Danger of Ignorance (Pius X)

"Acerbo Nimis"
ENCYCLICAL OF POPE PIUS X ON THE DANGERS OF IGNORANCE AND THE NEED FOR TEACHING CHRISTIAN DOCTRINE

APRIL 15th, 1905

To the Patriarchs, Primates, Archbishops, Bishops and other Ordinaries in Peace and Communion with the Apostolic See.
Venerable Brethren, Health and the Apostolic Blessing.

THE TEXT OF THE ENCYCLICAL

1. At this very troublesome and difficult time, the hidden designs of God have conducted Our poor strength to the office of Supreme pastor, to rule the entire flock of Christ. The enemy has, indeed, long been prowling about the fold and attacking it with such subtle cunning that now, more than ever before, the prediction of the Apostle to the elders of the Church of Ephesus seems to be verified: “I know that ... fierce wolves will get in among you, and will not spare the flock.” [1]

Those who still are zealous for the glory of God are seeking the causes and reasons for this decline in religion. Coming to a different explanation, each points out, according to his own view, a different plan for the protection and restoration of the Kingdom of God on Earth.

But it seems to Us, Venerable Brethren, that while we should not overlook other considerations, We are forced to agree with those who hold that the chief cause of the present indifference and, as it were, infirmity of soul, and the serious evils that result from it, is to be found above all in ignorance of things divine. This is fully in accord with what God Himself declared through the Prophet Osee: “And there is no knowledge of God in the land. Cursing and lying and killing and theft and adultery have overflowed: and blood hath touched blood. Thereafter shall the land mourn, and everyone that dwelleth in it shall languish.” [2]

2. It is a common complaint, unfortunately too well founded, that there are large numbers of Christians in our own time who are entirely ignorant of those truths necessary for salvation. And when we mention Christians, We refer not only to the masses or to those in the lower walks of life -- for these find some excuse for their ignorance in the fact that the demands of their harsh employers hardly leave them time to take care of themselves or of their dear ones — but We refer to those especially who do not lack culture or talents and, indeed, are possessed of abundant knowledge regarding things of the world but live rashly and imprudently with regard to religion.

It is hard to find words to describe how profound is the darkness in which they are engulfed and, what is most deplorable of all, how tranquilly they repose there. They rarely give thought to God, the Supreme Author and Ruler of all things, or to the teachings of the Faith of Christ. They know nothing of the Incarnation of the Word of God, nothing of the perfect restoration of the human race which He accomplished. Grace, the greatest of the helps for attaining eternal things, the Holy Sacrifice and the Sacraments by which we obtain grace, are entirely unknown to them. They have no conception of the malice and baseness of sin; hence they show no anxiety to avoid sin or to renounce it.

And so they arrive at life's end in such a condition that, lest all hope of salvation be lost, the priest is obliged to give in the last few moments of life a summary teaching of religion, a time which should be devoted to stimulating the soul to greater love for God. And even this as too often happens only when the dying man is not so sinfully ignorant as to look upon the ministration of the priest as useless, and then calmly faces the fearful passage to eternity without making his peace with God.

And so Our Predecessor, Benedict XIV, had just cause to write: “We declare that a great number of those who are condemned to eternal punishment suffer that everlasting calamity because of ignorance of those mysteries of Faith which must be known and believed in order to be numbered among the elect.” [3]

3. There is then, Venerable Brethren, no reason for wonder that the corruption of morals and depravity of life is already so great, and ever increasingly greater, not only among uncivilized peoples but even in those very nations that are called Christian. The Apostle Paul, writing to the Ephesians, repeatedly admonished them in these words: “But immorality and every uncleanness or covetousness, let it not even be named among you, as become saints; or obscenity or foolish talk.” [4]

He also places the foundation of holiness and sound morals upon a knowledge of divine things-which holds in check evil desires: “See to it therefore, brethren, that you walk with care: not as unwise but as wise. . . Therefore, do not become foolish, but understand what the will of the Lord is.” [5]

And rightly so. For the will of man retains but little of that divinely implanted love of virtue and righteousness by which it was, as it were, attracted strongly toward the real and not merely apparent good. Disordered by the stain of the first sin, and almost forgetful of God, its Author, it improperly turns every affection to a love of vanity and deceit. This erring will, blinded by its own evil desires, has need therefore of a guide to lead it back to the paths of justice whence it has so unfortunately strayed.

The intellect itself is this guide, which need not be sought elsewhere, but is provided by nature itself. It is a guide, though, that, if it lack its companion light, the knowledge of divine things, will be only an instance of the blind leading the blind so that both will fall into the pit. The holy king David, praising God for the light of truth with which He had illumined the intellect, exclaimed: “The light of Thy countenance, O Lord, is signed upon us.” [6] Then he described the effect of this light by adding: “Thou hast given gladness in my heart,” gladness, that is, which enlarges our heart so that it runs in the way of God's Commandments.

4. All this becomes evident on a little reflection. Christian teaching reveals God and His infinite perfection with far greater clarity than is possible by the human faculties alone. Nor is that all. This same Christian teaching also commands us to honor God by Faith, which is of the mind, by hope, which is of the will, by love, which is of the heart; and thus the whole man is subjected to the supreme Maker and Ruler of all things.

The truly remarkable dignity of man as the son of the heavenly Father, in Whose image he is formed, and with Whom he is destined to live in eternal happiness, is also revealed only by the doctrine of Jesus Christ. From this very dignity, and from man's knowledge of it, Christ showed that men should love one another as brothers, and should live here as become children of light, “not of revelry and drunkenness, not in debauchery and wantonness, not in strife and jealousy.” [7]

He also bids us to place all our anxiety and care in the hands of God, for He will provide for us; He tells us to help the poor, to do good to those who hate us, and to prefer the eternal welfare of the soul to the temporal goods of this life. Without wishing to touch on every detail, nevertheless is it not true that the proud man is urged and commanded by the teaching of Christ to strive for humility, the source of true glory? “Whoever, therefore, humbles himself. . . he is the greatest in the Kingdom of Heaven.” [8]

From that same teaching we learn prudence of the spirit, and thereby we avoid prudence of the flesh; we learn justice, by which we give to every man his due; fortitude, which prepares us to endure all things and with steadfast heart suffer all things for the sake of God and eternal happiness; and, last of all, temperance through which we cherish even poverty borne out of love for God, nay, we even glory in the cross itself, unmindful of its shame. In fine, Christian teaching not only bestows on the intellect the light by which it attains truth, but from it our will draws that ardor by which we are raised up to God and joined with Him in the practice of virtue.

5. We by no means wish to conclude that a perverse will and unbridled conduct may not be joined with a knowledge of religion. Would to God that facts did not too abundantly prove the contrary! But We do maintain that the will cannot be upright nor the conduct good when the mind is shrouded in the darkness of crass ignorance. A man who walks with open eyes may, indeed, turn aside from the right path, but a blind man is in much more imminent danger of wandering away. Furthermore, there is always some hope for a reform of perverse conduct so long as the light of Faith is not entirely extinguished; but if lack of Faith is added to depraved morality because of ignorance, the evil hardly admits of remedy, and the road to ruin lies open.

6. How many and how grave are the consequences of ignorance in matters of religion! And on the other hand, how necessary and how beneficial is religious instruction! It is indeed vain to expect a fulfillment of the duties of a Christian by one who does not even know them.

7. We must now consider upon whom rests the obligation to dissipate this most pernicious ignorance and to impart in its stead the knowledge that is wholly indispensable. There can be no doubt, Venerable Brethren, that this most important duty rests upon all who are pastors of souls. On them, by command of Christ, rest the obligations of knowing and of feeding the flocks committed to their care; and to feed implies, first of all, to teach. “I will give you pastors according to my own heart,” God promised through Jeremias, “and they shall feed you with knowledge and doctrine.” [9] Hence the Apostle Paul said: “Christ did not send me to baptize, but to preach the Gospel,” [10] thereby indicating that the first duty of all those who are entrusted in any way with the government of the Church is to instruct the faithful in the things of God.

8. We do not think it necessary to set forth here the praises of such instruction or to point out how meritorious it is in God's sight. If, assuredly, the alms with which we relieve the needs of the poor are highly praised by the Lord, how much more precious in His eyes, then, will be the zeal and labor expended in teaching and admonishing, by which we provide not for the passing needs of the body but for the eternal profit of the soul! Nothing, surely, is more desirable, nothing more acceptable to Jesus Christ, the Savior of souls, Who testifies of Himself through Isaias: “To bring good news to the poor he has sent me.” [11]

9. Here then it is well to emphasize and insist that for a priest there is no duty more grave or obligation more binding than this. Who, indeed, will deny that knowledge should be joined to holiness of life in the priest? “For the lips of the priest shall keep knowledge.” [12] The Church demands this knowledge of those who are to be ordained to the priesthood. Why? Because the Christian people expect from them knowledge of the divine law, and it was for that end that they were sent by God. “And they shall seek the law at his mouth; because he is the angel of the Lord of hosts.” [13]

Thus the bishop speaking to the candidates for the priesthood in the ordination ceremony says: “Let your teaching be a spiritual remedy for God's people; may they be worthy fellow-workers of our order; and thus meditating day and night on His law, they may believe what they read, and teach what they shall believe.” [14]

10. If what We have just said is applicable to all priests, does it not apply with much greater force to those who possess the title and the authority of parish priests, and who, by virtue of their rank and in a sense by virtue of a contract, hold the office of pastors of souls? These are, to a certain extent, the pastors and teachers appointed by Christ in order that the faithful might not be as “children, tossed to and fro and carried about by every wind of doctrine devised in the wickedness of men,” but that practicing “the truth in love,” they may, “grow up in all things in him who is the head, Christ.” [15]

11. For this reason the Council of Trent, treating of the duties of pastors of souls, decreed that their first and most important work is the instruction of the faithful. [16] It therefore prescribes that they shall teach the truths of religion on Sundays and on the more solemn feast days; moreover during the holy seasons of Advent and Lent they are to give such instruction every day or at least three times a week. This, however, was not considered enough. The Council provided for the instruction of youth by adding that the pastors, either personally or through others, must explain the truths of religion at least on Sundays and feast days to the children of the parish, and inculcate obedience to God and to their parents. When the Sacraments are to be administered, it enjoins upon pastors the duty to explain their efficacy in plain and simple language.

12. These prescriptions of the Council of Trent have been summarized and still more clearly defined by Our Predecessor, Benedict XIV, in his Constitution “Esti minime.” “Two chief obligations,” he wrote, “have been imposed by the Council of Trent on those who have the care of souls: first, that of preaching the things of God to the people on the feast days; and second, that of teaching the rudiments of Faith and of the divine law to the youth and others who need such instruction.”

Here the wise Pontiff rightly distinguishes between these two duties: one is what is commonly known as the explanation of the Gospel and the other is the teaching of Christian doctrine. Perhaps there are some who, wishing to lessen their labors, would believe that the homily on the Gospel can take the place of catechetical instruction. But for one who reflects a moment, such is obviously impossible. The sermon on the holy Gospel is addressed to those who should have already received knowledge of the elements of Faith. It is, so to speak, bread broken for adults. Catechetical instruction, on the other hand, is that milk which the Apostle Peter wished the faithful to desire in all simplicity like newborn babes.

13. The task of the catechist is to take up one or other of the truths of Faith or of Christian morality and then explain it in all its parts; and since amendment of life is the chief aim of his instruction, the catechist must needs make a comparison between what God commands us to do and what is our actual conduct. After this, he will use examples appropriately taken from the Holy Scriptures, Church history, and the lives of the saints — thus moving his hearers and clearly pointing out to them how they are to regulate their own conduct. He should, in conclusion, earnestly exhort all present to dread and avoid vice and to practice virtue.

14. We are indeed aware that the work of teaching the Catechism is unpopular with many because as a rule it is deemed of little account and for the reason that it does not lend itself easily to the winning of public praise. But this in Our opinion is a judgment based on vanity and devoid of truth. We do not disapprove of those pulpit orators who, out of genuine zeal for the glory of God, devote themselves to defense of the Faith and to its spread, or who eulogize the saints of God. But their labor presupposes labor of another kind, that of the catechist. And so if this be lacking, then the foundation is wanting; and they labor in vain who build the house.

Too often it happens that ornate sermons which receive the applause of crowded congregations serve but to tickle the ears and fail utterly to touch the hearts of the hearers. Catechetical instruction, on the other hand, plain and simple though it be, is the word of which God Himself speaks through the lips of the prophet Isaias: “And as the rain and the snow come down from Heaven, and return no more thither, but soak the Earth and water it, and make it to spring and give seed to the sower and bread to the eater: so shall my word be, which shall go forth from my mouth. It shall not return to me void, but it shall do whatsoever I please and shall prosper in the things for which I sent it.” [17]

We believe the same may be said of those priests who work hard to produce books which explain the truths of religion. They are surely to be commended for their zeal, but how many are there who read these works and take from them a fruit commensurate with the labor and intention of the writers? The teaching of the Catechism, on the other hand, when rightly done, never fails to profit those who listen to it

15. In order to enkindle the zeal of the ministers of God, We again insist on the need to reach the ever-increasing numbers of those who know nothing at all of religion, or who possess at most only such knowledge of God and Christian truths as befits idolaters. How many there are, alas, not only among the young, but among adults and those advanced in years, who know nothing of the chief mysteries of Faith; who on hearing the name of Christ can only ask? “Who is he. . . that I may believe in him?” [18]

In consequence of this ignorance, they do not consider it a crime to excite and nourish hatred against their neighbor, to enter into most unjust contracts, to do business in dishonest fashion, to hold the funds of others at an exorbitant interest rate, and to commit other iniquities no less reprehensible.

They are, moreover, ignorant of the law of Christ which, not only condemns immoral actions, but also forbids deliberate immoral thoughts and desires. Even when, for some reason or other, they avoid sensual pleasures, they nevertheless entertain evil thoughts without the least scruple, thereby multiplying their sins above the number of the hairs of the head.

These persons are found, we deem it necessary to repeat, not merely among the poorer classes of the people or in sparsely settled districts, but also among those in the higher walks of life, even, indeed, among those puffed up with learning, who, relying upon a vain erudition, feel free to ridicule religion and to “deride whatever they do not know.” [19]

16. Now, if we cannot expect to reap a harvest when no seed has been planted, how can we hope to have a people with sound morals if Christian doctrine has not been imparted to them in due time? It follows, too, that if Faith languishes in our days, if among large numbers it has almost vanished, the reason is that the duty of catechetical teaching is either fulfilled very superficially or altogether neglected. It will not do to say, in excuse, that Faith is a free gift of God bestowed upon each one at Baptism. True enough, when we are baptized in Christ, the habit of Faith is given, but this most divine seed, if left entirely to itself, by its own power, so to speak, is not like the mustard seed which “grows up. . . and puts out great branches.” [20] Man has the faculty of understanding at his birth, but he also has need of his mother's word to awaken it, as it were, and to make it active. So too, the Christian, born again of water and the Holy Spirit, has Faith within him, but he requires the word of the teaching Church to nourish and develop it and to make it bear fruit. Thus wrote the Apostle: “Faith then depends on hearing, and hearing on the word of Christ” [21]; and to show the necessity of instruction, he added, “How are they to hear, if no one preaches?” [22]

17. What We have said so far demonstrates the supreme importance of religious instruction. We ought, therefore, to do all that lies in our power to maintain the teaching of Christian doctrine with full vigor, and where such is neglected, to restore it; for in the words of Our Predecessor, Benedict XIV, “There is nothing more effective than catechetical instruction to spread the glory of God and to secure the salvation of souls.” [23]

18. We, therefore, Venerable Brethren, desirous of fulfilling this most important obligation of Our Teaching Office, and likewise wishing to introduce uniformity everywhere in so weighty a matter, do by Our Supreme Authority enact the following regulations and strictly command that they be observed and carried out in all dioceses of the world.

19. (I). On every Sunday and holy day, with no exception, throughout the year, all parish priests and in general all those having the care of souls, shall instruct the boys and girls, for the space of an hour from the text of the Catechism on those things they must believe and do in order to attain salvation.

20. (II). At certain times throughout the year, they shall prepare boys and girls to receive properly the Sacraments of Penance and Confirmation, by a continued instruction over a period of days.

21. (III). With a very special zeal, on every day in Lent and, if necessary, on the days following Easter, they shall instruct with the use of apt illustrations and exhortations the youth of both sexes to receive their first Communion in a holy manner.

22. (IV). In each and every parish the society known as the Confraternity of Christian Doctrine is to be canonically established. Through this Confraternity, the pastors, especially in places where there is a scarcity of priests, will have lay helpers in the teaching of the Catechism, who will take up the work of imparting knowledge both from a zeal for the glory of God and in order to gain the numerous Indulgences granted by the Sovereign Pontiffs.

23. (V). In the larger cities, and especially where universities, colleges and secondary schools are located, let classes in religion be organized to instruct in the truths of Faith and in the practice of Christian life the youths who attend the public schools from which all religious teaching is banned.

24. (VI). Since it is a fact that, in these days, adults need instruction no less than the young, all pastors and those having the care of souls shall explain the Catechism to the people in a plain and simple style adapted to the intelligence of their hearers. This shall be carried out on all holy days of obligation, at such time as is most convenient for the people, but not during the same hour when the children are instructed, and this instruction must be in addition to the usual homily on the Gospel which is delivered at the parochial Mass on Sundays and holy days.

The catechetical instruction shall be based on the Catechism of the Council of Trent; and the matter is to be divided in such a way that in the space of four or five years, treatment will be given to the Apostles' Creed, the Sacraments, the Ten Commandments, the Lord’s Prayer and the Precepts of the Church.

25. Venerable Brethren, We decree and command this by virtue of Our Apostolic Authority. It now rests with you to put it into prompt and complete execution in your respective dioceses, and by the power of your authority to see to it that these prescriptions of Ours be not neglected or, what amounts to the same thing, that they be not carried out carelessly or superficially.

That this may be avoided, you must exhort and urge your pastors not to impart these instructions without having first prepared themselves in the work. Then they will not merely speak words of human wisdom, but “in simplicity and godly sincerity,” [24] imitating the example of Jesus Christ, Who, though He revealed “things hidden since the foundation of the world,” [25] yet spoke “all . . . things to the crowds in parables, and without parables . . . did not speak to them.” [26]

We know that the Apostles, who were taught by the Lord, did the same; for of them Pope Saint Gregory wrote: “They took supreme care to preach to the uninstructed simple truths easy to understand, not things deep and difficult.” [27] In matters of religion, the majority of men in our times must be considered uninstructed.

26. We do not, however, wish to give the impression that this studied simplicity in imparting instruction does not require labor and meditation—on the contrary, it demands both more than any other kind of preaching. It is much easier to find a preacher capable of delivering an eloquent and elaborate discourse than a catechist who can impart a catechetical instruction which is praiseworthy in every detail.

No matter what natural facility a person may have in ideas and language, let him always remember that he will never be able to teach Christian doctrine to children or to adults without first giving himself to very careful study and preparation. They are mistaken who think that because of inexperience and lack of training of the people the work of catechizing can be performed in a slipshod fashion. On the contrary, the less educated the hearers, the more zeal and diligence must be used to adapt the sublime truths to their untrained minds; these truths, indeed, far surpass the natural understanding of the people, yet must be known by all -- the uneducated and the cultured — in order that they may arrive at eternal happiness.

27. And now, Venerable Brethren, permit Us to close this letter by addressing to you these words of Moses: “If any man be on the Lord's side, let him join with me.” [28] We pray and entreat you to reflect on the great loss of souls due solely to ignorance of divine things. You have doubtless accomplished many useful and most praiseworthy works in your respective dioceses for the good of the flock entrusted to your care, but before all else, and with all possible zeal and diligence and care, see to it and urge on others that the knowledge of Christian doctrine pervades and imbues fully and deeply the minds of all. Here, using the words of the Apostle Peter, We say, “According to the gift that each has received, administer it to one another as good stewards of the manifold grace of God.” [29]

28. Through the intercession of the Most Blessed Immaculate Virgin, may your diligent efforts be made fruitful by the Apostolic Blessing which, in token of Our affection and as a pledge of heavenly favors, We wholeheartedly impart to you and to your clergy and people.

29. Given at Rome, at Saint Peter's, on the fifteenth day of April, 1905, in the second year of Our Pontificate.

REFERENCES

1. Acts 20:29.

2. Osee 4:1-3.

3. Instit., 27:18.

4. Ephesians 5:34.

5. Ephesians 5:15-16.

6. Psalm 4:7.

7. Romans 13:13.

8. Matthew 18:4.

9. Jerermias 3: 15.

10. 1 Corinthians 1:17.

11. Luke 4:18.

12. Malachias 2:7.

13. Malachias 2:7

14. Roman Pontifical.

15. Ephesians 4:14-I5.

16. Session V, chap. 2, De Reform.; Session XXII, chap. 8; Session XXIV, chap. 4 & 7, De Reform.

17. Isaias 55:10-11.

18. John 9:36.

19. Jude 10.

20. Mark 4:32.

21. Romans 10:17.

22. Romans 10:14.

23. Constitution, Etsi minime, 13.

24. 2 Corinthians 1:12.

25. Matthew 13:35.

26. Matthew 13:34.

27. Morals, I, 17, chap. 26.

28. Exodus 32:26.

29. 1 Peter 4:10.

COMMENTARY ON THE TEXT OF THE ENCYCLICAL

PART 1 : THE DANGERS OF IGNORANCE

► TEXT OF THE ENCYCLICAL: §1 At this very troublesome and difficult time, the hidden designs of God have conducted Our poor strength to the office of Supreme pastor, to rule the entire flock of Christ. The enemy has, indeed, long been prowling about the fold and attacking it with such subtle cunning that now, more than ever before, the prediction of the Apostle to the elders of the Church of Ephesus seems to be verified: “I know that ... fierce wolves will get in among you, and will not spare the flock.” [1]

► COMMENTARY:   If 1905, as the Pope says, was a “very troublesome and difficult time”, then what would he say of our times? In fact, Pope St. Pius X was given a vision of our times. In 1909, four years after writing this encyclical, in the midst of an audience with members of the Franciscan order, he seemed to fall into a trance. Moments passed, then his eyes sprung open and he jumped to his feet. “What I have seen is terrifying!” he cried out. “Will I be the one, or will it be a successor? What is certain is that the Pope will leave Rome and, in leaving the Vatican, he will have to pass over the dead bodies of his priests!” Later, shortly before his death, another vision came to him, of which he said: “I have seen one of my successors, of the same name, who was fleeing over the bodies of his brethren. He will take refuge in some hiding place; but after a brief respite, he will die a cruel death. Respect for God has disappeared from human hearts. They wish to efface even God's memory. This perversity is nothing less than the beginning of the last days of the world.”

Taking that above connection to a “very troublesome and difficult time” and the Franciscan Order, in the presence of whose members Pope St. Pius X had that trance-like experience and vision―let us tie that in to the vision St. Francis of Assisi had shortly before his death, of which he said:

“The time is fast approaching in which there will be great trials and afflictions; perplexities and dissensions, both spiritual and temporal, will abound; the charity of many will grow cold, and the malice of the wicked will increase. The devils will have unusual power, the immaculate purity of our Order, and of others, will be so much obscured that there will be very few Christians who will obey the true Sovereign Pontiff and the Roman Church with loyal hearts [loyal to the traditional teaching of the Church and not loyal to the teachings of Modernism and Liberalism] and perfect charity. At the time of this tribulation a man, not canonically elected, will be raised to the Pontificate, who, by his cunning, will endeavor to draw many into error and death. Then scandals will be multiplied, our Order will be divided, and many others will be entirely destroyed, because they will consent to error instead of opposing it. [How can you oppose error if you are ignorant of truths? How can you oppose errors in the Faith if you barely know your Faith?] There will be such diversity of opinions and schisms among the people, the religious and the clergy, that, except those days were shortened, according to the words of the Gospel, even the elect would be led into error, were they not specially guided, amid such great confusion, by the immense mercy of God. Those who preserve their fervor and adhere to the truth with love and zeal, will suffer injuries and, persecutions as rebels and schismatics; for their persecutors, urged on by the evil spirits, will say they are rendering a great service to God by destroying such pestilent men from the face of the Earth. But, in order to be like their Head [Jesus Christ], these, the elect, will act with confidence, and by their death will purchase for themselves eternal life; choosing to obey God rather than man, they will fear nothing, and they will prefer to perish [physically] rather than consent to falsehood and perfidy [perfidy = deliberate betrayal; state of being faithless or disloyal]. Some preachers will keep silence about the truth, and others will trample it under foot and deny it. In those days Jesus Christ will send them not a true Pastor, but a destroyer!” (Works of the Seraphic Father St. Francis Of Assisi, pp. 248-250).

Pope St. Pius X speaks of “the hidden designs of God” in those times―and those “hidden designs” never cease to play a major part in God’s providential governance of the world―whether it be the world at large, or down to the tiniest detail of our own little world. Nothing happens by chance. Not even evil can happen without God wanting it or allowing it―He allows us to commit the evil of sin even though He does not want us to sin, and He allows evils to befall us because through them He wants to punish us and thereby save us. God allowed evils brought about by the devil to fall upon Job and then brought good out of the evil―thus conquering the evil with a greater good―which is what He always seeks to do. Hence the Fathers of the Church―speaking of the evil of Original Sin―speak of it being a “happy fault” because it brought about the magnificent good in the person of our Redeemer, Our Lord Jesus Christ! Thus the Church, in Her Easter Exultet, sung at the Paschal Vigil ceremony, cries out: “O happy fault! O necessary sin of Adam, which gained for us so great a Redeemer!”

The Pope then goes on to speak of “The enemy has, indeed, long been prowling about the fold and attacking it with such subtle cunning…”   Our enemies are both angelic and human. As for the evil angels, Holy Scripture has warned us that “Be sober and watch: because your adversary the devil, as a roaring lion, goeth about seeking whom he may devour. Whom resist ye, strong in Faith: knowing that the same affliction befalls your brethren who are in the world” (1 Peter 5:8-9). Why strong in Faith? Because “this is the victory which overcometh the world―our Faith!” (1 John 5:4). “Whosoever shall call upon the Name of the Lord, shall be saved. How then shall they call on Him, in whom they have not believed? Or how shall they believe Him, of whom they have not heard? And how shall they hear, without a preacher? And how shall they preach unless they be sent, as it is written: ‘How beautiful are the feet of them that preach the Gospel of peace, of them that bring glad tidings of good things!’ But all do not obey the Gospel!” (Romans 10:13-16). For ”there shall be among you lying teachers, who shall bring in sects of perdition, and deny the Lord … Knowing these things in advance, take heed, lest being led aside by the error of the unwise, you fall from your own steadfastness!” (2 Peter 2:1).

Today, for those who have eyes to see and ears to hear, it is plainly obvious that those “lying teachers” among us, who lead souls aside from the truth, are Liberals and Modernists―wolves in sheep’s clothing. We have greatly helped them by our ignorance of the Faith, lacking understanding, “foolish people, and without understanding: who have eyes, and see not: and ears, and hear not!” (Jeremias 5:21). Of today’s Catholics, God can equally say what He said of the Chosen People in the Old Testament: “The fool hath said in his heart: ‘There is no God!’ They are corrupt, and are become abominable in their ways! There is none that doth good, no not one! The Lord hath looked down from Heaven, upon the children of men, to see if there be any that understand and seek God. They are all gone aside, they are become unprofitable together! There is none that doth good, no not one!” (Psalm 13:1-3).

PART 2 : THE CHIEF CAUSES OF FAITH CRISIS

► TEXT OF THE ENCYCLICAL: Those who still are zealous for the glory of God, are seeking the causes and reasons for this decline in religion. Coming to a different explanation, each points out, according to his own view, a different plan for the protection and restoration of the Kingdom of God on Earth. But it seems to Us, Venerable Brethren, that while we should not overlook other considerations, We are forced to agree with those who hold that the chief cause of the present indifference and, as it were, infirmity of soul, and the serious evils that result from it, is to be found above all in ignorance of things divine. This is fully in accord with what God Himself declared through the Prophet Osee: “And there is no knowledge of God in the land. Cursing and lying and killing and theft and adultery have overflowed: and blood hath touched blood. Thereafter shall the land mourn, and everyone that dwelleth in it shall languish.”

► COMMENTARY:   Everyone knows the saying: “Actions speak louder than words!” Yet both words and actions are merely the children or offspring of thoughts. We usually THINK before we SPEAK and we THINK before we ACT. Our Lord says: “Either make the tree good and its fruit good: or make the tree evil, and its fruit evil. For by the fruit the tree is known. O generation of vipers! How can you speak good things, whereas you are evil? For out of the abundance of the heart the mouth speaketh. A good man out of a good treasure bringeth forth good things: and an evil man out of an evil treasure bringeth forth evil things … Every good tree bringeth forth good fruit, and the evil tree bringeth forth evil fruit. [18] A good tree cannot bring forth evil fruit, neither can an evil tree bring forth good fruit” (Matthew 12:33-35; 7:17-18).

Hence, bad thoughts or bad ideas or erroneous ideas will bring forth bad actions and erroneous actions. As the title of one book so aptly puts it: Ideas Have Consequences. Thus good ideas will have good consequences and bad ideas will have bad consequences.

Another very influential cause of ignorance in matters of the Faith and its consequence, a lack of love of the Faith (because you cannot love what you do not know) is linked to bad Holy Communions―meaning two possible things: (1) Holy Communion taken in a state of mortal sin, which would make it sacrilegious Communion; or (2) Holy Communion that is received in a state of grace, but lukewarmly, with little or no preparation before Mass and little or no thanksgiving after Mass. Holy Scripture tells us that this causes great infirmities in souls―and, in the above encyclical quote, the Pope speaks of “infirmity of soul”―Scripture says: “For as often as you shall eat this Bread, and drink the Chalice, you shall show the death of the Lord, until He come. Therefore, whosoever shall eat this Bread, or drink the Chalice of the Lord unworthily, shall be guilty of the Body and of the Blood of the Lord. So let a man prove himself: and so let him eat of that Bread, and drink of the Chalice. For he that eateth and drinketh unworthily, eateth and drinketh judgment to himself, not discerning the Body of the Lord. Therefore are there many infirm and weak among you, and many sleep” (1 Corinthians 11:26-30).

This is a vicious-circle, for it is our ignorance about the Holy Eucharist that leads to our indifference to the Eucharist, which in turn leads to an unworthy reception (whether mortal or venial) of the Eucharist, which then brings on the spiritual blindness and ignorance as just punishment on the behalf of God. “He hath blinded their eyes, and hardened their heart, that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them” (John 12:40).

The Pope writes: “God Himself declared through the Prophet Osee: ‘And there is no knowledge of God in the land.’” O how true that is today! Religion and matters of the Faith perhaps only make up 1% of the knowledge human beings have―the other 99% of their knowledge consists of worldly matters, earthly occupations, etc. That 1% of religious knowledge, for most people, consists of a mere infantile knowledge of religion, whereas in other subjects their knowledge is on the level of an adult. Most Catholics cannot even give you the Ten Commandments in the correct order―or in any order for that matter! They cannot give the number nor name the Chief Commandments of the Church (they are six in number in case you didn’t know). Nor can they list the Corporal and Spiritual Acts of Mercy―upon which a life of charity is largely founded. Nor can they give you the number and the name of the conditions required for a good confession, nor can they name the number and name of the conditions required for a sin to be mortal. Nor can they give you several quotes from the Bible giving the name of the book, the chapter and the verse―never mind telling you how many books there are in the Old and New Testament, and getting pretty close to naming them all (perhaps not in the right order). Many cannot distinguish a mortal sin from a venial sin―and there a lots of venial sins that they think are not even sins. They have little or no clue of the stages of the spiritual life and the main characteristics of each stage―which is our road-map to Heaven―yet they somehow hope to stumble into Heaven with a road-map!

PART 3 : EVEN ‘INTELLIGENT’ PEOPLE ARE IGNORANT PEOPLE

► TEXT OF THE ENCYCLICAL: §2. It is a common complaint, unfortunately too well founded, that there are large numbers of Christians in our own time who are entirely ignorant of those truths necessary for salvation. And when we mention Christians, We refer not only to the masses or to those in the lower walks of life ― for these find some excuse for their ignorance in the fact that the demands of their harsh employers hardly leave them time to take care of themselves or of their dear ones — but We refer to those especially who do not lack culture or talents and, indeed, are possessed of abundant knowledge regarding things of the world but live rashly and imprudently with regard to religion.

► COMMENTARY: There is no better commentary on this point than that of Fr. Garrigou-Lagrange (1877-1964), who, in his book, The Three Ages of the Interior Life, writes:
“As everyone can easily understand, the interior life is an elevated form of intimate conversation which everyone has with himself as soon as he is alone, even in the tumult of a great city. From the moment he ceases to converse with his fellow men, man converses interiorly with himself about what preoccupies him most. This conversation varies greatly according to the different ages of life; that of an old man is not that of a youth. It also varies greatly according as a man is good or bad.

“As soon as a man seriously seeks truth and goodness, this intimate conversation with himself tends to become conversation with God. Little by little, instead of seeking himself in everything, instead of tending more or less consciously to make himself a center, man tends to seek God in everything, and to substitute for his egoism, a love of God and of souls in Him. This constitutes the interior life. No sincere man will have any difficulty in recognizing it. The one thing necessary which Jesus spoke of, to Martha and Mary (Luke 10:41), consists in hearing the word of God and living by it.

“The interior life thus conceived is something far more profound and more necessary in us than intellectual life or the cultivation of the sciences, than artistic or literary life, than social or political life. Unfortunately, some great scholars, mathematicians, physicists, and astronomers have no interior life, so to speak, but devote themselves to the study of their science as if God did not exist. In their moments of solitude they have no intimate conversation with Him. Their life appears to be, in certain respects, the search for the true and the good, in a more or less definite and restricted domain, but it is so tainted with self-love and intellectual pride, that we may legitimately question whether it will bear fruit for eternity. Many artists, literary men, and statesmen never rise above this level of purely human activity which is, in short, quite exterior. Do the depths of their souls live by God? It would seem not.

“This shows that the interior life, or the life of the soul with God, well deserves to be called ‘the one thing necessary’, since by it we tend to our last end and assure our salvation. This last must not be too widely separated from progressive sanctification, for it is the very way of salvation. There are those who seem to think that it is sufficient to be saved and that it is not necessary to be a saint. It is clearly not necessary to be a saint who performs miracles and whose sanctity is officially recognized by the Church. To be saved, we must take the way of salvation, which is identical with that of sanctity. There will be only saints in Heaven, whether they enter there immediately after death, or after purification in Purgatory. No one enters Heaven unless he has that sanctity which consists in perfect purity of soul. Every sin—though it should be venial—must be effaced, and the punishment due to sin must be borne or remitted, in order that a soul may enjoy forever the vision of God; see Him as He sees Himself; and love Him as He loves Himself. Should a soul enter Heaven before the total remission of its sins, it could not remain there and it would cast itself into Purgatory to be purified.

“The interior life of a just man who tends toward God and who already lives by Him is indeed the one thing necessary. To be a saint, neither intellectual culture nor great exterior activity is a requisite; it suffices that we live profoundly by God. This truth is evident in the saints of the early Church; several of those saints were poor people, even slaves. It is evident also in St. Francis, St. Benedict Joseph Labre, in the Curé of Ars, and many others. They all had a deep understanding of these words of our Savior: “For what doth it profit a man, if he gain the whole world, and suffer the loss of his own soul?” (Matthew 16:26). If people sacrifice so many things to save the life of the body, which must ultimately die, what should we not sacrifice to save the life of our soul, which is to last forever? Ought not man to love his soul more than his body? “Or what exchange shall a man give for his soul?” Our Lord adds in Matthew 16:26. “One thing is necessary,” He tells us in Luke 10:41.

“Jesus entered into a certain town and a certain woman, named Martha, received Him into her house. And she had a sister called Mary, who, sitting also at the Lord’s feet, heard His word. But Martha was busy with much serving. Who stood and said: ‘Lord! Hast Thou no care that my sister hath left me alone to serve? Speak to her, therefore, that she help me!’ And the Lord answering, said to her: ‘Martha! Martha! Thou art careful and art troubled about many things! But one thing is necessary! Mary hath chosen the best part, which shall not be taken away from her!’” (Luke 10:38-42).

“To save our soul, one thing alone is necessary―to hear the word of God and to live by it. Therein lies the best part, which will not be taken away from a faithful soul, even though it should lose everything else. Many men have separated themselves from God and tried to organize intellectual and social life without Him.. To wish to get along without God leads to an abyss; not only to nothingness, but also to physical and moral wretchedness that is worse than nothingness.
When man will no longer fulfill his great religious duties toward God—who created him and who is his last End—he makes a religion for himself, since he absolutely cannot get along without religion. To replace the superior ideal which he has abandoned, man may, for example, place his religion in science, or in the cult of social justice, or in some human ideal, which finally he considers in a religious manner and even in a mystical manner. It has often been remarked that today science pretends to be a religion. As a matter of fact, the modern scholar seems to have a scrupulous devotion to the scientific method. He cultivates it to such a degree that he often seems to prefer the method of research to the truth. If he bestowed equally serious care on his interior life, he would quickly reach sanctity. Often, however, this religion of science is directed toward the glory of man, rather than toward the love of God. As much must be said of social activity.

“The present world-wide economic crisis demonstrates what men can do when they seek to get along without God. Without God, the seriousness of life gets out of focus. If religion is no longer a grave matter, but something to smile at, then the serious element in life must be sought elsewhere. Some place it, or pretend to place it, in science or in social activity; they devote the selves religiously to the search for scientific truth or to the establishment of justice between classes or peoples. If the serious element in life is out of focus, if it no longer is concerned with our duties toward God, but with the scientific and social activities of man; if man continually seeks himself instead of God, his last End, then events are not slow in showing him that he has taken an impossible way, which leads not only to nothingness, but to unbearable disorder and misery. We conclude, logically, that religion can give an efficacious and truly realistic answer to the great modern problems only if it is a religion that is profoundly lived, not simply a superficial and cheap religion, made up of some vocal prayers and some ceremonies, in which religious art has more place than true piety. As a matter of fact, no religion that is profoundly lived is without an interior life, without that intimate and frequent conversation which we have, not only with ourselves, but with God.” (Fr. Garrigou-Lagrange, The Three Ages of the Interior Life).

PART 4 : RELIGIOUS IGNORANCE DAMNS MANY SOULS

► TEXT OF THE ENCYCLICAL: §2 (continued). It is hard to find words to describe how profound is the darkness in which they are engulfed and, what is most deplorable of all, how tranquilly they repose there. They rarely give thought to God, the Supreme Author and Ruler of all things, or to the teachings of the Faith of Christ. They know nothing of the Incarnation of the Word of God, nothing of the perfect restoration of the human race which He accomplished. Grace, the greatest of the helps for attaining eternal things, the Holy Sacrifice and the Sacraments by which we obtain grace, are entirely unknown to them. They have no conception of the malice and baseness of sin; hence they show no anxiety to avoid sin or to renounce it.

And so they arrive at life's end in such a condition that, lest all hope of salvation be lost, the priest is obliged to give in the last few moments of life a summary teaching of religion, a time which should be devoted to stimulating the soul to greater love for God. And even this as too often happens only when the dying man is not so sinfully ignorant as to look upon the ministration of the priest as useless, and then calmly faces the fearful passage to eternity without making his peace with God.

And so Our Predecessor, Benedict XIV, had just cause to write: “We declare that a great number of those who are condemned to eternal punishment, suffer that everlasting calamity because of ignorance of those mysteries of Faith which must be known and believed in order to be numbered among the elect.” [3]

► COMMENTARY: The fact that “a great number of those who are condemned to eternal punishment, suffer that everlasting calamity because of ignorance” might sound harsh and hard to believe, but such is the truth of the matter. If we cannot be bothered to find out about, learn, know, understand and appreciate God and the Faith, then we are unworthy of God and the Faith. “Be not deceived, God is not mocked. For what things a man shall sow, those also shall he reap. For he that soweth in his flesh, of the flesh also shall reap corruption. But he that soweth in the spirit, of the spirit shall reap life everlasting” (Galatians 6:7-8). “They profess that they know God: but in their works they deny him; being abominable, and incredulous, and to every good work reprobate!” (Titus 1:16).