THE CHRISTIAN STATE.

New Zealand Tablet, Volume XIII, Issue 40, 29 January 1886, Page 19

THE CHRISTIAN STATE.

Encyclical Letter of Oar Most Holy Lord Leo XIII., by Divine Pro* videnoe Pope Concerning the Christian Constitution of States. (Translation qf the London Tablet.) TO ALL TH« PATBIABCHS, PbIMATBS, ABOHBIBHOPS, AMD Bishops of the Catholic World, in thk Obaok and commukion of the apobtolio Bkb, LRO PP. XITI. Venerable Brethren, Health and Apottolio Benediction .— Thi work of * merciful God, the Church 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 this world 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 worked oat upon earth. In truth, wherever the Church has set her foot she has at once changed the aspect of affairs, coloured the manners of the people as with new virtues and a refinement unknown before— as many people as have accepted this have been distinguished for their gentleness, their justice and the glory of their deeds. But the accusation is an old one, and not of recent date, that the Church is incompatible with the welfare of the commonwealth, and incapable of contributing to those things, whether useful or ornamental, which naturally and of its own will, every rightly-constituted State eagerly strives for. We know that on this ground, in the very beginning* of the Church, the Christians, from the same perversity of view, were persecuted and constantly held up to hatred and contempt, so that they were styled the enemies of the Empire. And at that time it was generally popular to attribute to Christianity the responsibility for the evils beneath which the State was beaten down, when in reality God, the avenger of crimes, was requiring a just punishment from the guilty. The wickedness of this calumny, no without cause, fired the genins and sharpened the pen of Augustine, who especially in bin Oivitate Dei, set forth so clearly the efficacy of ' 'hristian wisdom and the way in which it is bound up with the well-being of States, that he seems not only to have p eaded the cause of the Christians of his own time, but to have triumphantly refuted these false charges for all time. But this unhappy inclination to complaints and false accusations was not laid to rest, and many have thought well to seek a system of civil life elsewhere than in the doctrines which the Church approves. And now in these latter times a new law, as they call it, has begun to prevail, which they describe as the outcome of a world now fully developed, and born of a growing liberty. But although many hazardous schemes have been propounded by many, it is clear that never has any better method been found for establishing and ruling the State than that which is the natural result of the teaching of the Gospel. We deem it therefore of the greatest moment, and especially suitable to our apostolic function, to compare with Christian doctrine the new opinions concerning the State, by which method we trust that, truth being thus presented, the causes of error and doubt will be removed, so that each may easily see by those supreme commandments for living, what things he outiht to follow, and whom he ought to obey. It is not a very difficult matter to set forth what form and appearance the State should have if Christian philosophy governed the commonwealth. By nature it is implanted in man that he should live in civil society, for since he cannot obtain in solitude the necessary means of % civilised life, it is a Divine provision that he comes into existence adapted f r taking part in the union and assembling of men, both in the Family and in the State, which alone can supply adequate facilities for the perfecting of life. But since no society can hold together unless Borne party is over all, impelling individuals by efficient and similar motives to pursue the common advantage, it is brought about that authority whereby it may be ruled is indispensible to a civilised community, which authority, as well as society, i can have no other source than nature, and consequently God Himself. And thence it follows that by it* very nature there c m be no public power except from God alone. For God alone is the most true and supreme Lord of tie world whom necessarily all things, whatever they be, must be subservient to and obey, so that whoever possesses the right of governing, can receive that from no other source than from that supreme chipf of all, God. " There it no power exceptfrom God " Bom. xiii., 1). But the right of ruling is not necessarily conjoined with any special form of commonwealth, but may rightly assume this or that form, provided that it promotes utility and the common good. But whatever be the kind of commonwealth, rulers ought to keep in view God, the Supreme Governor of the world, and to set Him before themselves as an example and a law in the administration of the State. For as God in things which are seen, has produced secondary causes, wherein the Divine nature and course of action can be perceived, and which conduce to that end to which the universal course of the world is directed, so in civil society He has willed that there should be a government which should be carried on by men who should reflect towards mankind an image as it were of Divine power and Divine providence. The rule of the government, therefore, sbonH be just and not that of a master, bat 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 vTew 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 fear, since it was established for the common good of all. But it they who are over the State should lapse into unjust rule ; if they should err through arrogance or pride; if their measures should be injurious to the peopl9, let them know that hereafter an account most be rendered to God, and that so much the stricter in proportion as they are entrusted with more sacred functions, or have obtained a higher grade of dignity, " The mighty shall be mightily Urmmttd " ( Wi#d. vi., 7).

Thai truly the majesty of rale will be attended with an honour able and willing regard on the part of tbe citiiens ; for when once they have been brought to conclude that they who rale are strong only with the authority given by God, they trill feel that those duties are due and just, that they should be obedient ti their rulers and pay to them respect and fidelity with somewhat of the same affection as that of children to their parents. " Let every tout be subject to higher powers." (Bom. xiii., 1.) Indeed to contemn lawful authoriity, in whatever person it is vested, is as unlawful as it is to resist the Divine will ; and whoever resists that rr.shes voluntarily to his destruction. "He who resists the power, resists the ordinance of God ; and they who resist purchase to themselves damnation" (Bom. xiii., 2). Wherefore to castaway obedience, and by popular violence to incite the country to sedition, is treason, not only against man, but against God. It is clear that a Btate 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 command every man individually to serve God holily and religiously, because we belong to Him and coming from Him must return to Him, bind 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 in mind and in conduct religion — not such as each may choose, but such as God commands— in the same manner States cannot, without a crime, act as though God did not exist, or cast off the care of religion as alien to them or useless, or out of several kinds of religion adopt indifferently which they please ; but they are absolutely bound in the worship of the Deity to adopt that use and manner in which God himself has shown that He wills to be ariored. Therefore amon? 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 an; horn and brought up for a certain supreme and final good in heave a, beyond this frail and short life, and to this end all efforts are to be referred. And because upon it depends the full and perfect bap.<iness of men, therefore, to attain this end which has been mentioned, is of as much interest as is conceivable to every individual man. It is necessary then that a civil society, born for the common advantage, in the guardianship of the prosperity of the common wealth , should so advance the interest of the citizens that in holding up and acquiring that highest and inconvertible good which they spontaneously seek, it should not only never import anything disadvantageous, but should give all the opportunities in its power. Tbe chief of these is, that attention should be paid to a holy and inviolate preservation of religion, by the duties of which man is united to God.

Now which the true religion is may be easily discovered by any one who will view the matter with a careful and unbiassed judgment ; for there are proofs of great numbe • and splendor, as, for example, the truth of prophecy, the ab.indince of miracles, the extremely rapid spread of the faith, even in the midst of its enem ies and in spite of the greatest hindrances, thf testimony of the martyrs, end the like, from which it is evident that that is the only true religion which Jesus Christ instituted Himself and then entrusted to His Church to defend and to spread.

For the only-begotten Son -i God set up a socie'y o^ earth which is called the Ohurch, and to it He transferred 'hit most glorious and divine office, whim H- had receive fr)tn His Fith»r. to be perpetuated forever. "As the Father has seat Me, even so I send you (John xx., 21). "Behold lam tvithyou all days even to the consummation of the world" (Matt, xxviii. 20). Therefore as Jesus Christ came into the world " that men might have life and have it more abundantly" (John x., 10), so al e o the Church has for its aim and end the eternal salvation of souls ; and for this cause it is so constituted as to embrace the whole human race without any limit or circumscription either of time or place. •• Preach ye the Gospel to every creature " (Mark xvi., 15). 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 trut'i, and to him He has given the keys of the kingdom of heaven. "To thee rvill I give the keys of the kingdom of heaven "(Matt, xvi 119). " Feed my lambs, feed My sheep " (John xxi., 16, 17). '' I have prayed for thee that thy faith may not fail" (Luke xxii 32). This society, t ough 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, w 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 that am necessary for its preservation and action. Just as the end, at which the Church aims, is by far the noblest of ends, so its power is the most exalted of all powers, and cannot be held to be either inferior to the civil power or in any war subject to it. 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 hat been given to Me in heaven and on earth ; going therefore teach all nations. . . teaching them to heep whatsoever I have commanded you " (Matt, xxviii., 18. 19. 20). In another place He "ays : "Jf he mill not h/ar tell it to the Church," (Matt, xviii..) 17; and again : " Beady t» punish all disobedience," (2 Cor. x., 6) ; and once m >re: " IshaUaot with more seventy, according to the powers which our Lord hat given Me wnto edification and not unto destruction." (2 Cor. xiii., 10.) 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 tor all that concerns religion, of W*»hi ng all nations^

of extending, as far as may be, the borders of Christianity ; and, in a word, of administering its affairs without let or hindrance according to her own judgment. 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 readers of the Synagogue to preach the Gospel, they boldly answered, " We mutt obey God rather than men " (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. Nay, more, princes and civil governors themselves have approved it in theory and ia fact ; for in the making of compacts, ia the transaction of business, in sending and receiving embassies, and in tbe interchange of other office*, it has bee t their custom to act with tbe Church as with a supreme and legitimate power. And we may be sure it is not without the singular providence of God that this power of the Church was defended by the civil power as the best defence of its own liberty. God, then, has divided the charge of tbe human race between two powers, vis., the ecclesiastical and tbe civil, the one being set over divine, and tbe other over human things. Each is the greatest 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 ; bo 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 sebjects, 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 Qod " (Bom. xii., 1). And if this were not so, causes of rivalries and dangerous disputes wonld be constantly arising ; and man would often have to stop in anxiety and doubt* like a traveller with two roads before him, not knowing what he ought to do, with two powers commanding contrary things, whose authority, howover, he cannot refuse without neglect of duty. But it would be most repugnant so to think of the wisdom aud goodness of God, who, even in physical things, though they are of a far lower order, has yet so attempered and combined together the forces and causes of nature in an orderly manner and with a sort of wonderful harmouy, that none of them is a hindrance to tbe rest, and all of them most fitly and aptly combine for the great end of tbe universe. 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 tbe 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 fcr 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 pertains to the salvation of souls or the worship of God, whether it be bo in its own nature, or, on the other hand, ishel i to be sojfortbe sake of theend to which it is referred, all this is in the power and subject to the free disposition of the Church ; but all other things which are embraced in tbe civil and political order, are rightly subject to the civil authority, since Jesus Christ has commanded that what is Caesar's is to be paid to Caesar, and what is God's to God, Sometimes, however, circumstances arise when another method of concord is available for peace and libeity ; we mean when princes and the Human Pontiff come to an understanding concerning any particular matter. In such circumstances tbe Church gives singular proof of her maternal goodwill, and i% accustomed to exhibit the highest possible degree of generosity aud indulgence. Such then, as we have indicated in brief, is the Christian order of civil society ; no iath or merely fanciful fiction, but reduced from principles of the highest truth and moment, which are confirmed by the natural reason itself. Now such a constitution of th 3 State contains nothing that can be thought either unworthy of the majesty of princes or unbecoming ; and so far is it from les-ening its imperial nghti that it rather adds stability and grandeur to them. For, if it be more deeply considered, such a coostitutiou hag a great perfect!- n which all others lack, and from it vaiious excellent fruits would accrue, if each party would only keep its own place and discharge with integrity that office and work to which it was appointed. For in truth in this consiitution of the State, which we h.tve above described, divine and human affairs are properly divided ; the rights of citizens are completely defended by divine, natural, and human law ; and tbe limitations of the several offices are at once wisely lui'i down, and the keeping of them most opportun-ly secured. A.i men know that in their doubtful and laborious journey to the everlas ing city they have at hand guides to teach them how to set forth, helpers to Bhow them how to reach their journey s end, whom they may safely follow ; and at the same time they know that they have others whose business it is to take care of thtir HLcnnty and their fortunes, to obtain for them, or to secure to them, all tnose other goods which are essential to the life of a community. Domestic society obtains that firmness and solidity which it requires in the sanctity of marriage, one and indissoluble ; the rights and dutusof husband and wife are ordertd with wise justice and equity ; the due honour is secured to the woman ; the authority of ihe man is conformed to the example of the authority of Go! ; the authority of the father ie tempered as becomes the dignity of the wife an>l iff spring, and the beat possible provision is made for the guardianship, the true good, and the education of the children.

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