AETERNA DEI SAPIENTIA
Encyclical of Pope John XXIII On November 11, 1961
To the Venerable Brethren the Patriarchs, Primates, Archbishops,
Bishops, and other Local Ordinaries in Peace and Communion with the
Apostolic See: Commemorating the fifteenth centenary of the death of
St. Leo the Great, Pope and Doctor of the Church.
Venerable Brethren Health and Apostolic Benediction
God's eternal wisdom "reacheth from end to end mightily and ordereth
all things sweetly.''[1] Its light shone with exceptional brilliance in
the soul of Pope St. Leo I, for it would seem to have burned into it
the very image of itself; so fearless the moral courage displayed by
this Pope -- "the greatest among the great," as Our later predecessor
Pius XII rightly called him[2] -- yet so gentle his fatherly concern.
2. The wisdom of his government, the wealth and scope of his teaching,
the loftiness of his mind, his unfailing charity -- these are the
things which St. Leo the Great brought to enhance the fame of Peter's
See, to which Almighty God in His providence has also raised Us. And
now, on this fifteenth centenary of his death, We feel it incumbent
upon Us to highlight his virtues and his immortal merits, confident
that these can be of great spiritual value to us all, and increase the
prestige and promote the spread of the Catholic Faith.
3. Wherein, then, lies the true greatness of this Pope? In moral
courage? -- in that moral courage which he showed when, at the River
Mincius in 452, with no other armor to protect him than his
high-priestly majesty, he boldly confronted the barbarous king of the
Huns, Attila, and persuaded him to retreat with his armies across the
Danube? That was certainly an heroic act and one which accorded well
with the Roman pontificate's mission of peace. Yet we must think of it
as but one isolated instance of a life-long activity of remarkable
brilliance devoted to the religious and social welfare, not merely of
Rome and of Italy, but of the whole Church throughout the world.
4. "The path of the just, as a shining light, goeth forwards and
increaseth even to perfect day."[3] These words of Holy Scripture may
well be applied to the life and activity of St. Leo. To be convinced of
this we have but to consider St. Leo in his three main characteristic
roles: (1) as a man singularly dedicated to the service of the
Apostolic See, (2) as Christ's chief Vicar on earth, and (3) as Doctor
of the universal Church.
5. Leo was born toward the end of the fourth century. The Liber
Pontificalis informs us that he was "of Tuscan nationality from his
father Quintian."[4] Since, however, he spent his early years in Rome,
he not unnaturally called this city his patria [homeland].[5] While
still a young man he joined the ranks of the Roman clergy and in due
course was ordained deacon. In this capacity he rendered signal service
to Pope Sixtus III between the years 430 and 439, and played a
considerable part in the conduct of Church affairs. Among the many
friends he made at this time were St. Prosper, bishop of Aquitania, and
Cassian, founder of the celebrated Abbey of St. Victor in Marseilles.
Cassian, whom he persuaded to write De Incarnatione Dornini[6] against
the Nestorians, proclaimed him "the glory of the Church and the sacred
ministry"[7] -- praise indeed for a simple deacon!
6. At the request of the court of Ravenna the Pope sent St. Leo to Gaul
to settle a dispute between the patrician Aetius and the prefect
Albinus. It was while Leo was engaged on this mission that Sixtus III
died. Recognizing Leo's unrivaled theological learning and practical
wisdom in diplomacy and the conduct of affairs, the Roman Church could
think of no more worthy candidate for Christ's vicarious power on earth
than this deacon.
7. Hence on September 29th, 440, he was consecrated bishop and entered
upon his sovereign pontificate. He discharged this office with such
masterly ability that he must be reckoned among the most illustrious of
the early popes, few of whom reigned longer than he. He died in
November, 461, and was buried in the porch of the Vatican Church. In
688, by order of Pope St. Sergius I, his body was removed to "Peter's
Citadel" and later, on the building of the new basilica, found a
resting-place in the altar dedicated to his name.
8. What then were the more notable achievements of his life? To this
question We would reply that rarely in her history has Christ's Church
won such victories over her foes as in the pontificate of Leo the
Great. He shone in the middle of the fifth century like a brilliant
star in the Christian firmament.
9. To be convinced of this we have but to consider the way in which he
discharged his office as teacher of the Catholic Faith. In this field
he won for himself a name equal to that of St. Augustine of Hippo and
St. Cyril of Alexandria. St. Augustine, as we know, in defending the
Faith against the Pelagians, insisted on the absolute necessity of
divine grace for right living and the attainment of eternal salvation.
St. Cyril, faced with the errors of Nestorius, upheld Christ's Divinity
and the fact that the Virgin Mary is truly the Mother of God. These
truths lie at the very heart of our Catholic Faith, and St. Leo, who
entered into the doctrinal inheritance of both these men of learning,
the brightest luminaries of the Eastern and Western Church, was among
all his contemporaries by far the most fearless protagonist of them.
10. St. Augustine, then, is celebrated in the universal Church as
"Doctor of divine grace," and St. Cyril as "Doctor of the Incarnate
Word."; By the same token St. Leo is universally proclaimed as "Doctor
of the Church's unity."
11. For the integrity of doctrine was not his only concern. We have but
to cast a cursory glance over the great volume of evidence of his
amazing industry as pastor and writer to realize that he was equally
concerned with the upholding of moral standards and the defense of the
Church's unity.
12. Consider, too, the field of liturgical composition and the due
regard which this religious and saintly Pope had for the unity of
worship. Many of the principal prayers contained in the Leonine
Sacramentary[8] were either written by him or modeled on his
compositions.
13. Most noteworthy, perhaps, is his timely and authoritative
intervention in the controversy as to whether there was in Jesus Christ
a human nature in addition to the divine nature. His efforts were
responsible for the magnificent triumph of the true doctrine concerning
the incarnation of the Word of God. This fact alone would assure him
his place in history.
14. Our principal evidence for it is his Epistle to Flavian, Bishop of
Constantinople, in which he expounds the dogma of the Incarnation with
remarkable clarity and precision, showing how it accords with the
teaching of the Prophets, the Gospel, the apostolic writings, and the
Creed.[9]
15. Let Us quote a significant passage from this Epistle: "Without
detriment, therefore, to the properties of either of the two natures
and substances which are joined in the one person, majesty took on
humility; strength, weakness; eternity, mortality; and, in order to pay
off the debt which attached to our condition, inviolable nature was
united with passible nature, so that, as suited the cure of our ills,
one and the same Mediator between God and men, the Man Jesus Christ,
could die with the one nature and not die with the other. Thus true God
was born in the whole and perfect nature of true man; complete in what
was His own, complete in what was ours."[10]
16. Not content with this, St. Leo, having made perfectly clear "what
the Catholic Church universally believes and teaches concerning the
mystery of the Lord's incarnation,''[11] followed up this Epistle to
Flavian with a condemnation of the Ephesine Council of 449. At this
council the supporters of Eutyches had, by violent and unconstitutional
means, done all they could to impose the groundless dogmatic assertions
of this "very foolish and exceedingly ignorant man,''[12] who
obstinately maintained that there was only one nature in Christ, the
divine nature.
17. The Pope, with evident justification, branded this "a robber
council."[13] In violation of the express commands of the Apostolic
See, it had presumed by every means at its disposal to arrogate to
itself no less a task than "the breaking down of the Catholic
Faith''[14] and "the strengthening of execrable heresy.''[15]
18. But St. Leo's principal title to fame is the Council of Chalcedon,
held in 451. In spite of pressure from the Emperor Marcian, the Pope
refused to allow it to be summoned except on condition that his own
legates should preside over it.[16] It proved, Venerable Brethren, to
be one of the greatest events in the history of the Church, renowned
alike for its solemn definition of the doctrine of the two natures in
God's Incarnate Word, and its recognition of the magisterial primacy of
the Roman Pontiff. We need not, however, enter into any more detailed
discussion of it here, for Our predecessor Pius XII has already dealt
with it in an important Encyclical addressed to the entire Catholic
world on the fifteenth centenary of its convocation.[17]
19. St. Leo's delay in ratifying the acts of this council is further
proof of his genuine concern for the Church's unity and peace. We
cannot attribute this delay to any remissness on his part, or to any
cause of a doctrinal character. Obviously his intention -- as he
himself explains -- was to thwart the twenty-eighth canon, which voiced
the agreement of the Fathers of the council to the primacy of the See
of Constantinople over all the churches of the East.
20. Whether or not this canon was inserted in defiance of the protests
of the papal legates, or to win the favor of the Byzantine Emperor, is
not clear. To St. Leo, it appeared to undermine the prerogatives of
other more ancient and more illustrious churches, prerogatives which
had been recognized by the Fathers of the Council of Nicea. He also saw
it as detracting somewhat from the authority of the Apostolic See
itself. His misgivings were occasioned not so much by the wording of
the twenty-eighth canon as by the policies of those who framed it.
21. Two letters illustrate this point: one sent by the bishops of the
council,[18] and the other written by Leo himself in refutation of
their arguments and sent to the Emperor Marcian. This letter contains
the following admonition:22. "'Things secular stand on a different
basis from things divine, and there can be no sure building save on
that rock which the Lord has set as the foundation (Matt. 16, 18). He
who covets what is not his due, loses what is rightfully his.''[19]
23. The sad history of the schism that was later to separate so many
illustrious Eastern churches from the church of Rome bears striking
testimony to the accuracy of St. Leo's prophetic vision, here
expressed, and to his presentiment of the future disruption of
Christian unity.
24. To complete this account We would mention in passing two further
instances of St. Leo's unfailing solicitude for the defense of the
Catholic Church's unity: his intervention in the dispute concerning the
date of Easter, and his great efforts to create an atmosphere of mutual
respect, trust and cordiality in the Holy See's public relations with
Christian princes. To see the Church at peace was the dearest desire of
his heart. He frequently prevailed upon these princes to join forces
with the bishops and lend them the support of their counsels "for the
concord of Catholic unity,"[20] so as to win from Almighty God "a
priestly palm, besides a kingly crown.''[21]
25. Besides being a watchful shepherd of Christ's flock and a
stouthearted defender of the true faith, St. Leo is honored also as a
Doctor of the Church, one, that is, who excelled in expounding and
sponsoring those divine truths which every Roman Pontiff safeguards and
proclaims.
26. In support of this We quote that magnificent eulogy of St. Leo
written by Pope Benedict XIV in his Apostolic Constitution Militantis
Ecclesiae, October 12th 1754, when he made him a Doctor of the
Church:27. "It was due to his excelling virtue, his teaching, and his
most vigilant zeal as shepherd of his people, that he won from our
forefathers the title Great. In expounding the deeper mysteries of our
faith and vindicating it against the errors that assail it, in
imparting disciplinary rules and moral precepts, the excellence of his
teaching is so radiant with the majestic richness of priestly eloquence
and has so won the admiration of the world and the enthusiasm alike of
Councils, Fathers and writers of the Church, that the fame and
reputation of this wisest of popes can hardly be rivaled by any other
of the Church's holy doctors."[22]
28. It is through his many extant Sermons and Epistles that he
principally lays claim to the title of Doctor. The Sermons cover a
great variety of subjects, nearly all of which have some connection
with the liturgical cycle. In all these writings he is not just the
exegete elucidating a Book of Sacred Scripture, not just the theologian
at pains to investigate some divinely revealed truth. He is the saintly
exponent of the Christian mysteries. He explains them with clarity and
with a wealth of detail, in accordance with the faith of the councils,
the Fathers, and the popes who preceded him.
29. His style is simple, majestic, lofty, persuasive, a model of
classic eloquence. But in declaring the truth he never sacrificed
precision to mere rhetoric. He did not speak or write to be admired,
but to enlighten the minds of his hearers, and to awaken in them the
desire to live lives in conformity with the truths they professed.
30. The Epistles are the letters he wrote as Sovereign Pontiff to the
princes, priests, deacons and religious of the universal Church. They
display his exceptional qualities of leadership. They show him as a man
of keen intellect, yet full of practical good sense; a man of character
who kept to his decisions, yet a father most ready to forgive; on fire
with charity which St. Paul indicated to all Christians as "a more
excellent way."[23]
31. For that blend of justice and mercy, of strength and gentleness,
which we observe in his character is surely attributable to that same
charity which Jesus Christ demanded of Peter when He made him a
shepherd to feed His lambs and His sheep.[24]
32. In very truth St. Leo s life-long endeavor was to appear before the
world in the character of Christ, the Good Shepherd. In evidence of
this, We may quote the following passage from the Epistles:33. "We are
encompassed by both the gentleness of mercy and the strictness of
justice. And because 'all the ways of the Lord are mercy and truth'
(Ps. 24:10), We are forced according to Our loyalty to the Apostolic
See so to moderate Our opinions as to weigh men's misdeeds in the
balance (for, of course, they are not all of one measure), and to
reckon some as to a certain degree pardonable, but others as altogether
reprehensible."[25]
34. All in all, these Epistles and Sermons are an eloquent testimony to
St. Leo's passionate devotion, in thought and feeling, word and action,
to the welfare of the Catholic Church and the cause of truth, harmony
and peace.
35. Venerable Brethren, the time is drawing near for the Second General
Council of the Vatican. Surrounding the Roman Pontiff and in close
communion with him, you, the Bishops, will present to the world a
wonderful spectacle of .Catholic unity. Meanwhile We, for Our part,
will seek to give instruction and comfort by briefly recalling to mind
St. Leo's high ideals regarding the Church's unity. Our intention in so
doing is indeed to honor the memory of a most wise Pope, but at the
same time to give the faithful profitable food for thought on the eve
of this great event.
36. First, St. Leo teaches that the Church must be one because Jesus
Christ, her Bridegroom, is one. "For the Church is that virgin, the
spouse of one husband, Christ, who does not allow herself to be
corrupted by any error. Thus throughout the whole world we are to have
one f entire and pure communion."[26]
37. In St. Leo's view, this remarkable unity of the Church has its
well-spring in the birth of God's Incarnate Word. "For Christ's birth
is the source of life for Christian people; the birthday of the Head is
the birthday of the Body. Although every individual is called in his
own turn, and all the Church's sons are separated from one another by
intervals of time, yet the entire body of the faithful, born in the
baptismal font, is born with Christ in His nativity, just as all are
crucified with Him in His passion, raised again in His resurrection,
and set at the Father's right hand in His ascension."[27]
38. It was Mary who participated most intimately in this secret birth
"of the body, the Church,"[28] because the Holy Spirit gave
fruitfulness to her virginity. St. Leo praises Mary as "the Lord's
virgin, handmaid and mother,"[29] "she who gave God birth" [Dei
gentrix],[30] "a virgin forever.''[31]
39. Furthermore, the sacrament of Baptism -- as St. Leo rightly claims
-- makes those who are washed in the sacred font not only members of
Christ, but also sharers in His kingship and His priesthood. "All those
who are reborn in Christ, the sign of the cross makes kings; the Holy
Spirit's anointing consecrates them priests."[32] Confirmation, called
by St. Leo "sanctification by chrism"[33] strengthens their
assimilation to Jesus Christ, the Head of His body, the Church, and the
sacrament of the Eucharist perfects this union. "For," as St. Leo says,
"the reception of Christ's Body and Blood does nothing less than
transform us into that which we consume, and henceforth we bear in soul
and body Him in whose fellowship we died, were buried, and are risen
again."[34]
40. But mark this well: unless the faithful remain bound together by
the same ties of virtue, worship and sacrament, and all hold fast to
the same belief, they cannot be perfectly united with the Divine
Redeemer, the universal Head, so as to form with Him one visible and
living body. "A whole faith," says St. Leo, "a true faith, is a mighty
bulwark. No one can add anything to it, no one can take anything away
from it; for unless it is one, it is no faith at all."[35]
41. To preserve this unity of faith, all teachers of divine truths --
all bishops, that is -- must necessarily speak with one mind and one
voice, in communion with the Roman Pontiff. "It is the union of members
in the body as a whole which makes all alike healthy, all alike
beautiful, and this union of the whole body requires unanimity. It
calls especially for harmony among the priests. They have a common
dignity, yet they have not uniform rank, for there was a distinction of
power even among the blessed apostles, notwithstanding the similarity
of their honorable state, and while the election of them all was equal,
yet it was given to one to take the lead over the rest."[36]
42. St. Leo, therefore, maintained that the Bishop of Rome, as Peter's
successor and Christ's Vicar on earth, is the focal center of the
entire visible unity of the Catholic Church. And St. Leo's opinion is
clearly supported by the evidence of the Gospels and by ancient
Catholic tradition, as these words show: "Out of the whole world one
man is chosen, Peter. He is set before all the elect of every nation,
before all the apostles and all the Fathers of the Church; so that
although there are among God's people many priests and many pastors,
Peter governs by personal commission all whom Christ rules by His
supreme authority. Great and wonderful, beloved, is the share in its
own power which the Divine Condescension assigned to this man. And if
it desired other princes to share anything in common with him, never
except through him did it accord what it did not deny to others."[37]
43. And since St. Leo regarded this indissoluble bond between Peter's
divinely-given authority and that of the other apostles as fundamental
to Catholic unity, he was never tired of insisting that "this authority
[to bind and to loose] was also passed on to the other apostles, and
what was established by this decree found its way to all the princes of
the Church. But there was good reason for committing what was intended
for all to the care of one in particular. And so it was entrusted to
Peter individually because the figure of Peter was to be put ahead of
all those in charge of the Church."[38]
44. There is, moreover, another essential safeguard of the Church's
visible unity which did not escape that notice of this saintly Pope:
that supreme authority to teach infallibly, which Christ gave
personally to Peter, the prince of the apostles, and to his successors.
Leo's words are quite unequivocal: "The Lord takes special care of
Peter; He prays especially for Peter's faith, for the state of the rest
will be more secure if the mind of their chief be not overthrown. Hence
the strength of all the rest is made stronger in Peter, and the
assistance of divine grace is so ordained that the stability which
through Christ is given to Peter, should through Peter be transmitted
to the other apostles."[39]
45. Applied to St. Peter this pronouncement is clear and emphatic
enough; yet unhesitatingly St. Leo claims the same prerogative for
himself. Not that he wanted worldly honor, but he had no doubt whatever
that he was just as much Christ's vicar as was the Prince of the
Apostles. Consider, for example, this passage from his Sermons:46.
"Mindful, then of Our God-given responsibility, We find no reason for
pride in solemnly celebrating the anniversary of Our priesthood, for we
acknowledge with all sincerity and truth that it is Christ who does the
work of Our ministry in all that We do rightly. We do not glory in
Ourselves, for without Him We can do nothing. We glory in Him who is
all Our power."[40]
47. By that he did not mean that St. Peter had no further influence on
the government of Christ's Church. While he trusted in the continued
activity of the Church's Divine Founder, he trusted too in the
protection of the Apostle Peter whose heir and successor he claimed to
be, and whose office of authority "he in his turn discharged."[41] He
attributed the success of his universal ministry more to the merits of
the Apostle than to his own industry. Many passages from his writings
might be quoted in support of this statement. We chose the
following:48. "And so if anything is rightly done and rightly decreed
by Us, if anything is won from the mercy of God by Our daily
supplications, it is due to his [Peter's] works and merits, whose power
lives and whose authority prevails in his See."[42]
49. Nor must we think that St. Leo was preaching a doctrine that had
never before been taught. For, that his supreme office as universal
pastor came from Christ Himself was also the teaching of his
predecessors St. Innocent I[43] and St. Boniface I,[44] and was in full
accord with those passages of the Gospels which he so often expounded
(Matt. 16:17-18; Luke 22::31-32: John 21:15-17). He frequently referred
to "the care which, principally by divine mandate, We must have for all
the churches."[45]
50. Small wonder then that St. Leo habitually combines the praises of
Rome with those of the Prince of the Apostles. He begins one of his
Sermons on the Apostles Peter and Paul by apostrophizing the City in
these words:51. "It was through these men, O Rome, that the light of
Christ's gospel shone upon you. . . It was they who promoted you to
such glory, making you a holy nation, a chosen people, a priestly and
royal state, the capital of the world through Peter's holy See. By the
worship of God you gained a wider empire than you did by earthly
government. For although your boundaries were extended by your many
victories and you stretched your rule over land and ocean, yet your
labors in war gained you less subjects than have been won for you by
the peace of Christ."[46]
52. Recalling St. Paul's magnificent testimony to the faith of the
first Christians in Rome, this great Pope bids the Romans preserve the
faith whole and entire and without flaw. These are the words of
fatherly encouragement he uses:53. "You, therefore, beloved of God and
honored by apostolic approval -- for it is to you that the teacher of
the Gentiles, the blessed Apostle Paul, says: 'Your faith is spoken of
in the whole world' (Rom. 1:8) -- preserve in yourselves that which you
know to have been the cause of this great preacher's good opinion of
you. Let not a man of you make himself undeserving of this praise, or
allow so much as a taint of Eutyches' impious doctrine to infect a
people that has remained for so long untouched by heresy, taught by the
Holy Spirit."[47]
54. St. Leo's heroic efforts to safeguard the authority of the Church
of Rome were not in vain. It was principally due to his personal
prestige that "the citadel of the apostolic rock" was extolled and
venerated not only by the Western bishops who took part in the councils
held at Rome, but by more than five hundred Eastern bishops assembled
at Chalcedon,[48] and even by the Byzantine emperors.[49]
55. We might also quote that magnificent tribute paid by Theodoret,
Bishop of Cyrus, to the Roman Bishop and his privileged flock. Writing
in 449, before the famous Council of Chalcedon, Theodoret says:56. "It
is fitting that you should in all things have the pre-eminence, in view
of the many peculiar privileges possessed by your See. Other cities are
distinguished for their size or beauty or population . . . but your
city has the greatest abundance of good things from the Giver of all
good. It is of all cities the greatest and most famous, the mistress of
the world and teeming with population. . . It has, too, the tombs of
our common fathers and teachers of the Truth, Peter and Paul, to
illumine the souls of the faithful. These two saintly men did indeed
have their rising in the East, but they shed their light in all
directions, and voluntarily underwent the sunset of life in the West,
from whence now they illumine the whole world. It is they who have made
your See so glorious. This is the foremost of all your goods. Their See
is still blessed by the light of God's presence, for He has placed Your
Holiness in it to shed abroad the rays of the one true Faith."[50]
57. Nor did these great honors paid to Leo by the official
representatives of the Eastern Churches terminate with his death. The
Byzantine liturgy keeps the 18th of February as his feastday, and most
truly proclaims him as "leader of orthodoxy" teacher renowned for his
holiness and majesty, star of the world, glory and light of Christians,
lyre of the Holy Spirit.''[51]
58. The Gelasian Menology reechoes these praises: "As bishop of great
Rome, this father of Ours, Leo, whom we admire for his self-mastery and
purity and his many other virtues, gained by these virtues many notable
achievements, but his most brilliant achievements are those which
concern the true Faith."[52]
59. Our purpose, Venerable Brethren, in focusing attention on these
facts has been to establish beyond doubt that in ancient times East and
West alike were united in the generosity of their tribute to the
holiness of St. Leo the Great. would that it were so today; that those
who are separated from the Church of Rome yet still have the welfare of
the Church at heart, might bear witness once more to that ancient,
universal esteem for St. Leo.
60. For if only they will settle their differences -- those lamentable
differences concerning the teaching and pastoral activity of this great
Pope -- then the Faith in which they believe will shine forth with
renewed splendor; namely, that "there is one God, and one mediator of
God and men, the man Christ Jesus."[53]
61. We are St. Leo's successor in Peter's See of Rome. We share in
Peter's See of Rome. We share his firm belief in the divine origin of
that command which Jesus Christ gave to the apostles and their
successors to preach the gospel and bring eternal salvation to the
whole world. We cherish, therefore, St. Leo's desire to see all men
enter the way of truth, charity and peace.
62. It is to render the Church better able to fulfill this high mission
of hers that We have resolved to summon the Second General Council of
the Vatican. We are fully confident that this solemn assembly of the
Catholic Hierarchy will not only reinforce that unity in faith, worship
and discipline which is a distinguishing mark of Christ's true
Church,[54] but will also attract the gaze of the great majority of
Christians of every denomination, and induce them to gather around "the
great Pastor of the sheep"[55] who entrusted His flock to the unfailing
guardianship of Peter and his successors.[56]
63. Our fervent appeal for unity is intended, therefore, to be the echo
of that which was made many times by St. Leo in the fifth century. We
wish, too, to make Our own those words which St. Irenaeus addressed to
the faithful of all the churches, when God's Providence called him from
Asia to rule the See of Lyons and confer on it the fame of his
martyrdom. Recognizing that the Bishops of Rome were heirs to that
power which had been handed down in uninterrupted succession from the
two Princes of the Apostles,[57] he went on to address the following
appeal to all Christians:64. "For with this church, by reason of its
pre-eminent superiority, all the churches -- that is, all Christians
everywhere -- must be united; and it is through communion with it that
all these faithful (or those who preside over the churches) have
preserved the apostolic tradition."[58]
65. But out greatest desire is that this Our call to unity shall
re-echo the Savior's prayer to His Father at the Last Supper: "That
they all may be one, as thou, Father, in men, and I in thee; that they
also may be one in US."[59]
66. Are we to say that this prayer went unheeded by the heavenly
Father, who yet accepted the sacrifice of Christ's blood on the Cross?
Did not Christ say that His Father never failed to hear Him?[60] He
prayed for the Church; He sacrificed Himself on the Cross for it, and
promised it His unfailing presence. Assuredly, then, we must believe
that this Church has always been, and still is, one, holy, catholic and
apostolic; for thus was it founded.
67. Unfortunately, however, the sort of unity whereby all believers in
Christ profess the same faith, practice the same worship and obey the
same supreme authority, is no more evident among the Christians of
today than it was in bygone ages. We do, however, see more and more men
of good will in various parts of the world earnestly striving to bring
about this visible unity among Christians, a unity which truly accords
with the Divine Savior's intentions, commands and desires; and this to
Us is a source of joyous consolation and ineffable hope. This desire
for unity, We know, is fostered in them by the Holy Spirit, and it can
only be realized in the way in which Jesus Christ has prophesied it:
"There will be one fold and one shepherd."[61]
68. We therefore beg and implore Christ Our Mediator and Advocate with
the Father[62] to give all Christians the grace to recognize those
marks by which His true Church is distinguished from all others, and to
become its devoted sons. May God in His infinite kindness hasten the
dawn of that long-awaited day of joyful, universal reconciliation. Then
will all Christ's redeemed, united in a single family, join in praising
the divine Mercy, singing in joyous harmony those words of the psalmist
of old: "Behold, how good and how pleasant it is for brethren to dwell
together in unity"[63]
69. That day of peace and reconciliation between sons of the same
heavenly Father and coheirs of the same eternal happiness, will indeed
be a day of triumph for the Mystical Body of Jesus Christ.
70. Venerable Brethren, the fifteenth centenary of the death of St. Leo
the Great finds the Catholic Church in much the same plight as she was
at the turn of the fifth century. The same waves of bitter hostility
break upon her. How many violent storms does she not enter in these
days of ours -- storms which trouble Our fatherly heart, even though
our Divine Redeemer clearly forewarned us of them!
71. On every side We see "the faith of the gospel"[64] imperiled. In
some quarters an attempt is being made -- usually to no avail -- to
induce bishops, priests and faithful to withdraw their allegiance from
this See of Rome, the stronghold of Catholic unity.
72. To rid the Church of these dangers We confidently invoke the
patronage of that most vigilant of Popes who labored and wrote and
suffered so much for the cause of Catholic unity.
73. To those of you who suffer patiently in the cause of truth and
justice, We speak the consoling words which St. Leo once addressed to
the clergy, public officials and people of Constantinople: "Be
steadfast, therefore, in the spirit of Catholic truth, and receive
apostolic exhortation through Our ministry. 'For unto you it is given
for Christ, not only to believe in him, but also to suffer for him'
(Phil. 1:29)."[65]
74. We pray, too, for those of you who have the security and stability
of Catholic unity. Unworthy as We are, We are nonetheless the Divine
Redeemer's Vicar, and Our prayer for you is the same as that which
Christ prayed to the heavenly Father for His own beloved disciples and
for those who would believe in Him: "Holy Father . . . I pray . . .
that they may be made perfect in one."[66]
75. That perfection and consummation of unity which We most earnestly
beg God to grant to all the Church's sons, can be achieved only through
charity. For charity is "the bond of perfection."[67] it is charity
alone that makes it possible for us to love God above all else, and
makes us ready and glad to do all the good we can to others in a spirit
of generosity. It is charity alone which makes "the temple of the
living God",[68] the holy Church, and all her sons throughout the
world, radiant with supernatural beauty.
76. These sons of the Church, therefore, We counsel once more in the
words of St. Leo: "The faithful, wholly and singly, are God's temple;
and just as His temple is perfect in the whole, so must it be perfect
in the individual. For although all the members are not equally
beautiful, nor can there be parity of merits in so great a variety of
parts, nevertheless the bond of charity makes them all alike sharers in
the beauty of the whole. For they are all united in the fellowship of
holy love, and though they do not all make use of the same gifts of
grace, they nevertheless rejoice with one another in the good things
which are theirs. Nor can the object of their love be anything which
bears no relation to themselves, for in the very fact of rejoicing in
another's progress they are enriched by their own growth."[69]
77. We cannot end this Encyclical, Venerable Brethren, without
referring once more to Our own and St. Leo's most ardent longing: to
see the whole company of the redeemed in Jesus Christ's precious blood
reunited around the single standard of the militant Church. Then let
the battle commence in earnest, as we strive with might and main to
resist the adversary's assaults who in so many parts of the world is
threatening to annihilate our Christian faith.
78. "Then are God's people strongest," said St. Leo, "when the hearts
of all the faithful unite in one common act of holy obedience; when in
the camp of the Christian army the same preparation is made on all
sides for the fight and for defence."[70]
79. For in the Church of Christ, if love is queen, no prince of
darkness can prevail. "The devil's works are then most effectually
destroyed when men's hearts are reunited in the love of God and the
love of one another.''[71]
80. In furtherance of this expectation, Venerable Brethren, We lovingly
impart to each and every one of you, and to the flocks committed to
your watchful care, that earnest of the blessings of heaven, Our
Apostolic Benediction.
81. Given at Rome, at St. Peter's, on the eleventh day of November in
the year 1961, the fourth of Our Pontificate.
REFERENCES:
# 1. Wisd. 8:1.
# 2. Sermon, 12 Oct., 1952, in AAS 44 (1952) 831.
# 3. Prov. 4:18.
# 4. Cf. Ed. Duchesne, 1, 238.
# 5. Cf. Ep. 31, 4, Migne, PL 54. 794.
# 6. Migne,PL 59.9-272.
# 7. De Incarn. Domini, contra Nestorium, lib. VII, prol. PL 50. 9.
# 8. Migne,PL 55.21-156.
# 9. Cf. ibid. 54. 757.
# 10. Ibid. col. 759.
# 11. Ep. 29 to the Emperor Theodosius, PL 54. 783.
# 12. Cf. Ep.28,PL 54.756.
# 13. Cf. Ep. 95. 2, to the Empress Pulcheria, PL 54. 943.
# 14. Cf. ibid.
# 15. Cf. ibid.
# 16. Cf. Ep. 89. 2, to the Emperor Marcian, PL 54. 931; Ep. 103 to the
Gallic Bishops, PL 54. 988-991.
# 17. Encycl. Letter Sempiternus Rex, 8th Sept. 1951, AAS 43 (1951)
625-644.
# 18. Cf. C. Kirch, Enchir. fontium hist. eccl. antiquae, Freiburg in
Br., edn. 4, 1923, n. 943.
# 19. Ep. 104. 3 to the Emperor Marcian, PL 54. 995; cf. Ep. 106, to
Antolius, bishop of Constantinople, PL 54. 995.
# 20. Ep. 114. 3 to the Emperor Marcian, PL 54. 1022.
# 21 . Ibid.
# 22. Benedict XIV. Pont. Max. Opera omnia, vol. 18, Bullarium, tom.
III, part II, Prati 1847, p. 205.
# 23. 1 Cor. 12:31.
# 24. Cf. John 21:15-17.
# 25. Ep. 12. 5 to the African Bishops, PL 54. 652.
# 26. Ep. 80. I to Anatolius, Bishop of Constantinople, PL 54. 913.
# 27. Sermon 26. 2 on the Feast of the Nativity, PL 54. 213.
# 28. Col. 1:18.
# 29. Cf. Ep. 165. 2 to the Emperor Leo, PL 54. 1157.
# 30. Cf. ibid.
# 31. Cf. Serm. 22. 2. on the Feast of the Nativity, PL 54. 195.
# 32. Serm. 4. 1, on the Feast of the Nativity, PL 54. 149; cf. Serm.
64. 6 on the Passion, PL 54. 357; Ep. 69. 4, PL 54.870.
# 33. Serm. 66. 2 on the Passion, PL 54. 365-366.
# 34. Serm. 64. 7 on the Passion, PL 54. 357.
# 35. Serm. 24. 6 on the Feast of the Nativity, PL 54.207.
# 36. Ep. 14. 11 to Anastasius, bishop of Thessalonica, PL 54. 676.
# 37. Serm. 4. 2 on the Anniversary of his Elevation, PL 54. 149-150.
# 38. Ibid. col. 151; cf. Serm. 83. 2 on the Feast of the Apostle
Peter, PL 54. 430.
# 39. Serm. 4. 3, PL 54. 151-152; cf. Serm. 83. 2, PL 54. 451.
# 40. Serm. 5. 4 on the Anniversary of his Ordination, PL 54. 154.
# 41. Cf. Serm. 3. 4 on the Anniversary of his Elevation, PL 54. 147.
# 42. Serm. 3. 3 on the Anniversary of his Elevation, PL 54. 146; cf.
Serm. 83. 3 on the Feast of the Apostle Peter, PL 54. 432.
# 43. Ep. 30 ad Concil. Milev., PL 20. 590.
# 44. Ep. 13 to Rufus, bishop of Thessaly, 11 Mar., 422, in C.
Silva-Tarouca S. 1. Espistolarum Romanorum Pontificum collect.
Thessal., Rome 1937, p. 27.
# 45. Ep. 14.[1] to Anastasius, bishop of Thessalonica, PL 54. 668.
# 46. Serm. 82. 1 on the Feast of the Apostles Peter and Paul, PL 54.
422-423.
# 47. Serm. 86. 3 against the heresy of Eutyches, PL 54. 468.
# 48. Mansi, Concil. ampliss, collect. VI, p. 913.
# 49. Ep. 100. 3 from the Emperor Marcian, PL 54. 972; Ep. 77. I from
the Empress Pluchaia. PL 54. 907.
# 50. Ep. 52. I from Theodoret, Bishop of Cyrus, PL 54. 847.
# 51. Menaia tou holou eniautou III, Rome 1896, p. 612.
# 52. Migne PG 117. 319.
# 53. I Tim. 2:5.
# 54. Cf. conc. Vat. 1, Sess. III, cap. 3 de fide.
# 55. Heb. 13:20.
# 56. Cf. John 21:15-17.
# 57. Adv. Haer. 1. III, c. 2, n. 2, PG 7.848.
# 58. Ibid.
# 59. John 17:21.
# 60. Cf. John 1 1 :42.
# 61. Ibid. 10:16.
# 62. Cf. 1 Tim. 2:5; 1 John 2:1.
# 63. Ps.132:1.
# 64. Cf. Phil. 1:27.
# 65. Ep. 50. 2 to the people of Constantinople, PL 54. 843.
# 66. John 17:11, 20, 23.
# 67. Col. 3:14.
# 68. Cf. 2 Cor. 6:16.
# 69. Serm. 48. 1, on Lent, PL 54. 298-9.
# 70. Ep. 88.2, PL 54. 441-442.
# 71. Ep. 95. 2 to the Empress Pulcheria, PL 54. 943.