GRANDE
MUNUS
ENCYCLICAL OF POPE LEO XIII ON
SS. CYRIL AND METHODIUS
To all
the Patriarchs, Primates, Archbishops and
Bishops of the Catholic world who enjoy Favor and
Communion with the Apostolic See.
Venerable
Brothers, Greetings and Apostolic Blessing.
Cyril
and Methodius, Missionaries to the Slavs
The great
duty of spreading the Christian name
was entrusted in a special way to Peter, the head of the apostles, and
to his successors. It urges the popes to send messengers of the Gospel
to the various peoples of the earth, as the affairs of the merciful God
demand. For this reason they sent Augustine to the Britons, Patrick to
the Irish, Boniface to the Germans, and Willebrord to the Flemish, Dutch,
and Belgians. Often they sent other men to other peoples to care for their
souls. So in the exercise of their apostolic duty, they commissioned the
holy men Cyril and Methodius to go to the Slavic people. Through their
presence and more especially through their labors, those people have seen
the light of the Gospel and have been led from their barbarian ways to
a humane and civilized culture.
Extension
of the Feast of Cyril and Methodius
2. All
Slovenia has continued to celebrate the
work of Cyril and Methodius, well-known peers of the apostles, and the
Roman Church has honored both of them with just as much fervor. The Church
honored both of them in many ways while they lived, and in death it did
not want to be without the remains of one of them. The Bohemians, Moravians,
and Croatians were accustomed to celebrating religious feasts annually
on March 9. Since 1863 Pius IX granted them permission to hold their feasts
on July 5 and to discharge due prayers in memory of Cyril and Methodius.
Not long after that, when the great council was held at the Vatican, many
bishops humbly requested from this Apostolic See that their cult and appointed
feast be extended to the whole Church. Until now the matter has been under
study. But because of the change in the status of the government in those
areas over the years, it seems like an excellent opportunity to help the
people of Slovenia, whose well-being and salvation greatly concern Us.
Therefore, We shall not allow Our paternal love to fail. We wish to promote
and increase the devotion to these most holy men who once spread the Catholic
faith and recalled the Slavic people from ruin to salvation. They now
serve as our heavenly advocates and will powerfully defend us. Moreover,
in order to bring out more fully what kind of men We propose for the veneration
and worship of the Catholic world, We wish to give a brief history of
their deeds.
Youth
and Cyril's First Mission
3. The
brothers Cyril and Methodius, born in Thessalonica, went as boys to Constantinople
in order to study the humanities in the chief city of the East. The spark
of genius already discerned in these young men soon became apparent. They
both advanced quickly, especially Cyril, who became so distinguished in
learning that he won for himself the title of "The Philosopher."
Soon after this, Methodius undertook the monastic life. Under the influence
of the Patriarch Ignatius, the Empress Theodora commissioned Cyril to
teach the Christian faith to the Khazer tribes who dwelt beyond the Chersonese.
These people had asked that suitable priests might be sent to them from
Constantinople. Cyril accepted the mission willingly and departed for
Tauric Chersonese so that, as some relate, he could study the language
of the people. It was at this time that he had the good fortune to discover
the remains of Pope Clement I. This courageous martyr was thrown into
the sea by order of the Emperor Trajan and was afterwards buried with
the anchor to which he had been fastened. The anchor, together with the
ancient tradition, made it very easy to identify the remains. With this
priceless treasure, Cyril went into the towns and homes of the Khazars.
In a short time, after abolishing many superstitions, he won for Jesus
Christ these people, who were taught by his word and moved by the spirit
of God. To the new Christian community Cyril gave an example of self control
and charity by refusing all the gifts offered to him by the inhabitants,
except the slaves whose liberty he restored to them when they embraced
Christianity. He soon returned to Constantinople to enter the monastery
of Polychronius, which Methodius had entered.
The
Mission to Moravia
4. Meanwhile,
reports of the great events happening among the Khazars reached Rastislav,
Prince of Moravia. Aroused by their example, he negotiated with the Emperor
Michael III for an evangelizing mission to be sent from Constantinople,
and his wish was granted. Thus, the great worth of Cyril and Methodius
as seen in their previous
accomplishments, together with their zeal for helping their neighbors,
caused their selection for the Moravian mission.
5. As
they began their journey through Bulgaria, which had already been converted
to Christianity, they let pass no opportunity for increasing the faith.
Upon reaching Moravia, they were met by a large crowd who had come with
great desire and joy to greet them. Without delay the apostles strove
to penetrate their minds with the doctrines of Christianity and to raise
their hopes to heavenly things. They did this with so much force and with
such energetic zeal that in a very short rime the Moravian people gave
themselves to Jesus Christ.
6. Much
of their success was due to Cyril's knowledge of the Slavic language,
which he had acquired earlier. The influence of the Old and New Testaments
as translated by him into the vernacular was also considerable. The whole
Slavic people owe much to the man who gave them the Christian faith and
with it the advantages of civilization. Cyril and Methodius were also
the inventors of the alphabet which afforded the Slavic tongue the means
for a written language, and they are even looked upon as having formed
the language.
Journey
to Rome
7. Another
report from these remote provinces announced to Dome the glory of their
deeds. And so, when Pope Nicholas I ordered the brothers to Rome, they
obeyed without hesitation. They began their Roman journey quickly, bringing
with them the remains of St. Clement. At this news Adrian II, who was
elected to replace the late Pope Nicholas, went out with the clergy and
the people to greet the illustrious visitors. The body of St. Clement
was brought with great portents into the basilica constructed at the time
of Constantine, in the very tracks of the ancestral home of that invincible
martyr.
8. Cyril
and Methodius then recounted to the Supreme Pontiff and his clergy the
apostolic mission they had fulfilled with so much holiness and labor.
They were accused of acting in opposition to ancient customs and contrary
to holy rites in making use of the Slavic language for religious matters.
However, they pleaded their cause with such indisputable and noble reasoning
that the pope and all the clergy praised them and approved their course
of action. Both then took an oath in the Catholic manner and swore that
they would remain in the faith of St. Peter and of the popes. After that
they were created bishops and consecrated by Adrian himself, and many
of their disciples were raised to different grades in Holy Orders.
Death
of Cyril
9. However,
it was divine foresight that Cyril should die on February 14, 869, more
mature in virtue than in age. After a splendid public funeral like that
given to popes, he was buried with honors in a tomb which Adrian had built
for himself. Because the Roman people could not bear to send the holy
corpse to Constantinople though his grieving parent asked for it, it was
brought to the basilica of St. Clement and buried near him whom Cyril
had held in reverence for so many years. As he was taken through the city
among festal songs and psalms-not so much in the manner of a funeral as
that of a triumph-the Roman people made offerings of heavenly honor to
the holy man.
Methodius'
Return to Moravia
10. After
these things had taken place, Methodius returned under Papal orders to
Moravia as bishop. In that province, having become a spiritual model for
his flock, he began to serve Catholicism more keenly every day. He strongly
resisted the factions of reform, lest the Catholic name fall through unsound
thinking. He educated prince Svatopluk, who succeeded Rastislav in religious
matters. He warned him about shirking his duties, rebuked him, and finally
excommunicated him. For these reasons he incurred the anger of that revolting
and wicked tyrant; then he was sent into exile. He was recalled a short
time later, and his efforts produced a change of heart in the prince and
an understanding that he should return to a new purity of life.
11. It
is remarkable that Methodius' vigilant love had crossed the borders of
Moravia and reached the Liburnians and Serbs, since he was Cyril's successor.
Now it reached the Pannonians, whose prince, Kocel, he disposed to the
Catholic religion and retained in his duties. It also reached the Bulgarians,
whom he confirmed in the faith along with their leader Boris. Then he
dispensed the gifts of heaven to the Dalmatians. Finally, he worked
strenuously that the Carinthians might be brought to the knowledge and
the worship of the one true God.
Methodius'
Trip to Rome
12. But
this became a source of trial to Methodius. Some members of the new Christian
community became jealous of his accomplishments and virtue. They accused
him, to Pope John VIII, Adrian's successor, of being unsound in faith,
though he was innocent. They also accused him of violating the traditions
of the Fathers who used only the Latin or Greek languages in discharging
their religious duties. Wanting to preserve the integrity of the faith
and to maintain the ancient traditions, the pope then summoned Methodius
to Rome to justify himself. Methodius appeared before Pope John, several
bishops, and the Roman clergy in 880, for he was ever ready to obey and
confident in the testimony of his conscience. He obtained an easy victory
by proving that he had followed Catholic teachings himself. He showed
that he had always taught others the faith which he had sworn on the tomb
of St. Peter, the prince of the Apostles, an oath given in the presence
of Adrian and with his approval. If he had used the Slavic language in
the celebration of the sacraments, he had done so for good reasons, since
he had the special permission of Pope Adrian himself and the Holy Scriptures
did not forbid it. Methodius freed himself so completely from every suspicion
of guilt that the pope embraced him then and there and confirmed his archiepiscopal
jurisdiction and his mission to the Slavs. Methodius returned to Moravia
in the company of several bishops who were to be his coadjutors, with
letters of recommendation and freedom of action in his work.
Return
to Moravia
13. To
confirm those things, the pope sent letters to Methodius so that he would
not again become subject to the envy of his detractors. For this reason,
Methodius performed his assigned duties more vigilantly, confident that
he was joined to the pope and to the whole Roman church in a close bond
of faith and love. His labor soon produced an exceptional harvest. With
the assistance of a priest, he converted prince Boriwoj of Bohemia, then
his wife Ludmilla, and before long Christianity spread throughout that
land. At the
same time he brought the light of the Gospel to Poland; he penetrated
Galicia, where he established the episcopal see of Lwdw. Then, as some
report, he penetrated into Muscovy and established the episcopal See of
Kiev.
Death
of Methodius
14. Having
crowned himself with imperishable laurels, he returned to Moravia and
his own people. He felt his death approaching and named his successor,
and his last words exhorted the clergy and people to practice virtue.
He departed in peace from this life, which had been the path to heaven
for him. As Rome mourned Cyril, so Moravia mourned the loss of Methodius,
showing its grief by giving his burial every honor.
Papal
Concern for the Slavs
15. Venerable
brothers, the memory of these events causes Us great joy. We are deeply
moved by the magnificent association of the Slavic nation and the Roman
church, an association with the noblest beginnings. Though these two apostles
of the Christian faith went from Constantinople to preach to people in
foreign lands, it was from this Apostolic See, the center of Catholic
unity, that they received the investiture of their mission or, as happened
more than once, its solemn approbation. Truly it was here in this city
of Rome that they rendered an account of their mission and answered their
accusers. It was here at the tombs of Peter and Paul that they swore to
keep the Catholic faith. It was here that they received episcopal consecration
and the power to establish the sacred hierarchy, while observing in it
the distinction of each order. Finally, it was here that they sought and
obtained permission to use the Slavic language in holy rites. This year,
ten centuries will have passed since Pope John VIII wrote to prince Svatopluk
of Moravia: "It is right that we praise the Slavic language, which
re-echoes with the praises due to God. We ordain that the proclamations
and works of our Lord Jesus Christ should be said in that language. Nothing
in true faith, or doctrine forbids us to sing the Mass in the Slavic language,
or to read the Gospel lessons (correctly translated and interpreted) in
it, or to chant in it the Divine Hours." After many changes, Pope
Benedict XIV sanctioned this custom in an apostolic letter dated August
25, 1754. Whenever the rulers of the
peoples evangelized by Cyril and Methodius asked them, the popes gave
generously of their humanity in teaching, kindness in giving advice, and
singular good will wherever possible. Above all, Rastislav, Svatopluk,
Kocel, Saint Ludmilla, and Boris have experienced the remarkable love
of Our predecessors.
16. The
paternal concern of the popes for the Slavic people did not stop with
the death of Cyril and Methodius. Rather, it has always shone forth in
preserving among them the holiness of religion and public prosperity.
In fact, Nicholas I sent priests from Rome to the Bulgarians to educate
the people, and he also sent the bishops of Populonia and Ostia to govern
the new Christian community. He gave a loving response in the frequent
controversies of the Bulgarians concerning holy law. In this matter, even
those who do not favor the Roman Church praise and admire its prudence.
After this calamitous disagreement, We must praise Innocent III for reconciling
the Bulgarians with the Catholic Church, and We must praise Gregory IX,
Innocent IV, Nicholas IV, and Eugene IV for preserving them in reconciled
grace. Similarly the love of Our predecessors shines forth in their contacts
with the Bosnians and Erzevovinenses, who were deceived by evil opinions.
We make special note of Innocent III and Innocent IV, who eradicated this
spiritual error, and of Gregory IX, Clement VI, and Pius II who were eager
to establish firmly the levels of sacred authority in those areas. Innocent
III, Nicholas IV, Benedict XI, and Clement V conferred neither the last
nor the least of their cares on the Serbs, who cunningly prepared deceptions
to harm religion, deceptions which the popes prudently contained. The
Dalmatians and the Liburnians received singular favor because of the constancy
of their faith and their changing duties. John X, Gregory VII, Gregory
IX, and Urban IV held them up as examples for all. Finally, there are
many evidences of the good will of Gregory IX and Clement XIV toward the
church of Sirmium, which was destroyed in the sixth century by barbarians
and later rebuilt through the care of St. Stephen I, king of Hungary.
Papal
Decree
17. For
this reason, We thank God for giving Us this suitable occasion to thank
the Slavic people and to effect a common benefit for them. Indeed We do
this no less eagerly than Our predecessors.
Certainly We foresee and desire that the Slavic nation should learn from
the great abundance of bishops and priests. May they be strengthened in
the profession of the true faith, in true obedience to the Church of Jesus
Christ. May they understand more each day how great a force of good comes
from the customs of the Catholic Church in family life and in all the
orders of government. Certainly those churches vindicate the many great
cares We showed toward them. There is nothing We desire more than to take
the appropriate measures for their comfort and prosperity and to have
all their relations with Us be in perpetual harmony. This is the greatest
and the best bond of safety. It remains that God, who is rich in mercy,
might look upon Our plans and favor what We have begun. Meanwhile,
We have Cyril and Methodius, the teachers of Slovenia, as intercessors
with Him. As We wish to promote their veneration, so We trust in their
future heavenly patronage.
18. Therefore,
We decree that July 5 be set aside in the calendar of the universal Roman
Church, as Pius IX ordained. On this day the feast of Sts. Cyril and Methodius
shall be celebrated annually with the office and mass proper to a double
minor rite, as approved by the holy council.
19. And
We entrust to all of you, venerable brothers, the publication of this
letter. Order every priest who celebrates the divine office according
to the rites of the Roman Church to observe everything that is prescribed
in this letter in each church, province, city, diocese, and monastery.
We persuade and encourage
you to stimulate prayer to Cyril and Methodius, so that they might intercede
with God and watch over Christianity in the East. May there be constancy
in all Catholic men and the will to reconcile all dissidents to the true
Church.
20. We
order this to be established and fixed as written above, notwithstanding
the constitutions of Pope St. Pius V and other apostolic documents on
the reform of the breviary and the Roman Missal, or other statutes and
customs-even very old ones-or anything else to the contrary.
21. As
a pledge of Our good wishes and of divine favor, venerable brothers, We
lovingly impart Our apostolic blessing to each one of you, to all the
clergy, and to each and every person committed to your care.
Given
in Rome, at St. Peter's, on September 30, 1880, in the third year of Our
Pontificate..
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