Leo XIII, 1878-1903

is accommodated to finite intelligences; that is, God manifests Himself to them, insofar as He has relations with them, as their creator, provider, redeemer, sanctifier.

1930a. The judgment: The Holy Office "has decided that these propositions, in the author's own sense, are to be disproved and proscribed, according as it does disprove, condemn, and proscribe by this general decree. . . . His Holiness has approved, confirmed, and ordered that the decree of the Most Eminent Fathers be observed by all."

Bounds of Liberty, and Human Action¹

[From the Encyclical, "Libertas, praestantissimum," 20th of June, 1888]

1931. [Finally] many do not approve the separation of Church and state but yet think that the Church ought to yield to the times, and adapt and accommodate herself to what the prudence of the day in administering governments demands. The opinion of these is good, if this is understood of some equitable plan which can be consistent with truth and justice, namely, such that the Church, exploring the hope of some great good, would show herself indulgent and bestow upon the times that which she can, while preserving the sanctity of her office.—But this is not so in matters and doctrines which a change of morals and a fallacious judgment have unlawfully introduced . . .

1932. And so from what has been said it follows that it is by no means lawful to demand, to defend, and to grant indiscriminate freedom of thought, writing, teaching, and likewise of belief, as if so many rights which nature has given to man. For if nature had truly given these, it would be right to reject God's power, and human liberty could be restrained by no law.—Similarly it follows that these kinds of freedom can indeed be tolerated, if there are just reasons, yet with definite moderation, lest they degenerate into caprice and indulgence.

1933. Whenever domination presses or impends such as to hold the state in subjection by an unjust force, or to force the Church to lack due freedom, it is right to seek some tempering of the government in which it is permitted to act with freedom; for in this case that immoderate and vicious freedom is not demanded, but some relief is sought for the good of all, and this only is a concern, that, where license for evil deeds is granted, there opportunity for doing right be not impeded.

1934. And furthermore it is not of itself contrary to one's duty to prefer a form of government regulated by the popular class, provided Catholic doctrine as to the origin and administration of public power be maintained. Of the various kinds of government, the Church indeed rejects