Leo XIII, 1878–1903

and that nothing is more inconsistent with truth than the belief that the sacrament is a kind of added ornament, or an external property which can be disengaged and separated from the contract according to man’s pleasure.

The Political Principality ¹

[From the Encyclical, “Diuturnum illud,” June 29, 1881]

1855. Although man incited by a kind of arrogance and contumacy often strives to cast off the reins of government, yet he has never been able to succeed in obeying anyone. In every association and community of men, necessity demands that some be in charge. . . . But it is of interest to note at this point that those who are to be in charge of the state can in certain cases be elected by the will and judgment of the multitude, and Catholic doctrine makes no opposition nor resistance. By this election by which the prince is designated, the rights of principality are not conferred, nor is the power committed, but it is determined by whom it is to be carried on. There is no question here of the kinds of states; for there is no reason why the principality of one person or of several should be approved by the Church, provided it be just and intent upon the common good. Therefore, as long as justice is preserved, peoples are not prohibited from establishing that kind of state for themselves which more aptly befits either their genius or the institutions and customs of their ancestors.

1856. But the Church teaches that what pertains to political power comes from God. . . . It is a great error not to see what is manifest, that, although men are not solitaries, it is not by congenital free will that they are impelled to a natural community life; and moreover the pact which they proclaim is patently feigned and fictitious, and cannot bestow as much force, dignity, and strength to the political power as the protection of the state and the common welfare of the citizens require. But the principality is to possess these universal glories and aids, only if it is understood that they come from God, the august and most holy source.

1857. That is the one reason for men not obeying, if something is demanded of them which is openly at odds with natural and divine law; for it is equally wrong to order and to do anything in which the law of nature or the will of God is violated. If, then, it ever happens to anyone to be forced to choose one or the other, namely, to ignore the orders either of God or of princes, obedience must be rendered to Jesus Christ who orders, “the things that are Caesar’s, to Caesar; the things that are