How did the Catholic Church survive the French Revolution, the conquests of Napoleon, and the Revolutions of 1848? Was the Second Vatican Council a continuation of Vatican I? Was Pope Leo XIII, who issued Rerum Novarum, the social justice encyclical that sympathized with the working man, a conservative or a […]
Mussolini signaled in a speech that he was open to negotiating the Roman question. Mussolini was not a practicing Catholic and was famously a serial philanderer. Like Napoleon before him, Mussolini realized that it was in his political interest to settle this issue and regularize the status of the Vatican City.
O’Malley writes: “The most momentous aspect of the Lateran Agreements was the establishment of the Vatican City as a fully independent and sovereign state, with its own postal service, police force, full diplomatic corps, and so forth. The Italian state agreed never to interfere in the free functioning of Vatican City and ensured full and safe access to it by anyone the papacy wanted to receive. The papacy agreed never to try directly or indirectly to reestablish the Papal States, and it relinquished in perpetuity all claim to the city of Rome.”
The Vatican was paid a generous indemnity for the loss of this territory, and the state would pay an annual stipend for the upkeep of historical monuments. In addition to the 103 acres in Vatican City, the pope could also use several churches and castles traditionally at the church’s disposal. […]
After the long and momentous papacy of Pope Leo XIII, the cardinals sought a candidate who would be a pastoral pope. They chose Guiseppe Sarto, who had spent his entire priestly life as a pastor, last serving as patriarch of Venice. He was from a family of modest means, and for nine years he served as a priest in a country parish. His formal education was meager, he studied at a seminary in Padua.
Our author John O’Malley explains: “Pope Pius X had never set foot outside Italy. He saw things in terms of black and white. While still Patriarch of Venice, he wrote to a friend: ‘When we speak of the Vicar of Christ, we must not quibble. We must obey. We must not evaluate his judgments or criticize his directions lest we do injury to Jesus Christ himself. Society is sick. The one hope, the one remedy, is the pope.’ The words ring like an Ultramontanist manifesto.” […]
O’Malley writes: “Rerum Novarum is a long encyclical. It reaffirms previous papal condemnations of socialism and communism. But its tone throughout is serene, and free from rant.” “While it proclaimed private property as a natural right, it insisted it had its limits. If private property was a right, so was the right of the worker to a just wage and to humane working conditions. Most remarkably, the encyclical endorsed the right of workers to organize in order to obtain and secure their rights.”
Pope Leo XXIII was labeled the Social Pope and the Pope of Workers since he endorsed the necessity of paying workers a living wage that enables the worker to feed, clothe, and house his family with dignity. Rerum Novarum encouraged the formulation of social justice doctrine, leading to the Catholic concept of the preferential option for the poor. Subsequent popes endorsed the theology of this encyclical: Pope Pius XI issued the encyclical Quadragesimo Anno, Pope Pius VI issued Octagesima Adveniens, and Pope John Paul II issued Centesimus Annus on the fortieth, eightieth, and hundredth anniversary of Rerum Novarum. In addition, Pope John XXIII issued Mater Et Magistra on social justice. […]
Why did Pope Pius IX call the council? John O’Malley notes: “Some people speculated he wanted it solemnly to confirm the Syllabus of Errors. He may have wanted it as a show of Catholic strength worldwide against the church’s enemies, especially in Italy.”
O’Malley continues: “Despite the broad agenda that was anticipated, the council dealt with only two items. The first was the relationship between revealed truth and the powers of human reason.” The council affirmed both the distinction and compatibility between them. With that resolved, the council planned to discuss “church-state relations and the role of the bishops, but with the encouragement of Pius it bypassed them and moved directly to consider” “papal primacy and papal infallibility.”
Papal primacy was not new; the Catholic Church had held this view for fifteen hundred years. But the pope and many bishops felt that the church needed to definitively state that the pope had full authority, not only over matters of faith and morals, but also over discipline and governance for the church worldwide, for both clergy and laity. […]
Negotiations for a Concordat between France and the Pope dragged on for thirteen months and over two dozen drafts. O’Malley writes: “Pope Pius VII and” his secretary of state “Consalvi stalled for time, intent on getting out of Napoleon every concession they could. The delay drove Napoleon crazy. He threw tantrums. He threatened to become a Protestant. He threatened to have his troops march on Rome. But finally, on July 15, 1801, the concordat was signed.”
What were the terms of the concordat? Although it acknowledged that most French were Catholics, there was freedom of religion, and Catholicism was not the state religion of France. O’Malley notes: “The buildings and real estate seized from the church during the Revolution were to remain in the hands of the new owners, but cathedrals and churches needed for worship were put at the disposal of clergy as needed. The clergy, who must swear to uphold the government, were paid by the state, which is the first time in history for such a provision.” It reaffirmed that “the state had the right to nominate bishops, subject to the approval of the papacy.” […]
Many scholars speculate on whether CS Lewis was inspired by the writings of Richard Baxter, a Puritan and prolific author who first coined the phrase “Mere Christianity.” Baxter lived during the intense religious struggle in the late 1600’s, a century after Henry VIII split from the Catholic Church to form the Anglican Church. Baxter was appointed to the royal chaplaincy, but he left his post after the passage of the Act of Uniformity in 1662, which required that all pastors exclusively use the Book of Common Prayer and be ordained as Anglican ministers. Baxter was reluctant to adopt a denomination, proclaiming that “I am a Christian, a MEER CHRISTIAN, of no other religion,” and “I am against all sects and dividing parties.” He did not want to identify either with Catholics, or Anglicans, or Presbyterians. […]
CS Lewis warns us: “When we Christians behave badly, or fail to behave well, we are making Christianity unbelievable to the outside world.” When Christians live “careless lives, this sets the outer world talking; and we give them grounds” to “doubt the truth of Christianity.” […]
CS Lewis notes that in the middle of the Lord’s Prayer we pray: “Forgive us our sins as we forgive those who sin against us.” He observes: “There is no slightest suggestion that we are offered forgiveness on any other terms. It is made perfectly clear that if we do not forgive, we shall not be forgiven.”
Indeed, immediately after the Lord’s Prayer in Matthew, Jesus exhorts us: “For if you forgive men their trespasses, your heavenly Father also will forgive you; but if you do not forgive men their trespasses, neither will your Father forgive your trespasses.” […]
CS Lewis continues: “Being in love is a good thing, but it is not the best thing.” “You cannot make it the basis of a whole life. It is a noble feeling, but it is still a feeling.” But CS Lewis warns us that the initial excitement will not last, that “love in the second sense is not merely a feeling, but is a deep unity, maintained by the will and deliberately strengthened by habit, reinforced in Christian marriages by the grace which both partners ask, and receive, from God.” […]
Copyright 2017
