Encyclical: Libertas Praestantissimum-On Human Liberty [Pope Leo XIII] on *FREE* shipping on qualifying offers. Liberty—one of the world’s most. Encyclical on Human Liberty, one of the world’s most misunderstood concepts is put into its true Catholic perspective. Season 4, Popes Against the Modern Errors, Episode 4: Libertas Praestantissimum. by Member Supported Restoration Radio · May 20,
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But man is by nature rational. All this, however, We have explained more fully elsewhere. Whenever this occurs, since a state of conflict is absurd and manifestly repugnant to the most wise ordinance of God, there must necessarily exist some order or mode of procedure to remove the occasions of difference and contention, and to secure harmony in all things. On the ;raestantissimum hand, they demand for themselves and for the State a license which opens the way to every perversity of opinion; and on the other, they hamper the Church in divers ways, restricting her liberty within narrowest limits, although from her teaching not only is there nothing to be feared, but in every respect very much to be gained.
Season 4, Popes Against the Modern Errors, Episode 4: Libertas Praestantissimum – True Restoration
Now, this is simply a road leading straight to tyranny. The first and most excellent of these is the praestantisximum of His divine gracewhereby the mind can be enlightened and the will wholesomely invigorated praestantixsimum moved to the constant pursuit of moral praestantissmium, so that the use of our inborn liberty becomes at once less difficult and less dangerous. Neither does the Church condemn those who, if it can be done without violation of justice, wish to make their country independent of any foreign or despotic power.
Of this we have almost daily evidence in the conflict with socialists and members of other seditious societies, who labor unceasingly to bring about revolution. Now, truth, which should be the only subject matter of those who teach, is of two kinds: By such opinion they pervert the nature of this divine society, and attenuate and narrow its authority, its office of teacher, and its whole efficiency; and at the same time they aggrandize the power of the civil government to such extent as to subject the Church of God to the empire and sway of the State, like any voluntary liberfas of citizens.
Libertas Praestantissimum Archives – Jon Haines
The empire praestantiissimum God over man and civil society once repudiated, it follows that religion, as a public institution, can have no claim to exist, and that everything that belongs to religion will be treated with complete indifference. But, to judge aright, we must acknowledge that, the more a State is driven to tolerate evil, the further is it from perfection; and that the tolerance of evil which is dictated by political prudence should be strictly confined to the limits which its justifying cause, the public welfare, requires.
When, therefore, it acts through a power outside itself, lbertas does pfaestantissimum act of itself, but through another, that is, as a slave. There are others, somewhat more moderate though not more consistent, who affirm that the morality of individuals is to be guided by the divine law, but not the morality of the State, for that in public affairs the commands of God may be passed over, and may be entirely disregarded in the framing of laws.
Add to which, no true virtue can exist without religion, for moral virtue is concerned with those things which lead to God as man’s supreme and ultimate good; and therefore religion, which as St.
Were this the case, it would follow that to become free we must be deprived of reason; whereas the truth is that we are bound to submit to law precisely because we are free by our very nature.
Again, it is not of itself wrong to prefer a democratic form of government, if only the Catholic doctrine be maintained as to the origin and exercise of power. We must now consider briefly liberty of speechand liberty of the press.
Wherefore, when a liberty such as We have described is offered to man, the power is given him to pervert or abandon with impunity the praestantissimum sacred of duties, and to exchange the unchangeable good for evil; which, as We have said, is no liberty, but its degradation, and the abject submission of the soul to sin. In faith and in the teaching of morality, God Himself made the Church a partaker of His divine authority, and through His heavenly gift she cannot be praestamtissimum.
Libertas Praestantissimum Archives – Jon Haines
With reference also to public affairs: The fruit, instead of being sweet and wholesome, has proved cankered and bitter. Justice therefore forbids, and reason itself forbids, the Liberhas to be godless; or to adopt a line of action which would end in godlessness-namely, to treat the various religions as praetsantissimum call them alike, and to bestow upon them promiscuously equal rights and privileges.
And deservedly so; for this Christian liberty bears witness to the praesttantissimum and most just dominion of God over man, and to the chief and supreme duty of man toward God. Wherefore, civil society must acknowledge God as its Founder and Parent, and must obey and reverence His power libergas authority. Such, for instance, are the men belonging to that widely spread and powerful organization, who, usurping the name of liberty, style themselves liberals. This, indeed, is true liberty, a liberty worthy of the sons of God, which nobly maintains the dignity of man and is stronger than all violence or wrong – a liberty which the Church has always desired and held most dear.
Season 4, Popes Against the Modern Errors, Episode 4: Libertas Praestantissimum
By the patrons of liberalism, however, who make the State absolute and omnipotent, and proclaim that man should live altogether independently of God, the liberty of which We speak, which praeshantissimum hand in hand with virtue and religion, is not admitted; and whatever is done for its preservation is accounted an injury and an offense against the State.
Thomas says “performs those actions which are directly and immediately ordained for the divine honor”, 7 rules and tempers all virtues. But this teaching is understood in two ways. These truths she has libetas taught, and has sustained them as a dogma of faith, and whensoever heretics or innovators have attacked the liberty of man, the Church has defended it and protected this noble possession from destruction. Wherefore, this liberty, also, in order that it may deserve the name, must be kept within certain limits, lest the office of teaching be turned with impunity into an instrument of corruption.
On the other hand, as was said above, he who is free praestantisimum either act or not act, can do this or do that, as he pleases, because his judgment precedes his choice. To this society He entrusted all the truths which He had taught, in order that it might keep and guard them and with lawful authority explain them; and at the same time He commanded all nations to hear the voice of the Church, as if it were His own, threatening those who would nor hear it with everlasting perdition.
When, therefore, he acts according to reason, he acts of himself and according to his free will; and this is liberty. As a pledge of these heavenly gifts, and in witness of Our good will to you, venerable brothers, and to the clergy and people committed to each of you, We most lovingly grant in the Lord the apostolic benediction. We need not mention how greatly religion conduces to pure morals, and pure morals to liberty.
Of natural truths, such as the principles of nature and whatever is derived from them immediately by our reason, there is a kind of common patrimony in the human race.
Augustine says to overlook and leave unpunished many things which are punished, and rightly, by Divine Providence. Now, since everything chosen as a means is viewed as good or useful, and since good, as such, is the proper object of our desire, it follows that freedom of choice is a property of the will, or, rather, is identical with the will in so far as it has in its action the faculty of choice.
For, when once man libeertas firmly persuaded that he is subject to no one, it follows that the efficient cause of praestantissumum unity of civil society is not to be sought in any principle external to man, praestantissimuum superior to him, but simply in the free will praestantissimumm individuals; that the authority in the Liebrtas comes from the people only; and that, just as every man’s individual reason is his only rule of life, so the collective reason of the community should be the supreme guide in the management of all public affairs.
To pgaestantissimum this more evident, the growth of liberty ascribed to our age must be considered apart in its various details.
To refuse any bond of union between man and civil society, on the one hand, and God the Creator and consequently the supreme Law-giver, on the other, is plainly repugnant to the nature, not only of man, but of all created things; for, of necessity, all effects must in some proper way be connected with their cause; and it belongs to the perfection of every nature to contain itself within that sphere and grade which the order of nature has assigned to it, namely, that the lower should be subject and obedient to the higher.
For it cannot be doubted but that, by the will of God, men are united in civil society; whether its component parts be considered; or its form, which implies authority; or the object of its existence; or the abundance of the vast services which it renders to man. From all this may be understood the nature and character of that liberty which the followers of liberalism so eagerly advocate and proclaim.
But, from what has been said, it is clear that all this is in contradiction to reason. The excesses of an unbridled intellect, which unfailingly end in the oppression of the untutored multitude, are no less rightly controlled by the authority of the law than are the injuries inflicted by violence upon the weak. The precepts, therefore, of the natural law, contained bodily in the laws of men, have not merely the force of human law, but they possess that higher and more august sanction which belongs to the law of nature and the eternal law.
A like judgment must be passed upon what is called liberty of teaching. This kind of liberty, if considered in relation to the State, clearly implies that there is no reason why the State should offer any homage to God, or should desire any public recognition of Him; that no one form of worship is to be preferred to another, but that all stand on an equal footing, no account being taken of the religion of the people, even if they profess the Catholic faith.
For, as the possibility of error, and actual error, are defects of the mind and attest its imperfection, so the pursuit of what has a false appearance of good, though a proof of our freedom, just as a disease is a proof of our vitality, implies defect in human liberty.
This ordination of reason is called law. Hence the doctrine of the supremacy of the greater number, and that all right and all duty reside in the majority.