GRAVES
DE COMMUNI RE
ENCYCLICAL OF POPE LEO XIII ON
CHRISTIAN DEMOCRACY To Our Venerable
Brethren the Patriarchs, Primates,
Archbishops, Bishops, and other Ordinaries in Peace
and Communion with the Apostolic See.
The
grave discussions on economical questions which for same time past have
disturbed the peace of several countries of the world are growing in frequency
and intensity to such a degree that the minds of thoughtful men are filled,
and rightly so, with worry and alarm. These discussions take their rise
in the bad philosophical and ethical teaching which is now widespread
among the people. The changes, also, which the mechanical inventions of
the age have introduced, the rapidity of communication between places,
and the devices of every kind for diminishing labor and increasing gain,
all add bitterness to the strife; and, lastly, matters have been brought
to such a pass by the struggle between capital and labor, fomented as
it is by professional agitators, that the countries where these disturbances
most frequently occur find themselves confronted with ruin and disaster.
2.
At the very beginning of Our pontificate We clearly pointed out what the
peril was which confronted society on this head, and We deemed it Our
duty to warn Catholics, in unmistakable language,(1)
how great the error was which was lurking in the utterances of socialism,
and how great the danger was that threatened not only their temporal possessions,
but also their morality and religion. That was the purpose of Our encyclical
letter Quod Apostolici Muneris which We published on the 28th of December
in the year 1878; but, as these dangers day by day threatened still greater
disaster, both to individuals and the commonwealth, We strove with all
the more energy to avert them. This was the object of Our encyclical Rerum
Novarum of the 15th of May, 1891, in which we dwelt at length on the rights
and duties which both classes of society-those namely, who control capital,
and those who contribute labor-are bound in relation to each other; and
at the same time, We made it evident that the remedies which are most
useful to protect the cause of religion, and to terminate the contest
between the different classes of society, were to be found in the precepts
of the Gospel.
3.
Nor, with God's grace, were Our hopes entirely frustrated. Even those
who are not Catholics, moved by the power of truth, avowed that the Church
must be credited with a watchful care over all classes of society, and
especially those whom fortune had least favored. Catholics, of course,
profited abundantly by these letters, for they
not only received encouragement and strength for the excellent undertakings
in which they were engaged, but also obtained the light which they needed
in order to study this order of problems with great sureness and success.
Hence it happened that the differences of opinion which prevailed among
them were either removed or lessened. In the order of action, much has
been done in favor of the proletariat, especially in those places where
poverty was at its worst. Many new institutions were set on foot, those
which were already established were increased, and all reaped the benefit
of a greater stability. Such are, for instance, the popular bureaus which
supply information to the uneducated; the rural banks which make loans
to small farmers; the societies for mutual help or relief; the unions
of working men and other associations or institutions of the same kind.
Thus, under the auspices of the Church, a measure of united action among
Catholics was secured, as well as some planning in the setting up of agencies
for the protection of the masses which, in fact, are as often oppressed
by guile and exploitation of their necessities as by their own indigence
and toil.
4.
This work of popular aid had, at first, no name of its own. The name of
Christian Socialism, with its derivatives, which was adopted by some was
very properly allowed to fall into disuse. Afterwards, some asked to have
it called the popular Christian Movement. In the countries most concerned
with this matter, there are some who are known as Social Christians. Elsewhere,
the movement is described as Christian Democracy and its partisans as
Christian Democrats, in opposition to what the socialists call Social
Democracy. Not much exception is taken to the first of these two names,
i.e., Social Christians, but many excellent men find the term Christian
Democracy objectionable. They hold it to be very ambiguous and for this
reason open to two objections. It seems by implication covertly to favor
popular government and to disparage other methods of political administration.
Secondly, it appears to belittle religion by restricting its scope to
the care of the poor, as if the other sections of society were not of
its concern. More than that, under the shadow of its name there might
easily lurk a design to attack all legitimate power, either civil or sacred.
Wherefore, since this discussion is now so widespread, and so bitter,
the consciousness of duty warns Us to put a check on this controversy
and to define what Catholics are to think on this matter. We also propose
to describe how the movement may extend its scope and be made more useful
to the commonwealth.
5.
What Social Democracy is and what Christian Democracy ought to be, assuredly
no one can doubt. The first, with due consideration to the greater or
less intemperance of its utterance, is carried to such an excess by many
as to maintain that there is really nothing existing above the natural
order of things, and that the acquirement and enjoyment of corporal and
external goods constitute man's happiness. It aims at putting all government
in the hands of the masses, reducing all ranks to the same level, abolishing
all distinction of class, and finally introducing community of goods.
Hence, the right to own private property is to be abrogated, and whatever
property a man possesses, or whatever means of livelihood he has, is to
be common to all.
6.
As against this, Christian Democracy, by the fact that it is Christian,
is built, and necessarily so, on the basic principles of divine faith,
and it must provide better conditions for the masses, with the ulterior
object of promoting the perfection of souls made for things eternal. Hence,
for Christian Democracy, justice is sacred; it must maintain that the
right of acquiring and possessing property cannot be impugned, and it
must safeguard the various distinctions and degrees which are indispensable
in every well-ordered commonwealth. Finally, it must endeavor to preserve
in every human society the form and the character which God ever impresses
on it. It is clear, therefore, that there in nothing in common between
Social and Christian Democracy. They differ from each other as much as
the sect of socialism differs from the profession of Christianity.
7.
Moreover, it would be a crime to distort this name of Christian Democracy
to politics, for, although democracy, both in its philological and philosophical
significations, implies popular government, yet in its present application
it must be employed without any political significance, so as to mean
nothing else than this beneficent Christian action in behalf of the people.
For, the laws of nature and of the Gospel, which by right are superior
to all human contingencies, are necessarily independent of all particular
forms of civil government, while at the same time they are in
harmony with everything that is not repugnant to morality and justice.
They are, therefore, and they must remain absolutely free from the passions
and the vicissitudes of parties, so that, under whatever political constitution,
the citizens may and ought to abide by those laws which command them to
love God above all things, and their neighbors as themselves. This has
always been the policy of the Church. The Roman Pontiffs acted upon this
principle, whenever they dealt with different countries, no matter what
might be the character of their governments. Hence, the mind and the action
of Catholics devoted to promoting the welfare of the working classes can
never be actuated with the purpose of favoring and introducing one government
in place of another.
8.
In the same manner, we must remove from Christian Democracy another possible
subject of reproach, namely, that while looking after the advantage of
the working people it should seem to overlook the upper classes of society,
for they also are of the greatest use in preserving and perfecting the
commonwealth. The Christian law of charity, which has just been mentioned,
will prevent us from so doing. For it embraces all men, irrespective of
ranks, as members of one and the same family, children of the same most
beneficent Father, redeemed by the same Saviour, and called to the same
eternal heritage. Hence the doctrine of the Apostle, who warns us that
"We are one body and one spirit called to the one hope in our vocation;
one Lord, one faith and one baptism; one God and the Father of all who
is above all, and through all, and in us all."(2) Wherefore, on account
of the union established by nature between the common people and the other
classes of society, and which Christian brotherhood makes still closer,
whatever diligence we devote to assisting the people will certainly profit
also the other classes, the more so since, as will be thereafter shown,
their co-operation is proper and necessary for the success of this undertaking.
9.
Let there be no question of fostering under this name of Christian Democracy
any intention of diminishing the spirit of obedience, or of withdrawing
people from their lawful rulers. Both the natural and the Christian law
command us to revere those who in their various grades are shown above
us in the State, and to submit ourselves to their just commands. It is
quite in keeping with our dignity as men and Christians to
obey, not only exteriorly, but from the heart, as the Apostle expresses
it, "for conscience' sake," when he commands us to keep our
soul subject to the higher powers.(3) It is abhorrent to the profession
of Christianity that any one should feel unwilling to be subject and obedient
to those who rule in the Church, and first of all to the bishops whom
(without prejudice to the universal power of the Roman Pontiff) "the
Holy Spirit has placed to rule the Church of God which Christ has purchased
by His Blood."(4) He who thinks or acts otherwise is guilty of ignoring
the grave precept of the Apostle who bids us to obey our rulers and to
be subject to them, for they watch as having to give an account of our
souls.(5) Let the faithful everywhere implant these principles deep in
their souls, and put them in practice in their daily life, and let the
ministers of the Gospel meditate them profoundly, and incessantly labor,
not merely by exhortation but especially by example, to teach them to
others.
10.
We have recalled these principles, which on other occasions We had already
elucidated, in the hope that all dispute about the name of Christian Democracy
will cease and that all suspicion of any danger coming from what the name
signifies will be put at rest. And with reason do We hope so; for, neglecting
the opinions of certain men whose views on the nature and efficacy of
this kind of Christian Democracy are not free from exaggeration and from
error, let no one condemn that zeal which, in accordance with the natural
and divine laws, aims to make the condition of those who toil more tolerable;
to enable them to obtain, little by little, those means by which they
may provide for the future; to help them to practice in public and in
private the duties which morality and religion inculcate; to aid them
to feel that they are not animals but men, not heathens but Christians,
and so to enable them to strive more zealously and more eagerly for the
one thing which is necessary; viz., that ultimate good for which we are
born into this world. This is the intention; this is the work of those
who wish that the people should be animated by Christian sentiments and
should be protected from the contamination of socialism which threatens
them.
11.
We have designedly made mention here of virtue and religion. For, it is
the opinion of some, and the error is already very common, that the social
question is merely an economic one, whereas
in point of fact it is, above all, a moral and religious matter, and for
that reason must be settled by the principles of morality and according
to the dictates of religion. For, even though wages are doubled and the
hours of labor are shortened and food is cheapened, yet, if the working
man hearkens to the doctrines that are taught on this subject, as he is
prone to do, and is prompted by the examples set before him to throw off
respect for God and to enter upon a life of immorality, his labors and
his gain will avail him naught.
12.
Trial and experience have made it abundantly clear that many a workman
lives in cramped and miserable quarters, in spite of his shorter hours
and larger wages, simply because he has cast aside the restraints of morality
and religion. Take away the instinct which Christian wisdom has planted
and nurtured in men's hearts, take away foresight, temperance, frugality,
patience, and other rightful, natural habits, no matter how much he may
strive, he will never achieve prosperity. That is the reason why We have
incessantly exhorted Catholics to enter these associations for bettering
the condition of the laboring classes, and to organize other undertakings
with the same object in view; but We have likewise warned them that all
this should be done under the auspices of religion, with its help and
under its guidance.
13.
The zeal of Catholics on behalf of the masses is especially praiseworthy
because it is engaged in the very same field in which, under the benign
inspiration of the Church the active industry of charity has always labored,
adapting itself in all cases to the varying exigencies of the times. For
the law of mutual charity perfects, as it were, the law of justice, not
merely by giving each man his due and in not impeding him in the exercise
of his rights, but also by befriending him, "not with the word alone,
or the lips, but in deed and in truth";(6) being mindful of what
Christ so lovingly said to His own: "A new commandment I give unto
you, that you love one another, as I have loved you, that you love also
one another. By this shall all men know that you are My disciples, if
you have love one for the other."(7) This zeal in coming to the rescue
of our fellow men should, of course, be solicitous, first for the eternal
good of souls, but it must not neglect what is good and helpful for this
life.
14.
We should remember what Christ said to the disciple of the Baptist who
asked him: "Art thou
he that art to come or look we for another?"(8) He invoked, as proof
of the mission given to Him among men, His exercise of charity, quoting
for them the text of Isaias: "The blind see, the lame walk, the lepers
are cleansed, the deaf hear, the dead rise again, the poor have the Gospel
preached to them."(9) And speaking also of the last judgment and
of the rewards and punishments He will assign, He declared that He would
take special account of the charity men exercised toward each other. And
in that discourse there is one thing that especially excites our surprise,
viz., that Christ omits those works of mercy which comfort the soul and
referring only to those which comfort the body, He regards them as being
done to Himself: "For I was hungry and you gave Me to eat; I was
thirsty and you gave Me to drink; I was a stranger and you took Me in;
naked and you covered Me; sick and you visited Me; I was in prison and
you came to Me".(10)
15.
To the teachings which enjoin the twofold charity of spiritual and corporal
works Christ adds His own example, so that no one may fail to recognize
the importance which He attaches to it. In the present instance we recall
the sweet words that came from His paternal heart: "I have pity on
the multitude,"(11)as well as the desire He had to assist them even
if it were necessary to invoke His miraculous power. Of His tender compassion
we have the proclamation made in holy Writ, viz., that "He went about
doing good and healing all that were oppressed by the devil."(12)
This law of charity which He imposed upon His Apostles, they in the most
holy and zealous way put into practice; and after them those who embraced
Christianity originated that wonderful variety of institutions for alleviating
all the miseries by which mankind is afflicted. And these institutions
carried on and continually increased their powers of relief and were the
especial glories of Christianity and of the civilization of which it was
the source, so that right-minded men never fail to admire those foundations,
aware as they are of the proneness of men to concern themselves about
their own and neglect the needs of others.
16.
Nor are we to eliminate from the list of good works the giving of money
for charity, in pursuance of what Christ has said: "But yet that
which remaineth, give alms."(13) Against this, the socialist cries
out and demands its abolition as injurious to the native dignity of man.
But, if it is done
in the manner which the Scripture enjoins,(14) and in conformity with
the true Christian spirit, it neither connotes pride in the giver nor
inflicts shame upon the one who receives. Far from being dishonorable
for man, it draws closer the bonds of human society of augmenting the
force of the obligation of the duties which men are under with regard
to each other. No one is so rich that he does not need another's help;
no one so poor as not to be useful in some way to his fellow man; and
the disposition to ask assistance from others with confidence and to grant
it with kindness is part of our very nature. Thus, justice and charity
are so linked with each other, under the equable and sweet law of Christ,
as to form an admirable cohesive power in human society and to lead all
of its members to exercise a sort of providence in looking after their
own and in seeking the common good as well.
17.
As regards not merely the temporary aid given to the laboring classes,
but the establishment of permanent institutions in their behalf, it is
most commendable for charity to undertake them. It will thus see that
more certain and more reliable means of assistance will be afforded to
the necessitous. That kind of help is especially worthy of recognition
which forms the minds of mechanics and laborers to thrift and foresight,
so that in course of time they may be able, in part at least, to look
out for themselves. To aim at that is not only to dignify the duty of
the rich toward the poor, but to elevate the poor themselves, for, while
it urges them to work in order to improve their condition, it preserves
them meantime from danger, it refrains immoderation in their desires,
and acts as a spur in the practice of virtue. Since, therefore, this is
of such great avail and so much in keeping with the spirit of the times,
it is a worthy object for the charity of righteous men to undertake with
prudence and zeal.
18.
Let it be understood, therefore, that this devotion of Catholics to comfort
and elevate the mass of the people is in keeping with the spirit of the
Church and is most conformable to the examples which the Church has always
held up for imitation. It matters very little whether it goes under the
name of the Popular Christian Movement or Christian Democracy, if the
instructions that have been given by Us be fully carried out with fitting
obedience. But it is of the greatest importance that Catholics should
be one in mind, will, and action in a matter of such great moment.
And it is also of importance
that the influence of these undertakings should be extended by the multiplication
of men and means devoted to the same object.
19.
Especially must there be appeals to the kindly assistance of those whose
rank, wealth, and intellectual as well as spiritual culture give them
a certain standing in the community. If their help is not extended, scarcely
anything can be done which will help in promoting the well-being of the
people. Assuredly, the more earnestly many of those who are prominent
citizens conspire effectively to attain that object, the quicker and surer
will the end be reached. We would, however, have them understand that
they are not at all free to look after or neglect those who happen to
be beneath them, but that it is a strict duty which binds them. For, no
one lives only for his personal advantage in a community; he lives for
the common good as well, so that, when others cannot contribute their
share for the general good, those who can do so are obliged to make up
the deficiency. The very extent of the benefits they have received increases
the burden of their responsibility, and a stricter account will have to
be rendered to God who bestowed those blessings upon them. What should
also urge all to the fulfillment of their duty in this regard is the widespread
disaster which will eventually fall upon all classes of society if his
assistance does not arrive in time; and therefore is it that he who neglects
the cause of the distressed masses is disregarding his own interest as
well as that of the community.
20.
If this action, which is social in the Christian sense of the term develops
and grows in accordance with its own nature, there will be no danger,
as is feared, that those other institutions, which the piety of our ancestors
have established and which are now flourishing, will decline or be absorbed
by new foundations. Both of them spring from the same root of charity
and religion, and not only do not conflict with each other, but can easily
be made to coalesce and combine so perfectly as to provide, all the better
by the pooling of their beneficent efforts, for the needs of the masses
and for the daily increasing perils to which they are exposed.
21.
The condition of things at present proclaims, and proclaims vehemently,
that there is need for a union of brave minds with all the resources they
can command. The harvest of misery is before our eyes, and the dreadful
projects of the most disastrous national upheavals are threatening us
from the growing power of the socialistic movement. They have insidiously
worked their way into the very heart of the community, and in the darkness
of their secret gatherings, and in the open light of day, in their writings
and their harangues, they are urging the masses onward to sedition; they
fling aside religious discipline; they scorn duties; they clamor only
for rights; they are working incessantly on the multitudes of the needy
which daily grow greater, and which, because of their poverty are easily
deluded and led into error. It is equally the concern of the State and
of religion, and all good men should deem it a sacred duty to preserve
and guard both in the honor which is their due.
22.
That this most desirable agreement of wills should be maintained, it is
essential that all refrain from giving any cause of dissension which hurt
and divide minds. Hence, in newspapers and in speeches to the people,
let them avoid subtle and practically useless questions which are neither
easy to solve nor easy to understand except by minds of unusual ability
and after the most serious study. It is quite natural for people to hesitate
on doubtful subjects, and that different men should hold different opinions,
but those who sincerely seek after truth will preserve equanimity, modesty,
and courtesy in matters of dispute. They will not let differences of opinion
deteriorate into conflicts of wills. Besides, to whatever opinion a man's
judgment may incline, if the matter is yet open to discussion, let him
keep it, provided he be always disposed to listen with religious obedience
to what the Holy See may decide on the question.
23.
The action of Catholics, of whatever description it may be, will work
with greater effect if all of the various associations, while preserving
their individual rights, move together under one primary and directive
force. In Italy,
We desire that this directive force should emanate from the Institute
of Catholic Congresses and Reunions so often praised by Us, to which Our
predecessor and We Ourselves have committed the charge of controlling
the common action of Catholics under the authority and direction of the
bishops of the country. So let it be for other nations, in case there
be any leading organization
of this description to which this matter has been legitimately entrusted.
24.
Now, in all questions of this sort where the interests of the Church and
the Christian people are so closely allied, it is evident what they who
are in the sacred ministry should do, and it is clear how industrious
they should be in inculcating right doctrine and in teaching the duties
of prudence and charity. To go out and move among the people, to exert
a healthy influence on them by adapting themselves to the present condition
of things, is what more than once in addressing the clergy We have advised.
More frequently, also, in writing to the bishops and other dignitaries
of the Church, and especially of late,(15) We have lauded this affectionate
solicitude for the people and declared it to be the special duty of both
the secular and regular clergy. But in the fulfillment of this obligation
let there be the greatest caution and prudence exerted, and let it be
done after the fashion of the saints. Francis, who was poor and humble,
Vincent of Paul, the father of the afflicted classes, and very many others
whom the Church keeps ever in her memory were wont to lavish their care
upon the people, but in such wise as not to be engrossed overmuch or to
be unmindful of themselves or to let it prevent them from laboring with
the same assiduity in the perfection of their own soul and the cultivation
of virtue.
25.
There remains one thing upon which We desire to insist very strongly,
in which not only the ministers of the Gospel, but also all those who
are devoting themselves to the cause of the people, can with very little
difficulty bring about a most commendable result. That is to inculcate
in the minds of the people, in a brotherly way and whenever the opportunity
presents itself, the following principles; viz.: to keep aloof on all
occasions from seditious acts and seditious men; to hold inviolate the
rights of others; to show a proper respect to superiors; to willingly
perform the work in which they are employed; not to grow weary of the
restraint of family life which in many ways is so advantageous; to keep
to their religious practices above all, and in their hardships and trials
to have recourse to the Church for consolation. In the furtherance of
all this, it is of great help to propose the splendid example of the Holy
Family of Nazareth, and to advise the invocation of
its protection, and it also helps to remind the people of the examples
of sanctity which have shone in the midst of poverty, and to hold up before
them the reward that awaits them in the better life to come.
26.
Finally, We recur again to what We have already declared and We insist
upon it most solemnly; viz., that whatever projects individuals or associations
form in this matter should be formed under episcopal authority. Let them
not be led astray by an excessive zeal in the cause of charity. If it
leads them to be wanting in proper submission, it is not a sincere zeal;
it will not have any useful result and cannot be acceptable to God. God
delights in the souls of those who put aside their own designs and obey
the rulers of His Church as if they were obeying Him; He assists them
even when they attempt difficult things and benignly leads them to their
desired end. Let them show, also, examples of virtue, so as to prove that
a Christian is a hater of idleness and self indulgence, that he stands
firm and unconquered in the midst of adversity. Examples of that kind
have a power of moving people to dispositions of soul that make for salvation,
and have all the greater force as the condition of those who give them
is higher in the social scale.
27.
We exhort you, venerable brethren, to provide for all this, as the necessities
of men and of places may require, according to your prudence and your
zeal, meeting as usual in council to combine with each other in your plans
for the furtherance of these projects. Let your solicitude watch and let
your authority be effective in controlling, compelling, and also in preventing,
lest any one under the pretext of good should cause the vigor of sacred
discipline to be relaxed or the order which Christ has established in
His Church to be disturbed. Thus, by the rightful, harmonious and ever-increasing
labor of all Catholics, let it become more and more evident that the tranquillity
of order and the true prosperity flourish especially among those peoples
whom the Church controls and influences; and that she holds it as her
sacred duty to admonish every one of what the law of God enjoins, to unite
the rich and the poor in the bonds of fraternal charity, and to lift up
and strengthen men's souls in the times when adversity presses heavily
upon them.
28. Let Our commands
and Our wishes be confirmed
by the words so full of apostolic charity which the blessed Paul addressed
to the Romans: "I beseech you therefore brethren, be reformed in
the newness of your mind; he that giveth, with simplicity; he that ruleth,
with carefulness; he that showeth mercy, with cheerfulness. Let love be
without dissimulation. Hating that which is evil; cleaving to that which
is good; loving one another with the charity of brotherhood; with honor
preventing one another; in carefulness, not slothful; rejoicing in hope;
patient in tribulation; instant in prayer. Communicating to the necessities
of the saints. Pursuing hospitality. Rejoice with them that rejoice; weep
with them that weep; being of one mind to one another; to no man rendering
evil for evil; providing good things not only in the sight of God but
also in the sight ,(16) of
men.
29.
As a pledge of these benefits receive the apostolic benediction which,
venerable brethren, We grant most lovingly in the Lord to you and your
clergy and people.
Given
at St. Peter's in Rome, the eighteenth day of January, 1901, the thirteenth
year of Our pontificate.
REFERENCES:
1.
See above, Quod Apostolici Muneris, no. 79: Rerum novarum,
no. 115.
2. Eph.4:4-6.
3. Rom. 13:1,
5.
4. Acts 20:28.
5. Heb. 13:17.
6. 1 John 3:18.
7. John 13:34-35.
8. Matt. 11:3.
9. Matt. 11:4-5.
10. Matt.25:35-36.
11. Mark 8:Z.
12. Acts 10:38.
13. Luke 11:41.
14. Matt. 6:2-4.
15. Letter to
the Minister General of the Minorites, November 25, 1898. In this letter,
the Pope recalled the instructions given in Aeterni Patris concerning
the way to be followed in higher studies; the doctrine of Thomas
Aquinas should be followed by all the religious who wish truly to philosophize
(qui vere philosophari volunt); paramount importance of the study of holy
Scripture; how to preach the word of God; forceful exhortation addressed
to the Franciscans to go out of their monasteries and, folllowing the
example of St. Francis, devote themselves to the salvation of the masses;
importance of the Third Order of St. Francis with regard to this work.
16. Rom. 12:1, 2, 8-13, 15-17. .
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