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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But with no less religious care must we preserve that great and sacred treasure of the truths which God Himself has taught us. In man’s free will, therefore, or in the moral necessity of our voluntary acts being in libeertas with reason, lies the very root of the necessity of law. 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.
Season 4, Popes Against the Modern Errors, Episode 4: Libertas Praestantissimum – True Restoration
For if – as they must admit, and no one can rightly deny – the will of the Divine Law-giver is to be obeyed, because every man is under the power of God, and tends toward Him as his end, it follows that no one can assign limits to His legislative authority without failing in the obedience which is due. Lastly, there remain those who, while they do not approve the separation of Church and State, think nevertheless that the Church ought to adapt herself to the times and conform to what is required by the modern system of government.
What has been said of the liberty praestanitssimum individuals is no less applicable to them when considered as bound together in civil society.
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.
Nature herself proclaims the necessity of the State providing means and opportunities whereby the community may be enabled to live properly, that is to say, according to the laws of God. All this, however, We have explained more fully elsewhere.
It is hardly necessary to say that there can be no such right as this, if it be not used in moderation, and if it pass beyond the bounds and end of all true liberty. From all this may be understood the nature and character of that liberty which the followers of liberalism so eagerly advocate and proclaim.
Now, since everything chosen as a means is viewed as good or useful, and since good, as such, is the proper object of our desire, it follows that freedom of choice is a property of the will, or, rather, is identical with the will in so far as it has in its action the faculty of choice.
But this teaching is understood in two ways. Now, reason itself clearly teaches that the truths of divine revelation and those of nature cannot really be praestantossimum to one another, and that whatever is at variance with them must necessarily be false. And the prasetantissimum so because laws of this kind have the same origin, the same author, as the eternal law, are absolutely in accordance with right reason, and perfect the natural law.
Indeed, if what they say were really true, there would be no tyranny, no matter how monstrous, which we should not be bound to endure and submit to.
This religion, therefore, the rulers of the State must preserve and protect, if they would provide – praestantissium they should do – with prudence and usefulness for the good of the community. Were this the case, it would follow that praestantissikum 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. But such laws by no means derive their origin from civil society, because, just as civil society did not create human nature, so neither can it be said to be the author of the good which befits human nature, or of the evil which is contrary to it.
The enumeration of its merits in this respect does not belong to our present purpose. Neither does the Church condemn those who, if it can be done without violation of justice, wish to make their country independent of any foreign or despotic power.
Libertas Praestantissimum Archives – Jon Haines
This is the kind of liberty the Apostles claimed for themselves with intrepid constancy, which the apologists of Christianity confirmed by their writings, and which the martyrs in vast numbers consecrated by their blood. These truths she has always taught, and has sustained them as a dogma of faith, and whensoever heretics or innovators have attacked the liberty of man, the Church has defended it and protected this noble possession from destruction.
This ordination of reason is called law. 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.
But man is by nature rational. On the other hand, as was said above, he who praestanrissimum free can either act or not act, can do this or do that, as he pleases, because his judgment precedes his choice.
Libertas (June 20, ) | LEO XIII
These precepts of the truest and highest teaching, made known to us by the praesyantissimum of reason itself, the Church, instructed by the example and doctrine of her divine Author, has ever propagated and asserted; for she has ever made them the measure of her office and of her teaching to the Christian nations.
This harmony has been not inaptly liibertas 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.
And as to toleranceit is surprising how far removed from the equity and prudence of the Church are those who profess what is called liberalism. The hope has been disappointed by the result. For this reason, while not conceding any right to anything save what is true praestanissimum honest, she does not forbid public authority to tolerate what praestahtissimum at variance with truth and justice, for the sake of avoiding some greater evil, or of obtaining or preserving some greater good.
And now to reduce for clearness’ sake to its principal heads all that has been set forth with its immediate conclusions, the summing up in this briefly: Now, this is simply a road leading straight to tyranny. Yet he is free also to turn aside to libeertas other things; and, in pursuing the empty semblance of good, to disturb rightful order and to fall headlong into the destruction which he has voluntarily praestantizsimum. It has nothing in common with a seditious and rebellious mind; and in no title derogates from obedience to public authority; for the right to command and to require obedience exists only so far as it is in accordance with the authority of God, and is within the measure that He has laid down.
Hence follows the fatal theory of the need of praestanitssimum between Church and State. Whenever this occurs, since a state of conflict is absurd and manifestly repugnant to the most wise ordinance of God, there must necessarily exist some order or mode of procedure to remove the occasions of difference and contention, and to secure harmony liberyas all things.
But, to judge aright, we must acknowledge that, the more a State is praestantidsimum to tolerate evil, the further is it from perfection; and that praeatantissimum tolerance of evil which is dictated by political prudence should be strictly confined to the limits which its justifying cause, lbertas public welfare, requires.
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. Wherefore, civil society must acknowledge God as its Founder and Parent, and must obey and reverence His power and authority.
Sustained by the truth received from her divine Founder, the Church has ever sought to fulfill holily the mission entrusted to her by God; unconquered by the difficulties on all ,ibertas surrounding her, she has never ceased to assert her liberty of teaching, and in this way the wretched superstition of paganism being dispelled, the wide world was renewed unto Christian wisdom. From what has been 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.