Church and State

Extracts from church and State , Burns and Oates 1952. For full text see www.sspxtheprieshood.com. Also read in conjunction with any post from www.ante-dinoscopus.blogspot.com



The teaching of Leo XIII“Let every soul be subject to higher powers. For there is no power but from God” (Leo XIII). All authority, whether ecclesiastical or civil, has for its final sanction the divine law. But, as the main object of the States existence differs from that which is the chief concern of the Church, we must distinguish a duality of function. Pope Leo XIII has restated for the benefit of modern society the principles which should determine the relations between Church and State. The Almighty, therefore, has appointed the charge of the human race between two powers, the ecclesiastical and the civil, the one being set over divine, the other over human, things. Each in its kind is supreme, each has fixed limits within which it is contained, limits which are defined by the nature and special object Of the province of each, so that there is, we may say, an orbit traced out within which the action of each is brought into play by its own native right”. (encyclical Immortale Dei 1885). Though both Church and State come from God, they are to be distinguished by the diversity of ends each has in view, a distinction which is the basis of the difference of powers enjoyed by each.



… The business of the State is to foster the common good of its citizens, to provide for their temporal well being. But, as man is so constituted that he cannot be happy even in this world unless his heart is set on his final end, which is God, the State cannot disregard these supra-temporal aspirations; it must, at least, indirectly, encourage whatever may assist their realization. Directly, however the State is concerned with promoting the public good by legislation in the interests of the political, social and private rights of its citizens. The application of its laws to particular cases and the settlement of individual claims and counter claims are subject to the States judiciary. Determining the effects of civil contracts, the punishment of law-breakers, the imposition of taxes, preparation for national defense, subsidizing the arts and sciences – these are the activities which properly engage the attention of the State. Nor can the State be accused of undue interference with personal liberty when it reinforces the moral law with positive statutes; for example, by forbidding blasphemy and public indecency. Propaganda in favour of philanthropic endeavour and personal unselfishness and, in general the fostering of an intellectual and moral atmosphere favourable to the practice of the natural virtues, especially justice and mutual well doing, fall likewise within the legitimate province of the State.


Power of the Church in political and social ordersIn none of these matters has the Church the right of direct interference. Occasions might arise, however when she must speak her mind even here. For the political and social orders, in so far as they fall under the moral law and the judgment of human conscience, are subject to the authority of the Church. This supremely important principle is not seldom overlooked: most often by those who resent the subjection of their political and social actions to any higher tribunal; though it is by no means unknown for the representatives of the Church to offend against it, for example in advocating merely personal views on political and social questions by an illegitimate appeal to alleged “Catholic Principles”. The Bishops it should be noted, are not qualified by their office to criticize the military strategy of a war, or express their views as to what the political and economic arrangements of a peace settlement should be; but they may, as pastors of their flocks and witnesses to the Gospel, pronounce upon the justice, or otherwise, of the issues involved.

Political elections as such, are no concern of bishops and priests, save in their capacity as private citizens; it is in fact their duty to remain strictly impartial, so as not to prejudice their position as spiritual guides to every section of their flock; but if a political party or individual candidates, are advocating measures opposed to the Church’s interests, then the faithful may be reminded of where their duty lies. Again, ecclesiastical authority is not empowered to sit in judgment upon purely economic questions of supply and demand, though clearly it may use its influence, let us say, to ensure that the workers are not deprived of a just wage. Thus many human situations can arise upon which the episcopate is entitled to give guidance, without being charges with “interference” In matters outside its sphere.

…Concordats
It is beyond the scope of these pages to enter into the detailed relations of the Church with the modern State. Liberal Democracy on the one hand, and the various forms of totalitarianism on the other, have given rise to a new set of problems, emphasized by the complete secularization of politics and an attitude towards religion ranging from sceptical indifference to fanatical hostility; but the principles of their solution remain the same. The Church will always claim the right to judge of politics in their ethical and religious bearings; but she will never descend into the political arena or allow herself to be identified with any human polity. If her own prerogatives are infringed she will make known her protest, not indeed on account of mere prestige, but lest she prove unfaithful to her mission. In situations where the ideal is unobtainable, she will tolerate much that is imperfect for the sake of the good that may be preserved. It is thus, that, without compromising her message she comes to terms, by means of a concordat, with governments in many ways opposed to her own interests. Such a diplomatic instrument is a treaty between the Holy See and a secular State touching the conservation and promotion of the interests of religion in that State. The extreme flexibility whereby the Church, in this way or by tacit agreement, can effect a modus vivendi with almost any political regime is a proof, not of unprincipled opportunism, but that she is committed to none. Here as in many other of her activities, she may appeal for her mandate to the example of the Apostle Paul “I became all things to all men, that I might save all”.



… No one has put this point more forcefully than Pope Pius XII, in words that refute forever the charge that Catholic Christianity oppresses the free life of the spirit under the weight of ecclesiastical formalism: “For although the juridical grounds upon which also the Church rests and is built have their origin in the divine constitution Given her by Christ, and although they contribute to the achievement of her supernatural purpose, nevertheless that which raises the Christian Society to a level utterly surpassing any order of nature is the Spirit of our Redeemer, the source of all graces, gifts and miraculous powers, perennially and intimately pervading the Church and acting in her. Just as the framework of our mortal body is indeed a marvellous work of the Creator, yet falls short of the sublime dignity of our soul, so the structure of the Christian Society, proof though it is of the wisdom of its divine Architect, is nevertheless something of a completely lower order in comparison with the spiritual gifts which enrich it and give it life, and with Him who is their divine source.”


The will of Christ fulfilled in the Church
So it is that the Catholic Church remains, now as ever, the ultimate hope of the world. She is the one supra-national force able to integrate a civilization fast dissolving in ruins. Outside her visible communion there may be “broken lights”, half truths of authentic Christianity; but only within the fold can men respond to the full and objective will of Christ. Fittingly we may end with the memorable words of St Augustine “Let us love the Lord our God; let us love his Church; the Lord as our Father the Church as our Mother…What doth it profit thee not to offend the Father, who avenges an offence against the Mother? What doth it profit to confess the Lord, to honour God, to preach him, to acknowledge his Son, and to confess that he sits on the right hand of the Father, if you blaspheme his Church? Hold fast therefore, O dearly beloved, hold fast unswervingly to God as your Father, and the Church as your Mother.”