Sapientiae Christianae (10 de Janeiro de 1890) - LEÃO XIII

06/06/2024, 11:52 Sapientiae Christianae (10 de janeiro de 1890) | LEÃO XIII
ENCÍCLICA SAPIENTIAE CHRISTIANAE

DO PAPA LEÃO XIII
SOBRE OS CRISTÃOS COMO CIDADÃOS
Aos Patriarcas, Primazes, Arcebispos e

Bispos do mundo católico em graça e
comunhão com a Sé Apostólica.
Dia a dia torna-se cada vez mais evidente quão necessário é que os
princípios da sabedoria cristã sejam sempre mantidos em mente e que a
vida, a moral e as instituições das nações sejam totalmente conformadas
a eles. Pois, quando esses princípios foram desconsiderados, males tão
vastos se acumularam que nenhum homem sensato pode enfrentar as
provações do momento sem grande ansiedade ou considerar o futuro sem
alarme. Progresso, na verdade não desprezível, foi feito no sentido de
garantir o bem-estar do corpo e das coisas materiais, mas o mundo
material, com a posse de riqueza, poder e recursos, embora possa muito
bem proporcionar conforto e aumentar o prazer de vida, é incapaz de
satisfazer a nossa alma criada para coisas mais elevadas e gloriosas.
Contemplar Deus e cuidar Dele é a lei suprema da vida do homem. Pois
fomos criados à imagem e semelhança divina e somos impelidos, pela
nossa própria natureza, ao desfrute do nosso Criador. Mas não avançamos
em direção a Deus por movimentos ou esforços corporais, mas por meio
de atos da alma, isto é, por meio do conhecimento e do amor. Pois, de
fato, Deus é a verdade primeira e suprema, e somente a mente se
alimenta da verdade. Deus é a santidade perfeita e o bem soberano, que
só a vontade pode desejar e alcançar, quando a virtude é o seu guia.
2. Mas o que se aplica aos homens individualmente aplica-se igualmente à

sociedade – tanto doméstica como civil. A natureza não formou a
sociedade para que o homem procurasse nela o seu fim último, mas para
que nela e através dela encontrasse os meios adequados para alcançar a
sua própria perfeição. Se, então, um governo político busca apenas
vantagens externas e a conquista de uma vida culta e próspera; se, ao
administrar os assuntos públicos, costuma deixar Deus de lado e não
mostrar nenhuma solicitude pela manutenção da lei moral, desvia-se
lamentavelmente do seu curso correto e das injunções da natureza; nem
deveria ser considerada uma sociedade ou uma comunidade de homens,
mas apenas como uma imitação ou aparência enganosa de uma
sociedade.
https://www.vatican.va/content/leo-xiii/en/encyclicals/documents/hf_l-xiii_enc_10011890_sapientiae-christianae.html 1/21
3. Quanto ao que chamamos de bens da alma, que consistem

principalmente na prática da verdadeira religião e na observância
inabalável dos preceitos cristãos, vemos que diariamente perdem a estima
entre os homens, seja por esquecimento ou desrespeito. , de tal forma
que tudo o que se ganha para o bem-estar do corpo parece perder-se
para o bem-estar da alma. Uma prova impressionante da diminuição e
enfraquecimento da fé cristã é vista nos insultos muitas vezes feitos à
Igreja Católica, aberta e publicamente - insultos, na verdade, que uma
época que prezava a religião não teria tolerado. Por estas razões, uma
multidão incrível de homens corre o risco de não alcançar a salvação; e
mesmo as próprias nações e impérios não podem permanecer ilesos por
muito tempo, uma vez que, quando as instituições cristãs e a moralidade
declinam, o fundamento principal da sociedade humana caminha junto
com elas. Restará apenas a força para preservar a tranquilidade e a
ordem públicas. Mas a força é muito fraca quando o baluarte da religião é
removido e, sendo mais apta a gerar escravidão do que obediência,
carrega dentro de si os germes de problemas cada vez maiores. O século
actual tem-se deparado com desastres memoráveis e não é certo que
alguns igualmente terríveis não sejam iminentes. Os próprios tempos em
que vivemos alertam-nos para procurar soluções onde só elas podem ser
encontradas - nomeadamente, restabelecendo no círculo familiar e em
toda a sociedade as doutrinas e práticas da religião cristã. Nisto reside o
único meio de nos libertarmos dos males que agora nos pesam, de
prevenir os perigos que agora ameaçam o mundo. Para a realização deste
fim, veneráveis irmãos, devemos exercer toda a atividade e diligência que
estão ao nosso alcance. Embora já tenhamos tratado desses assuntos, em
outras circunstâncias e sempre que necessário, consideramos oportuno
nesta carta definir mais detalhadamente os deveres dos católicos, na
medida em que estes, se estritamente observados, contribuiriam
maravilhosamente para o bem da comunidade. Deparamo-nos com
tempos em que se trava uma batalha violenta e quase diária sobre
assuntos de maior importância, uma batalha na qual é difícil não ser por
vezes enganado, não se desviar e, para muitos, não desanimar. Cabe a
nós, veneráveis irmãos, alertar, instruir e exortar cada um dos fiéis com
uma seriedade condizente com a ocasião: para que ninguém abandone o
caminho da verdade.(1)
4. It cannot be doubted that duties more numerous and of greater

moment devolve on Catholics than upon such as are either not sufficiently
enlightened in relation to the Catholic faith, or who are entirely
unacquainted with its doctrines. Considering that forthwith upon salvation
being brought out for mankind, Jesus Christ laid upon His Apostles the
injunction to "preach the Gospel to every creature," He imposed, it is
evident, upon all men the duty of learning thoroughly and believing what
they were taught. This duty is intimately bound up with the gaining of
eternal salvation: "He that believeth and is baptized shall be saved; but he
that believeth not, shall be condemned."(2) But the man who has
embraced the Christian faith, as in duty bound, is by that very fact a
subject of the Church as one of the children born of her, and becomes a
member of that greatest and holiest body, which it is the special charge of
the Roman Pontiff to rule with supreme power, under its invisible head,
Jesus Christ.
5. Now, if the natural law enjoins us to love devotedly and to defend the
country in which we had birth, and in which we were brought up, so that
every good citizen hesitates not to face death for his native land, very
much more is it the urgent duty of Christians to be ever quickened by like
feelings toward the Church. For the Church is the holy City of the living
God, born of God Himself, and by Him built up and established. Upon this
earth, indeed, she accomplishes her pilgrimage, but by instructing and
guiding men she summons them to eternal happiness. We are bound,
then, to love dearly the country whence we have received the means of
enjoyment this mortal life affords, but we have a much more urgent
obligation to love, with ardent love, the Church to which we owe the life
of the soul, a life that will endure forever. For fitting it is to prefer the
good of the soul to the well-being of the body, inasmuch as duties toward
God are of a far more hallowed character than those toward men.
6. Moreover, if we would judge aright, the supernatural love for the

Church and the natural love of our own country proceed from the same
eternal principle, since God Himself is their Author and originating Cause.
Consequently, it follows that between the duties they respectively enjoin,
neither can come into collision with the other. We can, certainly, and
should love ourselves, bear ourselves kindly toward our fellow men,
nourish affection for the State and the governing powers; but at the same
time we can and must cherish toward the Church a feeling of filial piety,
and love God with the deepest love of which we are capable. The order of
precedence of these duties is, however, at times, either under stress of
public calamities, or through the perverse will of men, inverted. For,
instances occur where the State seems to require from men as subjects
one thing, and religion, from men as Christians, quite another; and this in
reality without any other ground, than that the rulers of the State either
hold the sacred power of the Church of no account, or endeavor to
subject it to their own will. Hence arises a conflict, and an occasion,
through such conflict, of virtue being put to the proof. The two powers are
confronted and urge their behests in a contrary sense; to obey both is
wholly impossible. No man can serve two masters,(3) for to please the
one amounts to contemning the other.
7. As to which should be preferred no one ought to balance for an instant.

It is a high crime indeed to withdraw allegiance from God in order to
please men, an act of consummate wickedness to break the laws of Jesus
Christ, in order to yield obedience to earthly rulers, or, under pretext of
keeping the civil law, to ignore the rights of the Church; "we ought to
obey God rather than men."(4) This answer, which of old Peter and the
other Apostles were used to give the civil authorities who enjoined
unrighteous things, we must, in like circumstances, give always and
without hesitation. No better citizen is there, whether in time of peace or
war, than the Christian who is mindful of his duty; but such a one should
be ready to suffer all things, even death itself, rather than abandon the
cause of God or of the Church.
8. Hence, they who blame, and call by the name of sedition, this
steadfastness of attitude in the choice of duty have not rightly
apprehended the force and nature of true law. We are speaking of
matters widely known, and which We have before now more than once
fully explained. Law is of its very essence a mandate of right reason,
proclaimed by a properly constituted authority, for the common good. But
true and legitimate authority is void of sanction, unless it proceed from
God, the supreme Ruler and Lord of all. The Almighty alone can commit
power to a man over his fellow men;(5) nor may that be accounted as
right reason which is in disaccord with truth and with divine reason; nor
that held to be true good which is repugnant to the supreme and
unchangeable good, or that wrests aside and draws away the wills of men
from the charity of God.
9. Hallowed, therefore, in the minds of Christians is the very idea of public

authority, in which they recognize some likeness and symbol as it were of
the Divine Majesty, even when it is exercised by one unworthy. A just and
due reverence to the laws abides in them, not from force and threats, but
from a consciousness of duty; "for God hath not given us the spirit of fear.
"(6)
10. But, if the laws of the State are manifestly at variance with the divine
law, containing enactments hurtful to the Church, or conveying injunctions
adverse to the duties imposed by religion, or if they violate in the person
of the supreme Pontiff the authority of Jesus Christ, then, truly, to resist
becomes a positive duty, to obey, a crime; a crime, moreover, combined
with misdemeanor against the State itself, inasmuch as every offense
leveled against religion is also a sin against the State. Here anew it
becomes evident how unjust is the reproach of sedition; for the obedience
due to rulers and legislators is not refused, but there is a deviation from
their will in those precepts only which they have no power to enjoin.
Commands that are issued adversely to the honor due to God, and hence
are beyond the scope of justice, must be looked upon as anything rather
than laws. You are fully aware, venerable brothers, that this is the very
contention of the Apostle St. Paul, who, in writing to Titus, after
reminding Christians that they are "to be subject to princes and powers,
and to obey at a word," at once adds: "And to be ready to every good
work."(7) Thereby he openly declares that, if laws of men contain
injunctions contrary to the eternal law of God, it is right not to obey them.
In like manner, the Prince of the Apostles gave this courageous and
sublime answer to those who would have deprived him of the liberty of
preaching the Gospel: "If it be just in the sight of God to hear you rather
than God, judge ye, for we cannot but speak the things which we have
seen and heard."(8)
11. Wherefore, to love both countries, that of earth below and that of
heaven above, yet in such mode that the love of our heavenly surpass the
love of our earthly home, and that human laws be never set above the
divine law, is the essential duty of Christians, and the fountainhead, so to
say, from which all other duties spring. The Redeemer of mankind of
Himself has said: "For this was I born, and for this came I into the world,
that I should give testimony to the truth."(9) In like manner: "I am come
to cast fire upon earth, and what will I but that it be kindled?"(10) In the
knowledge of this truth, which constitutes the highest perfection of the
mind; in divine charity which, in like manner, completes the will, all
Christian life and liberty abide. This noble patrimony of truth and charity
entrusted by Jesus Christ to the Church she defends and maintains ever
with untiring endeavor and watchfulness.
12. But with what bitterness and in how many guises war has been waged
against the Church it would be ill-timed now to urge. From the fact that it
has been vouchsafed to human reason to snatch from nature, through the
investigations of science, many of her treasured secrets and to apply them
befittingly to the divers requirements of life, men have become possessed
with so arrogant a sense of their own powers as already to consider
themselves able to banish from social life the authority and empire of
God. Led away by this delusion, they make over to human nature the
dominion of which they think God has been despoiled; from nature, they
maintain, we must seek the principle and rule of all truth; from nature,
they aver, alone spring, and to it should be referred, all the duties that
religious feeling prompts. Hence, they deny all revelation from on high,
and all fealty due to the Christian teaching of morals as well as all
obedience to the Church, and they go so far as to deny her power of
making laws and exercising every other kind of right, even disallowing the
Church any place among the civil institutions of the commonweal. These
men aspire unjustly, and with their might strive, to gain control over
public affairs and lay hands on the rudder of the State, in order that the
legislation may the more easily be adapted to these principles, and the
morals of the people influenced in accordance with them. Whence it
comes to pass that in many countries Catholicism is either openly assailed
or else secretly interfered with, full impunity being granted to the most
pernicious doctrines, while the public profession of Christian truth is
shackled oftentimes with manifold constraints.
13. Under such evil circumstances therefore, each one is bound in

conscience to watch over himself, taking all means possible to preserve
the faith inviolate in the depths of his soul, avoiding all risks, and arming
himself on all occasions, especially against the various specious sophisms
rife among non-believers. In order to safeguard this virtue of faith in its
integrity, We declare it to be very profitable and consistent with the
requirements of the time, that each one, according to the measure of his
capacity and intelligence, should make a deep study of Christian doctrine,
and imbue his mind with as perfect a knowledge as may be of those
matters that are interwoven with religion and lie within the range of
reason. And as it is necessary that faith should not only abide untarnished
in the soul, but should grow with ever painstaking increase, the suppliant
and humble entreaty of the apostles ought constantly to be addressed to
God: "Increase our faith."(11)
14. But in this same matter, touching Christian faith, there are other
duties whose exact and religious observance, necessary at all times in the
interests of eternal salvation, become more especially so in these our
days. Amid such reckless and widespread folly of opinion, it is, as We have
said, the office of the Church to undertake the defense of truth and
uproot errors from the mind, and this charge has to be at all times
sacredly observed by her, seeing that the honor of God and the salvation
of men are confided to her keeping. But, when necessity compels, not
those only who are invested with power of rule are bound to safeguard
the integrity of faith, but, as St. Thomas maintains: "Each one is under
obligation to show forth his faith, either to instruct and encourage others
of the faithful, or to repel the attacks of unbelievers."(12) To recoil before
an enemy, or to keep silence when from all sides such clamors are raised
against truth, is the part of a man either devoid of character or who
entertains doubt as to the truth of what he professes to believe. In both
cases such mode of behaving is base and is insulting to God, and both are
incompatible with the salvation of mankind. This kind of conduct is
profitable only to the enemies of the faith, for nothing emboldens the
wicked so greatly as the lack of courage on the part of the good.
Moreover, want of vigor on the part of Christians is so much the more
blameworthy, as not seldom little would be needed on their part to bring
to naught false charges and refute erroneous opinions, and by always
exerting themselves more strenuously they might reckon upon being
successful. After all, no one can be prevented from putting forth that
strength of soul which is the characteristic of true Christians, and very
frequently by such display of courage our enemies lose heart and their
designs are thwarted. Christians are, moreover, born for combat, whereof
the greater the vehemence, the more assured, God aiding, the triumph:
"Have confidence; I have overcome the world."(13) Nor is there any
ground for alleging that Jesus Christ, the Guardian and Champion of the
Church, needs not in any manner the help of men. Power certainly is not
wanting to Him, but in His loving kindness He would assign to us a share
in obtaining and applying the fruits of salvation procured through His
grace.
15. The chief elements of this duty consist in professing openly and
unflinchingly the Catholic doctrine, and in propagating it to the utmost of
our power. For, as is often said, with the greatest truth, there is nothing so
hurtful to Christian wisdom as that it should not be known, since it
possesses, when loyally received, inherent power to drive away error. So
soon as Catholic truth is apprehended by a simple and unprejudiced soul,
reason yields assent. Now, faith, as a virtue, is a great boon of divine
grace and goodness; nevertheless, the objects themselves to which faith
is to be applied are scarcely known in any other way than through the
hearing. "How shall they believe Him of whom they have not heard? and
how shall they hear without a preacher? Faith then cometh by hearing,
and hearing by the word of Christ."(14) Since, then, faith is necessary for
salvation, it follows that the word of Christ must tie preached. The office,
indeed, of preaching, that is, of teaching, lies by divine right in the
province of the pastors, namely, of the bishops whom "the Holy Spirit has
placed to rule the Church of God."(15) It belongs, above all, to the Roman
Pontiff, vicar of Jesus Christ, established as head of the universal Church,
teacher of all :hat pertains to morals and faith.
16. No one, however, must entertain the notion that private individuals
are prevented from taking some active part in this duty of teaching,
especially those on whom God has bestowed gifts of mind with the strong
wish of rendering themselves useful. These, so often as circumstances
demand, may take upon themselves, not, indeed, the office of the pastor,
but the task of communicating to others what they have themselves
received, becoming, as it were, living echoes of their masters in the faith.
Such co-operation on the part of the laity has seemed to the Fathers of
the Vatican Council so opportune and fruitful of good that they thought
well to invite it. "All faithful Christians, but those chiefly who are in a
prominent position, or engaged in teaching, we entreat, by the
compassion of Jesus Christ, and enjoin by the authority of the same God
and Saviour, that they bring aid to ward off and eliminate these errors
from holy Church, and contribute their zealous help in spreading abroad
the light of undefiled faith."(16) Let each one, therefore, bear in mind that
he both can and should, so far as may be, preach the Catholic faith by the
authority of his example, and by open and constant profession of the
obligations it imposes. In respect, consequently, to the duties that bind us
to God and the Church, it should be borne earnestly in mind that in
propagating Christian truth and warding off errors the zeal of the laity
should, as far as possible, be brought actively into play.
17. The faithful would not, however, so completely and advantageously

satisfy these duties as is fitting they should were they to enter the field as
isolated champions of the faith. Jesus Christ, indeed, has clearly intimated
that the hostility and hatred of men, which He first and foremost
experienced, would be shown in like degree toward the work founded by
Him, so that many would be barred from profiting by the salvation for
which all are indebted to His loving kindness. Wherefore, He willed not
only to train disciples in His doctrine, but to unite them into one society,
and closely conjoin them in one body, "which is the Church,"(17) whereof
He would be the head. The life of Jesus Christ pervades, therefore, the
entire framework of this body, cherishes and nourishes its every member,
uniting each with each, and making all work together to the same end,
albeit the action of each be not the same.(l8) Hence it follows that not
only is the Church a perfect society far excelling every other, but it is
enjoined by her Founder that for the salvation of mankind she is to
contend "as an army drawn up in battle array."(19) The organization and
constitution of Christian society can in no wise be changed, neither can
any one of its members live as he may choose, nor elect that mode of
fighting which best pleases him. For, in effect, he scatters and gathers not
who gathers not with the Church and with Jesus Christ, and all who fight
not jointly with him and with the Church are in very truth contending
against God.(20)
18. To bring about such a union of minds and uniformity of action - not
without reason so greatly feared by the enemies of Catholicism - the main
point is that a perfect harmony of opinion should prevail; in which intent
we find Paul the Apostle exhorting the Corinthians with earnest zeal and
solemn weight of words: "Now I beseech you, brethren, by the name of
our Lord Jesus Christ, that you all speak the same thing, and that there
be no schisms among you: but that you be perfectly in the same mind,
and in the same judgment."(21)
19. The wisdom of this precept is readily apprehended. In truth, thought

is the principle of action, and hence there cannot exist agreement of will,
or similarity of action, if people all think differently one from the other.
20. In the case of those who profess to take reason as their sole guide,
there would hardly be found, if, indeed, there ever could be found, unity
of doctrine. Indeed, the art of knowing things as they really are is
exceedingly difficult; moreover, the mind of man is by nature feeble and
drawn this way and that by a variety of opinions, and not seldom led
astray by impressions coming from without; and, furthermore, the
influence of the passions oftentimes takes away, or certainly at least
diminishes, the capacity for grasping the truth. On this account, in
controlling State affairs means are often used to keep those together by
force who cannot agree in their way of thinking.
21. It happens far otherwise with Christians; they receive their rule of
faith from the Church, by whose authority and under whose guidance they
are conscious that they have beyond question attained to truth.
Consequently, as the Church is one, because Jesus Christ is one, so
throughout the whole Christian world there is, and ought to be, but one
doctrine: "One Lord, one faith;"(22) "but having the same spirit of faith,"
(23) they possess the saving principle whence proceed spontaneously one
and the same will in all, and one and the same tenor of action.
22. Now, as the Apostle Paul urges, this unanimity ought to be perfect.
Christian faith reposes not on human but on divine authority, for what God
has revealed "we believe not on account of the intrinsic evidence of the
truth perceived by the natural light of our reason, but on account of the
authority of God revealing, who cannot be deceived nor Himself deceive."
(24) It follows as a consequence that whatever things are manifestly
revealed by God we must receive with a similar and equal assent. To
refuse to believe any one of them is equivalent to rejecting them all, for
those at once destroy the very groundwork of faith who deny that God
has spoken to men, or who bring into doubt His infinite truth and wisdom.
To determine, however, which are the doctrines divinely revealed belongs
to the teaching Church, to whom God has entrusted the safekeeping and
interpretation of His utterances. But the supreme teacher in the Church is
the Roman Pontiff. Union of minds, therefore, requires, together with a
perfect accord in the one faith, complete submission and obedience of will
to the Church and to the Roman Pontiff, as to God Himself. This obedience
should, however, be perfect, because it is enjoined by faith itself, and has
this in common with faith, that it cannot be given in shreds; nay, were it
not absolute and perfect in every particular, it might wear the name of
obedience, but its essence would disappear. Christian usage attaches such
value to this perfection of obedience that it has been, and will ever be,
accounted the distinguishing mark by which we are able to recognize
Catholics. Admirably does the following passage from St. Thomas Aquinas
set before us the right view: "The formal object of faith is primary truth,
as it is shown forth in the holy Scriptures, and in the teaching of the
Church, which proceeds from the fountainhead of truth. It follows,

therefore, that he who does not adhere, as to an infallible divine rule, to
the teaching of the Church, which proceeds from the primary truth
manifested in the holy Scriptures, possesses not the habit of faith; but
matters of faith he holds otherwise than true faith. Now, it is evident that
he who clings to the doctrines of the Church as to an infallible rule yields
his assent to everything the Church teaches; but otherwise, if with
reference to what the Church teaches he holds what he likes but does not
hold what he does not like, he adheres not to the teaching of the Church
as to an infallible rule, but to his own will."(25)
23. "The faith of the whole Church should be one, according to the
precept (1 Cor. 1:10): "Let all speak the same thing, and let there be no
schisms among you"; and this cannot be observed save on condition that
questions which arise touching faith should be determined by him who
presides over the whole Church, whose sentence must consequently be
accepted without wavering. And hence to the sole authority of the
supreme Pontiff does it pertain to publish a new revision of the symbol, as
also to decree all other matters that concern the universal Church."(26)
24. In defining the limits of the obedience owed to the pastors of souls,
but most of all to the authority of the Roman Pontiff, it must not be
supposed that it is only to be yielded in relation to dogmas of which the
obstinate denial cannot be disjoined from the crime of heresy. Nay,
further, it is not enough sincerely and firmly to assent to doctrines which,
though not defined by any solemn pronouncement of the Church, are by
her proposed to belief, as divinely revealed, in her common and universal
teaching, and which the Vatican Council declared are to be believed "with
Catholic and divine faith."(27) But this likewise must be reckoned amongst
the duties of Christians, that they allow themselves to be ruled and
directed by the authority and leadership of bishops, and, above all, of the
apostolic see. And how fitting it is that this should be so any one can
easily perceive. For the things contained in the divine oracles have
reference to God in part, and in part to man, and to whatever is necessary
for the attainment of his eternal salvation. Now, both these, that is to say,
what we are bound to believe and what we are obliged to do, are laid
down, as we have stated, by the Church using her divine right, and in the
Church by the supreme Pontiff. Wherefore it belongs to the Pope to judge
authoritatively what things the sacred oracles contain, as well as what
doctrines are in harmony, and what in disagreement, with them; and also,
for the same reason, to show forth what things are to be accepted as
right, and what to be rejected as worthless; what it is necessary to do and
what to avoid doing, in order to attain eternal salvation. For, otherwise,
there would be no sure interpreter of the commands of God, nor would
there be any safe guide showing man the way he should live.
25. In addition to what has been laid down, it is necessary to enter more
fully into the nature of the Church. She is not an association of Christians
brought together by chance, but is a divinely established and admirably
constituted society, having for its direct and proximate purpose to lead the
world to peace and holiness. And since the Church alone has, through the
grace of God, received the means necessary to realize such end, she has
her fixed laws, special spheres of action, and a certain method, fixed and
conformable to her nature, of governing Christian peoples. But the
exercise of such governing power is difficult, and leaves room for
numberless conflicts, inasmuch as the Church rules peoples scattered
through every portion of the earth, differing in race and customs, who,
living under the sway of the laws of their respective countries, owe
obedience alike to the civil and religious authorities. The duties enjoined
are incumbent on the same persons, as already stated, and between them
there exists neither contradiction nor confusion; for some of these duties
have relation to the prosperity of the State, others refer to the general
good of the Church, and both have as their object to train men to
perfection.
26. The tracing out of these rights and duties being thus set forth, it is
plainly evident that the governing powers are wholly free to carry out the
business of the State; and this not only not against the wish of the
Church, but manifestly with her co-operation, inasmuch as she strongly
urges to the practice of piety, which implies right feeling towards God, and
by that very fact inspires a right-mindedness toward the rulers in the
State. The spiritual power, however, has a far loftier purpose, the Church
directing her aim to govern the minds of men in the defending of the
"kingdom of God, and His justice,"(28) a task she is wholly bent upon
accomplishing.
27. No one can, however, without risk to faith, foster any doubt as to the
Church alone having been invested with such power of governing souls as
to exclude altogether the civil authority. In truth, it was not to Caesar but
to Peter that Jesus Christ entrusted the keys of the kingdom of Heaven.
From this doctrine touching the relations of politics and religion originate
important consequences which we cannot pass over in silence.
28. A notable difference exists between every kind of civil rule and that of
the kingdom of Christ. If this latter bear a certain likeness and character
to a civil kingdom, it is distinguished from it by its origin, principle, and
essence. The Church, therefore, possesses the right to exist and to
protect herself by institutions and laws in accordance with her nature. And
since she not only is a perfect society in herself, but superior to every
other society of human growth, she resolutely refuses, promoted alike by
right and by duty, to link herself to any mere party and to subject herself
to the fleeting exigencies of politics. On like grounds, the Church, the

guardian always of her own right and most observant of that of others,
holds that it is not her province to decide which is the best amongst many
diverse forms of government and the civil institutions of Christian States,
and amid the various kinds of State rule she does not disapprove of any,
provided the respect due to religion and the observance of good morals
be upheld. By such standard of conduct should the thoughts and mode of
acting of every Catholic be directed.
29. There is no doubt that in the sphere of politics ample matter may exist
for legitimate difference of opinion, and that, the single reserve being
made of the rights of justice and truth, all may strive to bring into actual
working the ideas believed likely to be more conducive than others to the
general welfare. But to attempt to involve the Church in party strife, and
seek to bring her support to bear against those who take opposite views
is only worthy of partisans. Religion should, on the contrary, be accounted
by every one as holy and inviolate; nay, in the public order itself of States-
which cannot be severed from the laws influencing morals and from
religious duties-it is always urgent, and indeed the main preoccupation, to
take thought how best to consult the interests of Catholicism. Wherever
these appear by reason of the efforts of adversaries to be in danger, all
differences of opinion among Catholics should forthwith cease, so that,
like thoughts and counsels prevailing, they may hasten to the aid of
religion, the general and supreme good, to which all else should be
referred. We think it well to treat this matter somewhat more in detail.
30. The Church alike and the State, doubtless, both possess individual
sovereignty; hence, in the carrying out of public affairs, neither obeys the
other within the limits to which each is restricted by its constitution. It
does not hence follow, however, that Church and State are in any manner
severed, and still less antagonistic, Nature, in fact, has given us not only
physical existence, but moral life likewise. Hence, from the tranquillity of
public order, which is the immediate purpose of civil society, man expects
to derive his well-being, and still more the sheltering care necessary to his
moral life, which consists exclusively in the knowledge and practice of
virtue. He wishes, moreover, at the same time, as in duty bound, to find in
the Church the aids necessary to his religious perfection, in the knowledge
and practice of the true religion; of that religion which is the queen of
virtues, because in binding these to God it completes them all and
perfects them. Therefore, they who are engaged in framing constitutions
and in enacting laws should bear in mind the moral and religious nature of
man, and take care to help him, but in a right and orderly way, to gain
perfection, neither enjoining nor forbidding anything save what is
reasonably consistent with civil as well as with religious requirements. On
this very account, the Church cannot stand by, indifferent as to the import
and significance of laws enacted by the State; not insofar, indeed, as they
refer to the State, but in so far as, passing beyond their due limits, they
trench upon the rights of the Church.
31. From God has the duty been assigned to the Church not only to
interpose resistance, if at any time the State rule should run counter to
religion, but, further, to make a strong endeavor that the power of the
Gospel may pervade the law and institutions of the nations. And inasmuch
as the destiny of the State depends mainly on the disposition of those
who are at the head of affairs, it follows that the Church cannot give
countenance or favor to those whom she knows to be imbued with a spirit
of hostility to her; who refuse openly to respect her rights; who make it
their aim and purpose to tear asunder the alliance that should, by the
very nature of things, connect the interests of religion with those of the
State. On the contrary, she is (as she is bound to be) the upholder of
those who are themselves imbued with the right way of thinking as to the
relations between Church and State, and who strive to make them work in
perfect accord for the common good. These precepts contain the abiding
principle by which every Catholic should shape his conduct in regard to
public life. In short, where the Church does not forbid taking part in public
affairs, it is fit and proper to give support to men of acknowledged worth,
and who pledge themselves to deserve well in the Catholic cause, and on
no account may it be allowed to prefer to them any such individuals as
are hostile to religion.
32. Whence it appears how urgent is the duty to maintain perfect union of
minds, especially at these our times, when the Christian name is assailed
with designs so concerted and subtle. All who have it at heart to attach
themselves earnestly to the Church, which is "the pillar and ground of the
truth,"(29) will easily steer clear of masters who are "lying and promising
them liberty, when they themselves are slaves of corruption."(30) Nay,
more, having made themselves sharers in the divine virtue which resides
in the Church, they will triumph over the craft of their adversaries by
wisdom, and over their violence by courage. This is not now the time and
place to inquire whether and how far the inertness and internal
dissensions of Catholics have contributed to the present condition of
things; but it is certain at least that the perverse-minded would exhibit
less boldness, and would not have brought about such an accumulation of
ills, if the faith "which worketh by charity"(31) had been generally more
energetic and lively in the souls of men, and had there not been so
universal a drifting away from the divinely established rule of morality
throughout Christianity. May at least the lessons afforded by the memory
of the past have the good result of leading to a wiser mode of acting in
the future.
33. As to those who mean to take part in public affairs, they should avoid
with the very utmost care two criminal excesses: so-called prudence and
false courage. Some there are, indeed, who maintain that it is not
opportune boldly to attack evil - doing in its might and when in the
ascendant, lest, as they say, opposition should exasperate minds already
hostile. These make it a matter of guesswork as to whether they are for
the Church or against her, since on the one hand they give themselves out
as professing the Catholic faith, and yet wish that the Church should allow
certain opinions, at variance with her teaching, to be spread abroad with
impunity. They moan over the loss of faith and the perversion of morals,
yet trouble themselves not to bring any remedy; nay, not seldom, even
add to the intensity of the mischief through too much forbearance or
harmful dissembling. These same individuals would not have any one
entertain a doubt as to their good will towards the holy see; yet they have
always a something by way of reproach against the supreme Pontiff.
34. The prudence of men of this cast is of ;hat kind which is termed by
the Apostle Paul 'wisdom of the flesh" and "death" of the soul, `because it
is not subject to the law of God, neither can it be."(32) Nothing is less
calculated to emend such ills than prudence of this kind. For he enemies
of the Church have for their object-and they hesitate not to proclaim it,
and many among them boast of it - to destroy outright, if possible, the
Catholic religion, which alone the true religion. With such a purpose in and
they shrink from nothing, for they are fully conscious that the more faint -
hearted those who withstand them become, the more easy will it be to
work out their wicked will. Therefore, they who cherish the "prudence of
the flesh" and who pretend to be unaware that every Christian ought to
be a valiant soldier of Christ; they who would faro obtain the rewards
owing to conquerors, while they are leading the lives of cowards,
untouched in the fight, are so far from thwarting the onward march of the
evil - disposed that, on the contrary, they even help it forward.
35. On the other hand, not a few, impelled by a false zeal, or - what is
more blameworthy still - affecting sentiments which their conduct belies,
take upon themselves to act a part which does not belong to them. They
would faire see the Church's mode of action influenced by their ideas and
their judgment to such an extent that everything done otherwise they
take ill or accept with repugnance. Some, yet again, expend their energies
in fruitless contention, being worthy of blame equally with the former. To
act in such manner is nor to follow lawful authority but to forestall it, and,
unauthorized, assume the duties of the spiritual rulers, to the great
detriment of the order which God established in His Church to be
observed forever, and which He does not permit to be violated with
impunity by any one, whoever he may be.
36. Honor, then, to those who shrink not from entering the arena as often
as need calls, believing and being convinced that the violence of injustice
will be brought to an end and finally give way to the sanctity of right and
religion! They truly seem invested with the dignity of time honored virtue,
since they are struggling to defend religion, and chiefly against the faction
banded together to attack Christianity with extreme daring and without
tiring, and to pursue with incessant hostility the sovereign Pontiff, fallen
into their power. But men of this high character maintain without wavering
the love of obedience, nor are they wont to undertake anything upon their
own authority. Now, since a like resolve to obey, combined with constancy
and sturdy courage, is needful, so that whatever trials the pressure of
events may bring about, they may be "deficient in nothing,"(33)We
greatly desire to fix deep in the minds of each one that which Paul calls
the "wisdom of the spirit,(34) for in controlling human actions this wisdom
follows the excellent rule of moderation, with the happy result that no one
either timidly despairs through lack of courage or presumes overmuch
from want to prudence. There is, however, a difference between the
political prudence that relates to the general good and that which
concerns the goodof individuals. This latter is shown forth in the case of
private persons whoobey the prompting of right reason in the direction of
their own conduct; whilethe former is the characteristic of those who are
set over others, and chieflyof rulers of the State, whose duty it is to
exercise the power of command, sothat the political prudence of private
individuals would seem to consist whollyin carrying out faithfully the
orders issued by lawful authority.(35)
37. The like disposition and the same ordershould prevail in the Christian
society by so much the more that the politicalprudence of the Pontiff
embraces diverse and multiform things, for it is hischarge not only to rule
the Church, but generally so to regulate the actions ofChristian citizens
that these may be in apt conformity to their hope of gainingeternal
salvation. Whence it is clear that, in addition to the completeaccordance
of thought and deed, the faithful should follow the practicalpolitical
wisdom of the ecclesiastical authority. Now, the administration ofChristian
affairs immediately under the Roman Pontiff appertains to the
bishops,who, although they attain not to the summit of pontifical power,
arenevertheless truly princes in the ecclesiastical hierarchy; and as each
one ofthem administers a particular church, they are "as master-
workers... inthe spiritual edifice,"(36) and they have members of the
clergy to sharetheir duties and carry out their decisions. Every one has to
regulate his modeof conduct according to this constitution of the Church,
which it is not in thepower of any man to change. Consequently, just as in
the exercise of their episcopal authority the bishops ought to be united
with the apostolic see soshould the members of the clergy and the laity
live in close union with theirbishops. Among the prelates, indeed, one or
other there may be affording scopeto criticism either in regard to personal

conduct or in reference to opinions byhim entertained about points of
doctrine; but no private person may arrogate tohimself the office of judge
which Christ our Lord has bestowed on that one alonewhom He placed in
charge of His lambs and of His sheep. Let every one bear inmind that
most wise teaching of Gregory the Great: "Subjects should beadmonished
not rashly to judge their prelates, even if they chance to see themacting
in a blameworthy manner, lest, justly reproving what is wrong, they beled
by pride into greater wrong. They are to be warned against the dangerof
setting themselves up in audaciousopposition to the superiors whose
shortcomings they may notice. Should,therefore, the superiors really have
committed grievous sins, their inferiors,penetrated with the fear of God,
ought not to refuse them respectful submission.The actions of superiors
should not be smitten by the sword of the word, evenwhen they are
rightly judged to have deserved censure."(37)
38. However, all endeavors will avail butlittle unless our life be regulated
conformably with the discipline of theChristian virtues. Let us call to mind
what holy Scripture records concerningthe Jewish nation: "As long as they
sinned not in the sight of their God,it was well with them: for their God
hateth iniquity. And even . . . when theyhad revolted from the way that
God had given them to walk therein, they weredestroyed in battles by
many nations."(38) Now, the nation of the Jews borean inchoate
semblance to the Christian people, and the vicissitudes of theirhistory in
olden times have often foreshadowed the truth that was to come,saving
that God in His goodness has enriched and loaded us with far
greaterbenefits, and on this account the sins of Christians are much
greater, and bearthe stamp of more shameful and criminal ingratitude.
39. The Church, it is certain, at no time andin no particular is deserted by

God; hence, there is no reason why she should bealarmed at the
wickedness of men; but in the case of nations falling away fromChristian
virtue there is not a like ground of assurance, "for sin makethnations
miserable."(39) If every bygone age has experienced the force ofthis
truth, wherefore should not our own? There are, in truth, very many
signswhich proclaim that just punishments are already menacing, and the
condition ofmodern States tends to confirm this belief, since we perceive
many of them insad plight from intestine disorders, and not one entirely
exempt. But, shouldthose leagued together in wickedness hurry onward in
the road they have boldlychosen, should they increase in influence and
power in proportion as they makeheadway in their evil purposes and
crafty schemes, there will be ground to fearlest the very foundations
nature has laid for States to rest upon be utterlydestroyed. Nor can such
misgivings be removed by any mere human effort,especially as a vast
number of men, having rejected the Christian faith, are onthat account
justly incurring the penalty of their pride, since blinded by theirpassions

they search in vain for truth, laying hold on the false for the true,and
thinking themselves wise when they call "evil good, and goodevil," and
"put darkness in the place of light, and light in the placeof darkness."(40)
It is therefore necessary that God come to the rescue,and that, mindful of
His mercy, He turn an eye of compassion on human society.
40. Hence, We renew the urgent entreaty Wehave already made, to

redouble zeal and perseverance, when addressing humblesupplications to
our merciful God, so that the virtues whereby a Christian lifeis perfected
may be reawakened. It is, however, urgent before all, that charity,which is
the main foundation of the Christian life, and apart from which theother
virtues exist not or remain barren, should be quickened and
maintained.Therefore is it that the Apostle Paul, after having exhorted the
Colossians toflee all vice and cultivate all virtue, adds: "Above all things,
havecharity, which is the bond of perfection."(41) Yea, truly, charity is
thebond of perfection, for it binds intimately to God those whom it has
embracedand with loving tenderness, causes them to draw their life from
God, to act withGod, to refer all to God. Howbeit, the love of God should
not be severed fromthe love of our neighbour, since men have a share in
the infinite goodness ofGod and bear in themselves the impress of His
image and likeness. "Thiscommandment we have from God, that he who
loveth God, love also hisbrother."(42) "If any man say I love God, and he
hateth his brother,he is a liar."(43) And this commandment concerning
charity its divineproclaimer styled new, not in the sense that a previous
law, or even natureitself, had not enjoined that men should love one
another, but because theChristian precept of loving each other in that
manner was truly new, and quiteunheard of in the memory of man. For,
that love with which Jesus Christ isbeloved by His Father and with which
He Himself loves men, He obtained for Hisdisciples and followers that they
might be of one heart and of one mind in Himby charity, as He Himself
and His Father are one by their nature.
41. No one is unaware how deeply and from thevery beginning the import
of that precept has been implanted in the breast ofChristians, and what
abundant fruits of concord, mutual benevolence, piety,patience, and
fortitude it has produced. Why, then, should we not devoteourselves to
imitate the examples set by our fathers? The very times in which we
liveshould afford sufficient motives for the practice of charity. Since
impious menare bent on giving fresh impulse to their hatred against Jesus
Christ,Christians should be quickened anew in piety; and charity, which is
the inspirerof lofty deeds, should be imbued with new life. Let dissensions
therefore, ifthere be any, wholly cease; let those strifes which waste the
strength of thoseengaged in the fight, without any advantage resulting to
religion, be scatteredto the winds; let all minds be united in faith and all
hearts in charity, sothat, as it behooves, life may be spent in the practice

of the love of God andthe love of men.
42. This is a suitable moment for us to exhortespecially heads of families

to govern their households according to theseprecepts, and to be
solicitous without failing for the right training of theirchildren. The family
may be regarded as the cradle of civil society, and it isin great measure
within the circle of family life that the destiny of the Statesis fostered.
Whence it is that they who would break away from Christiandiscipline are
working to corrupt family life, and to destroy it utterly, rootand branch.
From such an unholy purpose they allow not themselves to be
turnedaside by the reflection that it cannot, even in any degree, be
carried outwithout inflicting cruel outrage on the parents. These hold from
nature theirright of training the children to whom they have given birth,
with theobligation super-added of shaping and directing the education of
their littleones to the end for which God vouch - safed the privilege of
transmitting the giftof life. It is, then, incumbent on parents to strain
every nerve to ward offsuch an outrage, and to strive manfully to have
and to hold exclusive authorityto direct the education of their offspring, as
is fitting, in a Christianmanner, and first and foremost to keep them away
from schools where there isrisk of their drinking in the poison of impiety.
Where the right education ofyouth is concerned, no amount of trouble or
labor can be undertaken, how greatsoever, but that even greater still may
not be called for. In this regard,indeed, there are to be found in many
countries Catholics worthy of generaladmiration, who incur considerable
outlay and bestow much zeal in foundingschools for the education of
youth. It is highly desirable that such nobleexample may be generously
followed, where time and circumstances demand, yet allshould be
intimately persuaded that the minds of children are most influenced bythe
training they receive at home. If in theirearly years they find within the
walls of their homes the rule of an uprightlife and the discipline of
Christian virtues, the future welfare of society willin great measure be
guaranteed.
43. And now We seem to have touched upon thosematters which

Catholics ought chiefly nowadays to follow, or mainly to avoid. Itrests with
you, venerable brothers, to take measures that Our voice may
reacheverywhere, and that one and all may understand how urgent it is to
reduce topractice the teachings set forth in this Our letter. The observance
of theseduties cannot be troublesome or onerous, for the yoke of Jesus
Christ is sweet,and His burden is light. If anything, however, appear too
difficult ofaccomplishment, you will afford aid by the authority of your
example, so thateach one of the faithful may make more strenuous
endeavor, and display a soulunconquered by difficulties. Bring it home to
their minds, as We have Ourselvesoftentimes conveyed the warning, that
matters of the highest moment and worthyof all honor are at stake, for
the safeguarding of which every most toilsomeeffort should be readily
endured; and that a sublime reward is in store for thelabors of a Christian
life. On the other hand, to refrain from doing battle forJesus Christ
amounts to fighting against Him; He Himself assures us "Hewill deny
before His Father in heaven those who shall have refused to confessHim
on earth."(44) As for Ourselves and you all, never assuredly, so longas life
lasts, shall We allow Our authority, Our counsels, and Our solicitude tobe
in any wise lacking in the conflict. Nor is it to be doubted but thatespecial
aid of the great God will be vouchsafed, so long as the struggleendures,
to the flock alike and to the pastors. Sustained by this confidence, as a
pledge ofheavenly gifts, and of Our loving kindness in the Lord to you,
venerablebrothers, to your clergy and to all your people, We accord the
apostolicbenediction.
Given at St. Peter's in Rome, the tenth day ofJanuary, 1890, the twelfth
year of Our pontificate..
LEO XIII
REFERENCES:
1. Tobias 1:2.
2. Mark 16:16.
3. Matt. 6:24.
4. Acts 5:29.
5. Note the extreme importance of this principle; it justifies the doctrine

according to which the only conceivable foundation of political authority
must be divine in origin.
6. 2 Tim. 1:7.
7. Titus 3:1.
8. Acts 4:19-20.
9. John 18:37.
10. Luke 12:49.
11. Luke 17:5.
12. Summa theologiae, IIa-IIae, qu. iii, art. 2, ad 2m.
13. John 16:33.
14. Rom. 10:14, 17.
15. Acts 20:28.
16. Constitution Dei Filius, at end.
17. Col. 1:24.
18. Cf. Rom. 12:4-5.
19. Cant. 6:9.
20. Cf. Luke 11:22.
21. 1 Cor. 1:10.
22. Eph. 4:5.
23. 2 Cor. 4:13.
24. Constitution Dei Filius, cap. 3.
25. Summa theologiae, IIa-IIae, q. v, art. 3.
26. Ibid., q. i, arc. 10.
27. Vatican Council, Constit. de fide catholica, cap. 3, De fide. Cf. H.

Denziger, Enchiridion Symbolorium 11 ed., Freiburg i. Br., 1911), p. 476.
28. Matt. 6:33.
29. I Tim. 3:15.
30. 2 Peter 2:1, 19.
31. Gal. 5:6.
32. Cf. Rom. 8:6-7.
33. James 1:4.
34. Rom. 8:6.
35. "A prudência procede da razão, e à razão pertence especialmente

guiar e governar. Daí resulta que, na medida em que alguém participa no
controle e governo dos assuntos, na medida em que deve ser dotado de
razão e prudência. Mas é evidente que o súdito, enquanto súdito, e o
servo não devem controlar nem governar, mas sim ser controlados e
governados. A prudência, então, não é a virtude especial do servo, na
medida em que. servo, nem do súdito, na medida em que é súdito. Mas
porque qualquer homem, devido ao seu caráter de ser razoável, pode ter
alguma participação no governo devido à escolha racional que exerce, é
apropriado que em tal. proporção, ele deveria possuir a virtude da
prudência. Daí resulta manifestamente que a prudência existe no
governante como a arte de construir existe no arquiteto, enquanto a
prudência existe no sujeito como a arte de construir existe nas mãos do
trabalhador empregado no trabalho. construção." Suma teológica, IIa-
Ilae, q. XLVII, art. 12, resposta. São Tomás de Aquino refere-se a
Aristóteles, Ética. Nic., Bk. VI, 8, 1141b 21-29.
36. Tomás de Aquino Quaest Quodl., 1, G. 7, art. 2, resposta.
37. Regina pastorales, Parte 3, cap. 4 (PL 77, 55).
38. Judite 5:21-22.
39. Prov. 14:34.
40. Isa. 5:20.
41. Cl 3:14.
42. I João 4:21.
43. I João 4:20.
44. Lucas 9:26.
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06/06/2024, 11:52 Sapientiae Christianae (10 de janeiro de 1890) | LEÃO XIII

ENCÍCLICA SAPIENTIAE CHRISTIANAE

Aos Patriarcas, Primazes, Arcebispos e

2. Mas o que se aplica aos homens individualmente aplica-se igualmente à

3. Quanto ao que chamamos de bens da alma, que consistem

4. It cannot be doubted that duties more numerous and of greater

6. Moreover, if we would judge aright, the supernatural love for the

7. As to which should be preferred no one ought to balance for an instant.

9. Hallowed, therefore, in the minds of Christians is the very idea of public

13. Under such evil circumstances therefore, each one is bound in

17. The faithful would not, however, so completely and advantageously

19. The wisdom of this precept is readily apprehended. In truth, thought

Church, which proceeds from the fountainhead of truth. It follows,

to the fleeting exigencies of politics. On like grounds, the Church, the

other there may be affording scopeto criticism either in regard to personal

39. The Church, it is certain, at no time andin no particular is deserted by

justly incurring the penalty of their pride, since blinded by theirpassions

40. Hence, We renew the urgent entreaty Wehave already made, to

hearts in charity, sothat, as it behooves, life may be spent in the practice

42. This is a suitable moment for us to exhortespecially heads of families

43. And now We seem to have touched upon thosematters which

5. Note the extreme importance of this principle; it justifies the doctrine

10. Luke 12:49.

11. Luke 17:5.

12. Summa theologiae, IIa-IIae, qu. iii, art. 2, ad 2m.

13. John 16:33.

14. Rom. 10:14, 17.

15. Acts 20:28.

16. Constitution Dei Filius, at end.

17. Col. 1:24.

18. Cf. Rom. 12:4-5.

19. Cant. 6:9.

20. Cf. Luke 11:22.

21. 1 Cor. 1:10.

22. Eph. 4:5.

23. 2 Cor. 4:13.

24. Constitution Dei Filius, cap. 3.

25. Summa theologiae, IIa-IIae, q. v, art. 3.

26. Ibid., q. i, arc. 10.

27. Vatican Council, Constit. de fide catholica, cap. 3, De fide. Cf. H.

28. Matt. 6:33.

29. I Tim. 3:15.

30. 2 Peter 2:1, 19.

31. Gal. 5:6.

32. Cf. Rom. 8:6-7.

33. James 1:4.

34. Rom. 8:6.

35. "A prudência procede da razão, e à razão pertence especialmente

36. Tomás de Aquino Quaest Quodl., 1, G. 7, art. 2, resposta.

37. Regina pastorales, Parte 3, cap. 4 (PL 77, 55).

38. Judite 5:21-22.

39. Prov. 14:34.

40. Isa. 5:20.

42. I João 4:21.

43. I João 4:20.

44. Lucas 9:26.

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