From day to day it becomes more and more evident how needful it is that the Principles of Christian Wisdom should be ever borne in mind, and that the life, the Morals, and the Institutions of Nations should be wholly conformed to them.  From the fact of these Principles having been disregarded, mischiefs so vast have accrued that no rightminded man can face the trials of the time being without grave solicitude, nor contemplate the future with out serious alarm.  Progress, not inconsiderable indeed, has been made towards securing the well-being of the body and of material things; but all natural advantages that administer to the senses of man, while bringing in their train the possession of wealth, power, and limitless resources may indeed greatly avail to procure the comforts and increase the enjoyments of life, but are incapable of satisfying the soul created for higher and more glorious benefits.  To fix the gaze on God, and to aim earnestly at becoming like Him, is the Supreme Law of the life of man.  For we were created in the Divine Image and Likeness, and are vehemently urged, by our very nature, to return to Him from Whom we have origin.  But not by bodily motion or effort, do we make advance towards God, but through acts of the soul, that is, through knowledge and love.  God is, in very deed, the Primal and Supreme Truth, and Truth the food on which alone the soul is nourished; and God is Holiness in perfection and the Sovereign good, to which solely the will may aspire and which it may attain, when Virtue is its guide.
    But what applies to individual men applies equally to society--domestic alike and civil.  Nature did not fashion society with intent that man should seek in it his last end, but that in it and through it he should find suitable aids whereby to attain to his own perfection.  If, then, a civil government strives after external advantages merely, and the attainment of such objects as adorn life; if in administering public affairs it is wont to put God aside, and show no solicitude for the upholding of Moral Law; it deflects woefully from its right course and from the injunctions of nature: nor should such a gathering together and association of men be accounted as a commonwealth, but only as a deceitful imitation and make-believe of civil organization.
    As to what We have termed the well-being of the soul, which consists chiefly in the practice of the True Religion and unswerving observance of the Christian precepts, We perceive that it is daily losing esteem among men, either by reason of forgetfulness or disregard, in such wise that the greater the advance made in the well-being of the body, the greater is the falling away in that ot the soul.  A striking proof of the lessening and enfeebling of Christian Faith is seen in the insults that are, alas!  so frequently, in open day, and before Our very eyes, offered to the Catholic Church--insults, indeed, to which an age cherishing Religion would on no account have submitted.  For these reasons how great a multitude of men is involved in danger as to their Eternal Salvation surpasses belief; but, more than this, Nations and even vast Empires themselves cannot long remain unharmed, since upon the lapsing of Christian Institutions and Morality, the main Foundation of human society must necessarily be uprooted.  Force alone will remain to preserve public tranquillity and order; force, however, is very feeble when the bulwark of Religion has been removed; and being more apt to beget slavery than obedience, it bears within itself the germs of ever-increasing troubles.  The present century has encountered notable disasters, nor is it clear that some equally terrible are not impending. The very times in which we live are warning us to seek remedies there where alone they are to be found--namely, by re-establishing in the family circle and throughout the whole range of society the Doctrines and Practices of the Christian Religion.  In this lies the sole means of freeing us from the ills now weighing us down, of forestalling the dangers now threatening the world.  For the accomplishment of this end, Venerable Brothers, We must bring to bear all the activity and diligence that lie within Our Power.  Although We have already, under other circumstances, and whenever occasion required, treated of these matters in other Letters, We deem it expedient in this message to you, to define more in detail the duties of Catholics, inasmuch as these would, if strictly observed, avail with wondrous Power to save society in all its length and breadth. We are engaged, as regards matters of highest moment, in a violent and well-nigh daily struggle, wherein it is hard at times for the minds of many not to be deluded, not to go astray, not to yield.  It behooves Us, Venerable Brothers, to warn, instruct, and exhort each of the faithful with an earnestness befitting the occasion: that none may abandon the way of Truth.
    It cannot be doubted that duties more numerous and of greater moment devolve on Catholics than upon such as are either not sufficiently enlightened in relation to the Catholic Faith, or who are entirely unacquainted with its Doctrines.  Considering that forthwith upon salvation being brought out for mankind, Jesus Christ laid upon His Apostles the injunction to preach the Gospel to every creature, He imposed, it is evident, upon all men the Duty of learning thoroughly and believing what they were taught.  This Duty is intimately bound up with the gaining of Eternal Salvation: He that believeth and is Baptized shall be saved; but he that believeth not, shall be condemned. (Mark xvi. 16.)  But the man who  has embraced the Christian Faith, as in Duty bound, is by that very fact a subject of the Church as one of the children born of her, and becomes a member of that greatest and Holiest body, which it is the special charge of the Roman Pontiff to Rule with Supreme Power, under Its invisible Head, Jesus Christ.  Now, if the natural law enjoins us to love devotedly and to defend the country in which we had birth, and in which we were brought up, so that every good citizen hesitates not to face death for his native land, very much more is it the urgent Duty of Christians to be ever quickened by like feelings towards the Church. For the Church is the Holy City of the Living God, born of God Himself, and by Him built up and established.  Upon this earth indeed she accomplishes her pilgrimage, but by instructing and guiding men, she summons them to eternal happiness.  We are bound, then, to love dearly the country whence we have received the means of enjoyment this mortal life affords, but we have a much more urgent obligation to love, with ardent love, the Church to which we owe the life of the soul, a life that will endure for ever.  For fitting it is to prefer the good of the soul to the well-being of the body, inasmuch as Duties toward God are of a far more Hallowed Character than those toward men.
    Moreover, if we would judge aright, the Supernatural Love for the Church and the natural love of our own country proceed from the same Eternal Principle, since God Himself is their Author and originating Cause.  Consequently it follows that between the duties they respectively enjoin, neither can come into collision with the other.  We can, certainly, and should love ourselves, bear ourselves kindly towards our fellow-men, nourish affection for the State and the governing powers; but at the same time we can and must cherish towards the Church a feeling of filial Piety, and love God with the deepest love of which we are capable.  The order of precedence of these Duties is, however, at times, either under stress of public calamities, or through the perverse will of men, inverted.  For instances occur where the State seems to require from men as subjects one thing, and Religion, from men as Christians, quite anothre; and this in reality without any other ground, than that the Rulers of the State either hold the Sacred Power of the Church of no account, or endeavor to subject it to their own will.  Hence arises a conflict, and an occasion, through such conflict, of Virtue being put to the proof.  The two powers are confronted and urge their behests in a contrary sense; to obey both is wholly impossible.  No man can serve two masters, (Matt. vi. 24.)  for to please the one amounts to contemning the other.  As to which should be preferred no one ought to balance for an instant. It is a high crime indeed to withdraw allegiance from God in order to please men; an act of consummate wickedness to break the Laws of Jesus Christ, in order to yield obedience to earthly Rulers, or, under pretext of keeping the civil Law, to ignore the rights of the Church; we ought to obey God rather than men. (Acts v. 29.)  This answer, which of old Peter and the other Apostles were used to give the civil Authorities who enjoined unrighteous things, we must, in like circumstances, give always and without hesitation.  No better citizen is there, whether in time of peace or war, than the Christian who is mindful of his Duty; but such a one should be ready to suffer all thngs, even death itself, rather than abandon the cause of God or of the Church.
    Hence they who blame, and call by the name of sedition, this steadfastness of attitude in the choice of Duty, have not rightly apprehended the force and nature of True Law.  We are speaking of matters widely known, and which We have before now more than once fully explained.  Law is of its very essence a mandate of right reason, proclaimed by a properly constituted Authroity, for the common good.  But True and Legitimate Authority is void of sanction, unless it proceed from God the Supreme Ruler and Lord of all.  The Almighty alone can commit Power to a man over his fellow-men; nor may that be accounted as right reason which is in disaccord with Truth and with Divine Reason; nor that held to be true good which is repugnant to the Supreme and unchangeable good, or that wrests aside and draws away the wills of men from the Charity of God.
    Hallowed therefore in the minds of Christians is the very idea of public Authority, in which they recognize some Likeness and Symbol as it were of the Divine Majesty, even when it is exercised by one unworthy.  A just and due reverence to the Laws abides in them, not from force and threats, but from a consciousness of duty; for God hath not given us the spirit of fear. (Timothy 1. 7.)
    But if the Laws of the State are manifestly at variance with the Divine Law, containing enactments hurtful to the Church, or conveying injunctions adverse to the Duties imposed  by Religion, or if they violate in the person of the Supreme Pontiff the Authority of Jesus Christ, then truly, to resist becomes a positive Duty, to obey, a crime; a crime, moreover, combined with misdemeanor against the State itself, inasmuch as every offense levelled against Religion is also a sin against the State. Here anew it becomes evident how unjust is the reproach of sedition: for the obedience due to Rulers and Legislators is not refused; but there is a deviation from their will in those Precepts only which they have no Power to enjoin.  Commands that are issued adversely to the Honor due to God, and hence are beyond the scope of Justice, must be looked upon as anything rather than Laws.  You are fully aware, Venerable Brothers, that this is the very contention of the Apostle St. Paul, who, in writing to Titus, after reminding Christians that they are to be subject to Princes and Powers, and to obey at a word, at once adds, And to be ready for every work. (Tit. iii. i.)  Thereby he openly declares that if Laws of men contain injunctions contrary to the Eternal Law of God, it is right not to obey them.  In like manner the Prince of the Apostles gave this courageous and sublime answer to those who would have deprived him of the liberty of preaching the Gospel: If it be just in the sight of God to hear you rather than God, judge ye, for we cannot but speak the things which we have seen and heard. (Acts iv. 19, 20.)
    Wherefore, to love both countries, that of earth below and that of Heaven above, yet in such mode that the love of our Heavenly surpass the love of our earthly home, and that human laws be never set above the Divine Law, is the essential Duty of Christians, and the fountain-head, so to say, from which all other duties spring.  The Redeemer of mankind of Himself has said: For this was I born, and for this came I into the world, that I should give testimony to the Truth. (John xviii. 37.)  In like manner, I am come to cast fire upon earth, and what will I but that it be kindled? (Luke xii. 49.)  In the knowledge of this Truth, which constitutes the highest perfection of the mind; in Divine Charity which, in like manner, completes the will, all Christian life and liberty abide.  This noble Patrimony of Truth and Charity entrusted by Jesus Christ to the Church, she defends and maintains ever with untiring endeavor and watchfulness.
    But with what bitterness and in how many guises war has been waged against the Church, it would be ill-timed now to urge.  From the fact that it has been vouchsafed to human reason to snatch from nature, through the investigations of Science, many of her treasured secrets and to apply them befittingly to the divers requirements of life,  men have become possessed with so arrogant a sense of their own powers, as already to consider themselves able to banish from social life the Authority and Empire of God.  Led away by this delusion, they make over to human nature the dominion of which they think God has been despoiled; from nature, they maintain, we must seek the Principle and Rule of all Truth; they affirm with confidence that from nature and to it alone, should be referred all the duties that Religios feeling prompts.  Hence they deny all Revelation from on High, and all fealty due to the Christian teaching of Morals as well as all obedience to the Church; and they go so far as to deny her power of making Laws and exercising every other kind of right, even disallowing the Church any place among the civil institutions of the State.  These men aspire unjustly, and with their might strive, to gain control over public affairs and lay hands on the rudder of the State, in order that the Legislation may the more easily be adapted to these principles, and the morals of the people influenced in accordance with them.  Whence it comes to pass that in many countries Catholicism is either openly assailed or else secretly interferred with, full impunity being granted to the most pernicious Doctrines, while the public profession of Christian Truth is shackled oftentimes with manifold constraints.
    Under such evil circumstances therefore each one is bound in conscience to watch over himself, taking all means possible to preserve the Faith inviolate in the depths of his soul, avoiding all risks, and arming himself on all occasions, especially against the various specious sophisms rife among non-believers.  In order to safeguard this Virtue of Faith in its Integrity, We declare it to be very profitable and consistent with the requirements of the time, that each one, according to the measure of his capacity and intelligence, should make a deep study of Christian Doctrine, and imbue his mind with as perfect a knowledge as may be of those matters that are interwoven with Religion and lie within the range of Reason.  And as it is necesssary that Faith should not only abide untarnished in the soul, but should grow with ever painstaking increase, the suppliant and humble entreaty of the Apostles ought constantly to be addressed to God: Increase our Faith. (Luke xvii. 5.)
    But in this same matter, touching Christian Faith, there are other Duties whose exact and Religious observance, necessary at all times in the interests of Eternal Salvation, become more necessary, especially in these our days.  Amid such reckless and widespread folly of opinion, it is, as we have said, the office of the Church to undertake the defense of Truth and uproot errors from the mind, and this charge has to be at all times sacredly observed by her, seeing that the Honor or God and the salvation of men are confided to her keeping.  But when necessity compels, not those only who are invested with Power of Rule are bound to safeguard the integrity of Faith, but, as St. Thomas maintains, "Each one is under obligation to show forth his Faith, or to repel the attacks of unbelievers." (2a. 2ae Q. ii, a. 2 ad. 2.) To recoil before an enemy, or to keep silence when from all sides such clamors are raised against Truth, is the part of a man either devoid of character or who entertains doubt as to the Truth of what he professes to believe.  In both cases such mode of behaving is base and is insulting to God, and both are incompatible with the salvation of mankind. This kind of conduct is profitable only to the enemies of the Faith, for nothing emboldens the wicked so greatly as the lack of courage on the part of the good. Moreover, want of vigor on the part of Christians is so much the more blameworthy, as not seldom little would be needed on their part to bring to naught false charges and refute erroneous opinions; and by always exerting themselves more strenuously they might reckon upon being successful.  After all, no one can be prevented from putting forth that strength of soul which is the characteristic of True Christians; and very frequently by such display of courage our enemies lose heart and their designs are thwarted.  Christians are, moreover, born for combat, whereof the greater the vehemence, the more assured God aiding the triumph: Have confidence; I  have overcome the world. (John xvi. 33.)  Nor is there any ground for alleging that Jesus Christ, the Guardian and Champion of the Church, needs not in any manner the help of men.  Power certainly is not wanting to Him, but in His loving kindness He would assign to us a share in obtaining and applying the fruits of salvation procured through His Grace.
    The chief elements of this Duty consist in professing openly and unflinchingly the Catholic Doctrine, and in propagating it to the utmost of our Power.  For, as is often said, with the greatest Truth, there is nothing so hurtful to Christian Wisdom as that it should not be known, since it possesses, when loyally received, inherent Power to drive away error.  So soon as Catholic Truth is apprehended by a simple and  unprejudiced soul, reason yields assent.  Now Faith, as a Virtue, is a great boon of Divine Grace and Goodness; nevertheless, the objects themselves to which Faith is to be applied are scarcely known inany other way than through the hearing.  How shall they believe Him of Whom they have not heard?  and how shall they hear without a preacher?  Faith then cometh by hearing, and hearing by the Word of Christ. (Rom. x. 14, 17.)  Since, then, Faith is necessary for salvation, it follows that the Work of Christ must be preached.  The office indeed of preaching, that is, of Teaching, lies by Divine Right in the Province of the Pastors, namely of the Bishops whom the Holy Ghost has placed to Rule the Church of God. (Acts xx. 28.)  It belongs above all to the Roman Pontiff, Vicar of Jesus Christ, established as Head of the Universal Church, Teacher of all that pertains to Morals and Faith.  No one, however, must entertain the notion that privated individuals are prevented from taking some active part in this Duty of Teaching, especially those on whom God has bestowed Gifts of mind with the strong wish of rendering themselves useful.  These, so often as circumstances demand, may take upon themselves, not indeed the office of the Pastor, but the task of communicating to others what they have themselves received, becoming, as it were, living echoes of their masters in the Faith.  Such co-operation on the part of the laity has seemed to the Fathers of the Vatican Council so opportune and fruitful of good that they thought well to invite it.  "All Faithful Christians, but those chiefly who are in a prominent position, or engaged in Teaching, we entreat, by the compassion of Jesus Christ, and enjoin by the Authority of the same God and Savior, that they bring aid to ward off and eliminate these errors from Holy Church, and contribute their zealous help in spreading abroad the light of undefiled Faith." (Const. Dei Fillus, sub fine.)  Let each one therefore bear in mind that he both can and should, so far as may be, preach the Catholic Faith by the Authority of his example, and by open and constant profession of the obligations it imposes.  In respect consequently to the Duties that bind us to God and the Church, it should be borne earnestly in mind that in propagating Christian Faith and warding off errors, the zeal of the laity should, as far as possible, be brought actively into play.
    The Faithful would not, however, so completely and advantageously satisfy these Duties as is fitting they should were they to enter the field as isolated champions of the Faith.  Jesus Christ, indeed, has clearly intimated that the hostility and hatred of men, which He first and foremost experienced, would be shown in like degree towards the work founded by Him, so that many would be barred from profiting by the salvation for which all are indebted to His loving kindness.  Wherefore He willed not only to train Disciples in His Doctrine, but to unite them into One Society, and closely conjoin them in one body, which is the Church, (Coloss. i. 24.)  whereof He would be the Head.  The life of Jesus Christ pervades, therefore, the entire framework of this body, cherishes and nourishes its every member, uniting each with each, and making all work together to the same end, albeit the action of each be not the same. (As in one body we have many members, but all the members have not the same office.--Rom. xii. 4, 5.) Hence it follows that not only is the Church a perfect society far excelling every other, but it is enjoined by her Founder that for the salvation of mankind she is to contend as an army drawn up in battle array. (Canticles vi. 9.)  The Orgainzation and Constitution of Christian Society can in no wise be changed, neither can any one of its members live as he may choose, nor elect that mode of fighting which best pleases him.  For in effect he scatters and gathers not, who gathers not with the Church and with Jesus Christ, and all who fight not jointly with Him and with the Church are in very Truth contending against God. (Who is not with Me, is against Me, and he who gathereth not with Me, scattereth.--Luke xi. 22.)
    To bring about such a union of minds and  uniformity of action--not without reason so greatly feared by the enemies of Catholicism,--the main point is that a perfect harmony of opinion should prevail; in which intent we find Paul the Apostle exhorting the Corinthians with earnest zeal and solemn weight of words: Now I beseech you, brethren, by the Name of Jesus Christ, that you all speak the same thing, and that there be no schisms among you: but that you be perfectly in the same mind, and in the same judgment. (1 Cor. 1. 10.)
    The wisdom of this Precept is readily apprehended.  In Truth, thought is the principle of action, and hence there cannot exist agreement of will, nor similarity of action, if people all think differently one from the other.
    In the case of those who profess to take reason as their sole guide, there would hardly be found, if, indeed, there ever could be found, unity of Doctrine.  Indeed, the art of knowing things as they really are is exceedingly difficult; moreover, the mind of man is by nature feeble and drawn this way and that by a variety of opinions, and not seldom led astray by impressions coming from without; and furthermore, the influence of the passions oftentimes takes away, or certainly at least diminishes, the capacity for grasping the Truth.  On this account, in controlling State affairs means are often taken to keep those together by force who cannot agree in their way of thinking.
    It happens far otherwise with Christians: they receive their Rule of Faith from the Church, by whose Authority and under whose guidance they are conscious that they have beyond question attained to Truth.  Consequently as the Church is one, because Jesus Christ is one, so throughout the whole Christian world there is, and ought to be, but one Doctrine: One Lord, one Faith; (Eph. iv. 5.)  but having the same Spirit of Faith, (2 Cor. iv. 13.)  they possess the saving principle whence proceed spontaneously one and the same will in all, and one and the same tenor of action.
    Now, as the Apostle Paul urges, this unanimity ought to be perfect.  Christian Faith reposes not on human but on Divine Authority, for what God has revealed "we believe not on account of the intrinsic evidence of the Truth perceived by the natural light of our reason, but on account of the Authority of God revealing, who cannot be deceived nor Himself deceive." (Conc. Vat. Const. Dei Filius.)  It follows as a consequence, that whatever things are manifestly revealed by God we must receive with a similar and equal assent.  To refuse to believe anyone of them is equivalent to rejecting them all; for those at once destroy the very groundwork of Faith who deny that God has spoken to men, or who bring into doubt His Infinite Truth and Wisdom.  To determine, however, which are the Doctrines Divinely revealed, belongs to the Teaching Church, to whom God has entrusted the safe-keeping and interpretation of His utterances.  But the Supreme Teacher in the Church is the Roman Pontiff.  Union of minds, therefore, requires, together with a perfect accord in the one Faith, complete submission and obedience of will to the Church and to the Roman Pontiff, as to God Himself. This obedience should, however, be perfect, because it is enjoined by Faith itself, and has this in common with Faith, that it cannot be given in shreds;--nay, were it not absolute and perfect in every particular, it might wear the name of obedience, but its essence would disappear. Christian usage attaches such value to this perfection of obedience that it has been, and will ever be, accounted the distinguishing mark by which we are able to recognize Catholics.  Admirably does the following passage from St. Thomas of Aquinas set before us the right view: "The formal object of Faith is primary Truth, as it is shown forth in the Holy Scriptures, and in the Teaching of the Church, which proceeds from the fountain-head of Truth.  It follows, therefore, that he who does not adhere, as to an Infallible Divine Rule, to the Teaching of the Church, which proceeds from the primary Truth mainfested in the Holy Scriptures, possess not the habit of Faith; but matters of Faith he holds otherwise than True Faith.  Now it is evident that he who clings to the Doctrines of the Church as to an Infallible Rule yields his assent to everything the Church Teaches; but otherwise, if with reference to what the Church Teaches he holds what he likes, but does not hold what he does not like, he adheres not to the Teaching of the Church as to an Infallible Rule, but to his own will." (2a 2ae, q. v. art. 3.)
    "The Faith of the whole Church should be One, according to the Precept (1 Corinthians i. 10): Let all speak the same thing, and let there be no schisms among you; and this cannot be observed save on condition that questions which arise touching Faith should be determined by him who presides over the whole Church, whose sentence must consequently be accepted without wavering.  And hence to the sole Authority of the Supreme Pontiff does it pertain to publish a new revision of the Symbol, [Symbol, i.e., the Creed.]  as also to Decree all other matters that concern the Universal Church." (2a 2ae, q. i. art. 10.)
    In defining the limits of the obedience owed to the Pastors of souls, but most of all to the Authority of the Roman Pontiff, it must not be supposed that it is only to be yielded in relation to Dogmas of which the obstinate denial cnnot be disjoined from the crime of heresy.  Nay, further, it is not enough sincerely and firmly to assent to Doctrines which, though not defined by any Solemn Pronouncement of the Church, are by her proposed to belief, as Divinely revealed, in her common and Universal Teaching, and which the Vatican Council declared are to be believed with Catholic and Divine Faith.  But this likewise must be reckoned amongst the Duties of Christians, that they allow themselves to be ruled and directed by the Authority and Leadership of Bishops, and above all of the Apostolic See.  And how fitting it is that this should be so any one can easily perceive.  For the things contained in the Divine Oracles have reference to God in part, and in part to man, and to whatever is necessary for the attainment of his Eternal Salvation.  Now, both these, that is to say, what we are bound to believe, and what we are obliged to do, are laid down, as we have stated, by the Church using her Divine Right, and in the Church by the Supreme Pontiff.  Wherefore it belongs to the Pope to Judge Authoritatively what things the Sacred Oracles contain, as well as what Doctrines are in harmony, and what in disagreement, with them; and also for the same reason, to show forth what things are to be accepted as right, and what to be rejected as worthless; what it is necessary to do and what to avoid doing, in order to attain Eternal Salvation.  For, otherwise, there would be no sure interpreter of the Commands of God, nor would there be any safe guide showing man the way he should live.
    In addition to what has been laid down, it is necessary, to enter more fully into the nature of the Church.  She is not an association of Christians brought together by chance, but is a Divinely established and admirably Constituted Society, having for its direct and proximate purpose to lead the world to Peace and Holiness.  And since the Church alone has, through the Grace of God, received the means necessary to realize such end, she has her fixed Laws, special spheres of action, and a certain method, fixed and conformable to her nature, of Governing Christian peoples.  But the exercise of such governing Power is difficult, and leaves room for numberless conflicts, inasmuch as the Church Rules peoples scattered through every portion of the earth, differing in race and customs, who, living under the sway of the laws of their respective Countries, owe obedience alike to the civil and Religious Authorities.  The Duties enjoined are incumbent on the same persons, as already stated, and between them there exists neither contradiction nor confusion; for some of those Duties have relation to the prosperity of the State, others refer to the general good of the Church, and both have as their object to train men to perfection.
    The tracing out of these Rights and Duties being thus set forth, it is plainly evident that the governing Powers are wholly free to carry  out the business of the State; and this not only not against the wish of the Church, but manifestly with her co-operation, inasmuch as she strongly urges to the practice of Piety, which implies Right feeling towards God, and by that very fact inspires a right-mindedness towards the Rulers in the State.  The Spiritual Power, however, has a far loftier purpose, the Church directing her aim to govern the minds of men in the defending of the kingdom of God, and His Justice, (Matt. vi. 33.)  a task she is wholly bent upon accomplishing.
    No one can, however, without risk to Faith, foster any doubt as to the Church alone having been invested with such Power of governing souls as to exclude altogether the civil Authority.  In Truth it was not to Caesar but to Peter that Jesus Christ entrusted the Keys of the Kingdom of Heaven.  From the Doctrine touching the relations of polities and Religion originate important consequences which We cannot pass over in silence.

    (Because of the length of this Encyclical Letter I am putting it in two files.  To continue click on CONTINUE below.  If you wish to save this Encyclical Letter to your computer you will have to save it in two files.  Be sure to save them in html files.)