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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Let, then, that continue to remain in a holy and inviolable union which neither can nor should be separated; and in all things-for this is the dictate of right reason itself-let God be dutifully and obediently served.
Libertas (June 20, ) | LEO XIII
And, where such liberties are in use, men should employ them in doing good, and should estimate them as the Church does; for liberty is to be regarded as legitimate in so far only as it affords greater facility for doing good, but no farther. And because the Church, the pillar and ground of truth, and the unerring teacher of morals, is forced utterly to reprobate prestantissimum condemn tolerance of such an abandoned and criminal character, they calumniate her as being wanting in patience and gentleness, and thus fail to see that, in so doing, they impute to her as a fault what is in reality a matter for commendation.
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.
Thus, truth being gradually obscured by darkness, pernicious and manifold error, as too often happens, will easily prevail. In lowliness of heart We raise Our eyes in supplication to God, and earnestly beseech Him to shed mercifully the light of His wisdom and of His counsel upon men, so that, strengthened by these heavenly gifts, they may in matters of such moment discern what is true, and may afterwards, in public and private at all times and with unshaken constancy, live in accordance with the truth.
From all this may be understood the nature and character of that liberty which the followers of liberalism so eagerly advocate and proclaim. The end of all this it is not difficult to foresee, especially when society is in question.
In other words, the reason prescribes to the will what it should seek after or shun, in order to the eventual attainment of man’s last end, for the sake of which all his actions ought to be performed. Nothing more foolish can be uttered or conceived than the notion that, because man is free by nature, he is therefore exempt from praestantissium.
Unless it be otherwise determined, by reason of some exceptional condition of things, it is expedient to take part in the administration of public affairs. In other words, the good wished by the will is necessarily good in so far as it is known by the intellect; and this the more, because in all voluntary acts choice is subsequent to a judgment upon the truth of the good presented, declaring to which good preference should be given.
But when anything is commanded which is plainly at variance with the will of God, there is a wide departure from this divinely constituted order, and at the same time a direct conflict with divine authority; therefore, it is right not to obey.
But man can judge of this contingency, as We say, only because he has a soul that is simple, spiritual, and intellectual – a soul, therefore, which is not produced by matter, and does not depend on matter for its existence; but which is created immediately by God, and, far surpassing the condition of things material, has a life and action of its own so that, knowing the unchangeable and necessary reasons of what is true and good, it sees that no particular kind of good is necessary to us.
For, when once man is firmly persuaded that he is subject to no one, it follows that the efficient cause of the unity of civil society is not to be sought in any principle external to man, or superior to him, but simply in the free will of individuals; that the authority in the State comes from the people only; and that, just as every man’s individual reason is his only rule of life, so the collective reason of the community should be the supreme guide in the management of all public affairs.
Of the laws enacted by men, some are concerned with what is good or bad by its very nature; and they command men to follow after what is right and to shun what is wrong, adding at the same time a suitable sanction. So powerful, so conspicuous, in this respect is the influence of the Church that experience abundantly testifies how savage customs are no longer possible in any land where she has once set her foot; but that gentleness speedily takes the place of cruelty, and the light of truth quickly dispels the darkness of barbarism.
One thing, however, remains always true – that the liberty which is claimed for all to do all things is not, as We have often said, of itself desirable, inasmuch as it is contrary to reason that error and truth should have equal rights.
This harmony has been not inaptly compared to that which exists between the body and the soul for the well-being of both one and the other, the separation of which brings irremediable harm to the body, since it extinguishes its very life. To this rule of action and restraint of evil God has vouchsafed to give special and most suitable aids for strengthening and ordering the human will.
Augustine, De libero arbitriolib. 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 must in some proper way be connected with their cause; and it belongs to the perfection of every nature to contain itself within that sphere and grade which the order of nature has assigned to it, namely, that the lower should be subject and obedient to the higher.
No sensible man can doubt that judgment is an act of reason, not of the will. These laws it is that embody the government of God, who graciously guides and directs the intellect and the will of man lest these fall into error.
Season 4, Popes Against the Modern Errors, Episode 4: Libertas Praestantissimum – True Restoration
If, then, a remedy is desired, let it be sought for in a restoration of sound doctrine, from which alone the preservation of order and, as a consequence, the defense of true liberty can be confidently expected.
Since, then, the profession of one religion is necessary in the State, that religion must be professed which alone is true, and which can be recognized without difficulty, especially in Catholic States, because the marks of truth are, as it were, engravers upon it. Laws come before men live together in society, and have their origin in the natural, and consequently in the eternal, law.
Summa theologiaeIIa-IIae, q. Without this, llbertas freedom of our will would be our ruin. For, once ascribe to human reason the only authority to decide what is true and what is good, and the real distinction between good and evil is destroyed; honor and dishonor differ not in their nature, but in the opinion and judgment of each one; praestantissmium is the measure of what is lawful; and, given a code of morality which can have little or no power to restrain or quiet the unruly propensities of man, a way is naturally opened to universal corruption.
Season 4, Popes Against the Modern Errors, Episode 4: Libertas Praestantissimum
Men have a right freely and prudently to propagate throughout the State what things soever are true and honorable, so that as many as possible may possess them; but lying opinions, than which no mental plague is greater, and vices which corrupt the heart and moral life should be diligently repressed by public authority, lest they insidiously work the ruin of the State.
First of all, there must be law ; that is, a fixed rule of teaching what is to be done and what is to be left undone. To deny the existence of this authority in God, or to refuse to submit to it, means to act, not as a free man, but as one who treasonably abuses his liberty; and in such a disposition of mind the chief and deadly vice of liberalism essentially consists.
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.
Such an opinion is sound, if it is to be understood of some equitable adjustment consistent with truth and justice; in so far, namely, that the Church, in the hope of some great good, may show herself indulgent, and may conform to the times in so far as her sacred office permits.
The Church, truly, to our great benefit, has carefully preserved the monuments of ancient wisdom; has opened everywhere homes of science, and has urged on intellectual progress by fostering most diligently the arts by which the culture of our age is so much advanced.