The Popes and Democracy - Part V. the Attitude of Catholics in a World of Errors 52. Some Objections and their Answers

Many quotations in this booklet come from the Letter on the Sillon which St. Pius X sent to the French Bishops in 1910. It may be argued that it is now out of date. It is true that the Sillonist movement is now dead, as such, but its errors are very much alive, and have spread far and wide. The excerpts given in this booklet should make this fact quite plain. It is clear that the subject matter of this Letter is as applicable today as it was then. Quotations such as this booklet contains are sometimes said to be meaningless because they are read out of context. This is a facile objection, and the implicit accusation which it carries does not appear to be fair. It is naturally impossible to quote a whole letter or encyclical in an article such as this. Many of the quotations are so clear, however, that no doubt can reasonably arise as to their real meaning. Others, perhaps, would gain by being read in the context. But since I indicate every source of reference, anyone may verify it for himself. It is sometimes said that political and social questions do not concern the average Catholic and that, for them, it is sufficient to lead a good life, go to Mass, and generally follow the commandments of God and the precepts of the Church. If such were the case, the Popes would not have written so many social Encyclicals. They would not have insisted, again and again, numerous quotations could be given - that all Catholics should take an interest in political and social questions. In the Encyclicals, we find a lucid survey of modern ills and evils, with their causes, consequences, and remedies. Many aspects of modern life which puzzle the average man, become crystal- clear in the light of the Encyclicals and other documents. At a time when so many bulky books are written, adding only to the general confusion of our age, one cannot help thinking that the Encyclicals, in their relative brevity, are truly inspired by the Holy Spirit. It is tragic that they should meet with so much indifference. Could it be that modern conditions, the complexity of life and the development of social relations make the past Encyclicals obsolete? It might be so if Encyclicals were intended to outline methods and systems. But the Encyclicals do not outline methods, they deal with basic principles, and especially when such principles are threatened by the new methods or systems which society may choose to put into practice. Basic principles do not change, they remain forever valid. It is necessary, of course, to adapt methods, systems and institutions to the new environment resulting from the material development of society - that is precisely what St. Pius X said (see para. 43 above) - but this necessary adaptation must not violate principles. The idea that what was true yesterday is not necessarily true today is now quite common. It is often expressed in phrases such as: "You are behind the times, we do not do that any more; it's had its day; you are old-fashioned ... " But this modern way of expressing disapproval avoids all reference to the truth or falsity of a proposition. It is an easy way to settle a question without a rational discussion. This idea, in fact, is basically a Marxist idea. In the doctrine of Karl Marx, truth is not a "being", but a "becoming". When we closely examine the modern ideas which have won recognition in virtually every quarter, are usually discover their origin in Marxism. Marxian ideas have penetrated modern thinking without our even being aware of it. It would be a mistake to believe, however that these ideas are to be found only in Communism. And the idea that truth undergoes changes is one of them. If Encyclicals are not obsolete, at least, some may argue, they are not binding upon our faith. After all, Popes are infallible only when they speak "ex cathedra". For the rest, they merely express personal opinions, and we are not obliged to subscribe to these opinions. This argument is all the more dangerous in that it cleverly introduces two statements which are substantially true: Encyclicals are not articles of faith, and the Popes are not infallible in the strict sense when they write them. But Pius XII disposed of this fallacy in "Humani generis" when he said: "Nor is it to be supposed that a position advanced in an Encyclical does not, ipso facto, claim assent. In writing them, it is true, the Popes do not exercise their teaching authority to the full. But such statements come under the day-to-day teaching of the Church, which is covered by the promise "He who listens to you, listens to Me". (Luke X. 16). For the most part the positions advanced, the duties inculcated by these encyclical letters, are already bound up, under some other title, with the general body of Catholic teaching." (Pius XII "Humani generis") I think I have refuted the arguments most likely to be put forward. The political and social teaching of the Encyclicals simply cannot be dismissed.