Facts of Faith

Official Catholic Documents

Pope Leo XIII, in an encyclical letter, Immortale Dei, November 1, 1885, outlines “the Christian constitution of states,” by saying that “the state” should profess the Catholic religion, and that the Roman pontiffs should have “the power of making laws.” “And assuredly all ought to hold that it was not without a singular disposition of God’s providence that this power of the Church was provided with a civil sovereignty as the surest safeguard of her independence.” FAFA 256.2

He says of the Middle Ages: “[then] church and state were happily united.” — “The Great Encyclical Letters of Pope Leo XIII,” pp. 118, 114, 119. Benziger Bros., 1903. FAFA 256.3

“Sad it is to call to mind how the harmful and lamentable rage for innovations which rose to a climax in the sixteenth century, ... spread amongst all classes of society. From this source, as from a fountain-head, burst forth all those later tenets of unbridled license.... FAFA 256.4

“Amongst these principles the main one lays down that as all men are alike by race and nature ... that each is free to think on every subject just as he may choose.... In a society grounded upon such maxims, all government is nothing more nor less than the will of the people .... FAFA 256.5

“And it is a part of this theory ... that every one is to be free to follow whatever religion he prefers, or none at all if he disapprove of all.... FAFA 257.1

“Now when the state rests on foundations like those just named - and for the time being they are greatly in favour - it readily appears into what and how unrightful a position the Church is driven.... They who administer the civil power ... defiantly put aside the most sacred decrees of the Church .... FAFA 257.2

“The sovereignty of the people ... is doubtless a doctrine ... which lacks all reasonable proof.” — Id., pp. 120-123. FAFA 257.3

The theory “that the church be separated from the state,” Pope Leo further calls a “fatal error,” “a great folly, a sheer injustice,” and “a shameless liberty.” — Id., pp. 124, 125. FAFA 257.4

In his next encyclical letter, of June 20, 1888, he calls it “the fatal theory of the need of separation between Church and state,” “the greatest perversion of liberty,” and “that fatal principle of the separation of Church and state.” — Id., pp. 148,159. FAFA 257.5

In his letter of January 6, 1895, he says: “It would be very erroneous to draw the conclusion that in America is to be sought the type of the most desirable status of the Church, or that it would be universally lawful or expedient for state and church to be, as in America, dissevered and divorced.... She would bring forth more abundant fruits if, in addition to liberty, she enjoyed the favour of the laws and the patronage of the public authority.” — Id., pp. 323, 324. FAFA 257.6

Among the many authorities that could be cited, we have chosen that of Pope Leo XIII, because he is not a medieval, but a modern, exponent of papal doctrines, which no Roman Catholic would deny. Any one familiar with the phraseology of the Declaration of Independence and the Federal Constitution cannot help but see in the expressions of Pope Leo a declared opposition to the fundamental principles upon which our government is founded. He urges his followers not to be content with attending to their religious duties, but “Catholics should extend their efforts beyond this restricted sphere, and give their attention to national politics.” — Id., p. 131. FAFA 257.7

“It is the duty of all Catholics ... to strive that liberty of action shall not transgress the bounds marked out by nature and the law of God - to endeavour to bring back all civil society to the pattern and form of Christianity which We have described.... Both these objects will be carried into effect without fail if all will follow the guidance of the Apostolic See as their rule of life and obey the bishops.” — Id., p. 132. FAFA 258.1

“Especially with reference to the so-called ‘Liberties’ which are so greatly coveted in these days, all must stand by the judgment of the Apostolic See.” — Id., p. 130. FAFA 258.2

In his encyclical letter of January 10, 1890, on “The Chief Duty of Christians as Citizens” (id., pp. 180-207) he urges all Catholics to put forth united action in politics in order to change the governmental policies so as to bring them into harmony with papal principles. He says: FAFA 258.3

“As to those who mean to take part in public affairs they should avoid ... leading the lives of cowards, untouched in the fight.... Honour, 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.” — Id., pp. 199-201.

They are urged to support (in elections) only those men who will stand by the principles of union of church and state: FAFA 258.4

“The Church cannot give countenance or favour 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....

“Whence it appears how urgent is the duty to maintain perfect union of minds.” — Id., p. 198. FAFA 259.1

“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.” — Id., p. 193. FAFA 259.2

“The political prudence of the Pontiff embraces diverse and multiform things; for it is his charge not only to rule the Church, but generally so to regulate the actions of Christian citizens.... The faithful should imitate the practical political wisdom of the ecclesiastical authority.” — Id., p. 202. FAFA 259.3

“But if the laws of the state are manifestly at variance with the divine law, containing enactments hurtful to the Church, ... 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.” — Id., p. 185. FAFA 259.4

“If, then, a civil government strives ... to put God aside, it deflects woefully from its right course and from the injunctions of nature. Nor should such a gathering together and association of men be accounted as a commonwealth, but only as a deceitful imitation and make-believe of civil organization.” — Id., p. 181. FAFA 259.5

These are the exact statements of Pope Leo XIII, taken from his authentic records, published by the Catholics under the seal of the Church; and they show that the Papacy stands for the same principles today as it did in the Dark Ages. How truthfully the Pontiff says: “And in truth, wherever the Church has set her foot, she has straightway changed the face of things.” — Id., p. 107. FAFA 259.6

A letter from the Vatican outlining the plans of Pope Leo XIII respecting the United States was published in the New York Sun, July 11, 1892, and contains the following significant statement: FAFA 260.1

“What the church has done in the past for others, she will now do for the United States.... He [the pope) hails in the United American States, and in their young and flourishing church the source of new life for Europeans.... If the United States succeed in solving the many problems that puzzle us, Europe will follow her example.” — “New York Sun,” July 11, 1892; quoted in “Liberty,” 1907, No. 4, p. 10. FAFA 260.2

How remarkably this coincides with the prophetic prediction: “His deadly wound was healed: and all the world wondered after the beast.” Revelation 13:3. Yes, it is true that “as America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false Sabbath, the people of every country on the globe will be led to follow her example.” — “Testimonies,” Vol. VI, p. 18. This country led the world from despotism to liberty, and it will lead the way back. FAFA 260.3

The doctrine of Pope Leo XIII is the doctrine of the Catholic Church, and it is taught in her schools in the United States. One of their schoolbooks, “Manual of Christian Doctrine, by a Seminary Professor,” printed by J. J. McVey, Philadelphia, 1915, and carrying the sanction of the Catholic Censor and the seal of the Church, has this to say concerning the “Relations of Church and State“: FAFA 260.4

“Why is the Church superior to the state? FAFA 260.5

“Because the end to which the Church tends is the noblest of all ends. FAFA 260.6

“What right has the pope in virtue of his supremacy? FAFA 260.7

“The right to annul those laws or acts of government that would injure the salvation of souls or attack the natural rights of citizens. FAFA 260.8

“What then is the principle obligation of the heads of states? FAFA 261.1

“Their principle obligation is to practice the Catholic religion themselves, and, as they are in power, to protect and defend it.” FAFA 261.2

“Has the State the right and the duty to proscribe schism or heresy? FAFA 261.3

“Yes, it has the right and the duty to do so. FAFA 261.4

“May the state separate itself from the Church? FAFA 261.5

“No, because it may not withdraw from the supreme rule of Christ. FAFA 261.6

“What name is given to the doctrine that the state has neither the right nor the duty to be united to the Church to protect it? FAFA 261.7

“This doctrine is called Liberalism. It is founded principally on the fact that modern society rests on liberty of conscience and of worship, on liberty of speech and of the press. FAFA 261.8

“Why is Liberalism to be condemned? FAFA 261.9

“Because it denies all subordination of the state to the Church.” — Pp. 131-133. FAFA 261.10

We respectfully ask: With such avowed principles taught in Catholic schoolbooks, would it be safe to allow Romanized textbooks to be used in our public schools? FAFA 261.11

Pope Paul IV sets forth this same papal doctrine. We read: FAFA 261.12

“On February 15, 1559, appeared the Bull Quum ex apostolatus officio of which the most important heads are these: FAFA 261.13

“(1) The Pope as representative of Christ on earth has complete authority over princes and kingdoms, and may judge the same. FAFA 261.14

“(2) All monarchs, who are guilty of heresy or schism, are irrevocably deposed, without the necessity of any judicial formalities. They are deprived forever of their right to rule, and fall under sentence of death. If they repent, they are to be confined in a monastery for the term of their life, with bread and water as their only fare. FAFA 261.15

“(3) No man is to help an heretical or schismatical prince. The monarch guilty of this sin is to lose his kingdom in favor of rulers obedient to the Pope.” — “Life and Times of Hildebrand, Arnold Harris Mathews, D. D., p. 288. London: 1910. FAFA 261.16

Later papal encyclicals show the same attitude toward Protestants. Here is a sample from the encyclical of Pope Pius X. Speaking of the Reformation of the sixteenth century, it says: FAFA 262.1

“That tumult of rebellion and that perversion of faith and morals they called reformation and themselves reformers. But, in truth, they were corrupters, for undermining with dissensions and wars the forces of Europe. They paved the way for the rebellions and the apostasy of modern times, in which were united and renewed in one onslaught those three kinds of conflict, hitherto separated, from which the Church has always issued victorious. The bloody conflicts of the first ages, then the internal pest of heresies, and, finally, under the name of evangelical liberty, a vicious corruption and a perversion of discipline unknown perhaps in medieval times.” — “Encyclical Letter of Our Most Holy Lord Pius X,” quoted in Supplement to “The Tablet,” June 11, 1910, p. 950. London: England. ²⁶