above referred to, we shall discover that oftentimes they have more the appearance than the reality of virtue. But let us grant that these are real. If we do not wish to run in vain, if we do not wish to lose sight of the eternal blessedness to which God in His goodness has destined us, of what use are the natural virtues unless the gift and strength of divine grace be added? Aptly does St. Augustine say: “Great power, and a rapid pace, but out of the course.” For as the nature of man, because of our common misfortune, fell into vice and dishonor, yet by the assistance of grace is lifted up and borne onward with new honor and strength; so also the virtues which are exercised not by the unaided powers of nature, but by the help of the same grace, are made productive of a supernatural beatitude and become solid and enduring.
With this opinion about natural virtue, another is intimately connected, according to which all Christian virtues are divided as it were into two classes, passive as they say, and active; and they add the former were better suited for the past times, but the latter are more in keeping with the present. It is plain what is to be thought of such division of the virtues. There is not and cannot be a virtue which is really passive. “Virtue,” says St. Thomas, “denotes a certain perfection of a power; but the object of a power is an act; and an act of virtue is nothing else than the good use of our free will”; the divine grace of course helping, if the act of virtue is supernatural. The one who would have Christian virtues to be adapted, some to one age and others to another, has forgotten the words of the Apostle: Whom he foreknew, he also predestinated to be made conformable to the image of His Son. The Master and exemplar of all sanctity is Christ, to whose rule all must conform who wish to attain to the thrones of the blessed. Now, then, Christ does not at all change with the progress of the ages, but is yesterday and to-day, and the same forever. To the men of all ages, the phrase is to be applied: Learn of Me because I am meek, and humble of heart, and at all times Christ shows Himself to us as becoming obedient unto death, and in every age also the word of the Apostle holds: And they that are Christ’s have crucified their flesh with the vices and concupiscences. Would that more would cultivate those virtues in our days, as did the holy men of bygone times! Those who by humbleness of spirit, by obedience and abstinence, were powerful in word and work, were of the greatest help not only to religion but to the State and society.
From this species of contempt of the evangelical virtues, which are wrongly called passive, it naturally follows that the mind is imbued little by little with a feeling of disdain for the religious life. And that this is common to the advocates of these new opinions we gather from certain expressions of theirs about the vows which religious orders pronounce. For, say they, such vows are altogether out of keeping with the spirit of our age, inasmuch as they narrow the limits of human liberty; are better adapted to weak minds than to strong ones; avail little for Christian perfection and the good of human society, and rather obstruct and interfere with it. But how false these assertions are, is evident from the usage and doctrine of the Church, which has always given the highest approval to religious life. And surely not undeservedly. For those who, not content with the common duties of the precepts, enter of their own accord upon the evangelical counsels, in obedience to a divine vocation, present themselves to Christ as His prompt and valiant soldiers. Are we to consider this a mark of weak minds? In the more perfect manner of life is it unprofitable or hurtful? Those who bind themselves by the vows of religion are so far from throwing away their liberty that they enjoy a nobler and fuller one—that, namely, by which Christ has set us free.
What they add to this—namely, that religious life helps the Church not at all or very little—apart from being injurious to religious orders, will be admitted by no one who has read the history of the Church. Did not your own United States receive from the members of religious orders the beginning of its faith and civilization? For one of them recently, and it redounds to your credit, you have decreed that a statue should be publicly erected. And at this very time, with what alacrity and success are these religious orders doing their work wherever we find them! How many of them hasten to impart to new lands the life of the Gospel and to extend the boundaries of civilization with the greatest earnestness of soul and amid the greatest dangers! From them no less than from the rest of the clergy the Christian people obtain preachers of the Word of God, directors of conscience, instructors of youth, and the entire Church examples of holy lives. Nor is there any distinction of praise between those who lead an active life and those who, attracted by seclusion, give themselves up to prayer and mortification of the body. How gloriously they have merited from human society, and do still merit, they should be aware who are not ignorant of how the continual prayer of a just man, especially when joined to affliction of the body, avails to propitiate and conciliate the majesty of God.
If there are any, therefore, who prefer to unite together in one society without the obligation of vows, let them do as they desire. That is not a new institution in the Church, nor is it to be disapproved. But let them beware of setting such association above religious orders; nay rather, since mankind is more prone now than heretofore to the enjoyment of pleasure, much greater esteem is to be accorded to those who have left all things and have followed Christ.
Lastly, not to delay too long, it is also maintained that the way and the method which Catholics have followed thus far for recalling those who differ from us is to be abandoned and another resorted to. In that matter, it suffices to advert that it is not prudent, Beloved Son, to neglect what antiquity, with its long experience, guided as it is by apostolic teaching, has stamped with its approval. From the word of God we have it that it is the office of all to labor in helping the salvation of our neighbor in the order and degree in which each one is. The faithful indeed will most usefully fulfil their duty by integrity of life, by the works of Christian charity, by instant and assiduous prayer to God. But the clergy should do so by a wise preaching of the Gospel, by the decorum and splendor of the sacred ceremonies, but especially by expressing in themselves the form of doctrine which the apostles delivered to Titus and Timothy. So that if among the different methods of preaching the word of God, that sometimes seems preferable by which those who dissent from us are spoken to, not in the church but in any private and proper place, not in disputation but in amicable conference, such method is indeed not to be reprehended; provided, however, that those who are devoted to that work by the authority of the bishop be men who have first given proof of science and virtue. For We think that there are very many among you who differ from Catholics rather through ignorance than because of any disposition of the will, who, perchance, if the truth is put before them in a familiar and friendly manner, may more easily be led to the one sheepfold of Christ.
Hence, from all that We have hitherto said, it is clear, Beloved Son, that We cannot approve the opinions which some comprise under the head of Americanism. If, indeed, by that name be designated the characteristic qualities which reflect honor on the people of America, just as other nations have what is special to them; or if it implies the condition of your commonwealths, or the laws and customs which prevail in them, there is surely no reason why We should deem that it ought to be discarded. But if it is to be used not only to signify, but even to commend the above doctrines, there can be no doubt but that our Venerable Brethren the bishops of America would be the first to repudiate and condemn it, as being especially unjust to them and to the entire nation as well. For it raises the suspicion that there are some among you who conceive of and desire a church in America different from that which is in the rest of the world. One in the unity of doctrine as in the unity of government, such is the Catholic Church, and, since God has established its centre and foundation in the Chair of Peter, one which is rightly called Roman, for where Peter is there is the Church. Wherefore he who wishes to be called by the name of Catholic ought to employ in truth the words of Jerome to Pope Damasus, “I following none as the first except Christ am associated in communion with your Beatitude, that is, with the Chair of Peter; upon that Rock I know is built the Church; whoever gathereth not with thee scattereth.”
What We write, Beloved Son, to you in particular, by reason of Our office, we shall take care to have communicated to the rest of the bishops of the United States, expressing again that love in which we include your whole nation, which as in times past has done much for religion and bids fair with God’s good grace to do still more in the future.
To you and all the faithful of America We give most lovingly as an augury of divine assistance Our Apostolical Benediction.
ON THE CONSECRATION OF MANKIND TO THE SACRED HEART OF JESUS.
Encyclical Letter Annum Sacrum, May 25, 1899.
But a short time ago, as you well know, We, by letters apostolic, and following the custom and ordinances of Our predecessors, commanded the celebration in this city, at no distant date, of a Holy Year. And now, to-day in the hope and with the object that this religious celebration shall be more devoutly performed, We have traced and recommended a striking design from which, if all shall follow it out with hearty good-will, We not unreasonably expect extraordinary and lasting benefits for Christendom in the first place, and also for the whole human race.
Already more than once We have endeavored, after the example of Our predecessors Innocent XII., Benedict XIII., Clement XIII., Pius VI., Pius VII., and Pius IX., devoutly to foster and bring out into fuller light that most excellent form of devotion which has for its object the veneration of the Sacred Heart of Jesus: this We did especially by the decree given on June 28, 1889, by which We raised the feast under that name to the dignity of the first class. But now We have in mind a more signal form of devotion which shall be in a manner the crowning perfection of all the honors that people have been accustomed to pay to the Sacred Heart, and which We confidently trust will be most pleasing to Jesus Christ, our Redeemer. This is not the first time, however, that the design of which We speak has been mooted. Twenty-five years ago, on the approach of the solemnities of the second centenary of the blessed Margaret Mary Alacoque’s reception of the divine command to propagate the worship of the Sacred Heart, many letters from all parts, not merely from private persons but from bishops also, were sent to Pius IX. begging that he would consent to consecrate the whole human race to the most Sacred Heart of Jesus. It was thought best at the time to postpone the matter in order that a well-considered decision might be arrived at: meanwhile permission was granted to individual cities which desired it thus to consecrate themselves, and a form of consecration was drawn up. Now, for certain new and additional reasons, We consider that the plan is ripe for fulfilment.
This world-wide and solemn testimony of allegiance and piety is especially appropriate to Jesus Christ, who is the Head and supreme Lord of the race. His empire extends not only over Catholic nations and those who having been duly washed in the waters of holy Baptism, belong of right to the Church, although erroneous opinions keep them astray, or dissent from her teaching cuts them off from her care; it comprises also all those who are deprived of the Christian faith, so that the whole human race is most truly under the power of Jesus Christ. For He who is the only-begotten Son of God the Father, having the same substance with Him and being the brightness of His glory and the figure of His substance, necessarily has everything in common with the Father, and therefore sovereign power over all things. This is why the Son of God thus speaks of Himself through the Prophet: But I am appointed king by Him over Sion, His holy mountain...The Lord said to Me, Thou art My Son, this day have I begotten Thee. Ask of Me and I will give Thee the Gentiles for Thy inheritance, and the utmost parts of the earth for Thy possession. By these words He declares that He has power from God over the whole Church, which is signified by Mount Sion, and also over the rest of the world to its uttermost ends. On what foundation this sovereign power rests is made sufficiently plain by the words, Thou art My Son. For by the very fact that He is the Son of the King of all, He is also the heir of all His Father’s power: hence the words — I will give Thee the Gentiles for Thy inheritance, which are similar to those used by Paul the Apostle, whom He hath appointed heir of all things.
But we should now give most special consideration to the declarations made by Jesus Christ, not through the apostles or the prophets, but by His own words. To the Roman governor who asked Him, Art Thou a king, then? He answered unhesitatingly, Thou say est that I am a king. And the greatness of this power and the boundlessness of His kingdom is still more clearly declared in these words to the apostles: All power is given to Me in heaven and on earth. If, then, all power has been given to Christ, it follows of necessity that His empire must be supreme, absolute and independent of the will of any other, so that none is either equal or like unto it: and since it has been given in heaven and on earth it ought to have heaven and earth obedient to it. And verily He has acted on this extraordinary and peculiar right when He commanded His apostles to preach His doctrine over the earth, to gather all men together into the one body of the Church by the baptism of salvation, and to bind them by laws which no one could reject without risking his eternal salvation.
But this is not all. Christ reigns not only by natural right as the Son of God but also by a right that He has acquired. For He it was who snatched us from the powers of darkness, and gave Himself for the redemption of all. Therefore not only Catholics, and those who have duly received Christian Baptism, but also all men, individually and collectively, have become to Him a purchased people. St. Augustine’s words are therefore to the point when he says: “You ask what price He paid? See what He gave and you will understand how much He paid. The price was the blood of Christ What could cost so much but the whole world, and all its people? The great price He paid was paid for all.”
How it comes about that infidels themselves are subject to the power and dominion of Jesus Christ is clearly shown by St. Thomas, who gives us the reason and its explanation. For having put the question whether His judicial power extends to all men, and having stated that judicial authority flows naturally from royal authority, he concludes decisively as follows: “All things are subject to Christ as far as His power is concerned, although they are not all subject to Him in the exercise of that power.” This sovereign power of Christ over men is exercised by truth, justice, and, above all, by charity.
To this twofold ground of His power and domination He graciously allows us, if we think fit, to add voluntary consecration. Jesus Christ, our God and our Redeemer, is rich in the fullest and perfect possession of all things: we, on the other hand, are so poor and needy that we have nothing of our own to offer Him as a gift. But yet, in His infinite goodness and love, He in no way objects to our giving and consecrating to Him what is already His, as if it were really our own; nay, far from refusing such an offering, He positively desires it and asks for it: “My son, give Me thy heart.” We are, therefore, able to be pleasing to Him by the good-will and the affection of our soul. For by consecrating ourselves to Him we not only declare our open and free acknowledgment and acceptance of His authority over us, but we also testify that if what we offer as a gift were really our own, we would still offer it with our whole heart. We also beg of Him that He would vouchsafe to receive it from us, though clearly His own. Such is the efficacy of the act of which We speak, such is the meaning underlying Our words.
And since there is in the Sacred Heart a symbol and a sensible image of the infinite love of Jesus Christ which moves us to love one another, therefore is it fit and proper that we should consecrate ourselves to His most Sacred Heart — an act which is nothing else than an offering and a binding of one’s self to Jesus Christ, seeing that whatever honor, veneration, and love is given to this divine Heart is really and tmly given to Christ Himself.
For these reasons “We urge and exhort all who know and love this divine Heart willingly to undertake this act of piety; and it is Our earnest desire that all should make it on the same day, that so the aspirations of so many thousands who are performing this act of consecration may be borne to the temple of heaven on the same day. But shall We allow to slip from Our remembrance those innumerable others upon whom the light of Christian truth has not yet shined? We hold the place of Him who came to save that which was lost, and who shed His blood for the salvation of the whole human race. And so We greatly desire to bring to the true life those who sit in the shadow of death. As We have already sent messengers of Christ over the earth to instruct them, so now, in pity for their lot, with all Our soul We commend them, and as far in Us lies We consecrate them to the Sacred Heart of Jesus. In this way this act of devotion, which We recommend, will be a blessing to all. For having performed it, those in whose hearts are the knowledge and love of Jesus Christ will feel that faith and love increased. Those who knowing Christ, yet neglect His law and its precepts, may still gain from His Sacred Heart the flame of charity. And lastly, for those still more unfortunate, who are struggling in the darkness of superstition, we shall all with one mind implore the assistance of heaven that Jesus Christ, to whose power they are subject, may also one day render them submissive to its exercise; and that not only in the life to come, when He will fulfil His will upon all men, by saving some and punishing others (St. Thomas), but also in this mortal life by giving them faith and holiness. May they by these virtues strive to honor God as they ought, and to win everlasting happiness in heaven.
Such an act of consecration, since it can establish or draw tighter the bonds which naturally connect public affairs with God, gives to States a hope for better things. In these latter times especially, a policy has been followed which has resulted in a sort of wall being raised between the Church and civil society. In the constitution and administration of States the authority of sacred and divine law is utterly disregarded, with a view to the exclusion of religion from having any constant part in public hfe. This policy almost tends to the removal of the Christian faith from our midst, and, if that were possible, of the banishment of God Himself from the earth. When men’s minds are raised to such a height of insolent pride, what wonder is it that the greater part of the human race should have fallen into such disquiet of mind and be buffeted by waves so rough that no one is suffered to be free from anxiety and peril? When religion is once discarded it follows of necessity that the surest foundations of the public welfare must give way, whilst God, to inflict on His enemies the punishment they so richly deserve, has left them the prey of their own evil desires, so that they give themselves up to their passions and finally wear themselves out by excess of liberty.
Hence that abundance of evils which have now for a long time settled upon the world, and which pressingly call upon us to seek for help from Him by whose strength alone they can be driven away. Who can he be but Jesus Christ, the only-begotten Son of God? For there is no other name under heaven given to men whereby we must he saved. We must have recourse to Him who is the Way, the Truth, and the Life. We have gone astray and we must return to the right path: darkness has overshadowed our minds, and the gloom must be dispelled by the light of truth: death has seized upon us, and we must lay hold of life. It will at length be possible that our many wounds be healed and all justice spring forth again with the hope of restored authority; that the splendors of peace be renewed, and swords and arms drop from the hand when all men shall acknowledge the empire of Christ and willingly obey His word, and every tongue shall confess that the Lord Jesus Christ is in the glory of God the Father.
When the Church, in the days immediately succeeding her institution, was oppressed beneath the yoke of the Caesars, a young emperor saw in the heavens a cross, which became at once the happy omen and cause of the glorious victory that soon followed. And now, to-day, behold another blessed and heavenly token is offered to our sight — the most Sacred Heart of Jesus, with a cross rising from it and shining forth with dazzling splendor amidst flames of love. In that Sacred Heart all our hopes should be placed, and from it the salvation of men is to be confidently besought.
Finally, there is one motive which We are unwilling to pass over in silence, personal to Ourselves it is true, but still good and weighty, which moves Us to undertake this celebration. God, the author of every good, not long ago preserved Our life by curing Us of a dangerous disease. We now wish, by this increase of the honor paid to the Sacred Heart, that the memory of this great mercy should be brought prominently forward, and Our gratitude be publicly acknowledged.
For these reasons, We ordain that on the ninth, tenth, and eleventh of the coming month of June, in the principal church of every town and village, certain appointed prayers be said, and on each of these days there be added to the other prayers the Litany of the Sacred Heart approved by Our authority. On the last day the form of consecration shall be recited which, Venerable Brethren, We send to you with these letters.
As a pledge of divine benefits, and in token of Our paternal benevolence to you, and to the clergy and people committed to your care. We lovingly grant in the Lord the Apostolic Benediction.
CHRIST OUR REDEEMER.
Encyclical Letter Tametsi, November 1, 1900.
The outlook, Venerable Brethren, is not without concern for us; nay, there are many grave reasons for alarm, and the causes of evil in public and private are numerous and of long standing. And yet the end of the century does seem, by the divine mercy, to bring some hope and con- solation.
No one can doubt that the reawakened attention to spiritual things and the revival of piety and faith are helping to avert disaster. That there is a very general growth in these virtues at the present time we have ample assurance. In the midst of the allurements of the world, and in spite of many obstacles in the path of piety, great multitudes, at the mere suggestion of the Pontiff, flock from all sides to the threshold of the holy apostles; coming from far and near to show their devotion to their religion, and, confiding in the proffered indulgences of the Church, to seek with eagerness the means of attaining their eternal salvation. Nor could any one fail to be moved by the extraordinary outburst of piety which has been displayed towards the Saviour of mankind.
The ardor with which so many thousands from all parts of the world have united in confessing the name of Jesus Christ and celebrating His praises is not unworthy of the best ages of the Christian faith. Would that this fire of the faith of our forefathers might leap into a conflagra- tion! Would that the excellent example of so many might arouse the rest of the world! For the age needs 462 CHRIST OUR REDEEMER. 463 more than anything else the restoration among the nations of the Christian spirit and the virtues of former days. It is a calamity that so many turn a deaf ear and hear not the admonition conveyed by such a reawakening of piety. If they "knew the gift of God," if the)^ considered that nothing more miserable could happen to them than to have revolted against the Liberator of the world and to have abandoned the law and the life of Christianity, they would surely rouse themselves and hasten of their own accord to turn and flee from the destruction most certainly impending over them.
To uphold on earth and to extend the empire of the Son of God and to promote the salvation of men by the dissemination of divine benefits is so greatly and so pecuharly the office of the Church that her authority and power rests mainly on the performance of this task. To this end We trust We have labored to the best of Our abiUty in the difficult and anxious administration of Our Pontificate; while it is your ordinary and, indeed, daily practice. Venerable Brethren, to give especial thought and care in the same work. But both you and We ought, in these times, to make still greater efforts, and in particu- lar on the occasion of the Jubilee, to endeavor to spread more widely the knowledge and love of Jesus Christ, by teaching, persuading, and exhorting, if perchance Our voice may be heard, not only by those who are accustomed to hear Christian doctrine attentively, but also by the unhappy remainder, who, while nominally Christian, pass their lives \\athout either faith in Christ or love for Him. For these especially We grieve; and these, in particular. We would fain have consider both what they are doing and whither they are sure to go unless they repent in time.
Never to have known Jesus Christ in any way is the greatest of misfortunes, but it involves no perversity or ingratitude. But, after having known, to reject or forget Him, is such a horrible and mad crime as to be scarcely credible. For He is the origin and source of all good, and just as mankind could not be freed from slavery but by the sacrifice of Christ, so neither can it be preserved but by His power. Neither is there salvation in any other. For there is no other name under heaven given to men, whereby we must be saved. ^ What the life of men is from which Jesus has been expelled, Jesus "the Power of God and the Wisdom of God," what is its morahty and its end, may be learned from the example of nations which have not the light of Christianity. Any one who recalls for a moment that mental blindness which St. Paul alludes to,^ the depra-vdty of their nature, the abominable character of their vices and superstitions, must feel penetrated with hor- ror, and, at the same time, with pity for them.
What We here speak of is a matter of common knowledge, but not usually dwelt upon or thought of. There would not be so many alienated by pride or buried in sloth if they recollected what benefits they had received from God, what Christ has rescued them from and to what He has brought them. Disinherited and exiled, the himaan race for ages was hurrying to destruction, enthralled by those dreadful evils which the sin of our first parents had begotten and by other woes beyond the power of man to remedy, when Christ our Lord came down from heaven and appeared as our Redeemer. In the first dawn of the world's history, God Himself had promised Him to us, as the victor and conqueror of "the serpent"; succeeding ages looked forward to His advent with eager longing; holy prophets had long and plainly foretold that on Him all our hopes depended; nay, the various fortunes of the chosen people, their history, their institu- tions, their laws, their sacrifices and ceremonies, had clearly and distinctly prefigured that the salvation of humanity would be wrought and completed in Him, who it was declared should be at once the High Priest and propitiatory Victim, the Restorer of human liberty, the Prince of peace, the Teacher of all nations, founding a CHRIST OUR REDEEMER. 465 kingdom which should endure forever. By these titles, and under these images and prophetic utterances, various in kind, but agreeing in sense, He was designated as the One who for the exceeding love wherewith He loved us should one day give His hfe for our salvation. Accord- ingly, when the time of the divine counsel was ripe, the only-begotten Son of God, being made man, offered an abundant and complete satisfaction for men to His of- fended Father, and by so great a price redeemed and made the human race His own. You are not redeemed loith corruptible things as gold and silver...but vnth the precious blood of Christ, as of a lamb unspotted and undefiled. Accordingly, although all men -wathout ex- ception were already subject to His power and sway, because He is the Creator and Preserver of all, He made them His a second time by redeeming them in the truest and most literal sense. You are not your oum, for you are bought with a great price? Hence all things are re-estab- lished in Christ by God. The mystery of His vnll, accord- ing to His good pleasure, which He hath purposed in Him, in the dispensation of the fulness of times, to re-establish all things in Christ.^ So that when Jesus had blotted out the handwriting which was contrary to us, and fastened it to the cross, the wrath of heaven was immediately appeased; the disordered and erring race of man had the bonds of their ancient slavery loosed, the will of God was