written, Not in bread alone doth man live, but in every word that proceedeth from the mouth of God. [5] Then the devil took him up into the holy city, and set him upon the pinnacle of the temple,

[6] And said to him: If thou be the Son of God, cast thyself down, for it is written: That he hath given his angels charge over thee, and in their hands shall they bear thee up, lest perhaps thou dash thy foot against a stone. [7] Jesus said to him: It is written again: Thou shalt not tempt the Lord thy God. [8] Again the devil took him up into a very high mountain, and shewed him all the kingdoms of the world, and the glory of them, [9] And said to him: All these will I give thee, if falling down thou wilt adore me. [10] Then Jesus saith to him: Begone, Satan: for it is written, The Lord thy God shalt thou adore, and him only shalt thou serve.

Matthew 4: 1-10

 

Lent is a time for confronting evil, both within and without us.  During Lent we recall Christ’s temptation by Satan, the culmination of his forty days and nights in the desert.  This passage has always struck me as mysterious.  Why would God allow Satan to tempt Him to sin?  Why would Satan attempt to do so?

The answer to the  first question is that God became one of us.  Like us in our humanity He was subject to the lure of sin.  The Incarnation is filled with mysteries but few are deeper than this.  God allowed Himself to feel the same attraction to sin, the revolt against the Divine Will, that we, in our Fallen humanity, feel.  He exposed Himself to every weakness that we experience and allowed Satan the opportunity to see if he could tempt God, too, to Fall.  And that was the attraction for Satan.  Eternally in revolt from the love of God, his only hope for victory in this doomed rebellion was to convince God to reject His own love.  God deciding to make himself Man must have struck Satan as madness, and perhaps CS Lewis is correct, even inspired Satan’s revolt:

 When the creation of man was first mooted and when, even at that stage, the Enemy freely confessed that he foresaw a certain episode about a cross, Our Father very naturally sought an interview and asked for an explanation. The Enemy gave no reply except to produce the cock-and-bull story about disinterested love which He has been circulating ever since. This Our Father naturally could not accept. He implored the Enemy to lay His cards on the table, and gave Him every opportunity. He admitted that he felt a real anxiety to know the secret; the Enemy replied “I wish with all my heart that you did”. It was, I imagine, at this stage in the interview that Our Father’s disgust at such an unprovoked lack of confidence caused him to remove himself an infinite distance from the Presence with a suddenness which has given rise to the ridiculous enemy story that he was forcibly thrown out of Heaven. Continue Reading

17

Gator’s Back on the Menu

 

 

 

Father Z advises us of this taste treat for our Lenten repasts:

 

:

I have posted on this in the past, but repetita iuvant as we say in Latin.

ORIGINAL:

Someone sent me a copy of a letter written by the Archbishop of New Orleans to a member of his flock about eating alligator during Lent.  The answer is “yes”.  You may eat alligator during Lent.

This is old news to readers of this blog, of course.  Last year I posted this, which ought to have settled the whole thing:

QUAERITUR: Abstinentia de carne lacertina aut crocodrillina

Ex lectoris e-pistulis extractum:

Reverendo patro Ioanni Zuhlsdorfo discipulus C. salutem et commemorationem in precibus suis. Gratias meas, sivis, ob opum tuam tibi agere volo. [Acceptae.] Mihi, catholico iuveni et discipulo in collegio liberalum artis et liberalum (aut impudicarum) mentum, scripturae tuae magnam auxilium fuerunt. Mox Ludovicianam meabo. Quaeritur: Sineturne corpus alligatoris feria VI in Quadregesima sine violando abstinentiam Quadragesimae edere?

Ossificatus manualista impoenitens respondeo de paginis Compendii Theologiae Moralis (Sabetti-Barrett) n. 331, :

Nomine carnis veniunt omnia animalia in terra viventia ac respirantia, ut communiter admittunt theologi ex regula tradita a S. Thoma vel, ut S. Alphonsus innuit, n. 1011, animalia quae sanguinem habent calidum; vel illud quod consuetudo regionis ut carnem habet; vel, si nec consuetudo praesto sit, dubium solvi potest considerando mentem Ecclesiae in sanciendo delectu ciborum, ut comprimendae ac minuendae carnis concupiscentiae per salutarem abstinetiam consuleret; examinetur, an huiusmodi animal simile sit aut dissimile iis quorum esus interdictus est et an illius carnes humano corpori validius nutriendo et roborando idoneae dignoscantur; et si ita appareat, ista caro inter vetitas est ponenda. Benedict XIV., De syn. dioec., lib.11, c. 5, n. 12. Haec quatuor multum deservient omni dubitationi solvendae.

Ergo, crocodrilli et lacertae inter reptilia sunt et amphibia.

Edi ergo possunt feriis sextis et tempore Quadragesimae

Omnibus tamen diebus ab eis edimur!

So, there you have it.

You can eat alligator and crocodile on Fridays of Lent.

Continue Reading

2

Saint Augustine on the Resurrection

Continuing on with our Lenten series in which Saint Augustine is our guide, go here  , here  ,here  , here, here , here  , here and here to read the first eight posts in the series, we come to the conclusion with the eternal glory of Easter.

In this Vale of Tears we lead lives afflicted by sin and always in the shadow of death.  Christ came to free us from the chains of sin and to prove to us that death is not an end, but merely our beginning in infinity.  My mother died thirty years ago on Easter Sunday 1984.  Because of Easter I know that I will see her again, along with my son who died last year on Pentecost.  Without either hope or love we are but poor creatures indeed.  Easter gives us hope and tells us that we are children of a loving God.  Saint Augustine reminds us of these great truths: Continue Reading

2

Saint Augustine: The Body and The Blood

BouveretLastSupper

Christ bore Himself in His hands, when He offered His body saying: “this is my body.”

Saint Augustine

 Continuing on with our Lenten series in which Saint Augustine is our guide, go here  , here  ,here  , here, here , here  and here to read the first seven posts in the series, we come to Holy Thursday and the First Mass.  As Catholics, we join in the great mystery of God sacrificing Himself for us at every Mass we witness, just as if we were sitting at the Last Supper watching Christ transforming the bread into His Body and the wine into His Blood.  Saint Augustine explained to new Catholics why bread and wine are placed on Catholic altars: Continue Reading

1

Saint Augustine: Palm Sunday

Continuing on with our Lenten series in which Saint Augustine is our guide, go here  , here  ,here  , here, here and here to read the first six posts in the series, we come to the triumphal entry of Christ into Jerusalem on Palm Sunday.  Looked at in purely human terms Palm Sunday was the height of the career of Christ, His moment in the sun when he was acclaimed by crowds as he entered Jerusalem, causing enough commotion that Caiaphas decided that He must die to prevent his followers from alarming Rome sufficiently to start a war.  Cold political calculation began its work on Palm Sunday and led to the swift death of Christ on a cross by Good Friday.  How many, many movements throughout history have died still-born as a result of the leader swiftly being put to death!  Saint Augustine reminds of us why this did not happen to the Christian “movement”: Continue Reading

7

Saint Augustine: No Matter How Great Our Crimes

“Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.”

Isaiah:  1:18

 

Continuing on with our Lenten series in which Saint Augustine is our guide, go here  , here  ,here  , here and here to read the first five posts in the series, we come to the whole purpose of Lent.   One of the greatest weapons in the arsenal of the eternal enemy of Man is despair.  How many people abstain from confession and reconciliation with God on the mistaken belief that their sins are too great and they are beyond redemption.  It would seem in our day that these people would be small in number since so many would appear to have lost any sense of sin.  Perhaps, but perhaps also a denial of the fact of sin is merely a surface attempt to avoid the gnawing guilt and emptiness that sin usually causes in most souls, whether the sin is recognized as such or not.   For all lost and wandering souls the forgiveness of God is close at hand for His mercy is as infinite as His justice is sure.  What so many of us have earned at the hands of His justice, He spares us by His mercy.  Despair is a sin, and in Lent we should turn our backs on it, as we do all sin.  Here is what Augustine wrote in regard to forgiveness of sins, no matter how great they are: Continue Reading

7

Saint Augustine: Late Have I Loved Thee

st-augustine-of-hippo7_opt

 

Continuing on with our Lenten series in which Saint Augustine is our guide, go here  , here  ,here  and here to read the first four posts in the series, we come to the whole purpose of Lent.  We repent our sins and turn away from them, but these are not ends in themselves.  We do them to help reawaken in our souls our love of God.  God loves each of us with a love the intensity and magnitude of which we, in this life, cannot hope to fathom.  It has been said that God loves each man as if he were the only one.  He loves us enough to die for us, the creator of life suffering an ignominious human death to bring us to Him.  Blinded by sin and the follies of this Vale of Tears we are often unable to see that the sweet loves we encounter in this life are but pale reflections of His love.  Saint Augustine, after a wasted youth, did finally understand that love, and wrote about his discovery in imperishable words: Continue Reading

11

Saint Augustine on Sin, Fear and Love

Saint_Augustine_Portrait

 

Continuing on with our Lenten series in which Saint Augustine is our guide, go here  , here  and here to read the first three posts in the series, we come to Augustine’s discussion of why we should avoid sin.  Augustine thought that refraining from sin due to fear of Hell did not involve the rejection of sin but rather fear of burning.  The true reason for avoiding sin is love of God and therefore rejection of sin as a result of that love.  Our Act of Contrition mentions both motivations but is clear what should be the most important:

O my God,
I am heartily sorry for
having offended Thee,
and I detest all my sins,
because I dread the loss of heaven,
and the pains of hell;
but most of all because
they offend Thee, my God,
Who are all good and
deserving of all my love.

As the saying goes, fear of God is the beginning of wisdom, and no doubt the fear of Hell for many a sinner is the beginning of repentance, but that is only the beginning, and not the end, of our struggle against sin.  Christ taught us to call God Father and that He is a loving Father.  Anything that turns us from the God who loves us with such an eternal love, we reject, not out of fear but out of love: Continue Reading

15

Saint Augustine and the Pear Tree

Saint Augustine and the Pear Tree

Continuing on with our Lenten series in which Saint Augustine is our guide, go here  and here to read the first and the second in the series, we come to Saint Augustine’s description of what he viewed as one of his worst sins, the theft of pears from a pear tree.  More than a few people have been mystified as to why this incident caused Saint Augustine such pain.  Supreme Court Justice Oliver Wendell Holmes, Jr, for example, wrote  “Rum thing to see a man making a mountain out of robbing a pear tree in his teens”.  Such critics of course completely miss the point.  The incident of the pear tree is the classic example of pure sin.  Augustine and the other rowdies did not steal the pears to feed themselves, they threw the pears to hogs.  They did this evil not to satisfy some hunger or desire, but for the sake of the sin itself, and that is what makes the act so monstrous in retrospect in the eyes of Saint Augustine.  The worst sort of sin we can do is a sin that has no purpose other than to engage in sin, in disobedience to God.  Most sins men do are a bad road to reach a worldly good.  A thief who robs a bank to gain money.  A couple who fornicate with each other to show their love for one another.  A glutton who gorges himself because he loves fine food.   The pear tree sin lacks any good as a goal that led to the commission of the sin, and leaves only the desire to do an evil act.  Saint Augustine was right to weep over this, as should we all whenever we do evil solely for the sake of doing evil.  Saint Augustine on the pear tree: Continue Reading

3

Saint Augustine: Sins of the Flesh

 

 

Continuing on with our Lenten series in which Saint Augustine is our guide, go here to read the first in the series, we come to Saint Augustine’s comments on sins of the flesh.  It is interesting that Saint Augustine begins the passage noting that some argue that the sins of the flesh are not sins, precisely the same argument that is made in our time.  Saint Paul  mentioned, and refuted, this argument in his epistles, so it is as old as Christianity.  The sins of the flesh are not the most dire of sins, rather the reverse, that pride of place going to the sin of pride, a sin I have ever struggled with, and that caused Lucifer to fall from Heaven to Hell.  However, sins of the flesh are sins, being a perversion of the love that is at the heart of Christianity.  Lust is ever an inadequate substitute for love, and attempting to make it a substitute is at the core of many of our social problems today, treating people as things, means to our own gratification, rather than children of a loving God that we love with fidelity and self-sacrifice, to mirror in our lives some minute fragment of the love that God lavishes on us.  Here is Saint Augustine on sins of the flesh: Continue Reading

13

Larry and Ash Wednesday

ash_wednesday

 

My late son Larry always seemed to enjoy Ash Wednesday.  Last year I went up with him to receive ashes.  He heard the traditional admonition:  “Remember man thou art dust, and to dust thou shalt return.” and had the ashes placed on his forehead.  He then did the normal circle turn that he did after receiving Communion, and we went back to our pew.

Little did we know that this would be Larry’s last Ash Wednesday.  He died in the wee hours of Pentecost last year of a seizure.  (On that dreadful date I said to my wife that one of the greatest gifts God has given us in this life is our inability to see the future.)  Now Larry’s physical body is well on its way back to dust, awaiting the Resurrection when it will be reunited with his soul.

Larry is now in the land which knows not Ash Wednesday, but only Eternal Easter, and we are left to experience an Ash Wednesday without him.  I have always found Ash Wednesday to be a bleak day and it will be much bleaker yet without my son.  However, Ash Wednesday, like death, is not the end, but merely a beginning.  As Ash Wednesday is the portal to Easter, death is the portal to eternal life.  Continue Reading

11

Saint Augustine: Repent Today!

 

Since Vatican II Catholics have largely deserted the confessional.  Our Communion lines are full and our confessionals are empty.  Unless there has been some radical change in human nature over the past half century, something I see no evidence for, there is something very, very wrong in all this.

Saint Augustine, who once prayed before his conversion, Lord make me chaste, but not now, knew the temptation to put off until some theoretical tomorrow repentance.  We know that God will accept our repentance, but true repentance means putting away sins we are deeply attached to, or ones we in despair think we cannot summon up the willpower to avoid in future.  Saint Augustine, in Sermon 32 responds to this manana  mentality by reminding us that while God has promised us forgiveness He has not promised us endless tomorrows to seek His forgiveness. As we enter Lent, let us recall these words of the Bishop of Hippo: Continue Reading

14

Lent in a Sinless Age

I have never much enjoyed Lent, of course the purpose of Lent is not enjoyment.  Repentance, mortification, fasting casts for me a gray pallor over this time of year.  Like many things in life I do not like, foul tasting medicine, judges who insist on strict adherence to the law, honest traffic cops, I benefit from Lent.  It reminds me of my sins and the necessity to amend my life.  This is especially good for me because we live in a sinless age.

Prior to say 1965, people enjoyed sinning just as much as we do, but most did not delude themselves about what they were doing.  Promiscuous sex was just as fun then as now, but few were able to convince themselves that what they were doing was not, deep down, wrong.  A trip to an abortionist might “solve” a small “problem”, but the destruction of human life that went on in an abortion was acknowledged by almost all.  Standards of morality, as even a cursory study of human history reveals, have often been ignored by men, but the standards remained.

Now we live in a new and glorious day!  If something is physically pleasant then there can be no sin about it.  Good and evil have been banished from our lexicons, to be replaced, at most, with “appropriate” or “inappropriate” behavior.  If over a million innocents have to die for one of our pleasures each year it is a “small” price to pay, and in any case we aren’t the ones paying the price.  Some of our friends find gratification in sexual behaviors that were near universally condemned a few decades ago?  Not a problem!   We will rewrite the laws to make their behaviors “appropriate” and give a hard time to those retrogrades who do not adjust their concepts of “appropriate” and “inappropriate” to match ours.  We will celebrate those with great wealth and seek to emulate their lives, no matter how squalid, unless they hold political opinions that are “inappropriate”.  We will create wealth out of thin air to care for the poor through that magical device known as “government”, the same poor that we would never personally lift a finger to aid.  Lies will cease to be lies if we wish to believe them, and the term lie will soon be banished in any case.  Too “judgmental”, the closest thing we have remaining to sin.

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Cardinal Newman on Lent

 

Is it not, I say, quite a common case for men and for women to neglect religion in their best days? They have been baptized, they have been taught their duty, they have been taught to pray, they know their Creed, their conscience has been enlightened, they have opportunity to come to Church. This is their birthright, the privileges of their birth of water and of the Spirit; but they sell it, as Esau did. They are tempted by Satan with some bribe of this world, and they give up their birthright in exchange for what is sure to perish, and to make them perish with it. Esau was tempted by the mess of pottage which he saw in Jacob’s hands. Satan arrested the eyes of his lust, and he gazed on the pottage, as Eve gazed on the fruit of the tree of knowledge  of good and evil. Adam and Eve sold their birthright for the fruit of a tree—that was their bargain. Esau sold his for a mess of lentils—that was his. And men now-a-days often sell theirs, not indeed for any thing so simple as fruit or herbs, but for some evil gain or other, which at the time they think worth purchasing at any price; perhaps for the enjoyment of some particular sin, or more commonly for the indulgence of general carelessness and spiritual sloth, because they do not like a strict life, and have no heart for God’s service. And thus they are profane persons, for they despise the great gift of God. Continue Reading

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Not Just One Reason

Growing up, my family had a lot of odd conversations, especially on the rare occasions we watched TV. One of these led to my mom pointing out that a lot of the “strange” things that the Bible told the Jews to do were not just for religious reasons (I think it came out of a TV character using ‘religious’ as a synonym for ‘serves no practical purpose’)—they made very good practical sense, too. Simplest example, pork is horrifically dangerous if you don’t have a fridge and don’t know about invisible dangers. Continue Reading

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Fish Friday

I don’t know about anyone else— at least this time of year, come Lent I know it’ll be a group obsession — but I’m constantly on the look-out for something to make that doesn’t involve carne.

Beyond the staples of fried cheese sandwiches (Thank you, George Foreman), the treat of deep-fried calamari, and various canned soups, my childhood only offers one option:

Clam chowder.

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Looking Back at Lent: Why Do Penance?

Thinking back over Lent, one of the things that hits me, as it has before, is that I am much better at not doing things for Lent than doing things. Even moderately big changes in my daily routine such as “fasting” by having only one meal a day on Wednesdays and Fridays, or abstaining from alcohol entirely, are fairly doable. However, my resolutions to start each day be reading Morning Prayer, or reading the Pope’s second volume of Jesus of Nazareth, or blogging my way through all of Augustine’s Confessions — not so much.

That’s the point at which I find myself wondering: Is putting so much focus into not doing something a mistake? There is, after all, nothing wrong with eating, or with having my nightly beer or glass of wine. Why should God have any interest in my not doing these perfectly acceptable things? It’s not as if God gets satisfaction out of thinking, “Ah, it’s Lent. I do so look forward to all those little human creatures going in for a little bit of voluntary discomfort. I thrive on discomfort.”

So why give up a few pleasures for Lent — especially while at the same time failing in doing some positive things which would arguably be better things to do?

Well, obviously, the reason for penance is not that God wants us to be miserable. Continue Reading

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Ash Wednesday: God Wills It!

Lent is a time for confronting evil, especially the evil within us.  Today is Ash Wednesday.  The origins of the use of ashes on Ash Wednesday is lost in the mists of Church history.  The first pope to mention Ash Wednesday, although the custom was very old by his time, was Pope Urban II.  At the Council of Clermont in 1095, the same Council at which the Pope issued his world altering call for the First Crusade, the Council handed down this decree (among others):  10-11. No layman shall eat meat after the imposition of ashes on Ash Wednesday until Easter. No cleric shall eat meat from Quinquagesima Sunday until Easter.

That the first pope to mention Ash Wednesday was the same pope who launched the First Crusade is very appropriate.  Although even many Catholics may not realize this today, from first to last the Crusades were a penitential rite for the remission of sins.  One of the foremost modern historian of the Crusades, Thomas Madden, notes this:

During the past two decades, computer-assisted charter studies have demolished that contrivance. Scholars have discovered that crusading knights were generally wealthy men with plenty of their own land in Europe. Nevertheless, they willingly gave up everything to undertake the holy mission. Crusading was not cheap. Even wealthy lords could easily impoverish themselves and their families by joining a Crusade. They did so not because they expected material wealth (which many of them had already) but because they hoped to store up treasure where rust and moth could not corrupt. They were keenly aware of their sinfulness and eager to undertake the hardships of the Crusade as a penitential act of charity and love. Europe is littered with thousands of medieval charters attesting to these sentiments, charters in which these men still speak to us today if we will listen. Of course, they were not opposed to capturing booty if it could be had. But the truth is that the Crusades were notoriously bad for plunder. A few people got rich, but the vast majority returned with nothing.

Pope Urban II was clear on this point in calling for the first Crusades when he reminded the chivalry of Europe of their manifold sins and called them to repentance through the Crusade: Continue Reading

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Father Zuhlsdorf Rants About Sand in Holy Water Fonts

The abuse of removing Holy Water from fonts during the season of Lent is a manifestation of the Spirit of Vatican II.  Well meaning priests misinterpreted or altogether made up their own discipline by removing Holy Water.  Father John Zuhlsdorf has followed this up during the course of Lent 2010 with his most recent posting clarifying why Holy Water should never be removed during the season of Lent except for Good Friday and Holy Saturday:

To all the priests out there still… unbelievably still putting sand in holy water fonts during Lent…

KNOCK IT OFF!

And if you go into a church where you see this sort of idiocy… for the love of God, DON’T bless yourself with SAND.

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Lent 2010; The Tide Continues To Turn Toward Catholic Orthodoxy

As we work our way through Lent 2009, we need to rejoice in the turning tide. Though there has been much negative news about the Catholic Church this past decade, much of the negative news had its roots in actions taken during the 1960s and 1970s. Yet, the seeds of the good news planted during the pontificates of Pope John Paul II and now Pope Benedict XVI is just now seeing its shoots and blossoms become visible to the naked eye.

What are the shoots and blossoms?  They can be seen in increasing vocations to the priesthood and religious life, and the strong orthodox nature of these new, young priests. A new crop of Catholic bishops is also boldly showing their orthodoxy, which often befuddles and mystifies the mainstream media and the secular culture in which we live. In addition to this, many in the laity have for years now been writing and blogging about the desperate need for Catholic orthodoxy in a world full of hurt and self absorption. Many ask how can the Church possibly grow when the Church’s active laity, especially the young along with those who serve her in ordained and professed ministries, are so different from the culture in which they live? It is that culture in which they live that causes them to see the wisdom in Christ’s words and the Church He started through the first pope, the Apostle Saint Peter.

There were fewer shoots and blossoms in the 1970s when the seriousness of the Catholicism was questioned after the Church seemed to be trying to be relative, whether it was related or not, thousands of priests and nuns left their vocations. However, starting in 1978 with the election of Pope John Paul II, the tide began to turn. All of the Polish pontiff’s hard work began to be seen in the shoots and blossoms of events like World Youth Day 1993, which was held in Denver. Later in his pontificate thanks to events like World Youth Day, vocations to the priesthood and religious life began to increase.

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Judgment at Nuremberg

Very loosely based on the Justice Trials of Nazi judges and Reich Ministry of Justice officialsJudgment at Nuremberg (1961) is a masterful exploration of justice and the personal responsibility of good men trapped in a totalitarian state.  Burt Lancaster, an actor of the first calibre, gives the performance of his career as Ernst Janning.  The early portion of the movie makes clear that Ernst Janning is in many ways a good man.  Before the Nazis came to power Janning was a world respected German jurist.  After the Nazis came to power evidence is brought forward by his defense counsel that Janning attempted to help people persecuted by the Nazis, and that he even personally insulted Hitler on one occasion.  Janning obviously despises the Nazis and the other judges who are on trial with him.  At his trial he refuses to say a word in his defense.  He only testifies after being appalled by the tactics of his defense counsel.  His magnificent and unsparing testimony convicts him and all the other Germans who were good men and women, who knew better, and who failed to speak out or to act against the Nazis.  Janning’s testimony tells us that sins of omission can be as damning as sins of commission.  When he reveals that he sentenced a man to death he knew to be innocent because of pressure from the Nazi government, we can only agree with his bleak assessment that he reduced his life to excrement.  Yet we have to respect Janning.  It is a rare man who can so publicly take responsibility for his own evil acts. Continue Reading

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Joe Bidens Forehead Makes An Appearance

[Update below]

It’s Ash Wednesday and comic relief has arrived with our illustrious Vice-President Joe Biden!

Biretta tip to Thomas Peters of the American Papist.

Update I: Curiously funny video clip of U.K. Sky News host and self-identified Catholic Kay Burley mistakenly thinks the ashes on Biden’s is a bruise.

0:29 minute mark of the video clip – Kay Burley makes above remark.

…you can skip the intermittent video of VP Biden bloviating about the successful stimulus package until the…

3:06 minute mark of the video clip – Kay Burley’s mea culpa.

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Works of Penance, Frequent Confession, Mortification, Almsgiving

Works of Penance, Frequent Confession, Mortification, Almsgiving is by Father Francis Fernandez Carvajal from his series on meditations In Conversation with GodDaily Meditations Volume Two: Lent and Eastertide, 1.2:

True conversion is shown by the way we behave.  We show that we really want to improve by the way we do our work or our study.  We show it by the way we behave towards our family; by offering up to God, in the course of the day, little mortifications which make life for those around us more pleasant, and which make our work more effective.  We can also show it by making a careful preparation for and going frequently to Confession.

Today God asks us also for a rather special mortification, which we offer up cheerfully: it is fasting and abstinence, which strengthens our spirit as it mortifies our flesh and our sensuality.  It raises our soul to God.  It gets rid of concupiscence by giving us the strength to overcome and to mortify our passions, and it disposes our heart that it may seek for nothing except to please God in everything.9

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Ash Wednesday Address by Pope Benedict

Pope Benedict XVI’s Ash Wednesday Address in English:

Here is the complete text of the Pope’s message:

Dear Brothers and Sisters,today, Ash Wednesday, marks the beginning of the Church’s Lenten journey towards Easter.

Lent reminds us, as Saint Paul exhorts, “not to accept the grace of God in vain” (cf. 2 Cor 6:1), but to recognize that today the Lord calls us to penance and spiritual renewal. This call to conversion is expressed in the two formulae used in the rite of the imposition of ashes. The first formula – “Turn away from sin and be faithful to the Gospel” – echoes Jesus’s words at the beginning of his public ministry (cf. Mk 1:15). It reminds us that conversion is meant to be a deep and lasting abandonment of our sinful ways in order to enter into a living relationship with Christ, who alone offers true freedom, happiness and fulfilment.

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Cardinal Newman on Fasting

“And when He had fasted forty days and forty nights, He was afterward an hungered.” Matt. iv. 2.

{1} THE season of humiliation, which precedes Easter, lasts for forty days, in memory of our Lord’s long fast in the wilderness. Accordingly on this day, the first Sunday in Lent, we read the Gospel which gives an account of it; and in the Collect we pray Him, who for our sakes fasted forty days and forty nights, to bless our abstinence to the good of our souls and bodies.

We fast by way of penitence, and in order to subdue the flesh. Our Saviour had no need of fasting for either purpose. His fasting was unlike ours, as in its intensity, so in its object. And yet when we begin to fast, His pattern is set before us; and we continue the time of fasting till, in number of days, we have equalled His.

There is a reason for this;—in truth, we must do nothing except with Him in our eye. As He it is, through whom alone we have the power to do any good {2} thing, so unless we do it for Him it is not good. From Him our obedience comes, towards Him it must look. He says, “Without Me ye can do nothing.” [John xv. 5.] No work is good without grace and without love.

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Hell and Back Again

For those American Catholic readers who aren’t familiar with my previous online life, I’m on my third year of blogging through Dante’s Divine Comedy on my personal blog as a Lenten exercise. On the category page here you can find entries for the entirely of the Inferno and nearly all of Purgatorio, which I should be wrapping up by Easter.

Time and motivation permitting, I may start Paradiso during Easter season — or perhaps I’ll have to save that for next year. If you’re interested, feel free to stop by and read along in this timeless spiritual and literary classic during what remains of Lent.

dante

Sermon 39

pope-leo-the-great

Pope Saint Leo the Great on Lent:

I.  The Benefits of Abstinence Shown by the Example of the Hebrews.

II.  Use Lent to Vanquish the Enemy, and Be Thus Preparing for Eastertide.

III.  Fights are Necessary to Prove Our Faith.

IV.  The Christian’s Armour is Both for Defence and for Attack.

V.  Abstinence Not Only from Food But from Other Evil Desires, Especially from Wrath, is Required in Lent.

VI.  The Right Use of Lent Will Lead to a Happy Participation in Easter.

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