Leo XIII, 1878-1903

1968. Now the history of all past ages is witness that this Apostolic See, to which not only the office of teaching, but also the supreme government of the whole Church were assigned, has indeed continually adhered "to the same doctrine, in the same sense, and in the same mind" [Conc. Vatic., see n. 1800]; that it has always been accustomed to modify the rule of life so as never to overlook the manners and customs of the various peoples which it embraces, while keeping the divine law unimpaired. If the safety of souls demands this, who will doubt that it will do so now?—

1969. This, however, is not to be determined by the decision of private individuals who are quite deceived by the appearance of right; but it should be the judgment of the Church. . . . But in the case about which we are speaking, Our Beloved Son, more danger is involved, and that advice is more inimical to Catholic doctrine and discipline, according to which the followers of new ideas think that a certain liberty should be introduced into the Church so that, in a way checking the force of its power and vigilance, the faithful may indulge somewhat more freely each one his own mind and actual capacity.

1970. The entire external teaching office is rejected by those who wish to strive for the acquisition of Christian perfection, as superfluous, nay even as useless; they say that the Holy Spirit now pours forth into the souls of the faithful more and richer gifts than in times past, and, with no intermediary, by a kind of hidden instinct teaches and moves them. . . .

1971. Yet, to one who examines the matter very thoroughly, when any external guide is removed, it is not apparent in the thinking of the innovators to what end that more abundant influx of the Holy Spirit should tend, which they extol so much.—Surely, it is especially in the cultivation of virtues that there is absolute need of the assistance of the Holy Spirit; but those who are eager to pursue new things extol the natural virtues beyond measure, as if they correspond better with the way of life and needs of the present day, and as if it were advantageous to be endowed with these, since they make a man better prepared and more strenuous for action.—It is indeed difficult to believe that those who are imbued with Christian knowledge can hold the natural above the supernatural virtues, and attribute to them greater efficacy and fruitfulness. . . .

1972. With this opinion about the natural virtues another is closely connected, according to which all Christian virtues are divided into two kinds, as it were, passive as they say, and active; and they add that the former were better suited for times past, that the latter are more in keeping with the present. . . . Moreover, he who would wish that the Christian virtues be accommodated some to one time and some to another, has not retained the words of the Apostle: "Whom he foreknew, he also predestined to be made conformable to the image of His Son" [Rom. 8: 29]. The master and exemplar of all sanctity is Christ, to whose