Leo XIII: Christian Democracy

One of the most influential addresses on social and economic subjects ever delivered in the Vatican was the one made by Pope Leo XIII in 1901. A part of this address, widely circulated and often quoted, is given here.


The grave discussions on economical questions which for some time past have disturbed the peace of several countries of the world are growing in frequency and intensity to such a degree that the minds of thoughtful men are filled, and rightly so, with worry and alarm. These discussions take their rise in the bad philosophical and ethical teaching which is now widespread among the people. The changes also which the mechanical inventions of the age have introduced, the rapidity of communication between places and the devices of every kind for diminishing labor and increasing gain, all add bitterness to the strife; and lastly, matters have been brought to such a pass by the struggle between capital and labor, fomented as it is by professional agitators, that the countries where these disturbances most frequently occur find themselves confronted with ruin and disaster.

At the very beginning of Our Pontificate We clearly pointed out what the peril was which confronted Society on this head, and We deemed it Our duty to warn Catholics, in unmistakable language, how great the error was which was lurking in the utterances of Socialism, and how great the danger was that threatened not only their temporal possessions, but also their morality and religion. That was the purpose of Our Encyclical Letter “Quod Apostolici Muneris” which We published on the eighteenth of December in the year 1878; but as these dangers day by day threatened still greater disaster, both to individuals and the commonwealth, We strove with all the more energy to avert them. This was the object of Our Encyclical “Rerum Novarum” of the fifteenth May, 1891, in which We dwelt at length on the rights and duties which both classes of Society—those, namely, who control capital, and those who contribute labor—are bound in relation to each other; and at the same time, We made it evident that the remedies which are most useful to protect the cause of Religion, and to terminate the contest between the different classes of Society, were to be found in the precepts of the Gospel.

Nor, with God’s grace, were Our hopes entirely frustrated. Even those who are not Catholics, moved by the power of truth, avowed that the Church must be credited with a watchful care over all classes of Society, and especially those whom fortune had least favored. Catholics, of course, profited abundandy by these Letters, for they not only received encouragement and strength for the admirable enterprises in which they were engaged, but also obtained the light which they desired, by the help of which they were able with greater safety and with more plentiful blessings to continue the efforts which they had been making in the matter of which We are now speaking. Hence it happened that the differences of opinion which prevailed among them were either removed or their acrimony diminished and the discussion laid aside. In the work which they had undertaken this was effected, viz.: that in their efforts for the elevation of the poorer classes, especially in those places where the trouble is greatest, many new enterprises were set on foot; those which were already established were increased, and all reaped the blessing of a greater stability imparted to them. Some of these works were called “Bureaus of the People,” their object being to supply information. Rural Savings Banks had been established, and various Associations, some for mutual aid, others of relief, were organized. There were Working Men’s Societies and other enterprises for work or beneficence. Thus under the auspices of the Church united action of Catholics was secured as well as wise discrimination exercised in the distribution of help for the poor who are often as badly dealt with by chicanery and exploitation of their necessities, as they are oppressed by indigence and toil. These schemes of popular benevolence were, at first, distinguished by no particular appellation. The name of “Christian Socialism” with its derivatives which was adopted by some was very properly allowed to fall into disuse. Afterwards some asked to have it called “The Popular Christian Movement.” In the countries most concerned with this matter, there are some who are known as “Christian Socialists.” Elsewhere the movement is described as “Christian Democracy,” and its partisans “Christian Democrats,” in contradistinction to those who are designated as “Socialists,” and whose* system is known as “Social Democracy.” Not much exception is taken to the former, i.e., “Christian Socialism,” but many excellent men find the term “Christian Democracy” objectionable. They hold it to be very ambiguous and for this reason open to two objections. It seems by implication to covertly favor popular government, and to disparage other methods of political administration. Secondly, it appears to belittle religion by restricting its scope to the care of the poor, as if the other sections of Society were not of its concern. More than that, under the shadow of its name there might easily lurk a design to attack all legitimate power either civil or sacred. Wherefore, since this discussion is now so widespread, so exaggerated, and so bitter, the consciousness of duty warns Us to put a check on this controversy and to define what Catholics are to think on this matter. We also propose to describe how the movement may extend its scope and be made more useful to the commonwealth.

What “Social Democracy” is and what “Christian Democracy” ought to be, assuredly no one can doubt. The first, with due consideration to the greater or less intemperance of its utterance, is carried to such an excess by many as to maintain that there is really nothing existing above the natural order of things, and that the acquirement and enjoyment of corporal and external goods constitute man’s happiness. It aims at putting all government in the hands of the people, reducing all ranks to the same level, abolishing all distinction of class, and finally introducing community of goods. Hence the right of ownership is to be abrogated, and whatever property a man possesses, or whatever means of livelihood he has, is to be common to all.

As against this, “Christian Democracy,” by the fact that it is Christian, is built, and necessarily so, on the basic principles of Divine Faith, and provides for the betterment of the masses, with the ulterior object of availing itself of the occasion to fashion their minds for things which are everlasting. Hence, for “Christian Democracy” justice is sacred; it must maintain that the right of acquiring and possessing property cannot be impugned, and it must safeguard the various distinctions and degrees which are indispensable in every well-ordered commonwealth. Finally it must endeavor to preserve in every human society the form and the character which God ever impresses on it. It is clear, therefore, that there is noth­ing in common between “Social” and “Christian Democracy.” They differ from each other as much as the sect of Socialism differs from the profession of Christianity.

Moreover, it would be a crime to distort this name of “Christian Democracy” to politics, for although democracy, both in its philological and philosophical significations, implies popular government, yet in its present application it is so to be employed that, removing from it all political significance, it is to mean nothing else than a benevolent and Christian movement in behalf of the people. For the laws of nature and of the Gospel, which by right are superior to all human contingencies, are necessarily independent of all modifications of civil government, while at the same time they are in concord with everything that is not repugnant to morality and justice. They are, therefore, and they must remain absolutely free from political parties, and have nothing to do with the various changes of administration which may occur in a nation; so that Catholics may and ought to be citizens according to the constitution of any state, guided as they are by those laws which command them to love God above all things, and their neighbors as themselves. This has always been the discipline of the Church. The Roman Pontiffs acted upon this principle whenever they dealt with different countries, no matter what might be the character of their governments. Hence, the mind and the action of Catholics who are devoted to the amelioration of the working classes can never be actuated with the purpose of favoring and introducing one government in place of another.

In the same manner, from “Christian Democracy” We must remove another possible subject of reproach, namely, that while looking after the advantage of the working people they should act in such a manner as to forget the upper classes of Society; for they also are of the greatest use in preserving and perfecting the commonwealth. As We have explained, the Christian law of charity will prevent Us from so doing. For it extends to all classes of Society, and all should be treated as members of the same family, as children of the same Heavenly Father, as redeemed by the same Saviour, and called to the same eternal heritage. Hence the doctrine of the Apostle who warns us that “we are one body and one spirit called to the one hope in our vocation; one Lord, one Faith, and one Baptism; one God and the Father of all who is above all, and through all, and in us all.” Wherefore on account of the nature of the union which exists between the different classes of Society and which Christian brotherhood makes still closer, it follows that no matter how great Our devotion may be in helping the people, We should all the more keep Our hold upon the upper classes, because association with them is proper and necessary, as We shall explain later on, for the happy issue of the work in which We are engaged.

Let there be no question of fostering under this name of “Christian Democracy” any intention of diminishing the spirit of obedience, or of withdrawing people from their lawful rulers. Both the natural and the Christian law command us to revere those who, in their various grades, are above us in the State, and to submit ourselves to their just commands. It is quite in keeping with our dignity as men and Christians to obey, not only exteriorly but from the heart, as the Apostle expresses it, for conscience sake, when he commands us to keep our soul subject to the higher powers. It is abhorrent to the profession of a Christian for any one to be unwilling to be subject and obedient to those who rule in the Church, and first of all to the bishops whom (without prejudice to the universal power of the Roman Pontiff) “the Holy Ghost has placed to rule the Church of God which Christ has purchased by His blood” (Acts XX. 28). He who thinks or acts otherwise is guilty of ignoring the grave precept of the Apostle who bids us to obey our rulers and to be subject to them, for they watch, having to give an account of our souls. Let the faithful everywhere implant these principles deep in their souls, and put them in practice in their daily life, and let the ministers of the Gospel meditate them pro­foundly, and incessantly labor not merely by exhortation but especially by example to make them enter into the souls of others.

Pius XII: Appeal for Peace

Pius XII (Eugenio Cardinal Pacelli) gave this speech, regarding the Second World War, from the Vatican.

We most cordially greet you all, beloved sons and daughters of Rome and of the entire world, in the spirit of alleluia of Easter morn, in the joyful spirit of the resurrection and peace of Christ, after the desolation of His divine passion: but, unfortunately, there has been no resurrection, no restoration, of peace among nations and in our joyful greeting to you there must be intermingled that note of distress which was the cause of great sadness and continual sorrow to the heart of Paul the Apostle while he was preoccupied about his brethren who were his kinsmen according to the flesh (Romans 9:2).

In the lamentable spectacle of human conflict which we are now witnessing we acknowledge the valor and loyalty of all those who with a deep sense of duty are fighting for the defense and posterity of their fatherland; we recognize, too, the prodigious and in itself efficacious development made in industrial and technical fields; nor do we overlook the many generous and praiseworthy gestures of magnanimity which have been made toward the enemy: but while we acknowledge, we feel obliged none the less to state that the ruthless struggle has at times assumed forms which can be described only as atrocious.

May all belligerents, who also have human hearts molded by mothers’ love, show some feeling of charity for the sufferings of civilian populations, for defenseless women and children, for the sick and aged, all of whom are often exposed to greater and more widespread perils of war than those faced by soldiers at the front.

We beseech the belligerent powers to abstain until the very end from the use of still more homicidal instruments of warfare; for the introduction of such weapons inevitably results in their retaliatory use, often with greater violence and cruelty by the enemy. If already we must lament the fact that the limits of legitimate warfare have been repeatedly exceeded, would not a more widespread use of increasingly barbarous offensive weapons soon transform the war into an unspeakable horror?

In this tempest of misfortunes and perils, of afflictions and fears, our most powerful and safest haven of trust and peace is found in prayer to God, in whose hands rests not only the destiny of men but also the outcome of their most obdurate dissensions; wherefore we express our gratitude to Catholics of the entire world for the fervor with which they responded to our call to prayer and sacrifice for peace on Nov. 24.

Today we repeat that invitation to you and to all those who raise their minds and hearts to God and we beseech you not to relax your prayerful vigilance but rather to reanimate and redouble it.

Yes, let us pray for early peace. Let us pray for universal peace; not for peace based upon the oppression and destruction of peoples but peace which, while guaranteeing the honor of all nations, will satisfy their vital needs and insure the legitimate rights of all.

We have constantly accompanied prayer with our own endeavors. To the very limit of our power and with a vigilant consciousness of impartiality in spirit and in our apostolic office, we have left nothing undone or untried in order to forestall or shorten the conflict, to humanize the methods of war, to alleviate suffering and to bring assistance and comfort to the victims of war.

We have not hesitated to indicate in unmistakably clear terms the necessary principles and sentiments which must constitute the determining basis of a future peace that will assure the sincere and loyal consent of all peoples. But we are saddened to note that there seems to be as yet little likelihood of an approximate realization of peace that will be just, in accordance with human and Christian norms.

Thus our supplications to Heaven must be raised with ever increasing meaning and fervor, that a new spirit may take root and develop in all peoples and especially among those whose greater power gives them wider influence and imposes upon them additional responsibility; the spirit of willingness, devoid of sham and artifice, that is ready to make mutual sacrifices in order to build, upon the accumulated ruins of war, a new edifice of fraternal solidarity among the nations of the world, an edifice built upon new and stronger foundations, with fixed and stable guarantees, and with a high sense of moral sincerity which would repudiate every double standard of morality and justice for the great and small or for the strong and the weak.

Truth, like man, has but a single face: and truth is our weapon, just as prayer is our defense and strength, and the living, sincere and disinterested apostolic word, inspired by fraternal affection, our entree to the hearts of men.

These are not offensive and bloody weapons but the arms of spirit, arms of our mind and heart. Nothing can impede or restrain us from using them to secure and safeguard just rights, true human brotherhood and genuine peace, wherever the sacred duty of our office prompts us and compassion for the multitude rekindles our love.

Nothing can restrain us from repeatedly calling to the observance of the precept of love those who are children of the church of Christ, those who, because of their faith in the Divine Saviour, or at least in our Father who is in Heaven, are very near to us.

Nothing can impede or restrain us from doing all in our power in order that, in the tempest of surging waves of enmity among the peoples of the earth, the divine ark of the church of Christ may be held firmly by the anchor of hope under the golden rays of peace -- that blessed vision of peace which, in the midst of worldly conflicts, is the refuge and abode and sustenance of that fraternal spirit, founded in God and ennobled in the shadow of the cross, with which the course must be set if we are to escape from the present tempest and reach the shore of a happier and more deserving future.

However, under the vigilant providence of God and armed only with prayer, exhortation and consolation, we shall persevere in our battle for peace in behalf of suffering humanity. May the blessings and comforts of heaven descend on all victims of this war: upon you who are prisoners and upon your family from whom you are separated and who are anxious about you, and upon you refugees and dispossessed who have lost your homes and land, your life’s support.

We share with you your anguish and suffering. If it is not allowed us -- as we would honestly desire -- to take upon ourselves the burden of your sorrows, may our paternal and cordial sympathy serve as the balm which will temper the bitterness of your misfortune with today’s greeting of the alleluia, the hymn of Christ’s triumph over earthly martyrdom, the blossom of the olive tree of Gethsemane flourishing in the precious hope of resurrection and of the new and eternal life in which there will be neither sorrows nor struggles. In His vale of tears there is no lasting city (Hebrews, xiii, 14), no eternal fatherland.

Here below we are all exiles and Wanderers; our true citizenship, which is limitless, is in heaven, in eternity, in God. If worldly hopes have bitterly deluded you, remember that hope in God never fails or deceives. You must make one resolve, not to allow yourselves to be induced either by your sad lot or by the malice of men to waver in your allegiance to Christ.

Prosperity and adversity are part and parcel of man’s earthly existence; but what is of the utmost importance, and we say it with St. Augustine, is the use that is made of what is called prosperity or adversity. For the virtuous man is neither exalted by worldly well-being nor humbled by temporal misfortune; the evil man, on the other hand, being corrupted in prosperity, is made to suffer in adversity.

To the powers occupying territories during the war, we say, with all due consideration: Let your conscience guide you in dealing justly, humanely and providently with the peoples of occupied territories. Do riot impose upon them burdens which you in similar circumstances have felt or would feel to be unjust.

Prudent and helpful humanitarianism is the commendation and boast of wise generals; and the treatment of prisoners and civilians in occupied areas is the surest indication and proof of the civilization of individuals and nations. But, above all, remember that upon the manner in which you deal with those whom the fortunes of war put in your hands may depend the blessing or curse of God on your own fatherland.

Contemplation of a war that is so cruel in all its aspects and the thought of the suffering children of the church inspires in the heart of the common Father and forms upon our lips words of comfort and encouragement for the pastors and faithful of those places where the church, the spouse of Christ, is suffering most; where fidelity to her, the public profession of her doctrines, the conscientious and practical observance of her laws, moral resistance to atheism and to de-Christianizing influences deliberately favored or tolerated, are being openly or insidiously opposed and daily in various ways made increasingly difficult.

The records and artifices of this generally secret and at times even public martyrdom, which insidious or open impiety makes followers of the crucified suffer, are multiplying daily and constitute as it were in an encyclopedia of many volumes, annals of heroic sacrifices, and furnish moving verification of the words of our divine Saviour: "The servant is not greater than his master. If they have persecuted me, they will also persecute you." (John 15:20.)

Is this divine warning not a source of tender comfort on that sorrowful and bitter way of the cross which you are following because of your fidelity to Christ? To all of you who are walking so sadly along this way, priests and religious, men and women and particularly you young men, pride and joy of your families, who are called upon to bear the burden of these merciless and bitter days -- whatever be your origin, language, race, social condition or profession -- all you upon whom the seal of suffering for Christ is stamped so clearly, a sign no less of suffering than of glory, as it was to the great Apostle Paul, you are numbered among those privileged intimates who are nearest to the cross of Calvary and by this very fact nearest also to the pierced heart of Christ and to our own.

On that we were able to make you appreciate how profoundly our heart has been pierced by the cry of the Apostle of the Gentiles, "Who is weak, and I am not weak?" (Second Corinthians, 11:29.) The sacrifices you are called upon to make, your suffering in mind and body, your concern for your own faith and still more for the faith of your children, we are aware of them, we share them with you, we lament them before God.

And yet withal, on this day we greet you with joyful alleluia; for it is the day of Christ’s triumph over his crucifiers, open and secret, ancient and modern. We convey that greeting to you with the voice and confidence with which, even in the days of the persecution, the early Christians exultantly sang that alleluia.

Perhaps you do not recall the words of our Lord to Martha: "I am the resurrection and the life: he that believeth in Me shall not die for ever." (John, xi, 25-26.) The certainty that through sacrifice for their faith, even to the sacrifice of their life, they were assuring themselves of resurrection made of the martyrs heroes of Christ, faithful unto death.

You enjoy that same certainty. Imitate them and with the greatest prophet of the new and eternal testament raise your eyes to that heavenly Jerusalem where Christ gloriously reigns and rules and, while rewarding His good and faithful servants, proclaims the mystery and splendor of their triumph in the shining whiteness of their garments, in the indelible inscription of their names in the book of life and in decreeing that they be exalted before His Father and the heavenly court, with admirable words which you in your perilous trials must never forget: "He that shall overcome, shall thus be clothed in white garments, and I will not blot out his name out of the book of life, and I will confess his name before My Father, and before His angels." (Apocalypse, iii:5.)

Beloved sons and daughters! To Jesus Christ, "Prince of Kings of the earth, who hath washed us from our sins in His own blood" (Apocalypse, i:5), raise your eyes while, as pledge of that heavenly peace which He alone can give to us and which we implore of Him in super-abundant measure for all humanity, we impart to you, to pastors and faithful, to your families, to your children, that Christ may protect and keep you in His grace and love; to those who in the fulfillment of duty are fighting on land and sea and in the sky and especially to all those who have been so severely lashed by the scourge of war, with heart overflowing with love, our paternal apostolic benediction.

May the blessings of Almighty God, Father, Son and Holy Ghost, descend upon you and remain forever, amen.