LIBERTAS PRAESTANTISSIMUM PDF
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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Thus, it is manifest that man’s best and surest teacher is God, the Source and Principle of all truth; and the only-begotten Son, who is in the bosom of the Father, the Way, the Truth, and the Life, the true Light which enlightens every man, and to whose teaching all must submit: 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.
If by this is meant that everyone may, as he chooses, worship God or not, it is sufficiently refuted by the arguments already adduced.
It is in the constitution of these particular rules of life, suggested by reason and prudence, and put forth by competent authority, that human law, properly so called, consists, binding all citizens to work together for the attainment of the common end proposed to the community, and forbidding them to depart from this end, and, in so far as human law is in conformity with the dictates of nature, leading to what is good, and deterring from evil.
For, since it derives the prime origin of all power directly from God Himself, with grave authority it charges rulers to be mindful of their duty, to govern without injustice or severity, to rule their people kindly and with almost paternal charity; it admonishes subjects to be obedient to lawful authority, as to the ministers of God; and it binds them to their rulers, not merely by obedience, but by reverence and affection, forbidding all seditious and venturesome enterprises calculated to disturb public order and tranquillity, and cause greater restrictions to be put upon the liberty of the people.
The unanimous consent and judgment of men, which is the trusty voice of nature, recognizes this natural liberty in those only who are endowed with intelligence or reason; and it is by his use of this that man is rightly regarded as responsible for his actions.
But here they think they may stop, holding that man as a free being is bound by no law of God except such as He makes known to us through our natural reason.
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.
Libertas (June 20, ) | LEO XIII
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.
Considered as to its nature, it is the faculty of choosing means fitted for the end proposed, for he is master of his actions who can choose one thing out of many.
For, while other animate creatures follow their senses, seeking good and avoiding evil only by instinct, man has reason to guide him in each and every act of his life. For public authority exists for the welfare of those whom it governs; and, although its proximate end is to lead men to the prosperity found in this life, yet, in so doing, it ought not to diminish, but rather to increase, man’s capability of attaining to the supreme good in which his everlasting happiness consists: Thus, an effectual barrier being opposed to tyranny, the authority in the State will not have all its own way, but the interests and rights of all will be safeguarded – the rights of individuals, of domestic society, and of all the members of the commonwealth; all being free to live according to law and right reason; and in this, as We have shown, true liberty really consists.
Justice therefore forbids, and reason itself forbids, the State to be godless; or to adopt a line of action which would end in godlessness-namely, to treat the various religions as they call them alike, and to bestow upon them promiscuously equal rights and privileges.
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.
But where the power to command is wanting, or where a law is enacted contrary to reason, or to the eternal law, or to some ordinance of God, obedience is unlawful, lest, while obeying man, we become disobedient to God. To refute completely such teaching, the arguments often used by the defenders of Christianity, and set forth by Us, especially in the encyclical letter Immortale Dei12 are of great avail; for by those arguments it is proved that, by a divine provision, all the rights which essentially belong to a society that is legitimate, supreme, and perfect in all its parts exist in the Church.
The empire of 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.
We have on other occasions, and especially in Our encyclical letter Immortale Dei2 in treating of the so-called modern libertiesdistinguished between their good and evil elements; and We have shown that whatsoever is good in those liberties is as ancient as truth itself, and that the Church has always most willingly approved and practiced that good: 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.
Season 4, Popes Against the Modern Errors, Episode 4: Libertas Praestantissimum
Thomas Aquinas, On the Gospel of St. And although in the extraordinary condition of these times the Church usually acquiesces in certain modern liberties, not because she prefers them in themselves, but because she judges it expedient to permit them, she would in happier times exercise her own liberty; and, by persuasion, exhortation, and entreaty would endeavor, as she is bound, to fulfill the duty assigned to her by God of providing for the eternal salvation of mankind.
From what has praextantissimum said it follows that it is quite unlawful to demand, to defend, or to grant unconditional freedom of thought, of speech, or writing, or of worship, as if these were so many rights given by nature to man. 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 prsestantissimum of its existence; or the abundance of the vast services which it renders to man.
With reference also to public affairs: From this it is manifest that the eternal law of God is the sole standard and rule of human liberty, not only in each individual man, but also in the community and civil society which men constitute when united.
Libertas Praestantissimum Archives – Jon Haines
The fundamental doctrine of rationalism is the supremacy of the human reason, which, refusing due submission to the divine and eternal reason, proclaims its own independence, and constitutes itself the supreme principle and source and judge of truth.
Besides, those who are in authority owe it to the commonwealth not only to provide for its external well-being and the conveniences of life, but still more to consult the welfare of men’s souls in the wisdom of their legislation. In this they are plainly inconsistent. Yet there are many who imagine that the Church is hostile to human liberty. If when men discuss the question of liberty they were careful to grasp its true and legitimate meaning, such as reason and reasoning have just explained, they would never venture to affix such a calumny on the Church as to assert that she is the foe of individual and public liberty.
It follows, therefore, that the law of nature is the same thing as the eternal lawimplanted in rational creatures, and inclining them to their right action and end ; and can be nothing else but the eternal reason of God, the Creator and Ruler of all the world.
This subject is often discussed by the Angelic Doctor in his demonstration that the possibility of sinning is not freedom, but slavery.
In this, human law must endeavor to imitate God, who, as St. In regard, however, to all matter of opinion which God leaves to man’s free praestanntissimum, full liberty of thought and of speech is naturally within the right of everyone; for such liberty never leads men to suppress the truth, but often to discover it and make it known. But, assuredly, of all the duties which man has to fulfill, that, without doubt, is the chiefest and holiest which commands him to worship God with devotion and piety.
There are others, somewhat more moderate though not more consistent, who affirm that the morality of individuals is to be guided praesttantissimum 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 praesfantissimum in the framing of laws.
The impartiality of law and praestaantissimum true brotherhood of man were first asserted by Jesus Christ; and His apostles re-echoed His voice when they declared that in future there was to be neither Jew, nor Gentile, nor barbarian, nor Scythian, but all were brothers in Christ.
For this reason, while not conceding any right to anything save what is true and honest, she does not forbid public authority to tolerate what is at variance with truth and justice, for the sake of avoiding some greater evil, or of obtaining or preserving some greater good.
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 libertsa in some proper way be connected with their cause; and praestanfissimum belongs to the perfection of every nature to contain itself within that praestantisssimum and grade which the order of nature has assigned to it, namely, that the lower should be subject and obedient to the higher.
In like manner, this great gift of nature has ever been, and always will be, deservingly cherished by the Catholic Church, for to her alone has been committed the charge of handing down to all ages the benefits purchased for us by Jesus Christ.
Thus it is that the infinitely perfect God, although supremely free, because ,ibertas the supremacy of His intellect and of His essential goodness, nevertheless cannot choose praestanitssimum neither can the angels and saints, who enjoy the beatific vision. And, first, let us examine that liberty in individuals which is so opposed to the virtue of religion, namely, the liberty of worshipas it is called.
But it is not so in regard to practices and doctrines which a perversion of morals and a warped praestantissimun have unlawfully introduced. Laws come before men live together in society, and have their origin in the natural, and consequently in the eternal, law. There are, indeed, some adherents of liberalism who do not subscribe to these opinions, which we have seen to be fearful in their enormity, openly opposed to the truth, and the cause of most terrible evils.
Wherefore, if such tolerance would be injurious to the public welfare, and entail greater evils on the State, it would not be lawful; for in such case the motive of good is wanting. All this, however, We have explained more fully elsewhere. Man, indeed, is free to obey his reason, to seek moral good, and to strive unswervingly after his last end. For this reason it is plainly the duty of all who praestangissimum to banish error from the mind, and by sure safeguards to close the entry to all false convictions.