Creeds of Christendom, with a History and Critical notes. Volume II. The History of Creeds.

Immortale Dei miserentis opus, quod est Ecclesia, quamquam per se et natura sua salutem spectat animarum adipiscendamque in cælis felicitatem, tamen in ipso etiam rerum mortalium genere tot ac tantas ultro parit utilitates, ut plures majoresve non posset, si in primis et maxime esset ad tuendam hujus vitæ, quæ in terris agitur, prosperitatem institutum.

That imperishable work of a merciful God, the Church, though she looks essentially, and from the very nature of her being, to the salvation of souls and the winning for them of happiness in heaven, nevertheless she also secures even in the mere order of perishable things advantages so many and so great that she could not do more even if she had been founded primarily and specially to secure prosperity in this life which is spent upon earth.

Revera quacumque Ecclesia vestigium posuit, continuo rerum faciem immutavit, popularesque mores sicut virtutibus antea ignotis, ita et nova urbanitate imbuit; quam quotquot accepere populi, mansuetudine, æquitate, rerum gestarum gloria excelluerunt.—

In truth wherever the Church has set her foot she has at once changed the aspect of affairs, colored the manners of the people as with new virtues so also with a refinement unknown before: and all nations who have received her have been distinguished for their

Similium tamen querelarum

But this unhappy inclination to

Non est magni negotii statuere, qualem sit speciem formamque habitura civitas, gubernante christiana philosophia rempublicam.—Insitum homini natura est, ut in civili societate vivat: is enim necessarium

It is not a very difficult matter to set forth what form and appearance the State would have if Christian philosophy governed the commonwealth. Man has a natural instinct for civil society; for since

Ex quo illud consequitur, potestatem publicam per se ipsam non esse nisi a Deo. Solus enim Deus est verissimus maximusque rerum dominus, cui subesse et servire omnia, quæcumque, necesse est: ita ut quicumque jus imperandi habent, non id aliunde accipiant, nisi ab illo summo omnium principe Deo. Non est potestas nisi a Deo.³³⁶³³⁶    Rom. xiii. 3. —Jus autem imperii per se non est cum ulla reipublicæ forma necessario copulatum aliam sibi vel aliam assumere recte potest, modo utilitatis bonique communis reapse efficientem. Sed in quolibet genere

And thence it follows that by its very nature there can be no public power except from God alone. For God alone is the most true and supreme Lord of the world to whom all things whatsoever must necessarily be subservient and obey, so that whoever possesses the right of governing can receive it from no other source than from that Supreme Governor of all, God. "There is no power except from God".³³⁷³³⁷    Rom. xiii. 3. But the right of ruling is not necessarily conjoined with any special form of commonwealth, but may rightly assume this or that

Deus enim, sicut in rebus, quæ sunt quæque cernuntur, caussas genuit secundarias, in quibus perspici aliqua ratione posset natura actioque divina, quæque ad eum finem, quo hæc rerum spectat universitas, conducerent: ita in societate civili voluit esse principatum, quem qui gererent, in imaginem quamdam divinæ in genus humanum potestatis divinæque providentiæ referrent. Debet igitur imperium justum esse, neque herile, sed quasi paternum, quia Dei justissima in homines potestas est et cum paterna bonitate conjuncta: gerendum vero est ad utilitatem, civium, quia qui præsunt cæteris, hac una de caussa præsunt, ut civitatis utilitatem tueantur. Neque ullo pacto committendum unius ut, vel paucorum commodo serviat civilis auctoritas, cum ad commune omnium bonum constituta sit. Quod si, qui præsunt, delabantur in dominatum injustum, si importunitate superbiave peccaverint, si male populo consuluerint,

For as God, in things which are and which are seen, has produced secondary causes, whererein the Divine nature and course of action can be perceived, and which conduce to that end to which the universe is directed, so he has willed that in civil society there should be a governing power, and that they who hold it should bear a certain resemblance to the power and providence of God over the human race. The rule of the government, therefore, should be just, and not that of a master but rather that of a father, because the power of God over men is most just and allied with a father's goodness. Moreover, it is to be carried on with a view to the advantage of the citizens, because they who are over others are over them for this cause alone, that they may see to the interests of the State. And in no way is it to be allowed that the civil authority should be subservient merely to the advantage of one or of a few, since it was established for the common

Ita sane majestatem imperii reverentia civium honesta et libens comitabitur. Etenim cum semel in animum induxerint, pellere qui imperant auctoritate a Deo data, illa quidem officia justa ac debita esse sentient, dicto audientes esse principibus, eisdemque obsequium ac fidem præstare cum quadam similitudine pietatis, quæ liberorum est erga parentes. Omnis anima potestatibus sublimioribus subdita sit. ³⁴⁰³⁴⁰    Rom. xiii. 1.

Thus truly the majesty of rule will be attended with an honorable and willing regard on the part of the citizens; for when once they are assured that they who rule are strong only with the authority given by God, they will feel that it is their just and proper duty to be obedient to their rulers, and pay to them respect and fidelity with somewhat of the same affection as that of children to their parents. "Let every soul be subject to higher powers."³⁴¹³⁴¹    Rom. xiii. 1.

Spernere quippe potestatem legitimam, quavis eam in persona constiterit, non magis licet, quam divinæ voluntati resistere: cui si qui resistant, in interitum ruunt voluntarium. Qui resistit potestati Dei ordinationi resistit; qui autem resistunt, ipsi sibi damnationem acquirunt. ³⁴²³⁴²    Rom. xiii. 2. Quapropter obedientiam

For to contemn lawful authority, in whatever person it is vested, is as unlawful as it is to resist the Divine will; and whoever resists that, rushes voluntarily to his destruction. "He who resists the power, resists the ordinance of God; and they who resist purchase to themselves judgment."³⁴³³⁴³    Rom. xiii. 2. Wherefore

Hac ratione constitutam civitatem, perspicuum est, omnino debere plurimis maximisque officiis, quæ ipsam jungunt Deo, religione publica satisfacere.—Natura et ratio, quæ jubet singulos sancte religioseque Deum colere, quod in ejus potestate sumus, et quod ab eo profecti ad eumdem reverti debemus, eadem lege adstringit civilem communitatem. Homines enim communi societate conjuncti nihilo sunt minus in Dei potestate, quam singuli; neque minorem quam singuli gratiam Deo societas debet, quo auctore coaluit, cujus nutu conservatur, cujus beneficio innumerabilem bonorum, quibus affluit, copiam accepit. Quapropter sicut nemini licet sua adversus Deum officia negligere, officiumque est maximum amplecti et animo et moribus religionem, nec quam quisque maluerit, sed quam Deus jusserit, quamque certis minimeque dubitandis indiciis unam ex omnibus veram esse constiterit: eodem modo civitates non possunt, citra scelus, gerere se tanquam si Deus omnino non esset, aut curam religionis velut alienam nihilque profuturam abjicere,

It is clear that a State constituted on this basis is altogether bound to satisfy, by the public profession of religion, the very many and great duties which bring it into relation with God. Nature and reason which commands every man individually to serve God holily and religiously, because we belong to him, and coming from him must return to him, binds by the same law the civil community. For men living together in society are no less under the power of God than are individuals; and society owes as much gratitude as individuals do to God, who is its author, its preserver, and the beneficent source of the innumerable blessings which it has received. And therefore as it is not lawful for anybody to neglect his duties towards God, and as it is the first duty to embrace religion in mind and in conduct—and that not the one that each may prefer, but that which God has enjoined, which he has proved to be the only true one by certain and indubitable evidence—in the same manner States cannot, without crime, act as though God did not exist, or cast off the

Sanctum igitur oportet apud principes esse Dei nomen, ponendumque in præcipuis illorum officiis religionem gratia complecti, benevolentia tueri, auctoritate nutuque legum tegere, nec quippiam instituere aut decernere quod sit ejus incolumitati contrarium. Id et civibus debent, quibus præsunt. Nati enim susceptique omnes homines sumus ad summum quoddam et ultimum bonorum, quo sunt omnia consilia referenda extra hanc fragilitatem brevitatemque vitæ in cælis collocatum. Quoniam autem hinc pendet hominum undique expleta ac perfecta felicitas, idcirco assequi eum, qui commemoratus est, finem tanti interest singulorum ut pluris interesse non possit. Civilem igitur societatem, communi utilitati natam, in tuenda prosperitate reipublicæ necesse est sic consulere civibus, ut obtinendo adipiscendoque summo illi atque incommutabili bono quod sponte appetunt, non modo nihil importet

Therefore among rulers the name of God must be holy, and it must be reckoned among the first of their duties to favor religion, protect it, and cover it with the authority of the laws, and not to institute or decree anything which is incompatible with its security. They owe this also to the citizens over whom they rule. For all of us men are born and brought up for a certain supreme and final good in heaven, beyond this frail and short life, and to this end every aim is to be referred. And because upon it depends the full and perfect happiness of men, therefore, to attain this end which has been mentioned, is of as much interest as is conceivable to every individual man. Civil society, therefore, which came into existence only for the common good, must, in its defence of the State's well-being, so consult the good of its citizens as not only to offer no hindrance, but to afford every possible assistance to them in the winning and gaining of that

Vera autem religio quæ sit, non difficulter videt qui judicium prudens sincerumque adhibuerit: argumentis enim permultis atque illustribus, veritate nimirum vaticiniorum, prodigiorum frequentia, celerrima fidei vel per medios hostes hac maxima impedimenta propagatione, martyrum testimonio, aliisque similibus liquet, eam esse unice veram, quam Jesus Christus et instituit ipsemet et Ecclesiæ suæ tuendam propagandamque demandavit.

Now which is the true religion may be easily discovered by any one who will view the matter with a careful and unbiassed judgment; for there are proofs of great number and splendor, as, for example, the truth of prophecy, the abundance of miracles, the extremely rapid spread of the faith, even in the midst of its enemies and in spite of the greatest hindrances, the testimony of the martyrs, and the like, from which it is evident that that is the only true religion which Jesus Christ instituted himself and then intrusted to his Church to defend and to spread.

Nam unigenitus Dei filius societatem in terris constituit, quæ Ecclesia dicitur, cui excelsum divinumque munus in omnes sæculorum ætates continuandum transmisit, quod ipse a Patre acceperat. Sicut misit me Pater, et ego mitto vos. ³⁴⁴³⁴⁴    John xx. 21. Ecce ego vobiscum sum omnibus diebus usque ad consummationem sæculi. ³⁴⁵³⁴⁵    Matt. xxviii. 20. Igitur, sicut Jesus Christies in terras venit

For the only-begotten Son of God set up a society on earth which is called the Church, and to it he transferred that most glorious and divine office, which he had received from his Father, to be perpetuated forever. "As the Father hath sent me, even so I send you."³⁴⁶³⁴⁶    John xx. 21. "Behold I am with you all days even to the consummation of the world."³⁴⁷³⁴⁷    Matt. xxviii. 20. Therefore as Jesus Christ

Tam ingenti hominum multitudini Deus ipse magistratus assignavit qui cum potestate præessent: unumque omnium principem, et maximum certissimumque veritatis magistrum esse voluit, cui claves regni cælorum commisit. Tibi dabo claves regni cælorum.³⁵²³⁵²    Matt. xvi. 19. —Pasce agnos … pasce oves:³⁵³³⁵³     John xxi. 16, 17. —ego rogavi pro te, ut non deficiat fides tua.³⁵⁴³⁵⁴    Luke xxii 32. Hæc societas, quamvis ex hominibus constet non secus ac civilis communitas, tamen propter finem sibi constitutum, atque instrumenta quibus ad finem contendii, supernaturalis est et spiritualis; atque idcirco distinguitur ac differt a societate civili: et, quod plurimum interest, societas est genere et jure perfecta, cum adjumenta ad incolumitatem actionemque suam necessaria, voluntate beneficioque conditoris sui, omnia in se et per se ipsa possideat. Sicut

Over this immense multitude of men God himself has set rulers with power to govern them; and he has willed that one should be head of them all, and the chief and unerring teacher of truth, and to him he has given the keys of the kingdom of heaven. "To thee will I give the keys of the kingdom of heaven."³⁵⁵³⁵⁵    Matt. xvi. 19. "Feed my lambs, feed my sheep."³⁵⁶³⁵⁶     John xxi. 16, 17. "I have prayed for thee that thy faith may not fail."³⁵⁷³⁵⁷    Luke xxii 32. This society, though it be composed of men just as civil society is, yet because of the end that it has in view, and the means by which it tends to it, it is supernatural and spiritual; and, therefore, is distinguished from civil society and differs from it; and—a fact of the highest moment—is a society perfect in its kind and in its rights, possessing in and by itself, by the will and beneficence of its founder, all the appliances

Revera Jesus Christus Apostolis suis libera mandata dedit in sacra, adjuncta tum ferendarum legum veri nominis facultate, tum gemina, quæ hinc consequitur, judicandi puniendique potestate: Data est mihi omnis potestas in cælo et in terra: euntes ergo docete omnes gentes … docentes eos servare omnia quæcumque mandavi vobis. ³⁵⁸³⁵⁸    Matt. xxviii. 18-20. Et alibi: Si non audierit eos, dic Ecclesiæ. ³⁵⁹³⁵⁹    Matt. xviii. 17. Atque iterum: In promptis habentes ulcisci omnem inobedientiam. ³⁶⁰³⁶⁰    2 Cor. x. 6. Rursus: Durius agam secundum potestatem, quam Dominus dedit mihi in ædificationem et non in destructionem. ³⁶¹³⁶¹    2 Cor. xiii. 10.

In truth Jesus Christ gave his Apostles unfettered commissions over all sacred things, with the power of establishing laws properly so-called, and the double right of judging and punishing which follows from it: "All power has been given to me in heaven and on earth; going therefore teach all nations … teaching them to keep whatsoever I have commanded you."³⁶²³⁶²    Matt. xxviii. 18-20. And in another place he says: "If he will not hear, tell it to the Church;"³⁶³³⁶³    Matt. xviii. 17. and again: "Ready to punish all disobedience;"³⁶⁴³⁶⁴    2 Cor. x. 6. and once more: "I shall act with more severity, according to the powers which our Lord has given me unto edification and not unto destruction."³⁶⁵³⁶⁵    2 Cor. xiii. 10.

Itaque dux hominibus esse ad cælestia, non civitas, sed Ecclesia debet: eidemque hoc est munus assignatum a Deo, ut de iis, quæ religionem attingunt, videat ipsa et statuat: ut doceat omnes gentes: ut christiani nominis fines, quoad potest, late proferat; brevi ut rem

So then it is not the State but the Church that ought to be men's guide to heaven; and it is to her that God has assigned the office of watching and legislating for all that concerns religion, of teaching all nations; of extending, as far as may be, the borders of Christianity;

Hanc vero auctoritatem in se ipsa absolutam planeque sui juris, quæ ab assentatrice principum philosophia jamdiu oppugnatur, Ecclesia sibi asserere itemque publice exercere numquam desiit, primis omnium pro ea propugnantibus Apostolis, qui cum disseminare Evangelium a principibus synagogæ prohiberentur, constanter respondebant; Obedire oportet Deo magis quam hominibus. ³⁶⁶³⁶⁶    Acts v. 29. Eamdem sancti Ecclesiæ Patres rationum momentis tueri pro opportunitate studuerunt: romanique pontificis invicta animi constantia adversus oppugnatores indicare nunquam prætermiserunt.

Now this authority, which pertains absolutely to the Church herself, and is part of her manifest rights, and which has long been opposed by a philosophy subservient to princes, she has never ceased to claim for herself and to exercise publicly; the Apostles themselves being the first of all to maintain it, when, being forbidden by the leaders of the synagogue to preach the Gospel, they boldly answered, "We must obey God rather than men."³⁶⁷³⁶⁷    Acts v. 29. This same authority the holy fathers of the Church have been careful to maintain by weighty reasonings as occasions have arisen; and the Roman pontiffs have never ceased to defend it with inflexible constancy.

Quin etiam et opinione et re eamdem probârunt ipsi viri principes rerumque publicarum gubernatores, ut qui paciscendo transigendis negotiis, mittendis vicissimque accipiendis legatis, atque aliorum mutatione officiorum, agere cum Ecclesia tamquam cum suprema potestate legitima consueverunt.—Neque profecto sine singulari providentis Dei consilio

Nay, more, princes and civil governors themselves have approved it in theory and in fact; for in the making of compacts, in the transaction of business, in sending and receiving embassies, and in the interchange of other offices, it has been their custom to act with the Church as with a supreme and legitimate power. And we may be sure that it is not without the singular

Itaque Deus humani generis procurationem inter duas potestates partitus est; scilicet ecclesiasticam et civilem, alteram quidem divinis, alteram humanis rebus præpositam. Utraque est in suo genere maxima: habet utraque certos, quibus contineatur, terminos, eosque sua cujusque natura caussaque proxima definitos; unde aliquis velut orbis circumscribitur, in quo sua cujusque actio jure proprio versetur. Sed quia utriusque imperium est in eosdem, eum usu venire possit, ut res una atque eadem, quamquam aliter atque aliter, sed tamen eadem res ad utriusque jus judiciumque pertineat, debet providentissimus Deus, a quo sunt ambæ constituæ, utriusque itinera recto atque ordine composuisse. Quæ autem sunt, a Deo ordinatæ sunt. ³⁶⁸³⁶⁸    Rom. xiii. 1.

God, then, has divided the charge of the human race between two powers, viz., the ecclesiastical and the civil, the one being set over divine, and the other over human things. Each is supreme in its own kind: each has certain limits within which it is restricted, and those limits defined by the nature and proximate cause of each: so that there is, as we may say, a world marked off as a field for the proper action of each. But forasmuch as each has dominion over the same subjects, since it might come to pass that one and the same thing, though in different ways, still one and the same, might pertain to the right and the tribunal of both, therefore God, who foreseeth all things, and who has established both powers, must needs have arranged the course of each in right relation to one another, and in due order, "For the powers that are are ordained by God."³⁶⁹³⁶⁹    Rom. xiii. 1.

Quod ni ita esset, funestarum sæpe contentionum concertationumque caussæ nascerentur; nec raro sollicitus animi, velut in via ancipiti, hærere homo deberet, anxius

If this were not so, causes of rivalries and dangerous disputes would be constantly arising; and man would often have to stop in anxiety and doubt, like a traveller with

Itaque inter utramque potestatem quædam intercedat necesse est ordinata colligatio: quæ quidem conjunctioni non immerito comparatur, per quam anima et corpus in homine copulantur. Qualis autem et quanta ea sit, aliter judicari non potest, nisi respiciendo, uti diximus, ad utriusque naturam, habendaque ratione excellentiæ et nobilitatis caussarum; cum alteri proxime maximeque propositum sit rerum mortalium curare commoda, alteri cælestia ac sempiterna bona comparare.—Quidquid igitur est in rebus humanis quoquo modo sacrum, quidquid ad salutem animorum cultumve Dei pertinet, sive tale illud sit natura

So then there must needs be a certain orderly connection between these two powers, which may not unfairly be compared to the union with which soul and body are united in man. What the nature of that union is, and what its extent, cannot otherwise be determined than, as we have said, by having regard to the nature of each power, and by taking account of the relative excellence and nobility of their ends; for one of them has for its proximate and chief aim the care of the goods of this world, the other the attainment of the goods of heaven that are eternal. Whatsoever, therefore, in human affairs is in any manner sacred; whatsoever

Incidunt autem quandoque tempora, cum alius quoque concordiæ modus ad tranquillam libertatem valet, nimirum si qui principes rerum publicarum et Pontifex Romanus de re aliqua separata in idem placitum concenserint. Quibus Ecclesia temporibus maternæ pietatis eximia documenta præbet, cum facilitatis indulgentiæque tantum adhibere soleat, quantum maxima potest.

Sometimes, however, circumstances arise when another method of concord is available for peace and liberty; we mean when princes and the Roman Pontiff come to an understanding concerning any particular matter. In such circumstances the Church gives singular proof of her maternal goodwill, and is accustomed to exhibit the highest possible degree of generosity and indulgence.

Ejusmodi est, quam summatim attigimus, civilis hominum societatis christiana temperatio, et hæc non temere neque ad libidinem ficta, sed ex maximis ducta verissimisque principiis, quæ ipsa naturali ratione confirmantur.

Such then, as we have indicated in brief, is the Christian order of civil society; no rash or merely fanciful fiction, but deduced from principles of the highest truth and moment, which are confirmed by the natural reason itself.

Talis autem conformatio reipublicæ nihil habet, quod possit aut

Now such a constitution of the State contains nothing that can be

Societas domestica eam, quam par est, firmitudinem adipiscitur ex unius atque individui sanctitate conjugii: jura officiaque inter conjuges sapienti justitia et æquitate reguntur: debitum conservatur mulieri decus: auctoritas viri ad exemplum est auctoritatis Dei conformata: temperata patria potestas convenienter dignitati uxoris prolisque: denique liberorum tuitioni, oommodis, institutioni optime consulitur.

Domestic society obtains that firmness and solidity which it requires in the sanctity of marriage, one and indissoluble; the rights and duties of husband and wife are ordered with wise justice and equity; the due honor is secured to the woman; the authority of the man is conformed to the example of the authority of God; the authority of the father is tempered as becomes the dignity of the wife and offspring, and the best possible provision is made for the guardianship, the true good, and the education of the children.

In genere rerum politico et civili, leges spectant commune bonum, neque voluntati judicioque fallaci multitudinis, sed veritate justitiaque diriguntur: auctoritas principum sanctitudinem quamdam induit humana majorem, contineturque ne declinet a justitia, neu modum in imperando transiliat: obedientia civium habet honestatem dignitatemque comitem, quia non est hominis ad hominem servitus, sed obtemperatio voluntati Dei, regnum per homines exercentis. Quo cognito as persuaso, omnino ad justitiam, pertinere illa intelliguntur, vereri majestatem principum, subesse constanter et fideliter protestati publicæ, nihil seditiose facere,

In the domain of political and civil affairs the laws aim at the common good, and are not guided by the deceptive wishes and judgments of the multitude, but by truth and justice. The authority of the rulers puts on a certain garb of sanctity greater than what pertains to man, and it is restrained from declining from justice, and passing over just limits in the exercise of power. The obedience of citizens is accompanied by honour and dignity because it is not the servitude of men to men, but obedience to the will of God exercising his sovereignty by means of men. And this being recognized and admitted, it is understood that it is a matter of justice to respect

Similiter ponitur in officiis caritas mutua, benignitas, liberalitas: non distrahitur in contrarias partes, pugnantibus inter se præceptis, civis idem, et Christianus: denique amplissima bona, quibus mortalem quoque hominum vitam Christiana religio sua sponte explet, communitati societatique civili omnia quæruntur: ita ut illud appareat verissime dictum: "Pendet a religione, qua Deus colitur, rei publicæ status: multaque inter hunc et illam cognatio et familiaritas intercedit." ³⁷²³⁷²    Sacr. Imp. ad Cyrillum Alexandr. et Episcopos. metrop.—Conf. Labbeum Collect. Conc., T. iii.

In the same way mutual charity and kindness and liberality become public duties. The man who is at once a citizen and a Christian is no longer the victim of contending parties and incompatible obligations; and, finally, those very abundant good things with which the Christian religion of its own accord fills up even the mortal life of men, are all acquired for the community and civil society, so that it appears to be said with the fullest truth: "The state of the commonwealth depends on the religion with which God is worshipped, and between the one and the other there is a close relation and connection."³⁷³³⁷³    Sacr. Imp. ad Cyrillum Alexandr. et Episcopos. metrop.—Conf. Labbeum Collect. Conc., T. iii.

Eorum vim bonorun mirabiliter, uti solet, persecutus est Augustinus pluribus locis, maxime vero ubi Ecclesiam Catholicam appellat iis verbis: "Tu pueriliter pueros, fortiter juvenes, quiete senes, prout cujusque non corporis tantum, sed et animi ætas est, exerces ac doces. Tu feminas viris suis non ad explendam libidinem, sed ad propagandam prolem, et ad rei familiaris

Admirably, according to his wont, did Augustin in many places dilate on the power of those good things, but especially when he addresses the Catholic Church in these words: "Thou trainest and teachest children in childlike wise, the young with vigor, the old with gentleness, according as is not only the age of the body, but also of the mind of each. Women thou subjectest

Idemque alio loco male sapientes reprehendens politicos philosophos: "Qui doctrinam Christi adversam dicunt esse reipublicæ,

And in another place, speaking in blame of certain political pseudo-philosophers, he observes: "Let those who say that the doctrine

Fuit aliquando tempus, cum evangelica philosophia gubernaret civitates: quo tempore Christianæ sapientiæ vis illa et divina virtus in leges, instituta, mores populorum, in omnes reipublicæ ordines rationesque penetraverat: cum religio per Jesum Christum instituta in eo, quo æquum erat, dignitatis gradu firmiter collocata, gratia principum legitimaque magistratuum tutela ubique floreret: cum sacerdotium atque imperium concordia et amica officiorum vicissitudo auspicato conjungeret. Eoque modo composita civitas fructus tulit omni opinione majores, quorum viget memoria et vigebit innumerabilibus rerum

There was once a time when the philosophy of the Gospel governed States; when the power and divine virtue of Christian wisdom had penetrated into the laws, institutions, and manners of peoples—indeed into all the ranks and relations of the State; when the religion instituted by Jesus Christ, firmly established in that degree of dignity which was befitting, flourished everywhere, in the favor of rulers and under the due protection of magistrates; when the priesthood and the government were happily united by concord and a friendly interchange of offices. And the State composed in that fashion produced, in the opinion of all, more excellent fruits,

Quod Europa Christiana barbaras gentes edomuit, easque a ferocitate ad mansuetudinem, a superstitione ad veritatem traduxit: quod Mahumetanorum incursiones victrix propulsavit: quod civilis cultus principatum retinuit, et ad omne decus humanitatis ducem se magistramque præbere cæteris consuevit: quod germanam libertatem eamque multiplicem gratificata populis est: quod complura ad miseriarum solatium sapientissime instituit, sine controversia magnam debet gratiam religioni, quam ad tantas res suscipiendas habuit auspicem, ad perficiendas adjutricem.

If Christian Europe subdued barbarous peoples, and transferred them from a savage to a civilized state, from superstition to the truth; if she victoriously repelled the invasions of the Mohammedans; if civilization retained the chief power, and accustomed herself to afford others a leader and mistress in everything that adorns humanity; if she has granted to the peoples true and manifold liberty; if she has most wisely established many institutions for the solace of wretchedness, beyond controversy it is very greatly due to religion, under whose auspices such great undertakings were commenced, and with whose aid they were perfected?

Mansissent profecto eadem bona, si utriusque potestatis concordia mansisset: majoraque expectari jure poterant, si auctoritati, si magisterio, si consiliis Ecclesiæ majore esset cum fide perseverantiaque obtemperatum. Illud enim perpetuæ legis instar habendum est, quod Ivo Carnutensis ad Paschalem II pontificem maximum præscripsit: "Cum regnum et sacerdotium inter se conveniunt, bene

No doubt the same excellent state of things would have continued, if the agreement of the two powers had continued, and greater things might rightfully have been expected, if men had obeyed the authority, the teaching office, and the counsels of the Church with more fidelity and perseverance. For that is to be regarded as a perpetual law which Ivo of Chartres wrote to pope Paschal II.: "When kingship and

Sed perniciosa illa ac deploranda rerum novarum studia, quæ sæculo ævi excitata sunt, cum primum religionem Christianam miscuissent, mox naturali quodam itinere ad philosophiam, a philosophia ad omnes civilis communitatis ordines pervenerunt. Ex hoc velut fonte repetenda illa recentiora effrenatæ libertatis capita, nimirum in maximis perturbationibus superiore sæculo excogitata in medioque proposita, perinde ac principia et fundamenta novi juris, quod et fuit antea ignotum, et a jure non solum Christiano, sed etiam naturali plus una ex parte discrepat.

But that dreadful and deplorable zeal for revolution which was aroused in the sixteenth century, after throwing the Christian religion into confusion, by a certain natural course proceeded to philosophy, and from philosophy pervaded all ranks of the community. From this spring, as it were, came those more recent propositions of unbridled liberty which were first thought out and then openly proclaimed in the terrible disturbances in the present century as the principles and foundations of the new law, which was unknown before, and is out of harmony, not only with Christian, but, in more than one respect, with natural law.

Eorum principiorum illud est maximum, omnes homines, quemadmodum genere naturaque similes intelliguntur, ita reapse esse in actione vitæ inter se pares: unumquemque ita esse sui juris, ut nullo modo sit alterius auctoritati obnoxius: cogitare de re qualibet quæ velit, agere quod lubeat, libere posse: imperandi aliis

Of those principles this is the chief: that as all men are understood to be alike in birth and nature, so they are in reality equal throughout the whole course of their lives: that each is so completely his own master as not to be subject in any way to the authority of another; that he is free to think what he likes on every subject, and to do what he

Quo modo, ut perspicitur, est republica nihil aliud nisi magistra et gubernatrix sui multitudo: cumque populus omnium jurium omnisque potestatis fontem in se ipso continere dicatur, consequens erit, ut nulla ratione officii obligatam Deo se civitas putet; ut religionem publice profiteatur nullam; nec debeat ex pluribus quæ vera sola sit, quærere, nec unam quamdam cæteris anteponere, nec uni maxime favere, sed singulis generibus æquabilitatem juris tribuere ad eum finem, dum disciplina

In this way, as it is clear, a State is nothing else but a mob which is mistress and directress of itself. And since the people is said to contain in itself the fountain of all rights and all power, it will follow that the State deems itself bound by no kind of duty towards God; that no religion should be publicly professed; nor ought there to be an inquiry which of many is alone true; nor ought one to be preferred to the rest; nor ought one to be specially favored, but to each alike equal rights ought

Hinc profecto illa nascuntur; exlex uniuscujusque conscientiæ judicium; liberrimæ de Deo colendo, de non colendo, sententiæ infinita tum cogitandi, tum cogitata publicandi licentia.

Hence these consequences naturally arise; the judgment of every man's conscience is above law; opinions are as free as possible concerning worshipping or not worshipping God; and there is unbounded license of thinking and publishing the results of thought.

His autem positis, quæ maxime probantur hoc tempore, fundamentis reipublicæ, facile apparet, quem in locum quamque iniquum compellatur Ecclesia. Nam ubi cum ejusmodi doctrinis actio rerum consentiat, nomini Catholico par cum societatibus ab eo alienis vel etiam inferior locus in civitate tribuitur: legum ecclesiasticarum nulla habetur ratio: Ecclesia, quæ jussu mandatoque Jesu Christi docere omnes gentes debet, publicam populi institutionem jubetur nihil attingere.

These foundations of the State being admitted, which at this time are in such general favor, it easily appears into how unfavorable a position the Church is driven. For when the conduct of affairs is in accordance with the doctrines of this kind, to the Catholic name is assigned an equal position with, or even an inferior position to, that of alien societies in the State; no regard is paid to ecclesiastical laws; and the Church, which by the command and mandate of Jesus Christ ought to teach all nations, finds itself forbidden in any way to interfere in the instruction of the people.

De ipsis rebus, quæ sunt mixti juris, per se statuunt gubernatores rei civilis arbitratu suo, in

Concerning those things which are of mixed jurisdiction, the rulers of the civil power lay down the law

Si qua vero in republica suum Ecclesia jus, ipsis civilibus legibus probantibus, teneat, publiceque inter utramque potestatem pactio aliqua facta sit, principio clamant, dissociari Ecclesiæ rationes a reipublicæ rationibus opportere; idque eo consilio, ut facere contra interpositam fidem impune liceat, omniumque rerum habere, remotis impedimentis, arbitrium.

But if in any State the Church retains her own right with the approval of the civil laws themselves, and any agreement has been publicly made between the two powers, they begin by crying out that the interests of the Church must be severed from those of the State, and they do this with the intent that it may be possible to act against their pledged faith with impunity, and have the disposal of everything without anything to stand in their way.

Id vero cum patienter ferre Ecclesia non possit, neque enim potest officia deserere sanctissima et maxima, omninoque postulet, ut obligata sibi fides integre religioseque salvatur, sæpe sacram inter ac civilem potestatem dimicationes nascuntur, quarum ille ferme est exitus, alteram, ut quæ minus est opibus humanis valida, alteri ut valiodori succumbere.

But when the Church cannot bear that patiently, nor indeed is able to desert its greatest and most sacred duties, and, above all, requires that faith be wholly and entirely observed with it, contests often arise between the sacred and the civil power, of which the result is commonly that the one which is the weaker in human resources yields to the stronger.

Ita Ecclesiam, in hoc rerum publicarum statu, qui nunc a plerisque adamatur, mos et voluntas est, aut prorsus de medio pellere, aut vinctam adstrictamque imperio tenere. Quæ publice aguntur, eo consilio magnam partem aguntur. Leges, administratio civitatum, expers religionis adolescentium institutio, spoliatio excidiumque ordinum religiosorum, eversio principatus civilis pontificum Romanorum, huc spectant omnia, incidere nervos institutorum Christianorum, Ecclesiæque Catholicæ et libertatem in angustum deducere, et jura cætera comminuere.

So it is the custom and the wish in constitutions of this kind, which are now admired by many, either to expel the Church altogether, or to keep it bound and restricted as to its rule. Public acts in a great measure are framed with this design. Laws, the administration of states, the teaching of youth unaccompanied by religion, the spoliation and destruction of religious orders, the overturning of the civil principality of the Roman pontiffs, all have regard to this end; to emasculate Christian institutes, to narrow the liberty of the Catholic Church, and to diminish her other rights.

Ejusmodi de regenda civitate sententias ipsa naturalis ratio convincit, a veritate dissidere plurimum.—Quidquid enim potestatis usquam est, a Deo tanquam maximo augustissimoque fonte proficisci, ipsa natura testatur.

Natural reason itself convinces us that such opinions about the ruling of a state are very widely removed from the truth. Nature herself bears witness that all power of whatever kind ultimately emanates from God as its greatest and most

De religione autem putare, nihil inter formas dispares et contrarias interesse, hunc plane habet exitum, nolle ullam probare judicio, nolle usu. Atqui istud ab atheismo, si nomine aliquid differt, re nihil differt. Quibus enim Deum esse persuasum est, ii, modo constare sibi, nec esse perabsurdi velint, necessario intelligunt, usitatas in cultu divino rationes, quarum tanta est differentiæ maximisque etiam de rebus

But to think with regard to religion that there is no difference between unlike and contrary forms, clearly will have this issue—an unwillingness to test any one form in theory and practice. This, if it differs from atheism in name, is in fact the same thing. Men who really believe in the existence of God, if they are to be consistent and not supremely ridiculous, will of necessity understand that different methods of divine worship involving

Sic illa quidlibet sentiendi litterarumque formis quidlibet exprimendi facultas, omni moderatione posthabita, non quoddam est propria vi sua bonum, quo societas humana jure lætetur: sed multorum malorum fons et origo.—Libertas, ut quæ virtus est hominem perficiens, debet in eo quod verum sit, quodque bonum, versari: boni autem verique ratio mutari ad hominis arbitrium non potest, sed manet semper eadem, neque minus est quam ipsa rerum natura, incommutabilis. Si mens adsentiatur opinionibus falsis, si malum voluntas adsumat et ad id se applicet, perfectionem sui neutra consequitur, sed excidunt dignitate naturali et in corruptum ambæ delabuntur. Quæcumque sunt igitur virtuti veritatique contraria, ea in luce atque in oculis hominum ponere non est æquum; gratia tutelave legum defendere, multo minus. Sola bene acta vita via est in cælum, quo tendimus universi: ob eamque rem aberrat civitas a regula et præscriptione naturæ, si licentiam opinionum praveque factorum

And thus that faculty of thinking whatever you like and expressing whatever you like to think in writing, without any thought of moderation, is not of its own nature a good in which human society can rightly rejoice, but on the contrary a fount and origin of many ills. Liberty, as being a virtue perfecting man, must have for its sphere the good and the true; but the true and the good cannot be changed at the pleasure of man, but remains ever the same, and is not less unchangeable than nature herself. If the mind assent to false opinions, if the will choose for itself evil, and apply itself thereto, neither attains its perfection, but both fall from their natural dignity, and both lapse by degrees into corruption. Whatever things, therefore, are contrary to virtue and truth, these it is no right to place in the light before the eyes of men, far less to defend by the favor and protection of the laws. A well-spent life is the only path to that heaven wither we all direct our steps; and on this account the State departs from the law and the ruling of nature if it allows license

Bene morata civitas esse, sublata religione, non potest: jamque plus fortasse quam oporteret, est cognitum, qualis in se sit et quorsum pertineat, illa de vita et moribus philosophia, quam civilem nominant. Vera est magistra virtutis et morum custos Ecclesia Christi: ea est, quæ incolumia tuetur principia unde officia ducuntur, propositisque causis ad honesti vivendum efficacissimis, jubet non solum fugere prave facta, sed regere motus animi rationi contrarios etiam sine affectu.

A State cannot be well regulated when religion is taken away; and by this time more perhaps is known than need be of that philosophy of life and morals which men call civil—what its nature is, and what its results are. The Church of Christ is the true teacher of virtue and guardian of morals; it is she who keeps in safety the principles of duty, and by proposing most efficacious reasons for an honest life, bids us not only fly from wicked deeds, but rule the motions of the mind which are contrary to reason even though no act should follow.

Ecclesiam vero in suorum officiorum munere potestati civili velle esse subjectam, magna quidem injuria, magna temeritas est. Hoc facto perturbatur ordo, quia quæ naturalia sunt præponuntur iis quæ sunt supra naturam: tollitur aut certe magnopere minuitur frequentia bonorum, quibus, si nulla re impediretur, communem

To wish the Church in the discharge of her offices to be subject to the civil power is great rashness, great injustice. If this were done order would be disturbed, since things natural would thus be put before those which are above nature; a multitude of benefits, with which, if there were nothing to hinder her, the Church would enrich the life of

Hujusmodi doctrinas, quæ nec humanæ rationi probantur, et plurimum habent in civilem disciplinam momenti, Romani pontifices decessores nostri, cum probe intelligerent quid a se postularet apostolicum munus, impune abire nequaquam passi sunt. Sic Gregorius XVI per Encyclicas litteras hoc initio Mirari vos, die xv Augusti anno MDCCCXXXII, magna sententiarum gravitate ea perculit, quæ jam prædicabantur, in cultu divino nullum adhibere delectum oportere: integrum singulis esse, quod malint, de religione judicare: solam cuique suam esse conscientiam judicem: præterea edere quæ quisque senserit, itemque res moliri novas in civitate licere. De rationibus rei sacræ reique civilis distrahendis sic idem pontifex: "Neque lætiora et religioni et principatui ominari possemus ex eorum votis, qui Ecclesiam a regno separari, mutuamque imperii cum sacerdotio

Such doctrines, which are not approved by human reason, and are of the greatest gravity as regards civil discipline, the Roman pontiffs, our predecessors—well understanding what the apostolic office required of them—by no means suffered to go without condemnation. Thus Gregory XVI., by Encyclical Letter beginning Mirari vos, of August 15, 1832, inveighed with weighty words against those doctrines which were already being preached, namely, that in divine worship no preference should be made; and that it was left to individuals to judge of religion according to their personal preferences, that each man's conscience was to himself his sole sufficient guide, and that it was lawful to promulgate whatsoever each man might think, and to make a revolution in the State. Concerning the reasons for the separation of Church and State, the same pontiff speaks thus: "Nor can we hope happier results either

Non absimili modo Pius IX., ut sese opportunitas dedit, ex opinionibus falsis, quæ maxime valere cœpissent, plures notavit, easdemque postea in unum cogi jussit, ut scilicet in tanta errorum colluvione haberent Catholici homines, quod sine offensione sequerentur. ³⁸⁰³⁸⁰     Earum nonnullas indicare sufficiat.