by wretched and calamitous results wherever they may happen to be revived in our own age? Certainly the contrivances or decrees of men have not the power to change the natural character and conformation of things; wherefore they bring a small amount of wisdom to bear on the public welfare who think that the genuine theory of marriage can be perverted with impunity, and, setting aside all sanctity of religion and of sacrament, seem to wish to disfigure and deform matrimony more shamefully than even the institutions of the heathen were wont to do. And, therefore, unless their counsels change, families and society will constantly have to fear for themselves lest they be hurled most miserably into that universal strife and conflict which has long since been proposed by the flagitious bands of socialists and communists. Hence it is clear how unsuitable and absurd it is to expect public welfare from divorce, which will issue rather in the certain dissolution of society.

It must, therefore, be confessed that the Catholic Church has consulted best for the common good of all people in guarding with constant attention the sanctity and perpetuity of marriage. Nor is little gratitude due to her for having openly remonstrated against the civil laws that for a hundred years past have been sinning in this particular (Pius VI., epist. ad episc. Lucion., 28 Maii, 1793; Pius VII., litter. encycl. die 17 Febr. 1809, et Const. dat. die 19 Iul. 1817; Pius VIII., litt. encycl. die 29 Maii, 1829; Gregorius XVI., Const. dat. die 15 Augusti, 1832; Pius IX., alloc. habit. die 22 Sept. 1852); for having smitten with anathema the pernicious heresy of Protestants concerning divorce and repudiation (Trid., sess., xxiv., can. 5, 7); for having in many ways condemned the dissolution of marriages practiced by the Greeks (Concil. Floren., et Instr. Eug. IV. ad Armenos; Bened. XIV., Const. Etsi pastoralis, 6 Maii, 1742); for having decreed those nuptials to be null and void which were contracted under the condition that they might at some time or other be dissolved (cap. 7, de condit. appos.); lastly, for having even from the earliest ages repudiated the imperial laws which perniciously favored divorce and the breaking off of the marriage contract (Hieron., epist. 79 ad Ocean; Ambros., lib. viii., in cap. 16 Lucæ, n. 5; August., de nuptiis, cap. 10). In truth, whenever the Supreme Pontiffs resisted most powerful princes demanding with threats to have divorces granted by themselves ratified by the Church, they are to be regarded as having combated not only for the integrity of religion but also for the security of the human race. On which account all posterity admires the proofs of an invincible mind afforded by Nicholas I. in conflict with Lothaire ; by Urban II. and Paschal II. struggling against Philip I., King of France; by Celestine III. and Innocent III. against Alfonso of Leon and Philip II. of France; by Clement VII. and Paul III. against Henry VIII., and lastly by the holy and brave Pontiff, Pius VII., against Napoleon I., uplifted by prosperity and the greatness of his empire.

This being the case, all rulers and administrators of public affairs, if they wished to follow reason and wisdom, and to be really useful to the people, ought to have preferred to let the sacred laws of matrimony remain intact, and to apply the proffered assistance of the Church to the

guardianship of morals and the prosperity of families, rather than to cast upon the Church itself the suspicion of hostility, and charge it falsely and unjustly with the violation of civil rights.

And that all the more, because, as the Catholic Church can in no respect depart from religious duty and defence of its rights, so is it habitually inclined to kindness and indulgence in all things which can be made to consist with the integrity of its rights and the sanctity of its duties. For which reason it has never determined anything respecting matrimony without having due regard to the state of the community and to the condition of populations; nor has it on one occasion only, mitigated, as far as it could, the prescriptions of its own laws when there were just and grave causes for such a modification. The Church itself likewise does not ignore or deny that the sacrament of marriage, since it is directed towards the preservation and increase of human society, has a relationship and intimacy with human matters, which are consequences, indeed, of matrimony, but belong to the civil order; and the rulers of the state rightly take cognizance and judge of these. But no one doubts that Jesus Christ, the Founder of the Church, willed the sacred power to be distinct from the civil power, and each power to be free and unhampered in the conduct of its own affairs; yet with this addition, which is expedient for each and for the interests of all men, namely, that there should be a union and concord between them, and that in those things which are, though in different ways, matters of common right and judgment, the one to which human affairs are committed should depend suitably and fittingly on the other, to which are intrusted the things of Heaven. But in an agreement, or harmony, as it were, of this description is contained not only the best mode of operation of each of the two powers, but also the most opportune and efficacious means of helping the human race in what appertains to the conduct of human life and the hope of everlasting salvation. For, as we showed in former Encyclical Letters, the intelligence of men, if it agrees with Christian faith, is much ennobled and comes forth much better armed for the avoidance and repulsion of error, and faith in its turn borrows no small assistance from intelligence; so, in like manner, if the civil authority agrees amicably with the sacred power of the Church, a great increase of usefulness accrues of necessity to both. For the dignity of the one is amplified, and under the guidance of religion the government will never be unjust; while to the other are supplied protection and defence for the public good of the faithful. Therefore, moved by the consideration of these things, as we have at other times earnestly, so now again at the present time we urgently exhort princes and men in authority to concord and friendship; and we are the first to extend to them, as it were, our right hand with paternal benevolence, offering the assistance of our supreme power, which is the more necessary at this time in proportion as the right of sovereign rule is, in the opinion of men, weakened, as if it had received a wound. For the minds of multitudes being inflamed with riotous liberty, and casting off with nefarious boldness every restraint of government, even

the most legitimate, public safety requires that men should associate to prevent the injury of both powers, injury which impends not merely over the Church, but also over civil society itself.

But while we strongly advise a friendly union of wills and dispositions, and pray God, the Prince of Peace, that He would infuse the love of concord into the minds of all men, we cannot refrain, Venerable Brethren, from exhorting yourselves more and more to use your diligence, your zeal and vigilance, which we know to be very great. As far as you can attain it by efforts and by your authority, strive with diligence that among the people intrusted to your fidelity the entire and uncorrupted doctrine be retained which Christ the Lord and the apostolic interpreters of the heavenly will have delivered, and which the Catholic Church herself has religiously preserved and commanded the faithful in Christ to preserve through all ages.

Take especial care of this, that the people abound in precepts of Christian wisdom, and always retain in memory that marriage was instituted in the beginning, not by the will of man, but by the authority and command of God, and was sanctioned entirely under this law, that it should be of one to one; and that Christ, the author of the new covenant, translated that alliance into a sacrament, and, as far as regards the bond, ascribed to His Church the lawgiving and judicial authority. In which matter the greatest care must be taken lest the mind be led into error by the fallacious conclusions of adversaries, who would take away this power from the Church. In like manner it ought to be recognized by all, that if any union of man and woman among the faithful of Christ be contracted without the sacrament it is wanting in the force and character of a true marriage; and although it be effected in agreement with the civil laws, yet it can have no greater value than that of a rite or custom introduced by the civil law; but it must also be remembered that such things only can be ordered and administered by the civil law which are the consequences of marriage in the civil order, and which it is evident cannot be produced except a true and legitimate cause for them, namely, a nuptial bond, really exists. It is, in the highest degree, of importance that the married should fully understand and recognize the truth of these things; which ought indeed to be accepted and understood, so that they may in this matter comply with the laws; for the Church does not refuse, but on the contrary wills and hopes that the due effects of marriage should be preserved intact in all respects, and that no detriment may be entailed on the offspring. In such confusion of opinions, however, which daily advance, this also is necessary to be known, that it is not in the power of any one to dissolve the bond of a marriage solemnized and consummated among Christians; and that they are guilty of a crime who, being man and wife, whatever cause may be alleged, wish to entangle themselves in a new matrimonial bond before the first is broken by death. But if things have gone so far that living together seems to be insupportable any longer, then indeed the Cuurch allows one to live apart from the other, and all care being taken and remedies applied to the condition of the

married couple, she studies how she may mitigate the inconveniences of separation, nor does she ever cease to labor for the re-establishment of concord, or despair of bringing it about. But these are extremities to which it would be easy not to descend if married persons were not actuated by lust, but, having duly considered both the duties and the elevated motives of matrimony, came to it with proper dispositions, and wedlock were not preceded by a continuous series of offences displeasing to God. To sum up all in a few words, marriages will be blessed with peaceful and quiet constancy if the wedded pair draw their breath and life from the power of religion, of whose gift it comes that the mind is strong and unconquerable, and by whose existence personal faults, if such exist, discrepancy of habits and dispositions, the weight of maternal cares, the toil and anxiety about the education of children, the attendant labors of existence, and adverse circumstances may be borne, not only with moderation, but even willingly and gladly.

Care ought also to be taken lest alliances be lightly sought with those who are strangers to the Catholic name and faith, for it can scarcely be hoped that minds which are at variance in respect of religious doctrine should be in accord on other matters. Indeed it is most evident that marriages of this kind should be avoided from the fact of their giving occasion to forbidden communion in sacred things; they create danger to the religion of a Catholic spouse, they are a hindrance to the good education of the children, and very frequently they dispose the mind to become accustomed to take equal account of all religions, and to lose sight of the distinction between true and false. In the last place, since we thoroughly understand that no one ought to be an alien from our charity, we commend those, Venerable Brethren, to your authority, faith, and piety, who, being indeed extremely wretched, are carried away by the tide of their lusts, and, being altogether unmindful of their own salvation, live contrary to law and right not united in a bond of lawful wedlock. Let your skill and diligence be employed in recalling such to their duty; and do you in every way strive, both by yourselves and with the interposition of good men, that they may perceive that they have acted wickedly, that they may do penance for their sin, and may turn their minds seriously towards proper nuptials celebrated with Catholic rites.

You easily perceive, Venerable Brethren, that these instructions and precepts respecting Christian marriage, which we have resolved to communicate to you, pertain strictly no less to the preservation of civil society than to the everlasting salvation of men. May God grant, therefore, that the more weight and importance these instructions have, the more they may find everywhere minds docile and prompt to obey. On this account let us all alike, with suppliant and humble prayer, implore the aid of the Blessed and Immaculate Virgin Mary, that, by exciting minds to the obedience of faith, she may show herself to men as their mother and helper. Nor let us implore with less earnestness Peter and Paul, the princes of the Apostles, the conquerors of superstition, the sowers of the seed of truth, that they may preserve the human race from the deluge of returning errors by their most powerful patronage.

Meanwhile, as pledge of heavenly gifts and witness of Our singular good-will, We from the heart impart to you all, Venerable Brethren, and to the people intrusted to your vigilance, Our apostolic benediction. Given at Rome, at St. Peter's, on the tenth day of February, in the year 1880, the second year of Our Pontificate.

LEO PP. XIII.

LETTER TO HIS HOLINESS LEO XIII.

[SOME months ago we published in the REVIEW the magnificent Encyclical of Our Holy Father, in which he urged the bishops of the Catholic world to take suitable measures for restoring the study of St. Thomas and his teachings in their seminaries of theology and wherever outside of them secular youth receives philosophical instruction. To this our American bishops, not content with the simple obedience they uniformly render to all mandates, counsels, even mere wishes, of the Holy See, have given their warmest assent and adhesion of heart and soul, and have expressed in reply to the Holy Father not only their willingness, but their eagerness to second his intentions to the best of their power. We have received such urgent requests from more than one source to put on record in the REVIEW this adhesion of the American Episcopate to the teachings of Rome touching St. Thomas, that we cannot but comply. Consequently we give below the Letter of the Archbishops and Bishops of the provinces of New York, Boston, and Philadelphia. All the other prelates have, no doubt, singly or conjointly notified the Holy Father of their intention to be guided by his counsel and authority in this matter. But this is the only document that has appeared in print so far. We take it, with its translation, from .the Philadelphia Catholic Standard of March 20th, 1880.]

BEATISSIME PATER: Litteras Tuas mense Augusto superioris anni datas non sine maxima animi laetitia perlegimus. Iis enim, quod jampridem bonorum omnium vota postulabant, Episcopos hortaris ac mones ut Clericorum aliorumque doctorum virorum studium in theologicis ac philosophicis disciplinis ad D. Thomae normam tradendis excitent; atque auream sanctissimi hujus magistri doctrinam, sicubi neglecta fuerit, revocandam ac restituendam et quam latissime propagandam curent. Quod non solum maximas Ecclesiae utilitates pariet, sed etiam scientiis omnibus quotquot apud homines excoluntur haud parum profuturum esse arbitramur. Omnes enim artissimo quodam inter se vinculo colligantur, neque sine rectae philosophiae principiis atque usu aut satis intelligi aut apte doceri possunt. Quamobrem si saperent suaeque mentis essent Tibi gratias et haberent et agerent maximas etiam illi homines qui, neglecto rerum divinarum studio iis potissimum scientiis quae ex naturae pervestigatione humanoque ingenio hauriuntur, sese totos tradiderunt.