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 […]
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.” […]
Copyright 2017
