CARDINAL PECCI'S PASTORAL FOR 1878.

New Zealand Tablet, Volume V, Issue 266, 7 June 1878, Page 5

CARDINAL PECCI'S PASTORAL FOR 1878.

The following is an extract from the Pastoral which had been composed by Cardinal Pecci. Bishop of Perugia, for the Lent of 1878, before his election as Sovereign Pontiff ;— Since we have alluded to the provision which has been made in the church for the married state on behalf of civizilation, let us now take a wider range of view and look at the advantages which accrue to ciyizilation from the doctrines by which the Church regulates the relations between man. and man m a larger sphere, that is, iv civil society. And in this wo have to look on the one hand on subjects who are as it were the matter to be set in order, and on the other hand on power, which is as it were the principle which ordinates it add leads it to its end. Now, as regards the relations of the one towards the other, the Church, faithfully interpreting the Sacred Scriptures, teaches that -which, if put in practice, would become the strongest impulsion and an. efficacious means of a real and fruitful civilisation. Power, says she, comes from God. But if Power comes from God it should reflect in itself the Majesty of God if it would appear venerable, and of His goodness, if it would become acceptable to him who is subject to it. Consequently, whosoever takes in hand the xcins of Power — be he a simple individual or a moral power — be he in power by election or by right of birth— in a State governed by the people or in a Monarchy, — should not seek therein the mere gratification of ambition and tlie vain pleasure of being set over all ; but on the contrary he should study how to serve his fellow-men, as did the Son of God, -who came not to be ministered unto, but to minister unto others. Short words these, my Brethren ; nevertheless, there lies in •them a transformation, of Power the most agreeable and happy which could be desired. The Kings of the Gentiles had strangely abused Power. There was no bound to their desires, and they gratified them by devouring the substance and fruits of others' sweat. Their will was law, and woe to him who durst transgress it. Not satisfied with this, they laid pretence to pompous titles which when tested by plain facts become so many solemn and cruel ironies. Very different is that Power whose source lies in Christian teaching. It is unassuming, painstaking, careful to promote good, held in check by the thought of punishments which at the inevitable day of doom are in store for those who govern ill. We cannot fail to see, dear Brethren, how the heart swells at tlxis noble conception of Authority and Obedience which is indispensable for the progress of society, loses all bitterness, and becomes sweet and easy. The teachings intended for those who must be subject to Power correspond perfectly with those furnished to the latter. If it is from God that Power derives its very being, its majesty, and solicitude for others' welfare, it can neveT be really believed that rebellion against it is lawful ; for this would resolve itself into rebellion against God Himself. A subject's respect should be frank and loyal, and it should spring from a heartfelt principle and not from a servile fear of punishment. It should be a respect which carries with it proof of its genuineness, and which prompts to those sacrifices which he who wields Power requires to fulfil his ministry. You will have often come across accusations against the Church, that she is the enemy of the liberty of mankind, and that she is too subservient to him who is seated on the throne. I leave you to judge how far these complaints are just. Undoubtedly the Church does not approve of the abettors of tumult, or of the systematic enemies of authority ; but the obedience which she inculcates is most justly compensated by the transformation of Power, which when it has put away the old and dishonourable inclinations of cupidity and the abuse of its might, becomes Christian, adopts paternal ways and a paternal character, recognises its limits in the justice of its precepts. Once it trespasses beyond those limits by encroaching on the domain of conscience, it will find among men those who can reply with the Apostle : Above all we vutxt obey Gad. Ah ! deal" Brethren, those subjects who yield and tremble under a cowardly fear, have not been reared in the Church's arms, but they have been born out of her in the midst of societies who know of no other light besides brute force In his day Tcrtullian remarked that the early Christians paid their tribute as scrupulously as they observed the commandment not to steal. But these virtuous men knew not the most ignoble art of truckling to the will of the Caesars. Before those who could make kings grow pale and others bend the knee, their cheeks never blanched, they cfluld bear themselves as men ready to die for the inviolm le rights of conscience. It is painful, my brethren, to hear these ™v.ousatio:is constantly repeated, since hommrable liberty grows of itself like a plant in a society in -which the spirit of the Catholic Church has play. Indeed, when the hand of him who governs is laid too heavy on his subjects ; when public rights are in utmost peril ; when man's liberty of action is trammelled ; when impiety is rampant and bursts the sacred bonds of religion ; when consciences are thoroughly perverted by passion ; when crimes increase ; then it is that Power becomes suspectful, and finding no support in the virtues of those for whom it administrates, it seeks it in arms, in guards, in police, in the eyes of Argus. We might well here ask you to put your finger on the truth of what we affirm as a means of consolation between the present condition of the world, and a past which dates not so far back but that most of you may easily recall it to memory. But we had rather bring the testimony of witnesses who cannot be suspected, before those who cherish the thought of making use of the moral condition of society and civil relations to break with the authority of the Church. It was Benjamin Franklin who, towards the close of a life spent in public affairs and rich in long experience, wrote from Philadelphia : " No nation can he truly free if it is not virtuous, and the more cor* rapt and depraved people become, the greater need will they have of task-masters." Aud another, whose name is held most dear by the friends of the struggle for cic'rflsation, has said likewise : "We must not destroy religion, because a people without religion very soon falls under an absolute military Government." He had good reason to speak thus ; he who saw in the wake of the licentious intrigues, and the impious and sanguinary follies of the French Republic, a Govern-

ment which with its soldier discipline swept along in its train the men whop it had set in revolt against the Almighty, and which aimed at ' fashioning every thing to its taste — letters, arts, universities, and even conscience— had not its effrontery been disconcerted t>y the constancy of a Christian priesthood. Let us pause here awhile, dear brethren, and as from a summit which we reached, cast a look back along the road we have been treading. Seeing the implacable war now waged in the name of" civilization against the Catholic Church, we have set ourselves to enquire if perhaps the Church has become, in consequence of a fall which she has undergone, unable to contribute to man's moral perfection and to the development of civilisation, so that she can no longer serve to bring about those marvellous results which she has brought about in past ages. Yon see that having put the question to the individual man, to man in his relations with his equals and infdomestic and civil society, thp sifting of the question so far as the limits of a Pastoral Instruction will allow, has sufficed to show that the doctrines which have been inculcated on him by the Church contain very precious germs of civilisation, and that were they followed, they would easily lead to the highest perfection which can be hoped for in this world.