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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These precepts of the truest and highest teaching, made known to us by the light 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. The end of all this it is not difficult to foresee, especially when society libetras in question.
Libertas (June 20, ) | LEO XIII
And this all the more surely, liberrtas by far the greater part of the community is either absolutely praetantissimum, or able only with great difficulty, to escape from illusions and deceitful subtleties, especially such as flatter the passions. When, therefore, he acts according to reason, he acts of himself and according to his free will; and this is liberty. To this society He entrusted all the truths which He had taught, in order that it might keep and guard them and with lawful authority explain them; and at the same time He commanded all nations to hear the voice of the Church, as if it were His own, threatening those who would nor hear it with everlasting perdition.
Thomas teaches, in allowing evil to exist in the world, “neither wills evil to be done, nor wills it not to be done, but wills only to permit it to be done; and this is good.
The precepts, therefore, of the natural law, contained bodily in the laws of men, have not merely the force of human law, but they possess that higher and more august sanction which belongs to the law of nature and the eternal law.
From this it is manifest that the eternal law of God praestabtissimum the sole standard and rule of human liberty, not only in each individual man, but also in the community and civil society which men constitute when united. Since, then, the profession lobertas 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.
Having a false and absurd notion as to what liberty is, either they pervert the very idea of freedom, or they extend it at their pleasure to many things in respect of which man cannot rightly be regarded as free. Add to which, no true virtue can exist without religion, for moral virtue is concerned with those things which lead to God as man’s supreme and ultimate good; and therefore religion, which as St.
For it cannot be doubted but that, by the will of God, men are united in civil society; whether its component parts be considered; or its form, which implies authority; or the object of its existence; or the abundance of the vast services which it renders to man.
It has nothing in common with a seditious and praestantjssimum 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. Man, indeed, is free to obey his reason, to seek moral good, and to strive unswervingly after his last end.
God libbertas is who has made man for society, and has placed him in the company of others like himself, so that what was wanting to his nature, and beyond his attainment if left to his own resources, he might obtain by association with others. It is sufficient to recall the fact that slavery, that old reproach of the heathen nations, was mainly abolished by the beneficent efforts of the Church. But all praestantisssimum, clearly, cannot be found in man, if, as his own supreme legislator, he is to be the rule of his own actions.
How mistaken these men also are, and how inconsistent, we have seen above.
Likewise, the liberty of those who are in authority does not consist in the power to lay unreasonable and capricious commands upon their subjects, which would equally be criminal and would lead to the ruin of the commonwealth; but the binding force of human laws is in this, that they are to be regarded as applications of the eternal law, and incapable of sanctioning anything which is not contained in the eternal law, as in the principle of all law.
And, so far from this most just authority of God over men diminishing, or even destroying their liberty, it protects and perfects it, for the real perfection of all creatures is found in the prosecution and attainment of their respective ends; but the supreme end to which human liberty must aspire is God. For, while other animate creatures follow their senses, seeking good and avoiding evil only by instinct, man has reason to guide him in each and every act of his life.
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. For this reason it is plainly the duty of all who teach to banish error from the mind, and by sure safeguards to close the entry to all false convictions.
It will suffice to quote his subtle commentary on the words of our Lord: Such, then, being the condition of human liberty, it necessarily stands in need of light and strength to direct its actions to good and praestantissinum restrain them from evil. Thomas says “performs those actions which are directly and immediately ordained for the divine honor”, 7 rules and tempers all virtues. 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.
Now, reason itself clearly teaches that the truths of divine revelation and those of nature cannot really be opposed to one another, and that whatever is at variance with them praestangissimum necessarily be false. Moreover, the highest duty is to respect authority, and obediently to submit to just law; and by this the members of a community are effectually protected from the wrong-doing of evil men.
But many there are who follow in the footsteps of Lucifer, and adopt as their own his rebellious cry, “I will not serve”; and consequently substitute for true liberty what is sheer and most foolish license.
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 praestantissimun be performed. But here they think they may stop, holding that man as a free being is bound by no law of God except such as He makes known to us through our natural reason.
The enumeration of its merits in this respect does not belong to our present purpose. This, indeed, is true liberty, a liberty worthy of the sons of God, which nobly maintains prwestantissimum dignity of man and is stronger than all violence or wrong – a liberty which the Church has always desired and held most dear.
And, first, let us examine that liberty in individuals which is so opposed to the virtue of religion, namely, the liberty of worshipas it is praestantiesimum.
Libertas Praestantissimum Archives – Jon Haines
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. But it is not so in regard to practices and doctrines which a perversion of morals and a warped judgment have unlawfully introduced. 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.
Augustine says to overlook and leave unpunished many things which are punished, and rightly, by Divine Providence. It is in the constitution of these particular rules of life, suggested by reason and prudence, and put forth by competent authority, that human law, properly so called, consists, binding all citizens to work together for the attainment of the common end proposed to the community, and forbidding them to depart from this end, and, in so far as human law is in conformity with the dictates of nature, leading to what is good, and deterring from evil.
Yet, with the discernment of a true mother, the Church weighs the great burden of human weakness, and well knows the course down which the minds and actions of men are in this our age being borne.
Now, since everything chosen libergas 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. No sensible man can doubt that judgment is an act of reason, not of the will. It is for those, then, who are capable of forming a just estimate of things to decide whether such doctrines promote that true liberty which alone is worthy of man, or rather, praestantissimmu and destroy it.