Leo XIII, 1878–1903

their attention further, beyond this, as it were, rather restricted field, and to take in the national government itself. We say “in general,” because these precepts of Ours apply to all nations. But it can happen in some places that it is by no means expedient for weighty and just reasons to take part in national politics and to become active in political affairs. But, in general, as we have said, to be willing to take no part in public affairs would be as much at fault as to have no interest and to do nothing for the common good, and even more, because Catholics by the admonition of the very doctrine which they profess are impelled to carry on their affairs with integrity and trust. On the other hand, if they remain indifferent, those whose opinions carry very little hope for the safety of the state will easily seize the reins of government. And this also would be fraught with injury to the Christian religion, because those who were evilly disposed toward the Church would have the greatest power, and those well disposed the least.

1884. Therefore, it is very clear that the reason for Catholics entering public affairs is just, for they do not enter them nor ought they to do so for this reason, so as to approve that which at the moment is not honorable in the methods of public affairs, but to transfer these methods insofar as it can be done, to the genuine and true public good, having in mind the purpose of introducing into all the veins of the state, as a most healthful sap and blood, the wisdom and virtue of the Christian religion. . . .

1885. Lest the union of souls be broken by rash charges, let all understand the following: That the integrity of the Catholic faith can by no means exist along with opinions which border on naturalism and rationalism, the sum total of which is to tear Christian institutions from their foundations and to establish man’s leadership in society, relegating God to second place.—Likewise, that it is not lawful to follow one form of duty in private life, and another in public; for example, so that the authority of the Church is observed in private life, and cast aside in public. For this would be to combine the honorable and the shameful, and to place man in conflict with himself, when on the other hand he should always be in accord with himself, and never in anything or in any manner of life abandon Christian virtue.

1886. But if there is question merely of methods in politics, about the best kind of state, about ordering government in one way or another, surely, in these matters there can be an honorable difference of opinion. Therefore, a dissenting opinion in the matters which we have mentioned on the part of those men whose piety is otherwise known, and whose minds are ready to accept obediently the decrees of the Apostolic See, cannot in justice be considered a sin on their part; and a much greater injury takes place, if they are faced with the charge of having violated or