VENERABLE BROTHERS

Health and Apostolic Blessing : —

The serious disputes which l'or some time past, and in more than one nation, hâve disturbed mens minds. are increasing every day in force and warmth in such way as to give f'ood for thought and anxiety to ail thinking men. Thèse disputes hâve had their origin in false philosophical and moral principles which hâve been only too widely diffused. Modem industrial inventions, the incrcased rapidity of communication and the marvelous increase of labor-saving and wealth-producing machinory hâve, under the circumstances, but served to embitter the conflict. Finally, through the guilty aims of the turbulent, the strife between the ric'h and the prolétariat lias become envenomed to such a point that States, already disturbed by fréquent upheavals, are menaced with the greatest misfortunes.

From the very beginning of Our Pontificate We pointed out the gravity of the danger which then threatened society, and deemed it incumbent upon Us to warn Catholics solemnly against the serious errors contained in the théories of socialism, and of the ruinous effects which they were destined to provoke — effects disastrous

no lésa ko the prosperity of ïife than to the cause of morality and religion. This was the scope of the encyclical QikhI Apostolici M tin? ris of December 28, 1878. Later ou, seei ng that the same dangers were increasing continually, and producing more and more hurt to public and private society, We made further provision and returned to the subject with ail possible forethought. In the encyclical Rerv.m Novwrwm of May 15, 1891, We treated at lenefth of the rights and duties about which it was expédient that the two social classes o£ capital and labor should mutually agrée and We showed that thosë remédies which are provided by the teachings of the Gospel, and which seemed to Us to be sovereignly efficacious for the defence of the cause of justice and religion and the removal of ail conflict between the différent ranks of citizens.

Nor, thank God, was Our confidence mistaken. Even those who dissent froni Catholics, yielding to the évidence of facts, frankly declared that to the Church justly belongs the crédit of looking providently to the welfare of ail social classes, and especially of theoutcast. Catholics, too, dérive no small profit from Our counsels. As a matter of fact they dérive from them courage and stimulus for excellent undertakings, and still dérive the light necessary for continuing with greater certainty and success in their investigations in this branch of study. The resuit has been that the dissensions that existed among them hâve either ceased or becoine less acute. Among the practical effects which hâve been insured by persevering adhésion to Our counsels is to be numbered the introduction and extension of many useful institutions, such as those aids rendered to the unlettered through what are known as popular secretariate3, rural banks, co-operative and insurance societiesr workingmen's clubs, and other such societies and associations designed to look after the interests of the poorr especially in those districts where they were most neglected.

In this way, then, there was inaugurated among Catholics, under the auspices of the Church, a comrnon ground of activity and an active movement on behalf of the people, who hâve so often to struggle not only with poverty and misfortune but with the snares and dangers that are put in their way. This species of popular beneficence was not at first known by any spécial name, because the terms " Christian socialism " and " Christian socialists " which some individuals sought to introduce, hâve rightly fallen into désuétude. Since then some hâve thought of describing it under the name of " popular Christian Action ; " in certain places those who take an interest in movements of the kind call themselves " social Christians ; " in others the movement itself is known as the " Christian Democracy, " and those who take part in it as " Christian Democrats, " in contradistinction to the " social Democracy, " advocated by the " socialists. " Of thèse two latter titles the second, that of the " Christian Democracy, " if not the first of " social Christians, " has an evil sound for many good people, because it seems to hide something ambiguous and dangerous. The} ground their fears on many reasons. They believe that in this way the movement may hide a political purpose to put the power into the hands of the people and so promote this particular form of government instead of others already existing ; but the movement by concentrating itself on the welfare of the populace and setting aside ail the interests of the other classes, seems to limit the action of the Christian religion ; and finally, that an attempt is made under a specious name to hide in a manner the design of withdrawing themselves from the control of legitimate authority in the civil and ecclesiastical order In view of the fact that such disputes are hère and there conducted with acrimony, We feel it Our duty to put an end to the controversy, and to draw up a certain rule for Catholics in the matter ; We also propose to lay down

certain lines which will render their action broader and far and away more advantageous l'or society.

There can be no donbt as to the aima of " social democracy, " or as to those for which it is clear that the '• Christian Democracy " is striving. The former, even though ail who belong to it do not indulge in the same excesses, is by many carried to such evil lengths as not to take any account of the super-natural order. It seeks only corporal and earthly goods, and to tlie acquisition and enjoyment of thèse it limits ail human liappiness. It wants the government to be put in the hands of the masses, 80 that classes may be as far as possible levelled away and économie equality thereby promoted. Hence it tends to suppress ail rights of property and to put everything in corn mon — the patrimony of private individuals, and even the very implements necessary for gaining livelihood. The " Christian Democracv, " on the other hand, from the ver}' fact that it calls itself Christian, is necessarily based on the principles of faith, and in lookino- after the welfare of the lower ".lasses it always endeavors to promote moral perfection in the order of those eternal blessings for which they were created. For it, therefore, justice is absolu tely inviolable ; it raust maintain the right to the acquisition and possession of property. and protect the interests of the différent classes, which are necessary members of a wellconducted society — in a word, it requires that relations between man and man must retain the form and character God, their author, gave them. It follows, then, that between the social and the Christian Democracy there is oothing in common, and that there is the same différence between them as between socialism and Christianity.

But no political tendency must be given to the Christian Democracy. For, although, the word " democracy " considered etymologically and philosophically is used to indicate one form of popular government, still in the présent state ail political signiricance should be setaside,

and the word should hâve no other meaning than that of beneficent Christian action on behalf of the people. The precepts of nature and of the Gospel, transcending as tliey naturally do mère human facts, must not be dépendent on any one particular form of civil government, but may harmonize with ail, provided they be not in opposition with the principles of honesty and justice. They are. therefore, above and beyond party questions and the mutability of events, so that however society be ruled, citizens can and should obey those precepts which enjoin upon us to love God above ail things and our neighbor as ourselves. This is the constant discipline of the Church, and on this basis the Roman Pontiffs hâve always treated with States, whatever theirform of government. This being so, the scope and action of Catholics who aim at promoting the welfare of the masses absolutely must not prefer any one form of government in préférence to another.

In like manner it is necessary to separate from the idea of the Christian Democracy that other anomaly which consists in making it full of zeal for the welfare of the lower classes, and yet, neglect the upper, although they are of no less importance for the préservation and perfection of society. This is provided for by the law of Christian charity, to which We hâve alluded, and which commands us to include ail mankind without exception, inasmuch as they form part of one and the same family, are the sons of the one most loving Father, redeemed by the same Saviour and called to the same eternal inheritance. For the Apostle teaches and admonishes " one body and one spirit, as ye are called in one hope of your calling. One Lord, one faith, oue Baptism. One God and Father of ail, who is above ail, and through ail, and in us ail. " (Ephes. IV., 4-6.) Hence through the natural union of the masses with the classes, rendered still closer by the spirit of Christian fraternity, ail the good that is done for the people at large redounds also to theadvantage of the latter ; and this is ail the more true inasmuch

as the belp of bhe classes is, as We shall proceed to explain, advisable and necessary in order to attain the end in view.

Ail must likewise be on their guard against seeking to veil ander the naine of Christian Democracy principles of insubordination or opposition to legitimate authority. Natural as well as Christian law enjoins respect for the différent civil powers and obédience to their just commands. Tins should be given sincerely and out of a spirir of duty, that is, conscientiously, as becomes a man .nul a Christian, conformablv to thé teachinp's of the Apostle : " Let every soûl be subject to the higher power. " (Rom. XIII.. 1-5.) Very différent from tins Christian spirit is the conduct of ail who refuse to 8ubniit to those who are clothed with authority in the Church — and in the fîrst place to the Bishops whom: dependently on the universal authority of the Roman Pontiff, '■ the Holy Ghost has appointée! to feed the Church of God, purehased by Hhn with tïis ovvn blood. " (Acts xx., "28.) Any one who thinks and acts differently sliows that he tais forgotten the solemn pi'ecept of the Apostle : '• Obey thein that ru le ovTer you and be subject to them : for ihey watch over you as being obliged to render an account of your soûl. " (Hebr. xiil, 17.) Words theje that ail the faithful should impress deeply on their hearts and seek to put into practice in their conduct. Now, more than ever, it nehooves priests to weigh them well, and unceasingly inculcate them upon others b}^ their example as well as their preaching.

And now, after touching upon thèse points of doctrine which We hâve on other occasions, as circumstances required. treated formai ly and in greater détail We hope that tliere may be an end to ail strife about the name of Christian Democracy and to ail suspicion of danger as to its significance. It is witli reasou We hopc so, beeause, apart from those opinions as to the nature and effects of the Christian Democracy which are not altogether free from exaggeration and error, nobody surely

can blâme a movement which ainis, in harmony with nature arïd the divine law, only to make less hard the lot of those who live by the sweat of their brow so that they may little by little succeed in insuring the necessaries of life. When that end is attained they are able with their i'amilies and in public to fulfill freely their moral and religious duties ; to feel that they are not brutes but men, not pagans but Christian? ; to turn more eaaily and with greater ardor to " the one thing necessary, " that is to eay to the suprême good for which wc hâve been created. Such is to be the programme and such the scope of those who désire in a truly Christian spirit to furnish timely assistance to the masses and save tliem from the pest of socialism.

We hâve studuously touched on the question of moral and religious duties in this place. For there are some who proclaim and lead many to believe that the so-called " social question " is purely " economical, " whereas it is perfectly certain that it is mainly a moral and religious question, and therefore one to besolvedaccording to moral and religious laws. Double the workingman's wagesifyou will, diminish his hours of labor, lower the priceof foodstutfs; but if you allow him to steep himself in certain doctrines, as only too often bappens.. and to take pattern by certain examples which encourage him to divest himself of the respect due to God and to plunge into corrupt morals— if you do this ail his labor and ail lus substance will go for nothing. The expérience of every day teaches us that a great many workingmen, whose hours are short and pay large, live, as a rule, in déplorable misery when their lives are depraved and void of religion. Take from the mind of the workingman those sentiments which are the fruit of a Christian éducation; take away forethought, modération, thrift, patience and other such moral virtues which reason itself dictâtes to us, and you will see that any efforts, however great, you may make to obtain for him the comforts of life, will be worthless. And this is the real reason why We hâve

nover yet exhortée! Catholics to found societies and institutions for seeuring a better future for the masses, withoui at the same time recommending that they be foanded ander the auspices of religion and strengthened by its continuons support.

The beneficent activity of Catholics in the interestsoi the masses is regard ed as ail the more praiseworthy by Us, inasmuch as it is exercised in the same field in which charity, according to the exigencies of the time, always worked active! y and successfully under the loving inspiration of the Church. This law of mutual charity, which is almost a perfection of that of justice, imposes the obligation not only of giving every one his due and nol trespassing on the rights of any one, but also that of helping one another, '* not on!y in word and with the tongue, but in deed and in truth " (John 1, Ep. 3, 18) : reminding us of the sentence which Christ lovingty addressed to His disciples : " A new commandment I give you, that you love one another as I hâve loved you. By this ail men shall know that you are my disciples if you love one another " (John XIIL, 5).

This zeal for mutual help, even though it be mainly exercised for the eternal welfare of men s soûls, must not be by any means oblivious of the needs and com forts of life. " It must be remembered that when the disciples of the Bapt st asked of Christ : Art thou he that is to corne, or wait we for another ? " He, in order to show the motive of the mission intrusted to Him among mankind.proceeded to speak of charity, reminding them of the prophecy of Jsaiah : " The blind see, the lame walk: lepers are cleansed, the deaf hear, the dead rise againr the poor hâve the Gospel preached to them " (Matth. XI. 5.) And speaking of the last judgment and of the distribution of rewards and punishments, He declared that He would hâve a spécial regard for that charity with which men treat one another. On this occasion, it is worthy of remark that he was silent about spiritual works of charity, and mentioned only those that referred

to the body, accounting them as done to Himself : " I was hungry, and you gave Me to eat ; thirsty, and you gave Me to drink ; astranger, and you took Me in, nnked and you clothed Me; sick, and you visited Me; in prison, and you came to Me " (Matth. XXV., 35-36.)

Christ to thèse teachings of twofold charity, spiritual and corporal, added examples from H s ovvn conduct, and we ail know how luminous they are. How sweet it is to remember that cry which burst t'orth from His paternal heart : " Misereor super turbam ; I hâve compassion on the multitude" (Mark VIII., 2) ; and His readiness to help those in need of succor even with miracles, Hence that eulogy of His mercifulness : " He went about doing good and healing ail who wefe opressed by the devil. " (Acts X., 38.) The Apostles from the very bc ginning carried out those principles of charity with hoiy zeal, and those who after them embraced the Christian faith founded institutions of various kinds for the alleviation of the miseries of t eir neighbor. Such institutions hâve gone on increasing continually, and are today a brilliant and characteristic omament of Christianitv and of the civilization to which it has given rise ; so "that ail fair minded men are filled with admiration for them, especially considermg that people are so much inclined to consult their own interests and not to trouble about those of others.

Among thèse t'orras of beneficence raust be included that of giving raoney in alras, for Christ has said: " Give alras of what you hâve over and above. " Socialists condemn this and would suppress it as degrading to the mborn nobility of man. But when alms are given accord mg to the spirit of the Gospel and in a Christian way they do not foster the pride of those who give nor cause shame to those who receive. Besides, so far is it from being true that the receiving of alms is unworthy of man, that it actually serves to draw doser the bonds of human society by promoting mutual kindness. For no one is so rich as not to be in need of anybody, and no

one so pool- as imt bo be able to help others in something.

lt is in tin- very nature of things that men should confidently and kindly ask and receive help from one another. [ndeed, il is in this way that justice and charity linked together, like equity and gentleness in Christ, so wonderfully embrace the whole organism of hunian society, and provident ially guide its members to the attainment of tlieir individual and cominon welfare.

Praiseworthy, too, is that form of charity which occupies itself not nierely with temporary assistance, but tinds its scope in permanent institutions ; for tbus the needy hâve a more solid and a more lasting source of relief. Still more commendable are ail efforts to infuse a spirit of thrift and prudence among artisans and workînen which will enable them to provide, at leavst in part, during their working years, for their own needs later on.* This. un the one h and, lightena the burdens of the rich with regard to the masses ; and, on the other, confers a certain difjnitv on the masses themselves, because, while stimulating them to prépare for themselves a more comfortable future, it removes them from différent kinds of dangers, restrains them from the excesses of their passions and tends to promote moral living. Since, then, such a policyr is so conspicuously useful and adapted to présent conditions, it is of the greatest importance that the charity of the good should be prudently and vigilantly active in promoting it.

Be it clearly understood then, that this movement of Catholics on behalf of the masses is in perfect harmony with the spirit of the Church and admirably reflects the examples she has always given It is of small moment whether the différent branches of this movement be known comprehensively under the name of " Popular Christian Action" or under that of " Christian Democracy, " provided the lines laid down by us be observed with due obédience and in their integrity. On the other hand, it is of the very greatest importance that in a matter of such moment the efforts of Ca-

tholics be characterized by unity ol' aim, purpose and action. Nor is it less important that such action increase and expand by the multiplication ot' men and means. Certainly, the road to be traversed will be the broader and shorter the more manifold and intense in the coopération of the best classes of citizens. We would hâve them remember that they are not free to look ai'ter the interests of those below them or not, but that they are really bound to do so. The citizen does not live for himself alone — he must live for the community, also ; and that meed of support which some are unable to contribute to the common weal must be supplied by others with greater abundance.

The seriousness of this duty is revealed in the very superiority of the blessings which they hâve received and for which they will hâve to render a more rigorous account to the God who gave them ; it is revealed in the présence of that mass of evils which might lateron prove disastrous to ail classes of society if not remedied in time, and the mari who refuses to occupy himself with the cause of the suffering masses is acting against his own interests as well as those of the community.

There is really no reason to fear that the spread and success of this social Christian movement will draw away the sap of other institutions, which hâve been handed down to us through the piety and forethought of other générations, and are now flourishing after a long existence ; or that thèse will be absorbed in new institution, and disappear. On the contrary, both the one and the other, from the fact that they are based on the same spirit of religion and charity and are not by any means répugnant by their nature to one another, may very well agrée together and harmonize so well as to provide for the necessities of the masses and w*,rd off the dangers which are every day becoming more eminent, even better than they would separately, owing to the mutual stimulus in well-doing.

The bitter reality cries and cries aloud the necessity

of union and courage, because we are now face to face with boo appalling a combination of woes and dreadfu] menaces of disastrous apheavals ; especially through the inerease in the number of social ists. They are covertly insinuating bhemselves into the hearts of States, in tlie darknesa oï secret gatherings, and in the light of day, by conférence and writinga they are roasing the multitudes to revolt, rejecting ail the restraints of religion, they are silent about duties and expatiate only on rights, and thus in Haine the ever growing ranks of the needy, whose misery rend ers thein more liable to be duped and led into error. Hère we hâve to deal with the suprême interests of society and religion, and ail good men should take it upon themselves as a sacred duty to défend the honor of both.

If harmony, of which We ha^ejust spoken, is to hâve the desired stability it is essential thatwe should abstain from ail those questions which irritate and divide. It will be well, therefore, to avoid in newspaper articles and popular lectures those subtle and practically useless controversies which can hardly ever be settled and which cari only be rightly understood by persons of considérable capacity and no coin mon culture. Human weakness compels men to remain in doubt about many things and frequently to conflict in their opinions ; but those who seek the truth honestly should in the uncertainty of conflicting views préserve their equanimity, modesty and mutual regard ; and, though differing in opinion, continue to be of one heart. And whatever opinion a man ma}T hold in a question which is still open to doubt, he should always be ready to }Tield with religious obédience to the décisions of the Apostolic See.

Catholic action will certainly exercise a broader influence if ail the societies through which it works will, while preserving each its own autonomy, move under the impulse of one common force. In Italy We wish to see this force represented by the Association of Catholic Con^resses and Committee, which lias several times al-

ready merited Our commendation, and to which Our Predecessor and Ourself hâve intrusted the direction of the Catholic movement ; always, of course, with the countenance and guidance of the bishops. Let the same be donc in other countries which possess some main Society of the same kind which may be legitimately charged with this function.

3 There can be no doubt as to the duty of the ministère of religion to interest themselves in a movement concerning things which are directly bound up with the interests oî the Church and of the Christian people, and of the value which their m an i fol d qualifications of learning, prudence and charity will bring to the work. More than once We, Ourself, addressing ecclesiastics, hâve thought it well to point out to them that the time has corne for them to go to the people and work with them, and for them. Frequently, too, and quite recently, We hâve in letters addressed to bishops and other ecclesiastics, extolled this aflfectionate sollicitude for the people, and described it as 1 elonging to the province of the two classes of clergy. Ail, however, must comport themselves with great caution and prudence in the working of thèse movements and be careful to take pattern by the example of the saints. Francis, the poor and humble, Vincent de Paul, the father of the unhappy, and many others in ail âges of the Church, hâve always so regulated their assidue us solicitude for the poor, and they never indulged in intemperate activity or forgot themselves, but applied themselves with undiminished ardor to the perfection of the spirit.

And hère We are pleased to set before you somewhat more explicitly one phase of activity in which not only ecclesiastics, but ail friends of the people may, without any great difficalty, take a very useful part. It consiste, in inculcating with fraternal affection on the rnmds of the people thèse admonitions : That they should be ever on their guard against riots and the riotous, show inviolable respect for the rights of others, work willingly and

with ail due respect for their employons, not permit themselves to become disgusted with domestic life, which ifi 80 fruit fui in blessings ; and, above ail things, practice their religion, t'rom which they will dérive the greatest

coin fort in ail the trials of life. Such workers hâve an excellent means of attaining their end in pointing out the perfect example of the Holy Family of Nazareth, recommending the people to its protection and holding it up as models to tliose whose misérable lot in life wus use as a means of attaining the heights of perfection, and tinally, by fostering the hope of the reward reserved for us in a better life.

We shall now conclude by insisting once again on a warning which We hâve already given. Let individuals as wel as society remember that in putting into efiect any délibérations connected with the présent purpose, they owe entire obédience to the authority of the bishops. Let them not permit thenisehes to be led away by a certain kind of headlong charity, which, when it attempts to minimize the obligation of obédience, is not sincère, nor productive of solid utility — not pleasing to God. The Almighty is pleased with those who, sacriticing their private opinions, pay heed to the prelates of the Church as to Himself, and He will be opitious to their undertakings, however arduous thèse may be, and in His goodness bring them to the desired fruition. Let them illustrate thèse admonitions with examples of virtue — and especially of tliose virtues in which the Christian shows himself to be the enemy of idleness and pleasure, the benevolent dispenser of what he lias over and above to others, and beyond the reach of the attacks of misfortune. Such examples are of the greatest efficacy in înfusing a salutary stimulus into the minds of the people, and tins influence dérives additional weight when the ci ti zens in whom such virtues shine forth are held in esteem by those We are addressing.

Such Vénérable Brothers, are the counsels We urge you to put into practice with ail the diligence and soli-

cïtude which belongs to you, as circumstances of time and place may dictate ; and upon them We wish you to consult together in your customary meetings. Let your diligence and your authority be felt by your ruling, restraining and resisting, and be especially careful to prevent the vigor of ecclesiastical discipline from being weakened and the order which Christ infused into His Church disturbed, under the pretext of doing good.

Let the honest, harmonious and progressive work ot ail Catholics show forth more briliantly than ever that the peace and prosperity of the people flourish especially under the direction and with the favor of the Church to which belongs the holy task of admonishing ail ot their duty according to the precepts of Christianity ot drawing rich and poor doser together in fraternal charity, of^uplifting and strengthening men's mmds m time of adversity. vu

Let that exhortation, so full of Apostohc chanty, which St. Paul addressed to the Romans, give force to Our admonitions and desires: " I beseech you. . . that ye be reformed in the newness of your mind ... Let him who makes over to others part of his own do so with simplicity. . . let him who présides be sohcitous, and him who does works of mercy do them in joyfulness. Love without deceit. Hating evil and cleavmg to good ; loving one another with brotherly chanty ; m honor preferring one another ; not slothful in solicitude ; re~ ioicing in hope ; patient in tribulation; instant m prayer; distributing to the necessities of the saints ; followmg hospitality. Rejoice with them that rejoice ; weep with them that weep. Be of the same mind to one another, not returning evil for evil ; providing good things not only before God, but before ail men. " (xil, 1-17 )

In pledge of thèse blessings upon you Vénérable Brothers, and upon the clergy and people intrusted to you. We grant you the Apostolic Blessing m the Lord with a most loving heart.

Given at Home, at St. Peter'», on the 18th of January, in the year 1901, the twenty third of Our Pontitieate.

LEO XIII POPE

6ième Série — No. 16.

CIRCULAIRE AU CLERGE

Tout à Jésus par Marie, reine des cœurs.

Archevêché d'Ottawa, le 13 avril 1901.